{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_73020/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_73020","id":"gutenberg_73020","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/73020","summary":null,"tags":["Category: Philosophy & Ethics","Category: Religion/Spirituality","Theology -- Early works to 1800","Theology -- History -- Early Church, ca. 30-600"],"text":"ANTE-NICENE\n\n CHRISTIAN LIBRARY:\n\n\n _TRANSLATIONS OF\n THE WRITINGS OF THE FATHERS\n DOWN TO A.D. 325._\n\n\n EDITED BY THE\n REV. ALEXANDER ROBERTS, D.D.,\n AND\n JAMES DONALDSON, LL.D.\n\n\n VOL. XII.\n CLEMENT OF ALEXANDRIA.\n VOL. II.\n\n\n EDINBURGH:\n T. & T. CLARK, 38, GEORGE STREET.\n MDCCCLXIX.\n\n\n\n\n MURRAY AND GIBB, EDINBURGH,\n PRINTERS TO HER MAJESTY\u2019S STATIONERY OFFICE\n\n\n\n\n THE WRITINGS\n\n OF\n\n CLEMENT OF ALEXANDRIA.\n\n\n TRANSLATED BY\n THE REV. WILLIAM WILSON, M.A.,\n MUSSELBURGH.\n\n\n VOLUME II.\n\n\n EDINBURGH:\n T. & T. CLARK, 38, GEORGE STREET.\n LONDON: HAMILTON & CO. DUBLIN: JOHN ROBERTSON & CO.\n MDCCCLXIX.\n\n\n\n\n CONTENTS.\n\n\n THE MISCELLANIES.\n\n\n BOOK II.\n\n CHAP. PAGE\n\n 1. Introductory, 1\n\n 2. The Knowledge of God can be attained only through Faith, 3\n\n 3. Faith not a product of Nature, 6\n\n 4. Faith the foundation of all Knowledge, 8\n\n 5. He proves by several examples that the Greeks drew from\n the Sacred Writers, 12\n\n 6. The Excellence and Utility of Faith, 16\n\n 7. The Utility of Fear. Objections Answered, 20\n\n 8. The Vagaries of Basilides and Valentinus as to Fear being\n the Cause of Things, 22\n\n 9. The Connection of the Christian Virtues, 26\n\n 10. To what the Philosopher applies himself, 29\n\n 11. The Knowledge which comes through Faith the Surest of All, 30\n\n 12. Twofold Faith, 33\n\n 13. On First and Second Repentance, 35\n\n 14. How a Thing may be Involuntary, 37\n\n 15. On the different kinds of Voluntary Actions, and the Sins\n thence proceeding, 38\n\n 16. How we are to explain the passages of Scripture which\n ascribe to God Human Affections, 43\n\n 17. On the various kinds of Knowledge, 45\n\n 18. The Mosaic Law the fountain of all Ethics, and the source\n from which the Greeks drew theirs, 47\n\n 19. The true Gnostic is an imitator of God, especially in\n Beneficence, 57\n\n 20. The true Gnostic exercises Patience and Self-restraint, 60\n\n 21. Opinions of various Philosophers on the Chief Good, 71\n\n 22. Plato\u2019s Opinion, that the Chief Good consists in\n assimilation to God, and its agreement with Scripture, 74\n\n 23. On Marriage, 78\n\n\n BOOK III.\n\n 1. Basilidis Sententiam de Continentia et Nuptiis refutat, 84\n\n 2. Carpocratis et Epiphanis Sententiam de Feminarum\n Communitate refutat, 86\n\n 3. Quatenus Plato aliique e veteribus pr\u00e6iverint Marcionitis\n aliisque H\u00e6reticis, qui a Nuptiis ideo abstinent quia\n Creaturam malam existimant et nasci Homines in P\u0153nam\n opinantur, 89\n\n 4. Quibus pr\u00e6textibus utantur H\u00e6retici ad omnis generis\n licentiam et libidinem exercendam, 95\n\n 5. Duo genera H\u00e6reticorum notat: prius illorum qui omnia\n omnibus licere pronuntiant, quos refutat, 102\n\n 6. Secundum genus H\u00e6reticorum aggreditur, illorum scilicet\n qui ex impia de deo omnium conditore Sententia,\n Continentiam exercent, 105\n\n 7. Qua in re Christianorum Continentia eam quam sibi\n vindicant Philosophi antecellat, 110\n\n 8. Loca S. Scriptur\u00e6 ab H\u00e6reticis in vituperium Matrimonii\n adducta explicat; et primo verba Apostoli Rom. vi. 14,\n ab H\u00e6reticorum perversa interpretatione vindicat, 112\n\n 9. Dictum Christi ad Salomen exponit, quod tanquam in\n vituperium Nuptiarum prolatum H\u00e6retici allegabant, 113\n\n 10. Verba Christi Matt. xviii. 20, mystice exponit, 116\n\n 11. Legis et Christi mandatum de non Concupiscendo exponit, 117\n\n 12. Verba Apostoli 1 Cor. vii. 5, 39, 40, aliaque S. Scriptur\u00e6\n loca eodem spectantia explicat, 121\n\n 13. Julii Cassiani H\u00e6retici verbis respondet; item loco quem ex\n Evangelio Apocrypho idem adduxerat, 128\n\n 14. 2 Cor. xi. 3, et Eph. iv. 24, exponit, 129\n\n 15. 1 Cor. vii. 1; Luc. xiv. 26; Isa. lvi. 2, 3, explicat, 130\n\n 16. Jer. xx. 14; Job xiv. 3; Ps. l. 5; 1 Cor. ix. 27, exponit, 132\n\n 17. Qui Nuptias et Generationem malas asserunt, ii et dei\n Creationem et ipsam evangelii Dispensationem vituperant, 133\n\n 18. Duas extremas Opiniones esse vitandas: primam illorum qui\n Creatoris odio a Nuptiis abstinent; alteram illorum qui\n hinc occasionem arripiunt nefariis libidinibus\n indulgendi, 135\n\n\n BOOK IV.\n\n 1. Order of Contents, 139\n\n 2. The meaning of the name Stromata [Miscellanies], 140\n\n 3. The true Excellence of Man, 142\n\n 4. The Praises of Martyrdom, 145\n\n 5. On Contempt for Pain, Poverty, and other external things, 148\n\n 6. Some points in the Beatitudes, 150\n\n 7. The Blessedness of the Martyr, 158\n\n 8. Women as well as Men, Slaves as well as Freemen,\n Candidates for the Martyr\u2019s Crown, 165\n\n 9. Christ\u2019s Sayings respecting Martyrdom, 170\n\n 10. Those who offered themselves for Martyrdom reproved, 173\n\n 11. The objection, Why do you suffer if God cares for you,\n answered, 174\n\n 12. Basilides\u2019 idea of Martyrdom refuted, 175\n\n 13. Valentinian\u2019s Vagaries about the Abolition of Death\n refuted, 179\n\n 14. The Love of All, even of our Enemies, 182\n\n 15. On avoiding Offence, 183\n\n 16. Passages of Scripture respecting the Constancy, Patience,\n and Love of the Martyrs, 184\n\n 17. Passages from Clement\u2019s Epistle to the Corinthians on\n Martyrdom, 187\n\n 18. On Love, and the repressing of our Desires, 190\n\n 19. Women as well as Men capable of Perfection, 193\n\n 20. A Good Wife, 196\n\n 21. Description of the Perfect Man, or Gnostic, 199\n\n 22. The true Gnostic does Good, not from fear of Punishment\n or hope of Reward, but only for the sake of Good\n itself, 202\n\n 23. The same subject continued, 207\n\n 24. The reason and end of Divine Punishments, 210\n\n 25. True Perfection consists in the Knowledge and Love of God, 212\n\n 26. How the Perfect Man treats the Body and the Things of the\n World, 215\n\n\n BOOK V.\n\n 1. On Faith, 220\n\n 2. On Hope, 228\n\n 3. The objects of Faith and Hope perceived by the Mind alone, 229\n\n 4. Divine Things wrapped up in Figures both in the Sacred\n and in Heathen Writers, 232\n\n 5. On the Symbols of Pythagoras, 236\n\n 6. The Mystic Meaning of the Tabernacle and its Furniture, 240\n\n 7. The Egyptian Symbols and Enigmas of Sacred Things, 245\n\n 8. The use of the Symbolic Style by Poets and Philosophers, 247\n\n 9. Reasons for veiling the Truth in Symbols, 254\n\n 10. The opinion of the Apostles on veiling the Mysteries\n of the Faith, 257\n\n 11. Abstraction from Material Things necessary in order to\n attain to the true Knowledge of God, 261\n\n 12. God cannot be embraced in Words or by the Mind, 267\n\n 13. The Knowledge of God a Divine Gift, according to the\n Philosophers, 270\n\n 14. Greek Plagiarisms from the Hebrews, 274\n\n\n BOOK VI.\n\n 1. Plan, 302\n\n 2. The subject of Plagiarisms resumed. The Greeks\n plagiarized from one another, 304\n\n 3. Plagiarism by the Greeks of the Miracles related in the\n Sacred Books of the Hebrews, 319\n\n 4. The Greeks drew many of their Philosophical Tenets from\n the Egyptian and Indian Gymnosophists, 323\n\n 5. The Greeks had some Knowledge of the true God, 326\n\n 6. The Gospel was preached to Jews and Gentiles in Hades, 328\n\n 7. What true Philosophy is, and whence so called, 335\n\n 8. Philosophy is Knowledge given by God, 339\n\n 9. The Gnostic free of all Perturbations of the Soul, 344\n\n 10. The Gnostic avails himself of the help of all Human\n Knowledge, 349\n\n 11. The Mystical Meanings in the proportions of Numbers,\n Geometrical Ratios, and Music, 352\n\n 12. Human Nature possesses an adaptation for Perfection;\n the Gnostic alone attains it, 359\n\n 13. Degrees of Glory in Heaven corresponding with the\n Dignities of the Church below, 365\n\n 14. Degrees of Glory in Heaven, 366\n\n 15. Different Degrees of Knowledge, 371\n\n 16. Gnostic Exposition of the Decalogue, 383\n\n 17. Philosophy conveys only an imperfect Knowledge of God, 393\n\n 18. The use of Philosophy to the Gnostic, 401\n\n\n BOOK VII.\n\n 1. The Gnostic a true Worshipper of God, and unjustly\n calumniated by Unbelievers as an Atheist, 406\n\n 2. The Son the Ruler and Saviour of All, 409\n\n 3. The Gnostic aims at the nearest Likeness possible to God\n and His Son, 414\n\n 4. The Heathens made Gods like themselves, whence springs\n all Superstition, 421\n\n 5. The Holy Soul a more excellent Temple than any Edifice\n built by Man, 424\n\n 6. Prayers and Praise from a Pure Mind, ceaselessly offered,\n far better than Sacrifices, 426\n\n 7. What sort of Prayer the Gnostic employs, and how it is\n heard by God, 431\n\n 8. The Gnostic so addicted to Truth as not to need to use an\n Oath, 442\n\n 9. Those who teach others, ought to excel in Virtues, 444\n\n 10. Steps to Perfection, 446\n\n 11. Description of the Gnostic\u2019s Life, 449\n\n 12. The true Gnostic is Beneficent, Continent, and despises\n Worldly Things, 455\n\n 13. Description of the Gnostic continued, 466\n\n 14. Description of the Gnostic furnished by an Exposition of\n 1 Cor. vi. 1, etc., 468\n\n 15. The objection to join the Church on account of the\n diversity of Heresies answered, 472\n\n 16. Scripture the Criterion by which Truth and Heresy are\n distinguished, 476\n\n 17. The Tradition of the Church prior to that of the\n Heresies, 485\n\n 18. The Distinction between Clean and Unclean Animals in the\n Law symbolical of the Distinction between the Church,\n and Jews, and Heretics, 488\n\n\n BOOK VIII.\n\n 1. The object of Philosophical and Theological Inquiry--the\n Discovery of Truth, 490\n\n 2. The necessity of Perspicuous Definition, 491\n\n 3. Demonstration defined, 492\n\n 4. To prevent Ambiguity, we must begin with clear Definition, 496\n\n 5. Application of Demonstration to Sceptical Suspense of\n Judgment, 500\n\n 6. Definitions, Genera, and Species, 502\n\n 7. On the Causes of Doubt or Assent, 505\n\n 8. The Method of classifying Things and Names, 506\n\n 9. On the different kinds of Causes, 508\n\n INDEXES--Index of Texts, 515\n\n Index of Subjects, 525\n\n\n\n\n THE MISCELLANIES.\n\n BOOK II.\n\n CHAPTER I.\n\n INTRODUCTORY.\n\n\nAs Scripture has called the Greeks pilferers of the Barbarian[1]\nphilosophy, it will next have to be considered how this may be briefly\ndemonstrated. For we shall not only show that they have imitated and\ncopied the marvels recorded in our books; but we shall prove, besides,\nthat they have plagiarized and falsified (our writings being, as we\nhave shown, older) the chief dogmas they hold, both on faith and\nknowledge and science, and hope and love, and also on repentance and\ntemperance and the fear of God,--a whole swarm, verily, of the virtues\nof truth.\n\nWhatever the explication necessary on the point in hand shall demand,\nshall be embraced, and especially what is occult in the Barbarian\nphilosophy, the department of symbol and enigma; which those who have\nsubjected the teaching of the ancients to systematic philosophic\nstudy have affected, as being in the highest degree serviceable, nay,\nabsolutely necessary to the knowledge of truth. In addition, it will\nin my opinion form an appropriate sequel to defend those tenets, on\naccount of which the Greeks assail us, making use of a few scriptures,\nif perchance the Jew also may listen and be able quietly to turn\nfrom what he has believed to Him on whom he has not believed. The\ningenuous among the philosophers will then with propriety be taken up\nin a friendly exposure both of their life and of the discovery of new\ndogmas, not in the way of our avenging ourselves on our detractors\n(for that is far from being the case with those who have learned to\nbless those who curse, even though they needlessly discharge on us\nwords of blasphemy), but with a view to their conversion; if by any\nmeans these adepts in wisdom may feel ashamed, being brought to their\nsenses by barbarian demonstration; so as to be able, although late, to\nsee clearly of what sort are the intellectual acquisitions for which\nthey make pilgrimages over the seas. Those they have stolen are to be\npointed out, that we may thereby pull down their conceit; and of those\non the discovery of which through investigation they plume themselves,\nthe refutation will be furnished. By consequence, also we must treat of\nwhat is called the curriculum of study--how far it is serviceable;[2]\nand of astrology, and mathematics, and magic, and sorcery. For all the\nGreeks boast of these as the highest sciences. \u201cHe who reproves boldly\nis a peacemaker.\u201d[3] We have often said already that we have neither\npractised nor do we study the expressing ourselves in pure Greek; for\nthis suits those who seduce the multitude from the truth. But true\nphilosophic demonstration will contribute to the profit not of the\nlisteners\u2019 tongues, but of their minds. And, in my opinion, he who is\nsolicitous about truth ought not to frame his language with artfulness\nand care, but only to try to express his meaning as he best can. For\nthose who are particular about words, and devote their time to them,\nmiss the things. It is a feat fit for the gardener to pluck without\ninjury the rose that is growing among the thorns; and for the craftsman\nto find out the pearl buried in the oyster\u2019s flesh. And they say that\nfowls have flesh of the most agreeable quality, when, through not\nbeing supplied with abundance of food, they pick their sustenance with\ndifficulty, scraping with their feet. If any one, then, speculating\non what is similar, wants to arrive[4] at the truth [that is] in the\nnumerous Greek plausibilities, like the real face beneath masks, he\nwill hunt it out with much pains. For the power that appeared in the\nvision to Hermas said, \u201cWhatever may be revealed to you, shall be\nrevealed.\u201d[5]\n\n\n\n\n CHAPTER II.\n\n THE KNOWLEDGE OF GOD CAN BE ATTAINED ONLY THROUGH FAITH.\n\n\n\u201cBe not elated on account of thy wisdom,\u201d say the Proverbs. \u201cIn all\nthy ways acknowledge her, that she may direct thy ways, and that thy\nfoot may not stumble.\u201d By these remarks he means to show that our deeds\nought to be conformable to reason, and to manifest further that we\nought to select and possess what is useful out of all culture. Now the\nways of wisdom are various that lead right to the way of truth. Faith\nis the way. \u201cThy foot shall not stumble\u201d is said with reference to some\nwho seem to oppose the one divine administration of Providence. Whence\nit is added, \u201cBe not wise in thine own eyes,\u201d according to the impious\nideas which revolt against the administration of God. \u201cBut fear God,\u201d\nwho alone is powerful. Whence it follows as a consequence that we are\nnot to oppose God. The sequel especially teaches clearly, that \u201cthe\nfear of God is departure from evil;\u201d for it is said, \u201cand depart from\nall evil.\u201d Such is the discipline of wisdom (\u201cfor whom the Lord loveth\nHe chastens\u201d[6]), causing pain in order to produce understanding,\nand restoring to peace and immortality. Accordingly, the Barbarian\nphilosophy, which we follow, is in reality perfect and true. And so\nit is said in the book of Wisdom: \u201cFor He hath given me the unerring\nknowledge of things that exist, to know the constitution of the world,\u201d\nand so forth, down to \u201cand the virtues of roots.\u201d Among all these he\ncomprehends natural science, which treats of all the phenomena in the\nworld of sense. And in continuation, he alludes also to intellectual\nobjects in what he subjoins: \u201cAnd what is hidden or manifest I know;\nfor Wisdom, the artificer of all things, taught me.\u201d[7] You have, in\nbrief, the professed aim of our philosophy; and the learning of these\nbranches, when pursued with right course of conduct leads through\nWisdom, the artificer of all things, to the Ruler of all,--a Being\ndifficult to grasp and apprehend, ever receding and withdrawing from\nhim who pursues. But He who is far off has--oh ineffable marvel!--come\nvery near. \u201cI am a God that draws near,\u201d says the Lord. He is in\nessence remote; \u201cfor how is it that what is begotten can have\napproached the Unbegotten?\u201d But He is very near in virtue of that\npower which holds all things in its embrace. \u201cShall one do aught in\nsecret, and I see him not?\u201d[8] For the power of God is always present,\nin contact with us, in the exercise of inspection, of beneficence, of\ninstruction. Whence Moses, persuaded that God is not to be known by\nhuman wisdom, said, \u201cShow me Thy glory;\u201d[9] and into the thick darkness\nwhere God\u2019s voice was, pressed to enter--that is, into the inaccessible\nand invisible ideas respecting Existence. For God is not in darkness\nor in place, but above both space and time, and qualities of objects.\nWherefore neither is He at any time in a part, either as containing or\nas contained, either by limitation or by section. \u201cFor what house will\nye build to me?\u201d saith the Lord.[10] Nay, He has not even built one for\nHimself, since He cannot be contained. And though heaven be called His\nthrone, not even thus is He contained, but He rests delighted in the\ncreation.\n\nIt is clear, then, that the truth has been hidden from us; and if\nthat has been already shown by one example, we shall establish it a\nlittle after by several more. How entirely worthy of approbation are\nthey who are both willing to learn, and able, according to Solomon,\n\u201cto know wisdom and instruction, and to perceive the words of wisdom,\nto receive knotty words, and to perceive true righteousness,\u201d there\nbeing another [righteousness as well], not according to the truth,\ntaught by the Greek laws, and by the rest of the philosophers. \u201cAnd to\ndirect judgments,\u201d it is said--not those of the bench, but he means\nthat we must preserve sound and free of error the judicial faculty\nwhich is within us--\u201cThat I may give subtlety to the simple, to the\nyoung man sense and understanding.\u201d[11] \u201cFor the wise man,\u201d who has\nbeen persuaded to obey the commandments, \u201chaving heard these things,\nwill become wiser\u201d by knowledge; and \u201cthe intelligent man will acquire\nrule, and will understand a parable and a dark word, the sayings and\nenigmas of the wise.\u201d[12] For it is not spurious words which those\ninspired by God and those who are gained over by them adduce, nor\nis it snares in which the most of the sophists entangle the young,\nspending their time on nought true. But those who possess the Holy\nSpirit \u201csearch the deep things of God,\u201d[13]--that is, grasp the secret\nthat is in the prophecies. \u201cTo impart of holy things to the dogs\u201d is\nforbidden, so long as they remain beasts. For never ought those who\nare envious and perturbed, and still infidel in conduct, shameless in\nbarking at investigation, to dip in the divine and clear stream of the\nliving water. \u201cLet not the waters of thy fountain overflow, and let\nthy waters spread over thine own streets.\u201d[14] For it is not many who\nunderstand such things as they fall in with; or know them even after\nlearning them, though they think they do, according to the worthy\nHeraclitus. Does not even he seem to thee to censure those who believe\nnot? \u201cNow my just one shall live by faith,\u201d[15] the prophet said.\nAnd another prophet also says, \u201cExcept ye believe, neither shall ye\nunderstand.\u201d[16] For how ever could the soul admit the transcendental\ncontemplation of such themes, while unbelief respecting what was to\nbe learned struggled within? But faith, which the Greeks disparage,\ndeeming it futile and barbarous, is a voluntary preconception,[17]\nthe assent of piety--\u201cthe subject of things hoped for, the evidence\nof things not seen,\u201d according to the divine apostle. \u201cFor hereby,\u201d\npre-eminently, \u201cthe elders obtained a good report. But without faith\nit is impossible to please God.\u201d[18] Others have defined faith to\nbe a uniting assent to an unseen object, as certainly the proof of\nan unknown thing is an evident assent. If then it be choice, being\ndesirous of something, the desire is in this instance intellectual.\nAnd since choice is the beginning of action, faith is discovered to be\nthe beginning of action, being the foundation of rational choice in\nthe case of any one who exhibits to himself the previous demonstration\nthrough faith. Voluntarily to follow what is useful, is the first\nprinciple of understanding. Unswerving choice, then, gives considerable\nmomentum in the direction of knowledge. The exercise of faith\ndirectly becomes knowledge, reposing on a sure foundation. Knowledge,\naccordingly, is defined by the sons of the philosophers as a habit,\nwhich cannot be overthrown by reason. Is there any other true condition\nsuch as this, except piety, of which alone the Word is teacher?[19] I\nthink not. Theophrastus says that sensation is the root of faith. For\nfrom it the rudimentary principles extend to the reason that is in us,\nand the understanding. He who believeth then the divine Scriptures\nwith sure judgment, receives in the voice of God, who bestowed the\nScripture, a demonstration that cannot be impugned. Faith, then, is not\nestablished by demonstration. \u201cBlessed therefore those who, not having\nseen, yet have believed.\u201d[20] The Siren\u2019s songs exhibiting a power\nabove human, fascinated those that came near, conciliating them, almost\nagainst their will, to the reception of what was said.\n\n\n\n\n CHAPTER III.\n\n FAITH NOT A PRODUCT OF NATURE.\n\n\nNow the followers of Basilides regard faith as natural, as they also\nrefer it to choice, [representing it] as finding ideas by intellectual\ncomprehension without demonstration; while the followers of Valentinus\nassign faith to us, the simple, but will have it that knowledge springs\nup in their own selves (who are saved by nature) through the advantage\nof a germ of superior excellence, saying that it is as far removed from\nfaith as[21] the spiritual is from the animal. Further, the followers\nof Basilides say that faith as well as choice is proper according to\nevery interval; and that in consequence of the supramundane selection\nmundane faith accompanies all nature, and that the free gift of faith\nis conformable to the hope of each. Faith, then, is no longer the\ndirect result of free choice, if it is a natural advantage.\n\nNor will he who has not believed, not being the author [of his\nunbelief], meet with a due recompense; and he that has believed is not\nthe cause of his belief]. And the entire peculiarity and difference\nof belief and unbelief will not fall under either praise or censure,\nif we reflect rightly, since there attaches to it the antecedent\nnatural necessity proceeding from the Almighty. And if we are pulled\nlike inanimate things by the puppet-strings of natural powers,\nwillingness[22] and unwillingness, and impulse, which is the antecedent\nof both, are mere redundancies. And for my part, I am utterly incapable\nof conceiving such an animal as has its appetencies, which are moved\nby external causes, under the dominion of necessity. And what place is\nthere any longer for the repentance of him who was once an unbeliever,\nthrough which comes forgiveness of sins? So that neither is baptism\nrational, nor the blessed seal,[23] nor the Son, nor the Father. But\nGod, as I think, turns out to be the distribution to men of natural\npowers, which has not as the foundation of salvation voluntary faith.\n\n\n\n\n CHAPTER IV.\n\n FAITH THE FOUNDATION OF ALL KNOWLEDGE.\n\n\nBut we, who have heard by the Scriptures that self-determining choice\nand refusal have been given by the Lord to men, rest in the infallible\ncriterion of faith, manifesting a willing spirit, since we have chosen\nlife and believe God through His voice. And he who has believed the\nWord knows the matter to be true; for the Word is truth. But he who has\ndisbelieved Him that speaks, has disbelieved God.\n\n\u201cBy faith we understand that the worlds were framed by the word of\nGod, so that what is seen was not made of things which appear,\u201d says\nthe apostle. \u201cBy faith Abel offered to God a fuller sacrifice than\nCain, by which he received testimony that he was righteous, God giving\ntestimony to him respecting his gifts; and by it he, being dead, yet\nspeaketh,\u201d and so forth, down to \u201cthan enjoy the pleasures of sin\nfor a season.\u201d[24] Faith having, therefore, justified these before\nthe law, made them heirs of the divine promise. Why then should I\nreview and adduce any further testimonies of faith from the history\nin our hands? \u201cFor the time would fail me were I to tell of Gideon,\nBarak, Samson, Jephtha, David, and Samuel, and the prophets,\u201d and what\nfollows.[25] Now, inasmuch as there are four things in which the truth\nresides--Sensation, Understanding, Knowledge, Opinion,--intellectual\napprehension is first in the order of nature; but in our case, and\nin relation to ourselves, Sensation is first, and of Sensation and\nUnderstanding the essence of Knowledge is formed; and evidence is\ncommon to Understanding and Sensation. Well, Sensation is the ladder to\nKnowledge; while Faith, advancing over the pathway of the objects of\nsense, leaves Opinion behind, and speeds to things free of deception,\nand reposes in the truth.\n\nShould one say that Knowledge is founded on demonstration by a process\nof reasoning, let him hear that first principles are incapable of\ndemonstration; for they are known neither by art nor sagacity. For the\nlatter is conversant about objects that are susceptible of change,\nwhile the former is practical solely, and not theoretical.[26] Hence\nit is thought that the first cause of the universe can be apprehended\nby faith alone. For all knowledge is capable of being taught; and\nwhat is capable of being taught is founded on what is known before.\nBut the first cause of the universe was not previously known to the\nGreeks; neither, accordingly, to Thales, who came to the conclusion\nthat water was the first cause; nor to the other natural philosophers\nwho succeeded him, since it was Anaxagoras who was the first who\nassigned to Mind the supremacy over material things. But not even he\npreserved the dignity suited to the efficient cause, describing as\nhe did certain silly vortices, together with the inertia and even\nfoolishness of Mind. Wherefore also the Word says, \u201cCall no man master\non earth.\u201d[27] For knowledge is a state of mind that results from\ndemonstration; but Faith is a grace which from what is indemonstrable\nconducts to what is universal and simple, what is neither with matter,\nnor matter, nor under matter. But those who believe not, as to be\nexpected, drag all down from heaven, and the region of the invisible,\nto earth, \u201cabsolutely grasping with their hands rocks and oaks,\u201d\naccording to Plato. For, clinging to all such things, they asseverate\nthat that alone exists which can be touched and handled, defining body\nand essence to be identical: disputing against themselves, they very\npiously defend the existence of certain intellectual and bodiless forms\ndescending somewhere from above from the invisible world, vehemently\nmaintaining that there is a true essence. \u201cLo, I make new things,\u201d\nsaith the Word, \u201cwhich eye hath not seen, nor ear heard, nor hath it\nentered into the heart of man.\u201d[28] With a new eye, a new ear, a new\nheart, whatever can be seen and heard is to be apprehended, by the\nfaith and understanding of the disciples of the Lord, who speak, hear,\nand act spiritually. For there is genuine coin, and other that is\nspurious; which no less deceives unprofessionals, that it does not\nthe money-changers; who know through having learned how to separate\nand distinguish what has a false stamp from what is genuine. So the\nmoney-changer only says to the unprofessional man that the coin is\ncounterfeit. But the reason why, only the banker\u2019s apprentice, and he\nthat is trained to this department, learns.\n\nNow Aristotle says that the judgment which follows knowledge is in\ntruth faith. Accordingly, faith is something superior to knowledge,\nand is its criterion. Conjecture, which is only a feeble supposition,\ncounterfeits faith; as the flatterer counterfeits a friend, and the\nwolf the dog. And as the workman sees that by learning certain things\nhe becomes an artificer, and the helmsman by being instructed in the\nart will be able to steer; he does not regard the mere wishing to\nbecome excellent and good enough, but he must learn it by the exercise\nof obedience. But to obey the Word, whom we call Instructor, is to\nbelieve Him, going against Him in nothing. For how can we take up a\nposition of hostility to God? Knowledge, accordingly, is characterized\nby faith; and faith, by a kind of divine mutual and reciprocal\ncorrespondence, becomes characterized by knowledge.\n\nEpicurus, too, who very greatly preferred pleasure to truth, supposes\nfaith to be a preconception of the mind; and defines preconception to\nbe a grasping at something evident, and at the clear understanding of\nthe thing; and asserts that, without preconception, no one can either\ninquire, or doubt, or judge, or even argue. How can one, without a\npreconceived idea of what he is aiming after, learn about that which\nis the subject of his investigation? He, again, who has learned has\nalready turned his preconception[29] into comprehension. And if he\nwho learns, learns not without a preconceived idea which takes in\nwhat is expressed, that man has ears to hear the truth. And happy is\nthe man that speaks to the ears of those who hear; as happy certainly\nalso is he who is a child of obedience. Now to hear is to understand.\nIf, then, faith is nothing else than a preconception of the mind\nin regard to what is the subject of discourse, and obedience is so\ncalled, and understanding and persuasion; no one shall learn aught\nwithout faith, since no one [learns aught] without preconception.\nConsequently there is a more ample demonstration of the complete truth\nof what was spoken by the prophet, \u201cUnless ye believe, neither will ye\nunderstand.\u201d Paraphrasing this oracle, Heraclitus of Ephesus says, \u201cIf\na man hope not, he will not find that which is not hoped for, seeing\nit is inscrutable and inaccessible.\u201d Plato the philosopher, also, in\n_The Laws_, says, \u201cthat he who would be blessed and happy, must be\nstraight from the beginning a partaker of the truth, so as to live true\nfor as long a period as possible; for he is a man of faith. But the\nunbeliever is one to whom voluntary falsehood is agreeable; and the man\nto whom involuntary falsehood is agreeable is senseless;[30] neither of\nwhich is desirable. For he who is devoid of friendliness, is faithless\nand ignorant.\u201d And does he not enigmatically say in _Euthydemus_,\nthat this is \u201cthe regal wisdom?\u201d In _The Statesman_ he says\nexpressly, \u201cSo that the knowledge of the true king is kingly; and he\nwho possesses it, whether a prince or private person, shall by all\nmeans, in consequence of this act, be rightly styled royal.\u201d Now those\nwho have believed in Christ both are and are called _Chrestoi_\n(good),[31] as those who are cared for by the true king are kingly.\nFor as the wise are wise by their wisdom, and those observant of law\nare so by the law; so also those who belong to Christ the King are\nkings, and those that are Christ\u2019s Christians. Then, in continuation,\nhe adds clearly, \u201cWhat is right will turn out to be lawful, law being\nin its nature right reason, and not found in writings or elsewhere.\u201d\nAnd the stranger of Elea pronounces the kingly and statesmanlike man\n\u201c_a living law_.\u201d Such is he who fulfils the law, \u201cdoing the will\nof the Father,\u201d[32] inscribed on a lofty pillar, and set as an example\nof divine virtue to all who possess the power of seeing. The Greeks\nare acquainted with the staves of the Ephori at Laced\u00e6mon, inscribed\nwith the law on wood. But my law, as was said above, is both royal and\nliving; and it is right reason. \u201cLaw, which is king of all--of mortals\nand immortals,\u201d as the B\u0153otian Pindar sings. For Speusippus,[33] in the\nfirst book against Cleophon, seems to write like Plato on this wise:\n\u201cFor if royalty be a good thing, and the wise man the only king and\nruler, the law, which is right reason, is good;\u201d[34] which is the case.\nThe Stoics teach what is in conformity with this, assigning kinghood,\npriesthood, prophecy, legislation, riches, true beauty, noble birth,\nfreedom, to the wise man alone. But that he is exceedingly difficult to\nfind, is confessed even by them.\n\n\n\n\n CHAPTER V.\n\n HE PROVES BY SEVERAL EXAMPLES THAT THE GREEKS\n DREW FROM THE SACRED WRITERS.\n\n\nAccordingly all those above mentioned dogmas appear to have been\ntransmitted from Moses the great to the Greeks. That all things belong\nto the wise man, is taught in these words: \u201cAnd because God hath showed\nme mercy, I have all things.\u201d[35] And that he is beloved of God, God\nintimates when He says, \u201cThe God of Abraham, the God of Isaac, the\nGod of Jacob.\u201d[36] For the first is found to have been expressly\ncalled \u201cfriend;\u201d[37] and the second is shown to have received a new\nname, signifying \u201che that sees God;\u201d[38] while Isaac, God in a figure\nselected for Himself as a consecrated sacrifice, to be a type to us of\nthe economy of salvation.\n\nNow among the Greeks, Minos the king of nine years\u2019 reign, and\nfamiliar friend of Zeus, is celebrated in song; they having heard how\nonce God conversed with Moses, \u201cas one speaking with his friend.\u201d[39]\nMoses, then, was a sage, king, legislator. But our Saviour surpasses\nall human nature. He is so lovely, as to be alone loved by us, whose\nhearts are set on the true beauty, for \u201cHe was the true light.\u201d[40] He\nis shown to be a King, as such hailed by unsophisticated children and\nby the unbelieving and ignorant Jews, and heralded by the prophets.\nSo rich is He, that He despised the whole earth, and the gold above\nand beneath it, with all glory, when given to Him by the adversary.\nWhat need is there to say that He is the only High Priest, who alone\npossesses the knowledge of the worship of God?[41] He is Melchizedek,\n\u201cKing of peace,\u201d[42] the most fit of all to head the race of men.\nA legislator too, inasmuch as He gave the law by the mouth of the\nprophets, enjoining and teaching most distinctly what things are to be\ndone, and what not. Who of nobler lineage than He whose only Father is\nGod? Come, then, let us produce Plato assenting to those very dogmas.\nThe wise man he calls rich in the _Ph\u00e6drus_, when he says, \u201cO\ndear Pan, and whatever other gods are here, grant me to become fair\nwithin; and whatever external things I have, let them be agreeable to\nwhat is within. I would reckon the wise man rich.\u201d[43] And the Athenian\nstranger,[44] finding fault with those who think that those who have\nmany possessions are rich, speaks thus: \u201cFor the very rich to be also\ngood is impossible--those, I mean, whom the multitude count rich. Those\nthey call rich, who, among a few men, are owners of the possessions\nworth most money; which any bad man may possess.\u201d \u201cThe whole world of\nwealth belongs to the believer,\u201d[45] Solomon says, \u201cbut not a penny to\nthe unbeliever.\u201d Much more, then, is the scripture to be believed which\nsays, \u201cIt is easier for a camel to go through the eye of a needle, than\nfor a rich man\u201d[46] to lead a philosophic life. But, on the other\nhand, it blesses \u201cthe poor;\u201d[47] as Plato understood when he said,\n\u201cIt is not the diminishing of one\u2019s resources, but the augmenting of\ninsatiableness, that is to be considered poverty; for it is not slender\nmeans that ever constitutes poverty, but insatiableness, from which\nthe good man being free, will also be rich.\u201d And in _Alcibiades_\nhe calls vice a servile thing, and virtue the attribute of freemen.\n\u201cTake away from you the heavy yoke, and take up the easy one,\u201d[48] says\nthe Scripture; as also the poets call [vice] a slavish yoke. And the\nexpression, \u201cYe have sold yourselves to your sins,\u201d agrees with what is\nsaid above: \u201cEvery one, then, who committeth sin is a slave; and the\nslave abideth not in the house for ever. But if the Son shall make you\nfree, then shall ye be free, and the truth shall make you free.\u201d[49]\n\nAnd again, that the wise man is beautiful, the Athenian stranger\nasserts, in the same way as if one were to affirm that certain persons\nwere just, even should they happen to be ugly in their persons. And in\nspeaking thus with respect to eminent rectitude of character, no one\nwho should assert them to be on this account beautiful would be thought\nto speak extravagantly. And \u201cHis appearance was inferior to all the\nsons of men,\u201d[50] prophecy predicted.\n\nPlato, moreover, has called the wise man a king, in _The Statesman_.\nThe remark is quoted above.\n\nThese points being demonstrated, let us recur again to our discourse\non faith. Well, with the fullest demonstration, Plato proves, that\nthere is need of faith everywhere, celebrating peace at the same\ntime: \u201cFor no man will ever be trusty and sound in seditions without\nentire virtue. There are numbers of mercenaries full of fight, and\nwilling to die in war; but, with a very few exceptions, the most of\nthem are desperadoes and villains, insolent and senseless.\u201d If these\nobservations are right, \u201cevery legislator who is even of slight use,\nwill, in making his laws, have an eye to the greatest virtue. Such\nis fidelity,\u201d[51] which we need at all times, both in peace and in\nwar, and in all the rest of our life, for it appears to embrace the\nother virtues. \u201cBut the best thing is neither war nor sedition, for\nthe necessity of these is to be deprecated. But peace with one another\nand kindly feeling are what is best.\u201d From these remarks the greatest\nprayer evidently is to have peace, according to Plato. And faith is\nthe greatest mother of the virtues. Accordingly it is rightly said\nin Solomon, \u201cWisdom is in the mouth of the faithful.\u201d[52] Since also\nXenocrates, in his book on \u201cIntelligence,\u201d says \u201cthat wisdom is the\nknowledge of first causes and of intellectual essence.\u201d He considers\nintelligence as twofold, practical and theoretical, which latter is\nhuman wisdom. Consequently wisdom is intelligence, but all intelligence\nis not wisdom. And it has been shown, that the knowledge of the first\ncause of the universe is of faith, but is not demonstration. For it\nwere strange that the followers of the Samian Pythagoras, rejecting\ndemonstrations of subjects of question, should regard the bare\n_ipse dixit_[53] as ground of belief; and that this expression\nalone sufficed for the confirmation of what they heard, while those\ndevoted to the contemplation of the truth, presuming to disbelieve the\ntrustworthy Teacher, God the only Saviour, should demand of Him tests\nof His utterances. But He says, \u201cHe that hath ears to hear, let him\nhear.\u201d And who is he? Let Epicharmus say:\n\n \u201cMind sees, mind hears; all besides is deaf and blind.\u201d[54]\n\nRating some as unbelievers, Heraclitus says, \u201cNot knowing how to hear\nor to speak;\u201d aided doubtless by Solomon, who says, \u201cIf thou lovest to\nhear, thou shalt comprehend; and if thou incline thine ear, thou shalt\nbe wise.\u201d[55]\n\n\n\n\n CHAPTER VI.\n\n THE EXCELLENCE AND UTILITY OF FAITH.\n\n\n\u201cLord, who hath believed our report?\u201d[56] Isaiah says. For \u201cfaith\ncometh by hearing, and hearing by the word of God,\u201d saith the apostle.\n\u201cHow then shall they call on Him in whom they have not believed? And\nhow shall they believe on Him whom they have not heard? And how shall\nthey hear without a preacher? And how shall they preach except they\nbe sent? As it is written, How beautiful are the feet of those that\npublish glad tidings of good things!\u201d[57] You see how he brings faith\nby hearing, and the preaching of the apostles, up to the word of the\nLord, and to the Son of God. We do not yet understand the word of the\nLord to be demonstration.\n\nAs, then, playing at ball not only depends on one throwing the ball\nskilfully, but it requires besides one to catch it dexterously, that\nthe game may be gone through according to the rules for ball; so also\nis it the case that teaching is reliable when faith on the part of\nthose who hear, being, so to speak, a sort of natural art, contributes\nto the process of learning. So also the earth co-operates, through its\nproductive power, being fit for the sowing of the seed. For there is no\ngood of the very best instruction without the exercise of the receptive\nfaculty on the part of the learner, not even of prophecy, when there is\nthe absence of docility on the part of those who hear. For dry twigs,\nbeing ready to receive the power of fire, are kindled with great ease;\nand the far-famed stone[58] attracts steel through affinity, as the\ntear of the Succinum drags to itself twigs, and amber sets chaff in\nmotion. And the substances attracted obey them, attracted by a subtle\nspirit, not as a cause, but as a concurring cause.\n\nThere being then a twofold species of vice--that characterized by craft\nand stealth, and that which leads and drives with violence--the divine\nWord cries, calling all together; knowing perfectly well those that\nwill not obey; notwithstanding then since to obey or not is in our\nown power, provided we have not the excuse of ignorance to adduce. He\nmakes a just call, and demands of each according to his strength. For\nsome are able as well as willing, having reached this point through\npractice and being purified; while others, if they are not yet able,\nalready have the will. Now to will is the act of the soul, but to do is\nnot without the body. Nor are actions estimated by their issue alone;\nbut they are judged also according to the element of free choice in\neach,--if he chose easily, if he repented of his sins, if he reflected\non his failures and repented (\u03bc\u03b5\u03c4\u03ad\u03b3\u03bd\u03c9), which is (\u03bc\u03b5\u03c4\u1f70 \u03c4\u03b1\u1fe6\u03c4\u03b1 \u1f14\u03b3\u03bd\u03c9)\n\u201cafterwards knew.\u201d For repentance is a tardy knowledge, and primitive\ninnocence is knowledge. Repentance, then, is an effect of faith. For\nunless a man believe that to which he was addicted to be sin, he will\nnot abandon it; and if he do not believe punishment to be impending\nover the transgressor, and salvation to be the portion of him who lives\naccording to the commandments, he will not reform.\n\nHope, too, is based on faith. Accordingly the followers of Basilides\ndefine faith to be, the assent of the soul to any of those things,\nthat do not affect the senses through not being present. And hope\nis the expectation of the possession of good. Necessarily, then, is\nexpectation founded on faith. Now he is faithful who keeps inviolably\nwhat is entrusted to him; and we are entrusted with the utterances\nrespecting God and the divine words, the commands along with the\nexecution of the injunctions. This is the faithful servant, who is\npraised by the Lord. And when it is said, \u201cGod is faithful,\u201d it is\nintimated that He is worthy to be believed when declaring aught.\nNow His Word declares; and \u201cGod\u201d Himself is \u201cfaithful.\u201d[59] How,\nthen, if to believe is to suppose, do the philosophers think that\nwhat proceeds from themselves is sure? For the voluntary assent to\na preceding demonstration is not supposition, but it is assent to\nsomething sure. Who is more powerful than God? Now unbelief is the\nfeeble negative supposition of one opposed to Him; as incredulity is a\ncondition which admits faith with difficulty. Faith is the voluntary\nsupposition and anticipation of pre-comprehension. Expectation is an\nopinion about the future, and expectation about other things is opinion\nabout uncertainty. Confidence is a strong judgment about a thing.\nWherefore we believe Him in whom we have confidence unto divine glory\nand salvation. And we confide in Him, who is God alone, whom we know,\nthat those things nobly promised to us, and for this end benevolently\ncreated and bestowed by Him on us, will not fail.\n\nBenevolence is the wishing of good things to another for his sake. For\nHe needs nothing; and the beneficence and benignity which flow from\nthe Lord terminate in us, being divine benevolence, and benevolence\nresulting in beneficence. And if to Abraham on his believing it was\ncounted for righteousness; and if we are the seed of Abraham, then\nwe must also believe through hearing. For we are Israelites, who are\nconvinced not by signs, but by hearing. Wherefore it is said, \u201cRejoice,\nO barren, that barest not; break forth and cry, thou that didst not\ntravail with child: for more are the children of the desolate than of\nher who hath an husband.\u201d[60] \u201cThou hast lived for the fence of the\npeople, thy children were blessed in the tents of their fathers.\u201d[61]\nAnd if the same mansions are promised by prophecy to us and to\nthe patriarchs, the God of both the covenants is shown to be one.\nAccordingly it is added more clearly, \u201cThou hast inherited the covenant\nof Israel,\u201d[62] speaking to those called from among the nations,\nthat were once barren, being formerly destitute of this husband, who\nis the Word,--desolate formerly,--of the bridegroom. Now the just\nshall live by faith,\u201c[63] which is according to the covenant and the\ncommandments; since these, which are two in name and time, given in\naccordance with the [divine] economy--being in power one--the old and\nthe new, are dispensed through the Son by one God. As the apostle also\nsays in the Epistle to the Romans, \u201cFor therein is the righteousness\nof God revealed from faith to faith,\u201d teaching the one salvation which\nfrom prophecy to the Gospel is perfected by one and the same Lord.\n\u201cThis charge,\u201d he says, \u201cI commit to thee, son Timothy, according to\nthe prophecies which went before on thee, that thou by them mightest\nwar the good warfare; holding faith, and a good conscience; which\nsome having put away, concerning faith have made shipwreck,\u201d[64]\nbecause they defiled by unbelief the conscience that comes from God.\nAccordingly, faith may not, any more, with reason, be disparaged in\nan offhand way, as simple and vulgar, appertaining to anybody. For,\nif it were a mere human habit, as the Greeks supposed, it would have\nbeen extinguished. But if it grow, and there be no place where it is\nnot; then I affirm, that faith, whether founded in love, or in fear,\nas its disparagers assert, is something divine; which is neither rent\nasunder by other mundane friendship, nor dissolved by the presence\nof fear. For love, on account of its friendly alliance with faith,\nmakes men believers; and faith, which is the foundation of love, in\nits turn introduces the doing of good; since also fear, the p\u00e6dagogue\nof the law, is believed to be fear by those, by whom it is believed.\nFor, if its existence is shown in its working, it is yet believed\nwhen about to do and threatening, and when not working and present;\nand being believed to exist, it does not itself generate faith, but\nis by faith tested and proved trustworthy. Such a change, then, from\nunbelief to faith--and to trust in hope and fear, is divine. And, in\ntruth, faith is discovered, by us, to be the first movement towards\nsalvation; after which fear, and hope, and repentance, advancing in\ncompany with temperance and patience, lead us to love and knowledge.\nRightly, therefore, the Apostle Barnabas says, \u201cFrom the portion I\nhave received I have done my diligence to send by little and little to\nyou; that along with your faith you may also have perfect knowledge.\nFear and patience are then helpers of your faith; and our allies are\nlong-suffering and temperance. These, then,\u201d he says, \u201cin what respects\nthe Lord, continuing in purity, there rejoice along with them, wisdom,\nunderstanding, intelligence, knowledge.\u201d The forementioned virtues\nbeing, then, the elements of knowledge; the result is that faith is\nmore elementary, being as necessary to the Gnostic,[65] as respiration\nto him that lives in this world is to life. And as without the four\nelements it is not possible to live, so neither can knowledge be\nattained without faith. It is then the support of truth.\n\n\n\n\n CHAPTER VII.\n\n THE UTILITY OF FEAR. OBJECTIONS ANSWERED.\n\n\nThose, who denounce fear, assail the law; and if the law, plainly\nalso God, who gave the law. For these three elements are of necessity\npresented in the subject on hand: the ruler, his administration, and\nthe ruled. If, then, according to hypothesis, they abolish the law;\nthen, by necessary consequence, each one who is led by lust, courting\npleasure, must neglect what is right and despise the Deity, and\nfearlessly indulge in impiety and injustice together, having dashed\naway from the truth.\n\nYea, say they, fear is an irrational aberration,[66] and perturbation\nof mind. What sayest thou? And how can this definition be any longer\nmaintained, seeing the commandment is given me by the Word? But the\ncommandment forbids, hanging fear over the head of those who have\nincurred[67] admonition for their discipline.\n\nFear is not then irrational. It is therefore rational. How could it be\notherwise, exhorting as it does, _Thou shalt not kill_, _Thou\nshalt not commit adultery_, _Thou shalt not steal_, _Thou\nshalt not bear false witness_? But if they will quibble about\nthe names, let the philosophers term the fear of the law, cautious\nfear, (\u03b5\u1f50\u03bb\u03ac\u03b2\u03b5\u03b9\u03b1,) which is a shunning (\u1f14\u03ba\u03ba\u03bb\u03b9\u03c3\u03b9\u03c2) agreeable to reason.\nSuch Critolaus of Phasela not inaptly called fighters about names\n(\u1f40\u03bd\u03bf\u03bc\u03b1\u03c4\u03bf\u03bc\u03ac\u03c7\u03bf\u03b9). The commandment, then, has already appeared fair and\nlovely even in the highest degree, when conceived under a change of\nname. Cautious fear (\u03b5\u1f50\u03bb\u03ac\u03b2\u03b5\u03b9\u03b1) is therefore shown to be reasonable,\nbeing the shunning of what hurts; from which arises repentance for\nprevious sins. \u201cFor the fear of the Lord is the beginning of wisdom;\ngood understanding is to all that do it.\u201d[68] He calls wisdom a doing,\nwhich is the fear of the Lord paving the way for wisdom. But if the law\nproduces fear, the knowledge of the law is the beginning of wisdom;\nand a man is not wise without law. Therefore those who reject the law\nare unwise; and in consequence they are reckoned godless (\u1f04\u03b8\u03b5\u03bf\u03b9). Now\ninstruction is the beginning of wisdom. \u201cBut the ungodly despise wisdom\nand instruction,\u201d[69] saith the Scripture.\n\nLet us see what terrors the law announces. If it is the things\nwhich hold an intermediate place between virtue and vice, such as\npoverty, disease, obscurity, and humble birth, and the like, these\nthings civil laws hold forth, and are praised for so doing. And\nthose of the Peripatetic school, who introduce three kinds of good\nthings, and think that their opposites are evil, this opinion suits.\nBut the law given to us enjoins us to shun what are in reality bad\nthings--adultery, uncleanness, p\u00e6derasty, ignorance, wickedness,\nsoul-disease, death (not that which severs the soul from the body,\nbut that which severs the soul from truth). For these are vices in\nreality, and the workings that proceed from them are dreadful and\nterrible. \u201cFor not unjustly,\u201d say the divine oracles, \u201care the nets\nspread for birds; for they who are accomplices in blood treasure up\nevils to themselves.\u201d[70] How, then, is the law still said to be not\ngood by certain heresies that clamorously appeal to the apostle,\nwho says, \u201cFor by the law is the knowledge of sin?\u201d[71] To whom we\nsay, The law did not cause, but showed sin. For, enjoining what is\nto be done, it reprehended what ought not to be done. And it is the\npart of the good to teach what is salutary, and to point out what is\ndeleterious; and to counsel the practice of the one, and to command\nto shun the other. Now the apostle, whom they do not comprehend, said\nthat by the law the knowledge of sin was manifested, not that from\nit it derived its existence. And how can the law be not good, which\ntrains, which is given as the instructor (\u03c0\u03b1\u03b9\u03b4\u03b1\u03b3\u03c9\u03b3\u03cc\u03c2) to Christ,[72]\nthat being corrected by fear, in the way of discipline, in order to\nthe attainment of the perfection which is by Christ? \u201cI will not,\u201d it\nis said, \u201cthe death of the sinner, as his repentance.\u201d[73] Now the\ncommandment works repentance; inasmuch as it deters[74] from what ought\nnot to be done, and enjoins good deeds. By ignorance he means, in my\nopinion, death. \u201cAnd he that is near the Lord is full of stripes.\u201d[75]\nPlainly, he, that draws near to knowledge, has the benefit of perils,\nfears, troubles, afflictions, by reason of his desire for the truth.\n\u201cFor the son who is instructed turns out wise, and an intelligent\nson is saved from burning. And an intelligent son will receive the\ncommandments.\u201d[76] And Barnabas the apostle having said, \u201cWoe to those\nwho are wise in their own conceits, clever in their own eyes,\u201d[77]\nadded, \u201cLet us become spiritual, a perfect temple to God; let us, as\nfar as in us lies, practise the fear of God, and strive to keep His\ncommands, that we may rejoice in His judgments.\u201d Whence \u201cthe fear of\nGod\u201d is divinely said to be the beginning of wisdom.[78]\n\n\n\n\n CHAPTER VIII.\n\n THE VAGARIES OF BASILIDES AND VALENTINUS AS TO\n FEAR BEING THE CAUSE OF THINGS.\n\n\nHere the followers of Basilides, interpreting this expression, say,\n\u201cthat the Prince,[79] having heard the speech of the Spirit, who was\nbeing ministered to, was struck with amazement both with the voice and\nthe vision, having had glad tidings beyond his hopes announced to him;\nand that his amazement was called fear, which became the origin of\nwisdom, which distinguishes classes, and discriminates, and perfects,\nand restores. For not the world alone, but also the election, He that\nis over all has set apart and sent forth.\u201d\n\nAnd Valentinus appears also in an epistle to have adopted such views.\nFor he writes in these very words: \u201cAnd as[80] terror fell on the\nangels at this creature, because he uttered things greater than\nproceeded from his formation, by reason of the being in him who had\ninvisibly communicated a germ of the supernal essence, and who spoke\nwith free utterance; so also among the tribes of men in the world, the\nworks of men became terrors to those who made them,--as, for example,\nimages and statues. And the hands of all fashion things to bear the\nname of God: for Adam formed into the name of man inspired the dread\nattaching to the pre-existent man, as having his being in him; and they\nwere terror-stricken, and speedily marred the work.\u201d\n\nBut there being but one First Cause, as will be shown afterwards, these\nmen will be shown to be inventors of chatterings and chirpings. But\nsince God deemed it advantageous, that from the law and the prophets,\nmen should receive a preparatory discipline by the Lord, the fear of\nthe Lord was called the beginning of wisdom, being given by the Lord,\nthrough Moses, to the disobedient and hard of heart. For those whom\nreason convinces not, fear tames; which also the Instructing Word,\nforeseeing from the first, and purifying by each of these methods,\nadapted the instrument suitably for piety. Consternation is, then, fear\nat a strange apparition, or at an unlooked-for representation--such\nas, for example, a message; while fear is an excessive wonderment on\naccount of something which arises or is. They do not then perceive\nthat they represent by means of amazement the God who is highest and\nis extolled by them, as subject to perturbation and antecedent to\namazement as having been in ignorance. If indeed ignorance preceded\namazement; and if this amazement and fear, which is the beginning of\nwisdom, is the fear of God, then in all likelihood ignorance as cause\npreceded both the wisdom of God and all creative work, and not only\nthese, but restoration and even election itself. Whether, then, was it\nignorance of what was good or what was evil?\n\nWell, if of good, why does it cease through amazement? And minister\nand preaching and baptism are [in that case] superfluous to them. And\nif of evil, how can what is bad be the cause of what is best? For had\nnot ignorance preceded, the minister would not have come down, nor\nwould have amazement seized on \u201cthe Prince,\u201d as they say; nor would\nhe have attained to a beginning of wisdom from fear, in order to\ndiscrimination between the elect and those that are mundane. And if the\nfear of the pre-existent man made the angels conspire against their\nown handiwork, under the idea that an invisible germ of the supernal\nessence was lodged within that creation, or through unfounded suspicion\nexcited envy, which is incredible, the angels became murderers of the\ncreature which had been entrusted to them, as a child might be, they\nbeing thus convicted of the grossest ignorance. Or suppose they were\ninfluenced by being involved in foreknowledge. But they would not have\nconspired against what they foreknew in the assault they made; nor\nwould they have been terror-struck at their own work, in consequence\nof foreknowledge, on their perceiving the supernal germ. Or, finally,\nsuppose, trusting to their knowledge, they dared (but this also were\nimpossible for them), on learning the excellence that is in the\nPleroma, to conspire against man. Furthermore also they laid hands on\nthat which was according to the image, in which also is the archetype,\nand which, along with the knowledge that remains, is indestructible.\n\nTo these, then, and certain others, especially the Marcionites, the\nScripture cries, though they listen not, \u201cHe that heareth me shall\nrest with confidence in peace, and shall be tranquil, fearless of all\nevil.\u201d[81]\n\nWhat, then, will they have the law to be? They will not call it evil,\nbut just; distinguishing what is good from what is just. But the Lord,\nwhen He enjoins us to dread evil, does not exchange one evil for\nanother, but abolishes what is opposite by its opposite. Now evil is\nthe opposite of good, as what is just is of what is unjust. If, then,\nthat absence of fear, which the fear of the Lord produces, is called\nthe beginning of what is good,[82] fear is a good thing. And the fear\nwhich proceeds from the law is not only just, but good, as it takes\naway evil. But introducing absence of fear by means of fear, it does\nnot produce apathy by means of mental perturbation, but moderation\nof feeling by discipline. When, then, we hear, \u201cHonour the Lord, and\nbe strong: but fear not another besides Him,\u201d[83] we understand it\nto be meant fearing to sin, and following the commandments given by\nGod, which is the honour that cometh from God. For the fear of God\nis \u0394\u03ad\u03bf\u03c2 [in Greek]. But if fear is perturbation of mind, as some\nwill have it that fear is perturbation of mind, yet all fear is not\nperturbation. Superstition is indeed perturbation of mind; being the\nfear of demons, that produce and are subject to the excitement of\npassion. On the other hand, consequently, the fear of God, who is not\nsubject to perturbation, is free of perturbation. For it is not God,\nbut falling away from God, that the man is terrified for. And he who\nfears this--that is, falling into evils--fears and dreads those evils.\nAnd he who fears a fall, wishes himself to be free of corruption and\nperturbation. \u201cThe wise man, fearing, avoids evil: but the foolish,\ntrusting, mixes himself with it,\u201d says the Scripture; and again it\nsays, \u201cIn the fear of the Lord is the hope of strength.\u201d[84]\n\n\n\n\n CHAPTER IX.\n\n THE CONNECTION OF THE CHRISTIAN VIRTUES.\n\n\nSuch a fear, accordingly, leads to repentance and hope. Now hope is the\nexpectation of good things, or an expectation sanguine of absent good;\nand favourable circumstances are assumed in order to good hope, which\nwe have learned leads on to love. Now love turns out to be consent in\nwhat pertains to reason, life, and manners, or in brief, fellowship in\nlife, or it is the intensity of friendship and of affection, with right\nreason, in the enjoyment of associates. And an associate (\u1f11\u03c4\u03b1\u1fd6\u03c1\u03bf\u03c2) is\nanother self;[85] just as we call those, brethren, who are regenerated\nby the same word. And akin to love is hospitality, being a congenial\nart devoted to the treatment of strangers. And those are strangers,\nto whom the things of the world are strange. For we regard as worldly\nthose, who hope in the earth and carnal lusts. \u201cBe not conformed,\u201d\nsays the apostle, \u201cto this world: but be ye transformed in the renewal\nof the mind, that ye may prove what is that good, and acceptable, and\nperfect will of God.\u201d[86] from \u1f15\u03c4\u03b5\u03c1\u03bf\u03c2.]\n\nHospitality, therefore, is occupied in what is useful for strangers;\nand guests (\u1f10\u03c0\u03af\u03be\u03b5\u03bd\u03bf\u03b9) are strangers (\u03be\u03ad\u03bd\u03bf\u03b9); and friends are guests;\nand brethren are friends. \u201cDear brother,\u201d[87] says Homer.\n\nPhilanthropy, in order to which also, is natural affection, being a\nloving treatment of men, and natural affection, which is a congenial\nhabit exercised in the love of friends or domestics, follow in the\ntrain of love. And if the real man within us is the spiritual,\nphilanthropy is brotherly love to those who participate, in the same\nspirit. Natural affection, on the other hand, is the preservation\nof good-will, or of affection; and affection is its perfect\ndemonstration;[88] and to be beloved is to please in behaviour, by\ndrawing and attracting. And persons are brought to sameness by consent,\nwhich is the knowledge of the good things that are enjoyed in common.\nFor community of sentiment (\u1f41\u03bc\u03bf\u03b3\u03bd\u03c9\u03bc\u03bf\u03c3\u03cd\u03bd\u03b7) is harmony of opinions\n(\u03c3\u03c5\u03bc\u03c6\u03c9\u03bd\u03af\u03b1 \u03b3\u03bd\u03c9\u03bc\u1ff6\u03bd). \u201cLet your love be without dissimulation,\u201d it is\nsaid; \u201cand abhorring what is evil, let us become attached to what is\ngood, to brotherly love,\u201d and so on, down to \u201cIf it be possible, as\nmuch as lieth in you, living peaceably with all men.\u201d Then \u201cbe not\novercome of evil,\u201d it is said, \u201cbut overcome evil with good.\u201d[89] And\nthe same apostle owns that he bears witness to the Jews, \u201cthat they\nhave a zeal of God, but not according to knowledge. For, being ignorant\nof God\u2019s righteousness, and seeking to establish their own, they have\nnot submitted themselves to the righteousness of God.\u201d[90] For they\ndid not know and do the will of the law; but what they supposed,\nthat they thought the law wished. And they did not believe the law\nas prophesying, but the bare word; and they followed through fear,\nnot through disposition and faith. \u201cFor Christ is the end of the law\nfor righteousness,\u201d[91] who was prophesied by the law to every one\nthat believeth. Whence it was said to them by Moses, \u201cI will provoke\nyou to jealousy by them that are not a people; and I will anger you\nby a foolish nation, that is, by one that has become disposed to\nobedience.\u201d[92] And by Isaiah it is said, \u201cI was found of them that\nsought me not; I was made manifest to them that inquired not after\nme,\u201d[93]--manifestly previous to the coming of the Lord; after which\nto Israel, the things prophesied, are now appropriately spoken: \u201cI have\nstretched out my hands all the day long to a disobedient and gainsaying\npeople.\u201d Do you see the cause of the calling from among the nations,\nclearly declared, by the prophet, to be the disobedience and gainsaying\nof the people? Then the goodness of God is shown also in their case.\nFor the apostle says, \u201cBut through their transgression salvation\nis come to the Gentiles, to provoke them to jealousy,\u201d[94] and to\nwillingness to repent. And the Shepherd, speaking plainly of those\nwho had fallen asleep, recognises certain righteous among Gentiles and\nJews, not only before the appearance of Christ, but before the law,\nin virtue of acceptance before God,--as Abel, as Noah, as any other\nrighteous man. He says accordingly, \u201cthat the apostles and teachers,\nwho had preached the name of the Son of God, and had fallen asleep, in\npower and by faith, preached to those that had fallen asleep before.\u201d\nThen he subjoins: \u201cAnd they gave them the seal of preaching. They\ndescended, therefore, with them into the water, and again ascended. But\nthese descended alive, and again ascended alive. But those, who had\nfallen asleep before, descended dead, but ascended alive. By these,\ntherefore, they were made alive, and knew the name of the Son of God.\nWherefore also they ascended with them, and fitted into the structure\nof the tower, and unhewn were built up together: they fell asleep in\nrighteousness and in great purity, but wanted only this seal.\u201d[95] \u201cFor\nwhen the Gentiles, which have not the law, do by nature the things of\nthe law, these having not the law, are a law unto themselves,\u201d[96]\naccording to the apostle.\n\nAs, then, the virtues follow one another, why need I say what has\nbeen demonstrated already, that faith hopes through repentance, and\nfear through faith; and patience and practice in these along with\nlearning terminate in love, which is perfected by knowledge? But that\nis necessarily to be noticed, that the Divine alone is to be regarded\nas naturally wise. Therefore also wisdom, which has taught the truth,\nis the power of God; and in it the perfection of knowledge is embraced.\nThe philosopher loves and likes the truth, being now considered as a\nfriend, on account of his love, from his being a true servant. The\nbeginning of knowledge is wondering at objects, as Plato says in his\n_The\u00e6tetus_; and Matthew exhorting in the _Traditions_, says, \u201cWonder\nat what is before you;\u201d laying this down first as the foundation of\nfurther knowledge. So also in the Gospel to the Hebrews it is written,\n\u201cHe that wonders shall reign, and he that has reigned shall rest.\u201d\nIt is impossible, therefore, for an ignorant man, while he remains\nignorant, to philosophize, not having apprehended the idea of wisdom;\nsince philosophy is an effort to grasp that which truly is, and the\nstudies that conduce thereto. And it is not the rendering of one[97]\naccomplished in good habits of conduct, but the knowing how we are to\nuse and act and labour, according as one is assimilated to God. I mean\nGod the Saviour, by serving the God of the universe through the High\nPriest, the Word, by whom what is in truth good and right is beheld.\nPiety is conduct suitable and corresponding to God.\n\n\n\n\n CHAPTER X.\n\n TO WHAT THE PHILOSOPHER APPLIES HIMSELF.\n\n\nThese three things, therefore, our philosopher attaches himself to:\nfirst, speculation; second, the performance of the precepts; third, the\nforming of good men;--which, concurring, form the Gnostic. Whichever of\nthese is wanting, the elements of knowledge limp. Whence the Scripture\ndivinely says, \u201cAnd the Lord spake to Moses, saying, Speak to the\nchildren of Israel, and thou shalt say to them, I am the Lord your\nGod. According to the customs of the land of Egypt, in which ye have\ndwelt, ye shall not do; and according to the customs of Canaan, into\nwhich I bring you, ye shall not do; and in their usages ye shall not\nwalk. Ye shall perform my judgments, and keep my precepts, and walk in\nthem: I am the Lord your God. And ye shall keep all my commandments,\nand do them. He that doeth them shall live in them. I am the Lord your\nGod.\u201d[98] Whether, then, Egypt and the land of Canaan be the symbol of\nthe world and of deceit, or of sufferings and afflictions; the oracle\nshows us what must be abstained from, and what, being divine and not\nworldly, must be observed. And when it is said, \u201cThe man that doeth\nthem shall live in them,\u201d[99] it declares both the correction of the\nHebrews themselves, and the training and advancement of us who are\nnigh:[100] it declares at once their life and ours. For \u201cthose who\nwere dead in sins are quickened together with Christ,\u201d[101] by our\ncovenant. For Scripture, by the frequent reiteration of the expression,\n\u201cI am the Lord your God,\u201d shames in such a way as most powerfully to\ndissuade, by teaching us to follow God who gave the commandments, and\ngently admonishes us to seek God and endeavour to know Him as far\nas possible; which is the highest speculation, that which scans the\ngreatest mysteries, the real knowledge, that which becomes irrefragable\nby reason. This alone is the knowledge of wisdom, from which rectitude\nof conduct is never disjoined.\n\n\n\n\n CHAPTER XI.\n\n THE KNOWLEDGE WHICH COMES THROUGH FAITH THE\n SUREST OF ALL.\n\n\nBut the knowledge of those who think themselves wise, whether the\nbarbarian sects or the philosophers among the Greeks, according to\nthe apostle, \u201cpuffeth up.\u201d[102] But that knowledge, which is the\nscientific demonstration of what is delivered according to the true\nphilosophy, is founded on faith. Now, we may say that it is that\nprocess of reason which, from what is admitted, procures faith in what\nis disputed. Now, faith being twofold--the faith of knowledge and that\nof opinion--nothing prevents us from calling demonstration twofold, the\none resting on knowledge, the other on opinion; since also knowledge\nand foreknowledge are designated as twofold, that which is essentially\naccurate, that which is defective. And is not the demonstration, which\nwe possess, that alone which is true, as being supplied out of the\ndivine Scriptures, the sacred writings, and out of the \u201cGod-taught\nwisdom,\u201d according to the apostle? Learning, then, is also obedience\nto the commandments, which is faith in God. And faith is a power of\nGod, being the strength of the truth. For example, it is said, \u201cIf ye\nhave faith as a grain of mustard, ye shall remove the mountain.\u201d[103]\nAnd again, \u201cAccording to thy faith let it be to thee.\u201d[104] And one\nis cured, receiving healing by faith; and the dead is raised up in\nconsequence of the power of one believing that he would be raised. The\ndemonstration, however, which rests on opinion is human, and is the\nresult of rhetorical arguments or dialectic syllogisms. For the highest\ndemonstration, to which we have alluded, produces intelligent faith by\nthe adducing and opening up of the Scriptures to the souls of those\nwho desire to learn; the result of which is knowledge (_gnosis_).\nFor if what is adduced in order to prove the point at issue is assumed\nto be true, as being divine and prophetic, manifestly the conclusion\narrived at by inference from it will consequently be inferred truly;\nand the legitimate result of the demonstration will be knowledge. When,\nthen, the memorial of the celestial and divine food was commanded to be\nconsecrated in the golden pot, it was said, \u201cThe omer was the tenth of\nthe three measures.\u201d[105] For in ourselves, by the three measures are\nindicated three criteria; sensation of objects of sense, speech,--of\nspoken names and words, and the mind,--of intellectual objects. The\nGnostic, therefore, will abstain from errors in speech, and thought,\nand sensation, and action, having heard \u201cthat he that looks so as to\nlust hath committed adultery;\u201d[106] and reflecting that \u201cblessed are\nthe pure in heart, for they shall see God;\u201d[107] and knowing this,\n\u201cthat not what enters into the mouth defileth, but that it is what\ncometh forth by the mouth that defileth the man. For out of the heart\nproceed thoughts.\u201d[108] This, as I think, is the true and just measure\naccording to God, by which things capable of measurement are measured,\nthe decad which is comprehensive of man; which summarily the three\nabove-mentioned measures pointed out. There are body and soul, the\nfive senses, speech, the power of reproduction--the intellectual or\nthe spiritual faculty, or whatever you choose to call it. And we must,\nin a word, ascending above all the others, stop at the mind; as also\ncertainly in the universe overleaping the nine divisions, the first\nconsisting of the four elements put in one place for equal interchange;\nand then the seven wandering stars and the one that wanders not,\nthe ninth, to the perfect number, which is above the nine,[109] and\nthe tenth division, we must reach to the knowledge of God, to speak\nbriefly, desiring the Maker after the creation. Wherefore the tithes\nboth of the ephah and of the sacrifices were presented to God; and the\npaschal feast began with the tenth day, being the transition from all\ntrouble, and from all objects of sense.\n\nThe Gnostic is therefore fixed by faith; but the man who thinks\nhimself wise touches not what pertains to the truth, moved as he is by\nunstable and wavering impulses. It is therefore reasonably written,\n\u201cCain went forth from the face of God, and dwelt in the land of Naid,\nover against Eden.\u201d Now Naid is interpreted _commotion_, and Eden\n_delight_; and Faith, and Knowledge, and Peace are delight, from\nwhich he that has disobeyed is cast out. But he that is wise in his\nown eyes will not so much as listen to the beginning of the divine\ncommandments; but, as if his own teacher, throwing off the reins,\nplunges voluntarily into a billowy commotion, sinking down to mortal\nand created things from the uncreated knowledge, holding various\nopinions at various times. \u201cThose who have no guidance fall like\nleaves.\u201d[110]\n\nReason, the governing principle, remaining unmoved and guiding the\nsoul, is called its pilot. For access to the Immutable is obtained by\na truly immutable means. Thus Abraham was stationed before the Lord,\nand approaching spoke.[111] And to Moses it is said, \u201cBut do thou\nstand there with me.\u201d[112] And the followers of Simon wish to be\nassimilated in manners to the standing form which they adore. Faith,\ntherefore, and the knowledge of the truth, render the soul, which makes\nthem its choice, always uniform and equable. For congenial to the man\nof falsehood is shifting, and change, and turning away, as to the\nGnostic are calmness, and rest, and peace. As, then, philosophy has\nbeen brought into evil repute by pride and self-conceit, so also gnosis\nby false gnosis called by the same name; of which the apostle writing\nsays, \u201cO Timothy, keep that which is committed to thy trust, avoiding\nthe profane and vain babblings and oppositions of science (gnosis)\nfalsely so called; which some professing, have erred concerning the\nfaith.\u201d[113]\n\nConvicted by this utterance, the heretics reject the Epistles to\nTimothy. Well, then, if the Lord is the truth, and wisdom, and power of\nGod, as in truth He is, it is shown that the real Gnostic is he that\nknows Him, and His Father by Him. For his sentiments are the same with\nhim who said, \u201cThe lips of the righteous know high things.\u201d[114]\n\n\n\n\n CHAPTER XII.\n\n TWOFOLD FAITH.\n\n\nFaith as also Time being double, we shall find virtues in pairs both\ndwelling together. For memory is related to past time, hope to future.\nWe believe that what is past did, and that what is future will take\nplace. And, on the other hand, we love, persuaded by faith that the\npast was as it was, and by hope expecting the future. For in everything\nlove attends the Gnostic, who knows one God. \u201cAnd, behold, all things\nwhich He created were very good.\u201d[115] He both knows and admires.\nGodliness adds length of life; and the fear of the Lord adds days. As,\nthen, the days are a portion of life in its progress, so also fear is\nthe beginning of love, becoming by development faith, then love. But\nit is not as I fear and hate a wild beast (since fear is twofold) that\nI fear the father, whom I fear and love at once. Again, fearing lest\nI be punished, I love myself in assuming fear. He who fears to offend\nhis father, loves himself. Blessed then is he who is found possessed of\nfaith, being, as he is, composed of love and fear. And faith is power\nin order to salvation, and strength to eternal life. Again, prophecy\nis foreknowledge; and knowledge the understanding of prophecy; being\nthe knowledge of those things known before by the Lord who reveals all\nthings.\n\nThe knowledge, then, of those things which have been predicted shows\na threefold result,--either one that has happened long ago, or\nexists now, or about to be. Then the extremes[116] either of what is\naccomplished or of what is hoped for fall under faith; and the present\naction furnishes persuasive arguments for the confirmation of both the\nextremes. For if, prophecy being one, one part is accomplishing and\nanother is fulfilled; hence the truth, both what is hoped for and what\nis past is confirmed. For it was first present; then it became past to\nus; so that the belief of what is past is the apprehension of a past\nevent, and the hope which is future the apprehension of a future event.\n\nAnd not only the Platonists, but the Stoics, say that assent is in\nour own power. All opinion then, and judgment, and supposition, and\nknowledge, by which we live and have perpetual intercourse with the\nhuman race, is an assent; which is nothing else than faith. And\nunbelief being defection from faith, shows both assent and faith to be\npossessed of power; for non-existence cannot be called privation. And\nif you consider the truth, you will find man naturally misled so as to\ngive assent to what is false, though possessing the resources necessary\nfor belief in the truth. \u201cThe virtue, then, that encloses the church\nin its grasp,\u201d as the Shepherd says,[117] \u201cis Faith, by which the\nelect of God are saved; and that which acts the man is Self-restraint.\nAnd these are followed by Simplicity, Knowledge, Innocence, Decorum,\nLove,\u201d and all these are the daughters of Faith. And again, \u201cFaith\nleads the way, fear upbuilds, and love perfects.\u201d Accordingly he[118]\nsays, the Lord is to be feared in order to edification, but not the\ndevil to destruction. And again, the works of the Lord--that is, His\ncommandments--are to be loved and done; but the works of the devil are\nto be dreaded and not done. For the fear of God trains and restores to\nlove; but the fear of the works of the devil has hatred dwelling along\nwith it. The same also says \u201cthat repentance is high intelligence. For\nhe that repents of what he did, no longer does or says as he did. But\nby torturing himself for his sins, he benefits his soul. Forgiveness of\nsins is therefore different from repentance; but both show what is in\nour power.\u201d\n\n\n\n\n CHAPTER XIII.\n\n ON FIRST AND SECOND REPENTANCE.\n\n\nHe, then, who has received the forgiveness of sins ought to sin no\nmore. For, in addition to the first and only repentance from sins (this\nis from the previous sins in the first and heathen life--I mean that in\nignorance), there is forthwith proposed to those who have been called,\nthe repentance which cleanses the seat of the soul from transgressions,\nthat faith may be established. And the Lord, knowing the heart, and\nforeknowing the future, foresaw both the fickleness of man and the\ncraft and subtlety of the devil from the first, from the beginning;\nhow that, envying man for the forgiveness of sins, he would present\nto the servants of God certain causes of sins; skilfully working\nmischief, that they might fall together with himself. Accordingly,\nbeing very merciful, He has vouchsafed, in the case of those who,\nthough in faith, fall into any transgression, a second repentance; so\nthat should any one be tempted after his calling, overcome by force\nand fraud, he may receive still a repentance not to be repented of.\n\u201cFor if we sin wilfully after that we have received the knowledge of\nthe truth, there remaineth no more a sacrifice for sins, but a certain\nfearful looking for of judgment and fiery indignation, which shall\ndevour the adversaries.\u201d[119] But continual and successive repentings\nfor sins differ nothing from the case of those who have not believed\nat all, except only in their consciousness that they do sin. And I\nknow not which of the two is worst, whether the case of a man who\nsins knowingly, or of one who, after having repented of his sins,\ntransgresses again. For in the process of proof sin appears on each\nside,--the sin which in its commission is condemned by the worker of\nthe iniquity, and that of the man who, foreseeing what is about to be\ndone, yet puts his hand to it as a wickedness. And he who perchance\ngratifies himself in anger and pleasure, gratifies himself in he knows\nwhat; and he who, repenting of that in which he gratified himself,\nby rushing again into pleasure, is near neighbour to him who has\nsinned wilfully at first. For one, who does again that of which he has\nrepented, and condemning what he does, performs it willingly.\n\nHe, then, who from among the Gentiles and from that old life has\nbetaken himself to faith, has obtained forgiveness of sins once. But\nhe who has sinned after this, on his repentance, though he obtain\npardon, ought to fear, as one no longer washed to the forgiveness of\nsins. For not only must the idols which he formerly held as gods, but\nthe works also of his former life, be abandoned by him who has been\n\u201cborn again, not of blood, nor of the will of the flesh,\u201d[120] but in\nthe Spirit; which consists in repenting by not giving way to the same\nfault. For frequent repentance and readiness to change easily from\nwant of training, is the practice of sin again. The frequent asking\nof forgiveness, then, for those things in which we often transgress,\nis the semblance of repentance, not repentance itself. \u201cBut the\nrighteousness of the blameless cuts straight paths,\u201d[121] says the\nScripture. And again, \u201cThe righteousness of the innocent will make his\nway right.\u201d[122] Nay, \u201cas a father pitieth his children, so the Lord\npitieth them that fear Him.\u201d[123] David writes, \u201cThey who sow,\u201d then,\n\u201cin tears, shall reap in joy;\u201d[124] those, namely, who confess in\npenitence. \u201cFor blessed are all those that fear the Lord.\u201d[125] You\nsee the corresponding blessing in the gospel. \u201cFear not,\u201d it is said,\n\u201cwhen a man is enriched, and when the glory of his house is increased:\nbecause when he dieth he shall leave all, and his glory shall not\ndescend after him.\u201d[126] \u201cBut I in Thy mercy will enter into Thy house.\nI will worship toward Thy holy temple, in Thy fear: Lord, lead me in\nThy righteousness.\u201d[127] Appetite is then the movement of the mind to\nor from something.[128] Passion is an excessive appetite exceeding the\nmeasures of reason, or appetite unbridled and disobedient to the word.\nPassions, then, are a perturbation of the soul contrary to nature, in\ndisobedience to reason. But revolt and distraction and disobedience are\nin our own power, as obedience is in our power. Wherefore voluntary\nactions are judged. But should one examine each one of the passions, he\nwill find them irrational impulses.\n\n\n\n\n CHAPTER XIV.\n\n HOW A THING MAY BE INVOLUNTARY.\n\n\nWhat is involuntary is not matter for judgment. But this is\ntwofold,--what is done in ignorance, and what is done through\nnecessity. For how will you judge concerning those who are said to sin\nin involuntary modes? For either one knew not himself, as Cleomenes\nand Athamas, who were mad; or the thing which he does, as \u00c6schylus,\nwho divulged the mysteries on the stage, who, being tried in the\nAreopagus, was absolved on his showing that he had not been initiated.\nOr one knows not what is done, as he who has let off his antagonist,\nand slain his domestic instead of his enemy; or that by which it is\ndone, as he who, in exercising with spears having buttons on them, has\nkilled some one in consequence of the spear throwing off the button;\nor knows not the manner how, as he who has killed his antagonist in\nthe stadium, for it was not for his death but for victory that he\ncontended; or knows not the reason why it is done, as the physician\ngave a salutary antidote and killed, for it was not for this purpose\nthat he gave it, but to save. The law at that time punished him who had\nkilled involuntarily, as _e.g._ him who was subject involuntarily\nto gonorrh\u0153a, but not equally with him who did so voluntarily. Although\nhe also shall be punished as for a voluntary action, if one transfer\nthe affection to the truth. For, in reality, he that cannot contain\nthe generative word is to be punished; for this is an irrational\npassion of the soul approaching garrulity. \u201cThe faithful man chooses\nto conceal things in his spirit.\u201d[129] Things, then, that depend on\nchoice are subjects for judgment. \u201cFor the Lord searcheth the hearts\nand reins.\u201d[130] \u201cAnd he that looketh so as to lust\u201d[131] is judged.\nWherefore it is said, \u201cThou shalt not lust.\u201d[132] And \u201cthis people\nhonoureth me with their lips,\u201d it is said, \u201cbut their heart is far from\nme.\u201d[133] For God has respect to the very thought, since Lot\u2019s wife,\nwho had merely voluntarily turned towards worldly wickedness, He left a\nsenseless mass, rendering her a pillar of salt, and fixed her so that\nshe advanced no further, not as a stupid and useless image, but to\nseason and salt him who has the power of spiritual perception.\n\n\n\n\n CHAPTER XV.\n\n ON THE DIFFERENT KINDS OF VOLUNTARY ACTIONS, AND\n THE SINS THENCE PROCEEDING.\n\n\nWhat is voluntary is either what is by desire, or what is by\nchoice, or what is of intention. Closely allied to each other are\nthese things--sin, mistake, crime. It is sin, for example, to live\nluxuriously and licentiously; a misfortune, to wound one\u2019s friend in\nignorance, taking him for an enemy; and crime, to violate graves or\ncommit sacrilege. Sinning arises from being unable to determine what\nought to be done, or being unable to do it; as doubtless one falls\ninto a ditch either through not knowing, or through inability to leap\nacross through feebleness of body. But application to the training of\nourselves, and subjection to the commandments, is in our own power;\nwith which if we will have nothing to do, by abandoning ourselves\nwholly to lust, we shall sin, nay rather, wrong our own soul. For the\nnoted Laius says in the tragedy:\n\n \u201cNone of these things of which you admonish me have escaped me;\n But notwithstanding that I am in my senses, Nature compels me;\u201d\n\n_i.e._ his abandoning himself to passion. Medea, too, herself\ncries on the stage:\n\n \u201cAnd I am aware what evils I am to perpetrate,\n But passion is stronger than my resolutions.\u201d[134]\n\nFurther, not even Ajax is silent; but, when about to kill himself,\ncries:\n\n \u201cNo pain gnaws the soul of a free man like dishonour.\n Thus do I suffer; and the deep stain of calamity\n Ever stirs me from the depths, agitated\n By the bitter stings of rage.\u201d[135]\n\nAnger made these the subjects of tragedy, and lust made ten thousand\nothers--Ph\u00e6dra, Anthia, Eriphyle,\n\n \u201cWho took the precious gold for her dear husband.\u201d\n\nFor another play represents Thrasonides of the comic drama as saying:\n\n \u201cA worthless wench made me her slave.\u201d\n\nMistake is a sin contrary to calculation; and voluntary sin is crime\n(\u1f00\u03b4\u03b9\u03ba\u03af\u03b1); and crime is voluntary wickedness. Sin, then, is on my part\nvoluntary. Wherefore says the apostle, \u201cSin shall not have dominion\nover you; for ye are not under the law, but under grace.\u201d[136]\nAddressing those who have believed, he says, \u201cFor by His stripes we\nwere healed.\u201d[137] Mistake is the involuntary action of another towards\nme, while a crime (\u1f00\u03b4\u03b9\u03ba\u03af\u03b1) alone is voluntary, whether my act or\nanother\u2019s. These differences of sins are alluded to by the Psalmist,\nwhen he calls those blessed whose iniquities (\u1f00\u03bd\u03bf\u03bc\u03af\u03b1\u03c2) God hath blotted\nout, and whose sins (\u1f01\u03bc\u03b1\u03c1\u03c4\u03af\u03b1\u03c2) He hath covered. Others He does not\nimpute, and the rest He forgives. For it is written, \u201cBlessed are they\nwhose iniquities are forgiven, whose sins are covered. Blessed is the\nman to whom the Lord will not impute sin, and in whose mouth there is\nno fraud.\u201d[138] This blessedness came on those who had been chosen\nby God through Jesus Christ our Lord. For \u201clove hides the multitude\nof sins.\u201d[139] And they are blotted out by Him \u201cwho desireth the\nrepentance rather than the death of a sinner.\u201d[140] And those are not\nreckoned that are not the effect of choice; \u201cfor he who has lusted has\nalready committed adultery,\u201d[141] it is said. And the illuminating\nWord forgives sins: \u201cAnd in that time, saith the Lord, they shall seek\nfor the iniquity of Israel, and it shall not exist; and the sins of\nJudah, and they shall not be found.\u201d[142] \u201cFor who is like me? and\nwho shall stand before my face?\u201d[143] You see the one God declared\ngood, rendering according to desert, and forgiving sins. John, too,\nmanifestly teaches the differences of sins, in his larger epistle, in\nthese words: \u201cIf any man see his brother sin a sin that is not unto\ndeath, he shall ask, and he shall give him life: for these that sin not\nunto death,\u201d he says. For \u201cthere is a sin unto death: I do not say that\none is to pray for it. All unrighteousness is sin; and there is a sin\nnot unto death.\u201d[144]\n\nDavid, too, and Moses before David, show the knowledge of the three\nprecepts in the following words: \u201cBlessed is the man who walks not\nin the counsel of the ungodly;\u201d as the fishes go down to the depths\nin darkness; for those which have not scales, which Moses prohibits\ntouching, feed at the bottom of the sea. \u201cNor standeth in the way of\nsinners,\u201d as those who, while appearing to fear the Lord, commit sin,\nlike the sow, for when hungry it cries, and when full knows not its\nowner. \u201cNor sitteth in the chair of pestilences,\u201d as birds ready for\nprey. And Moses enjoined not to eat the sow, nor the eagle, nor the\nhawk, nor the raven, nor any fish without scales. So far Barnabas.[145]\nAnd I heard one skilled in such matters say that \u201cthe counsel of\nthe ungodly\u201d was the heathen, and \u201cthe way of sinners\u201d the Jewish\npersuasion, and explain \u201cthe chair of pestilence\u201d of heresies. And\nanother said, with more propriety, that the first blessing was assigned\nto those who had not followed wicked sentiments which revolt from God;\nthe second to those who do not remain in the wide and broad road,\nwhether they be those who have been brought up in the law, or Gentiles\nwho have repented. And \u201cthe chair of pestilences\u201d will be the theatres\nand tribunals, or rather the compliance with wicked and deadly powers,\nand complicity with their deeds. \u201cBut his delight is in the law of the\nLord.\u201d[146] Peter in his _Preaching_ called the Lord, Law and\nLogos. The legislator seems to teach differently the interpretation of\nthe three forms of sin--understanding by the mute fishes sins of word,\nfor there are times in which _silence is better than speech, for\nsilence has a safe recompense_; sins of deed, by the rapacious and\ncarnivorous birds. The sow delights in dirt and dung; and we ought not\nto have \u201ca conscience\u201d that is \u201cdefiled.\u201d[147]\n\nJustly, therefore, the prophet says, \u201cThe ungodly are not so: but\nas the chaff which the wind driveth away from the face of the\nearth. Wherefore the ungodly shall not stand in the judgment\u201d[148]\n(being already condemned, for \u201che that believeth not is condemned\nalready\u201d[149]), \u201cnor sinners in the counsel of the righteous,\u201d\ninasmuch as they are already condemned, so as not to be united to those\nthat have lived without stumbling. \u201cFor the Lord knoweth the way of the\nrighteous; and the way of the ungodly shall perish.\u201d[150]\n\nAgain, the Lord clearly shows sins and transgressions to be in our own\npower, by prescribing modes of cure corresponding to the maladies;\nshowing His wish that we should be corrected by the shepherds, in\nEzekiel; blaming, I am of opinion, some of them for not keeping the\ncommandments. \u201cThat which was enfeebled ye have not strengthened,\u201d and\nso forth, down to, \u201cand there was none to search out or turn away.\u201d[151]\n\nFor \u201cgreat is the joy before the Father when one sinner is saved,\u201d[152]\nsaith the Lord. So Abraham was much to be praised, because \u201che walked\nas the Lord spake to him.\u201d Drawing from this instance, one of the wise\nmen among the Greeks uttered the maxim, \u201cFollow God.\u201d[153] \u201cThe godly,\u201d\nsays Esaias, \u201cframed wise counsels.\u201d[154] Now counsel is seeking for\nthe right way of acting in present circumstances, and good counsel\nis wisdom in our counsels. And what? Does not God, after the pardon\nbestowed on Cain, suitably not long after introduce Enoch, who had\nrepented?[155] showing that it is the nature of repentance to produce\npardon; but pardon does not consist in remission, but in remedy. An\ninstance of the same is the making of the calf by the people before\nAaron. Thence one of the wise men among the Greeks uttered the maxim,\n\u201cPardon is better than punishment;\u201d as also, \u201cBecome surety, and\nmischief is at hand,\u201d is derived from the utterance of Solomon which\nsays, \u201cMy son, if thou become surety for thy friend, thou wilt give\nthine hand to thy enemy; for a man\u2019s own lips are a strong snare to\nhim, and he is taken in the words of his own mouth.\u201d[156] And the\nsaying, \u201cKnow thyself,\u201d has been taken rather more mystically from\nthis, \u201cThou hast seen thy brother, thou hast seen thy God.\u201d[157] Thus\nalso, \u201cThou shalt love the Lord thy God with all thy heart, and thy\nneighbour as thyself;\u201d for it is said, \u201cOn these commandments the law\nand the prophets hang and are suspended.\u201d[158] With these also agree\nthe following: \u201cThese things have I spoken to you, that my joy might\nbe fulfilled: and this is my commandment, That ye love one another,\nas I have loved you.\u201d[159] \u201cFor the Lord is merciful and pitiful;\nand gracious[160] is the Lord to all.\u201d[161] \u201cKnow thyself\u201d is more\nclearly and often expressed by Moses, when he enjoins, \u201cTake heed to\nthyself.\u201d[162] \u201cBy alms then, and acts of faith, sins are purged.\u201d[163]\n\u201cAnd by the fear of the Lord each one departs from evil.\u201d[164] And the\nfear of the Lord is instruction and wisdom.\u201c[165]\n\n\n\n\n CHAPTER XVI.\n\n HOW WE ARE TO EXPLAIN THE PASSAGES OF SCRIPTURE\n WHICH ASCRIBE TO GOD HUMAN AFFECTIONS.\n\n\nHere again arise the cavillers, who say that joy and pain are\npassions of the soul: for they define joy as a rational elevation and\nexultation, as rejoicing on account of what is good; and pity as pain\nfor one who suffers undeservedly; and that such affections are moods\nand passions of the soul. But we, as would appear, do not cease in such\nmatters to understand the Scriptures carnally; and starting from our\nown affections, interpret the will of the impassible Deity similarly to\nour perturbations; and as we are capable of hearing; so, supposing the\nsame to be the case with the Omnipotent, err impiously. For the Divine\nBeing cannot be declared as it exists: but as we who are fettered in\nthe flesh were able to listen, so the prophets spake to us; the Lord\nsavingly accommodating Himself to the weakness of men. Since, then,\nit is the will of God that he, who is obedient to the commands and\nrepents of his sins should be saved, and we rejoice on account of our\nsalvation, the Lord, speaking by the prophets, appropriated our joy to\nHimself; as speaking lovingly in the Gospel He says, \u201cI was hungry, and\nye gave me to eat: I was thirsty, and ye gave me to drink. For inasmuch\nas ye did it to one of the least of these, ye did it to me.\u201d[166] As,\nthen, He is nourished, though not personally, by the nourishing of one\nwhom He wishes nourished; so He rejoices, without suffering change, by\nreason of him who has repented being in joy, as He wished. And since\nGod pities richly, being good, and giving commands by the law and the\nprophets, and more nearly still by the appearance of his Son, saving\nand pitying, as was said, those who have found mercy; and properly the\ngreater pities the less; and a man cannot be greater than man, being by\nnature man; but God in everything is greater than man; if, then, the\ngreater pities the less, it is God alone that will pity us. For a man\nis made to communicate by righteousness, and bestows what he received\nfrom God, in consequence of his natural benevolence and relation, and\nthe commands which he obeys. But God has no natural relation to us, as\nthe authors of the heresies will have it; neither on the supposition\nof His having made us of nothing, nor on that of having formed us\nfrom matter; since the former did not exist at all, and the latter is\ntotally distinct from God, unless we shall dare to say that we are a\npart of Him, and of the same essence as God. And I know not how one,\nwho knows God, can bear to hear this when he looks to our life, and\nsees in what evils we are involved. For thus it would turn out, which\nit were impiety to utter, that God sinned in [certain] portions, if\nthe portions are parts of the whole and complementary of the whole;\nand if not complementary, neither can they be parts. But God being by\nnature rich in pity, in consequence of His own goodness, cares for us,\nthough neither portions of Himself, nor by nature His children. And\nthis is the greatest proof of the goodness of God: that such being our\nrelation to Him, and being by nature wholly estranged, He nevertheless\ncares for us. For the affection in animals to their progeny is natural,\nand the friendship of kindred minds is the result of intimacy. But the\nmercy of God is rich toward us, who are in no respect related to Him;\nI say either in our essence or nature, or in the peculiar energy of\nour essence, but only in our being the work of His will. And him who\nwillingly, with discipline and teaching, accepts the knowledge of the\ntruth, He calls to adoption, which is the greatest advancement of all.\n\u201cTransgressions catch a man; and in the cords of his own sins each one\nis bound.\u201d[167] And God is without blame. And in reality, \u201cblessed is\nthe man who feareth alway through piety.\u201d[168]\n\n\n\n\n CHAPTER XVII.\n\n ON THE VARIOUS KINDS OF KNOWLEDGE.\n\n\nAs, then, Knowledge (\u1f10\u03c0\u03b9\u03c3\u03c4\u03b7\u03bc\u03b7) is an intellectual state, from which\nresults the act of knowing, and becomes apprehension irrefragable\nby reason; so also ignorance is a receding impression, which can be\ndislodged by reason. And that which is overthrown as well as that\nwhich is elaborated by reason, is in our power. Akin to Knowledge\nis _experience_, cognition (\u03b5\u1f34\u03b4\u03b7\u03c3\u03b9\u03c2), Comprehension (\u03c3\u03cd\u03bd\u03b5\u03c3\u03b9\u03c2),\nperception, and Science. Cognition (\u03b5\u1f34\u03b4\u03b7\u03c3\u03b9\u03c2) is the knowledge of\nuniversals by species; and Experience is comprehensive knowledge, which\ninvestigates the nature of each thing. Perception (\u03bd\u03cc\u03b7\u03c3\u03b9\u03c2) is the\nknowledge of intellectual objects; and Comprehension (\u03c3\u03cd\u03bd\u03b5\u03c3\u03b9\u03c2) is the\nknowledge of what is compared, or a comparison that cannot be annulled,\nor the faculty of comparing the objects with which Judgment and\nKnowledge are occupied, both of one and each and all that goes to make\nup one reason. And Science (\u03b3\u03bd\u1ff6\u03c3\u03b9\u03c2) is the knowledge of the thing in\nitself, or the knowledge which harmonizes with what takes place. Truth\nis the knowledge of the true; and the mental habit of truth is the\nknowledge of the things which are true. Now knowledge is constituted by\nthe reason, and cannot be overthrown by another reason.[169] What we\ndo not, we do not either from not being able, or not being willing--or\nboth. Accordingly we don\u2019t fly, since we neither can nor wish; we do\nnot swim at present, for example, since we can indeed, but do not\nchoose; and we are not as the Lord, since we wish, but cannot be: \u201cfor\nno disciple is above his master, and it is sufficient if we be as the\nmaster:\u201d[170] not in essence (for it is impossible for that, which is\nby adoption, to be equal in substance to that, which is by nature); but\n[we are as Him] only in our[171] having been made immortal, and our\nbeing conversant with the contemplation of realities, and beholding the\nFather through what belongs to Him.\n\nTherefore volition takes the precedence of all; for the intellectual\npowers are ministers of the Will. \u201cWill,\u201d it is said, \u201cand thou shalt\nbe able.\u201d[172] And in the Gnostic, Will, Judgment, and Exertion are\nidentical. For if the determinations are the same, the opinions and\njudgments will be the same too; so that both his words, and life, and\nconduct, are conformable to rule. \u201cAnd a right heart seeketh knowledge,\nand heareth it.\u201d \u201cGod taught me wisdom, and I knew the knowledge of the\nholy.\u201d[173]\n\n\n\n\n CHAPTER XVIII.\n\n THE MOSAIC LAW THE FOUNTAIN OF ALL ETHICS, AND THE\n SOURCE FROM WHICH THE GREEKS DREW THEIRS.\n\n\nIt is then clear also that all the other virtues, delineated in Moses,\nsupplied the Greeks with the rudiments of the whole department of\nmorals. I mean valour, and temperance, and wisdom, and justice, and\nendurance, and patience, and decorum, and self-restraint; and in\naddition to these, piety.\n\nBut it is clear to every one that piety, which teaches to worship and\nhonour, is the highest and oldest cause; and the law itself exhibits\njustice, and teaches wisdom, by abstinence from sensible images, and\nby inviting to the Maker and Father of the universe. And from this\nsentiment, as from a fountain, all intelligence increases. \u201cFor the\nsacrifices of the wicked are abomination to the Lord; but the prayers\nof the upright are acceptable before Him,\u201d[174] since \u201crighteousness is\nmore acceptable before God than sacrifice.\u201d Such also as the following\nwe find in Isaiah: \u201cTo what purpose to me is the multitude of your\nsacrifices? saith the Lord;\u201d and the whole section.[175] \u201cBreak every\nbond of wickedness; for this is the sacrifice that is acceptable to\nthe Lord, a contrite heart that seeks its Maker.\u201d[176] \u201cDeceitful\nbalances are abomination before God; but a just balance is acceptable\nto Him.\u201d[177] Thence Pythagoras exhorts \u201cnot to step over the balance;\u201d\nand the profession of heresies is called deceitful righteousness; and\n\u201cthe tongue of the unjust shall be destroyed, but the mouth of the\nrighteous droppeth wisdom.\u201d[178] \u201cFor they call the wise and prudent\nworthless.\u201d[179] But it were tedious to adduce testimonies respecting\nthese virtues, since the whole Scripture celebrates them. Since, then,\nthey define manliness to be knowledge[180] of things formidable,\nand not formidable, and what is intermediate; and temperance to be a\nstate of mind which by choosing and avoiding preserves the judgments\nof wisdom; and conjoined with manliness is patience, which is called\nendurance, the knowledge of what is bearable and what is unbearable;\nand magnanimity is the knowledge which rises superior to circumstances.\nWith temperance also is conjoined caution, which is avoidance in\naccordance with reason. And observance of the commandments, which\nis the innoxious keeping of them, is the attainment of a secure\nlife. And there is no endurance without manliness, nor the exercise\nof self-restraint without temperance. And these virtues follow one\nanother; and with whom are the sequences of the virtues, with him\nis also salvation, which is the keeping of the state of well-being.\nRightly, therefore, in treating of these virtues, we shall inquire into\nthem all; for he that has one virtue gnostically, by reason of their\naccompanying each other, has them all. Self-restraint is that quality\nwhich does not overstep what appears in accordance with right reason.\nHe exercises self-restraint, who curbs the impulses that are contrary\nto right reason, or curbs himself so as not to indulge in desires\ncontrary to right reason. Temperance, too, is not without manliness;\nsince from the commandments spring both wisdom, which follows God\nwho enjoins, and that which imitates the divine character, namely\nrighteousness; in virtue of which, in the exercise of self-restraint,\nwe address ourselves in purity to piety and the course of conduct\nthence resulting, in conformity with God; being assimilated to the\nLord as far as is possible for us beings mortal in nature. And this\nis being just and holy with wisdom; for the Divinity needs nothing\nand suffers nothing; whence it is not, strictly speaking, capable of\nself-restraint, for it is never subjected to perturbation, over which\nto exercise control; while our nature, being capable of perturbation,\nneeds self-constraint, by which disciplining itself to the need of\nlittle, it endeavours to approximate in character to the divine\nnature. For the good man, standing as the boundary between an immortal\nand a mortal nature, has few needs; having wants in consequence of his\nbody, and his birth itself, but taught by rational self-control to want\nfew things.\n\nWhat reason is there in the law\u2019s prohibiting a man from \u201cwearing\nwoman\u2019s clothing?\u201d[181] Is it not that it would have us to be manly,\nand to be effeminate neither in person and actions, nor in thought\nand word? For it would have the man, that devotes himself to the\ntruth, to be masculine both in acts of endurance and patience, in\nlife, conduct, word, and discipline by night and by day; even if the\nnecessity were to occur, of witnessing by the shedding of his blood.\nAgain, it is said, \u201cIf any one who has newly built a house, and has not\npreviously inhabited it; or cultivated a newly-planted vine, and not\nyet partaken of the fruit; or betrothed a virgin, and not yet married\nher;\u201d[182]--such the humane law orders to be relieved from military\nservice: from military reasons in the first place, lest, bent on\ntheir desires, they turn out sluggish in war; for it is those who are\nuntrammelled by passion that boldly encounter perils; and from motives\nof humanity, since, in view of the uncertainties of war, the law\nreckoned it not right that one should not enjoy his own labours, and\nanother should, without bestowing pains, receive what belonged to those\nwho had laboured. The law seems also to point out manliness of soul,\nby enacting that he who had planted should reap the fruit, and he that\nbuilt should inhabit, and he that had betrothed should marry: for it\nis not vain hopes which it provides for those who labour; according to\nthe gnostic word: \u201cFor the hope of a good man dead or living does not\nperish,\u201d[183] says Wisdom; \u201cI love them that love me; and they who seek\nme shall find peace,\u201d[184] and so forth. What then? Did not the women\nof the Midianites, by their beauty, seduce from wisdom into impiety,\nthrough licentiousness, the Hebrews when making war against them? For,\nhaving seduced them from a grave mode of life, and by their beauty\nensnared them in wanton delights, they made them insane upon idol\nsacrifices and strange women; and overcome by women and by pleasure at\nonce, they revolted from God, and revolted from the law. And the whole\npeople was within a little of falling under the power of the enemy\nthrough female stratagem, until, when they were in peril, fear by its\nadmonitions pulled them back. Then the survivors, valiantly undertaking\nthe struggle for piety, got the upper hand of their foes. \u201cThe\nbeginning, then, of wisdom is piety, and the knowledge of holy things\nis understanding; and to know the law is the characteristic of a good\nunderstanding.\u201d[185] Those, then, who suppose the law to be productive\nof agitating fear, are neither good at understanding the law, nor have\nthey in reality comprehended it; for \u201cthe fear of the Lord causes\nlife, but he who errs shall be afflicted with pangs which knowledge\nviews not.\u201d[186] Accordingly, Barnabas says mystically, \u201cMay God who\nrules the universe vouchsafe also to you wisdom, and understanding,\nand science, and knowledge of His statutes, and patience. Be therefore\nGod-taught, seeking what the Lord seeks from you, that He may find you\nin the day of judgment lying in wait for these things.\u201d \u201cChildren of\nlove and peace,\u201d he called them gnostically.\n\nRespecting imparting and communicating, though much might be said,\nlet it suffice to remark that the law prohibits a brother from taking\nusury: designating as a brother not only him who is born of the\nsame parents, but also one of the same race and sentiments, and a\nparticipator in the same word; deeming it right not to take usury for\nmoney, but with open hands and heart to bestow on those who need. For\nGod, the author and the dispenser of such grace, takes as suitable\nusury the most precious things to be found among men--mildness,\ngentleness, magnanimity, reputation, renown. Do you not regard this\ncommand as marked by philanthropy? As also the following, \u201cTo pay\nthe wages of the poor daily,\u201d teaches to discharge without delay the\nwages due for service; for, as I think, the alacrity of the poor\nwith reference to the future is paralyzed when he has suffered want.\nFurther, it is said, \u201cLet not the creditor enter the debtor\u2019s house\nto take the pledge with violence.\u201d But let the former ask it to be\nbrought out, and let not the latter, if he have it, hesitate.[187]\nAnd in the harvest the owners are prohibited from appropriating what\nfalls from the handfuls; as also in reaping [the law] enjoins a part\nto be left unreaped; signally thereby training those who possess to\nsharing and to large-heartedness, by foregoing of their own to those\nwho are in want, and thus providing means of subsistence for the\npoor.[188] You see how the law proclaims at once the righteousness and\nthe goodness of God, who dispenses food to all ungrudgingly. And in\nthe vintage it prohibited the grape-gatherers from going back again on\nwhat had been left, and from gathering the fallen grapes; and the same\ninjunctions are given to the olive-gatherers.[189] Besides, the tithes\nof the fruits and of the flocks taught both piety towards the Deity,\nand not covetously to grasp everything, but to communicate gifts of\nkindness to one\u2019s neighbours. For it was from these, I reckon, and from\nthe first-fruits that the priests were maintained. We now therefore\nunderstand that we are instructed in piety, and in liberality, and in\njustice, and in humanity by the law. For does it not command the land\nto be left fallow in the seventh year, and bids the poor fearlessly use\nthe fruits that grow by divine agency, nature cultivating the ground\nfor behoof of all and sundry?[190] How, then, can it be maintained\nthat the law is not humane, and the teacher of righteousness? Again,\nin the fiftieth year, it ordered the same things to be performed as in\nthe seventh; besides restoring to each one his own land, if from any\ncircumstance he had parted with it in the meantime; setting bounds\nto the desires of those who covet possession, by measuring the period\nof enjoyment, and choosing that those who have paid the penalty of\nprotracted penury should not suffer a life-long punishment. \u201cBut alms\nand acts of faith are royal guards, and blessing is on the head of him\nwho bestows; and he who pities the poor shall be blessed.\u201d[191] For he\nshows love to one like himself, because of his love to the Creator of\nthe human race. The above-mentioned particulars have other explanations\nmore natural, both respecting rest and the recovery of the inheritance;\nbut they are not discussed at present.\n\nNow love is conceived in many ways, in the form of meekness, of\nmildness, of patience, of liberality, of freedom from envy, of absence\nof hatred, of forgetfulness of injuries. In all it is incapable of\nbeing divided or distinguished: its nature is to communicate. Again,\nit is said, \u201cIf you see the beast of your relatives, or friends, or,\nin general, of anybody you know, wandering in the wilderness, take\nit back and restore it;[192] and if the owner be far away, keep it\namong your own till he return, and restore it.\u201d It teaches a natural\ncommunication, that what is found is to be regarded as a deposit, and\nthat we are not to bear malice to an enemy. \u201cThe command of the Lord\nbeing a fountain of life\u201d truly, \u201ccauseth to turn away from the snare\nof death.\u201d[193] And what? Does it not command us \u201cto love strangers\nnot only as friends and relatives, but as ourselves, both in body and\nsoul?\u201d[194] Nay more, it honoured the nations, and bears no grudge[195]\nagainst those who have done ill. Accordingly it is expressly said,\n\u201cThou shalt not abhor an Egyptian, for thou wast a sojourner in\nEgypt;\u201d[196] designating by the term Egyptian either one of that race,\nor any one in the world. And enemies, although drawn up before the\nwalls attempting to take the city, are not to be regarded as enemies\ntill they are by the voice of the herald summoned to peace.[197]\n\nFarther, it forbids intercourse with a female captive so as to\ndishonour her. \u201cBut allow her,\u201d it says, \u201cthirty days to mourn\naccording to her wish, and changing her clothes, associate with her as\nyour lawful wife.\u201d[198] For it regards it not right that intercourse\nshould take place either in wantonness or for hire like harlots, but\nonly for the birth of children. Do you see humanity combined with\ncontinence? The master who has fallen in love with his captive maid it\ndoes not allow to gratify his pleasure, but puts a check on his lust by\nspecifying an interval of time; and further, it cuts off the captive\u2019s\nhair, in order to shame disgraceful love: for if it is reason that\ninduces him to marry, he will cleave to her even after she has become\ndisfigured. Then if one, after satiating his lust, does not care to\nconsort any longer with the captive, it ordains that it shall not be\nlawful to sell her, or to have her any longer as a servant, but desires\nher to be freed and released from service, lest on the introduction of\nanother wife she bear any of the intolerable miseries caused through\njealousy.\n\nWhat more? The Lord enjoins to ease and raise up the beasts of enemies\nwhen labouring beneath their burdens; remotely teaching us not to\nindulge in joy at our neighbour\u2019s ills, or exult over our enemies;\nin order to teach those who are trained in these things to pray for\ntheir enemies. For He does not allow us either to grieve at our\nneighbour\u2019s good, or to reap joy at our neighbour\u2019s ill. And if you\nfind any enemy\u2019s beast straying, you are to pass over the incentives of\ndifference, and take it back and restore it. For oblivion of injuries\nis followed by goodness, and the latter by dissolution of enmity.\nFrom this we are fitted for agreement, and this conducts to felicity.\nAnd should you suppose one habitually hostile, and discover him to\nbe unreasonably mistaken either through lust or anger, turn him to\ngoodness. Does the law then which conducts to Christ appear humane\nand mild? And does not the same God, good, while characterized by\nrighteousness from the beginning to the end, employ each kind suitably\nin order to salvation? \u201cBe merciful,\u201d says the Lord, \u201cthat you may\nreceive mercy; forgive, that you may be forgiven. As ye do, so shall\nit be done to you; as ye give, so shall it be given to you; as ye\njudge, so shall ye be judged; as ye show kindness, so shall kindness\nbe shown to you: with what measure ye mete, it shall be measured to\nyou again.\u201d[199] Furthermore, [the law] prohibits those, who are in\nservitude for their subsistence, to be branded with disgrace; and to\nthose, who have been reduced to slavery through money borrowed, it\ngives a complete release in the seventh year. Further, it prohibits\nsuppliants from being given up to punishment. True above all, then,\nis that oracle. \u201cAs gold and silver are tried in the furnace, so the\nLord chooseth men\u2019s hearts. The merciful man is long-suffering; and\nin every one who shows solicitude there is wisdom. For on a wise man\nsolicitude will fall; and exercising thought, he will seek life; and\nhe who seeketh God shall find knowledge with righteousness. And they\nwho have sought Him rightly have found peace.\u201d[200] And Pythagoras\nseems to me, to have derived his mildness towards irrational creatures\nfrom the law. For instance, he interdicted the immediate use of the\nyoung in the flocks of sheep, and goats, and herds of cattle, on the\ninstant of their birth; not even on the pretext of sacrifice allowing\nit, both on account of the young ones and of the mothers; training\nman to gentleness by what is beneath him, by means of the irrational\ncreatures. \u201cResign accordingly,\u201d he says, \u201cthe young one to its dam for\neven the first seven days.\u201d For if nothing takes place without a cause,\nand milk comes in a shower to animals in parturition for the sustenance\nof the progeny, he that tears that, which has been brought forth, away\nfrom the supply of the milk, dishonours nature. Let the Greeks, then,\nfeel ashamed, and whoever else inveighs against the law; since it shows\nmildness in the case of the irrational creatures, while they expose\nthe offspring of men; though long ago and prophetically, the law, in\nthe above-mentioned commandment, threw a check in the way of their\ncruelty. For if it prohibits the progeny of the irrational creatures\nto be separated from the dam before sucking, much more in the case\nof men does it provide beforehand a cure for cruelty and savageness\nof disposition; so that even if they despise nature, they may not\ndespise teaching. For they are permitted to satiate themselves with\nkids and lambs, and perhaps there might be some excuse for separating\nthe progeny from its dam. But what cause is there for the exposure of\na child? For the man who did not desire to beget children had no right\nto marry at first; certainly not to have become, through licentious\nindulgence, the murderer of his children. Again, the humane law forbids\nslaying the offspring and the dam together on the same day. Thence also\nthe Romans, in the case of a pregnant woman being condemned to death,\ndo not allow her to undergo punishment till she is delivered. The law,\ntoo, expressly prohibits the slaying of such animals as are pregnant\ntill they have brought forth, remotely restraining the proneness of\nman to do wrong to man. Thus also it has extended its clemency to the\nirrational creatures; that from the exercise of humanity in the case\nof creatures of different species, we might practise among those of\nthe same species a large abundance of it. Those, too, that kick the\nbellies of certain animals before parturition, in order to feast on\nflesh mixed with milk, make the womb created for the birth of the f\u0153tus\nits grave, though the law expressly commands, \u201cBut neither shalt thou\nseethe a lamb in its mother\u2019s milk.\u201d[201] For the nourishment of the\nliving animal, it is meant, may not become sauce for that which has\nbeen deprived of life; and that, which is the cause of life, may not\nco-operate in the consumption of the body. And the same law commands\n\u201cnot to muzzle the ox which treadeth out the corn: for the labourer\nmust be reckoned worthy of his food.\u201d[202]\n\nAnd it prohibits an ox and ass to be yoked in the plough together;[203]\npointing perhaps to the want of agreement in the case of the animals;\nand at the same time teaching not to wrong any one belonging to\nanother race, and bring him under the yoke, when there is no other\ncause to allege than difference of race, which is no cause at all,\nbeing neither wickedness nor the effect of wickedness. To me the\nallegory also seems to signify that the husbandry of the Word is not to\nbe assigned equally to the clean and the unclean, the believer and the\nunbeliever; for the ox is clean, but the ass has been reckoned among\nthe unclean animals. But the benignant Word, abounding in humanity,\nteaches that neither is it right to cut down cultivated trees, or to\ncut down the grain before the harvest, for mischief\u2019s sake; nor that\ncultivated fruit is to be destroyed at all--either the fruit of the\nsoil or that of the soul: for it does not permit the enemy\u2019s country to\nbe laid waste.\n\nFurther, husbandmen derived advantage from the law in such things.\nFor it orders newly planted trees to be nourished three years in\nsuccession, and the superfluous growths to be cut off, to prevent them\nbeing loaded and pressed down; and to prevent their strength being\nexhausted from want, by the nutriment being frittered away, enjoins\ntilling and digging round them, so that [the tree] may not, by sending\nout suckers, hinder its growth. And it does not allow imperfect fruit\nto be plucked from immature trees, but after three years, in the fourth\nyear; dedicating the first-fruits to God after the tree has attained\nmaturity.\n\nThis type of husbandry may serve as a mode of instruction, teaching\nthat we must cut the growths of sins, and the useless weeds of the\nmind that spring up round the vital fruit, till the shoot of faith is\nperfected and becomes strong. For in the fourth year, since there is\nneed of time to him that is being solidly instructed, the four virtues\nare consecrated to God, the third alone being already joined to the\nfourth,[204] the person of the Lord. And a sacrifice of praise is above\nholocausts: \u201cfor He,\u201d it is said, \u201cgiveth strength to get power.\u201d[205]\nAnd if your affairs are in the sunshine of prosperity, get and keep\nstrength, and acquire power in knowledge. For by these instances it is\nshown that both good things and gifts are supplied by God; and that we,\nbecoming ministers of the divine grace, ought to sow the benefits of\nGod, and make those who approach us noble and good; so that, as far as\npossible, the temperate man may make others continent, he that is manly\nmay make them noble, he that is wise may make them intelligent, and the\njust may make them just.\n\n\n\n\n CHAPTER XIX.\n\n THE TRUE GNOSTIC IS AN IMITATOR OF GOD, ESPECIALLY\n IN BENEFICENCE.\n\n\nHe is the Gnostic, who is after the image and likeness of God, who\nimitates God as far as possible, deficient in none of the things\nwhich contribute to the likeness as far as compatible, practising\nself-restraint and endurance, living righteously, reigning over the\npassions, bestowing of what he has as far as possible, and doing good\nboth by word and deed. \u201cHe is the greatest,\u201d it is said, \u201cin the\nkingdom who shall do and teach;\u201d[206] imitating God in conferring like\nbenefits. For God\u2019s gifts are for the common good. \u201cWhoever shall\nattempt to do aught with presumption, provokes God,\u201d[207] it is said.\nFor haughtiness is a vice of the soul, of which, as of other sins,\nHe commands us to repent; by adjusting our lives from their state of\nderangement to the change for the better in these three things--mouth,\nheart, hands. These are signs--the hands of action, the heart of\nvolition, the mouth of speech. Beautifully, therefore, has this\noracle been spoken with respect to penitents: \u201cThou hast chosen God\nthis day to be thy God; and God hath chosen thee this day to be His\npeople.\u201d[208] For him who hastes to serve the self-existent One, being\na suppliant,[209] God adopts to Himself; and though he be only one in\nnumber, he is honoured equally with the people. For being a part of the\npeople, he becomes complementary of it, being restored from what he\nwas; and the whole is named from a part.\n\nBut nobility is itself exhibited in choosing and practising what is\nbest. For what benefit to Adam was such a nobility as he had? No mortal\nwas his father; for he himself was father of men that are born. What\nis base he readily chose, following his wife, and neglected what is\ntrue and good; on which account he exchanged his immortal life for\na mortal life, but not for ever. And Noah, whose origin was not the\nsame as Adam\u2019s, was saved by divine care. For he took and consecrated\nhimself to God. And Abraham, who had children by three wives, not for\nthe indulgence of pleasure, but in the hope, as I think, of multiplying\nthe race at the first, was succeeded by one alone, who was heir of his\nfather\u2019s blessings, while the rest were separated from the family; and\nof the twins who sprang from him, the younger having won his father\u2019s\nfavour and received his prayers, became heir, and the elder served him.\nFor it is the greatest boon to a bad man not to be master of himself.\n\nAnd this arrangement was prophetical and typical. And that all things\nbelong to the wise, Scripture clearly indicates when it is said,\n\u201cBecause God hath had mercy on me, I have all things.\u201d[210] For it\nteaches that we are to desire one thing, by which are all things,\nand what is promised is assigned to the worthy. Accordingly, the\ngood man who has become heir of the kingdom, it registers also as\nfellow-citizen, through divine wisdom, with the righteous of the olden\ntime, who under the law and before the law lived according to law,\nwhose deeds have become laws to us; and again, teaching that the wise\nman is king, introduces people of a different race, saying to him,\n\u201cThou art a king before God among us;\u201d[211] those who were governed\nobeying the good man of their own accord, from admiration of his virtue.\n\nNow Plato the philosopher, defining the end of happiness, says that\nit is likeness to God as far as possible; whether concurring with\nthe precept of the law (for great natures that are free of passions\nsomehow hit the mark respecting the truth, as the Pythagorean\nPhilo says in relating the history of Moses), or whether instructed\nby certain oracles of the time, thirsting as he always was for\ninstruction. For the law says, \u201cWalk after the Lord your God, and keep\nmy commandments.\u201d[212] For the law calls assimilation following; and\nsuch a following to the utmost of its power assimilates. \u201cBe,\u201d says the\nLord, \u201cmerciful and pitiful, as your heavenly Father is pitiful.\u201d[213]\nThence also the Stoics have laid down the doctrine, that living\nagreeably to nature is the end, fitly altering the name of God into\nnature; since also nature extends to plants, to seeds, to trees, and to\nstones. It is therefore plainly said, \u201cBad men do not understand the\nlaw, but they who love the law fortify themselves with a wall.\u201d[214]\n\u201cFor the wisdom of the clever knows its ways; but the folly of the\nfoolish is in error.\u201d[215] \u201cFor on whom will I look, but on him who is\nmild and gentle, and trembleth at my words?\u201d says the prophecy.\n\nWe are taught that there are three kinds of friendship: and that\nof these the first and the best is that which results from virtue,\nfor the love that is founded on reason is firm; that the second and\nintermediate is by way of recompense, and is social, liberal, and\nuseful for life; for the friendship which is the result of favour\nis mutual. And the third and last _we_ assert to be that which\nis founded on intimacy; others, again, that it is that variable\nand changeable form which rests on pleasure. And Hippodamus the\nPythagorean seems to me to describe friendships most admirably: \u201cThat\nfounded on knowledge of the gods, that founded on the gifts of men,\nand that on the pleasures of animals.\u201d There is the friendship of a\nphilosopher,--that of a man and that of an animal. For the image of\nGod is really the man who does good, in which also he gets good: as\nthe pilot at once saves, and is saved. Wherefore, when one obtains\nhis request, he does not say to the giver, Thou hast given well, but,\nThou hast received well. So he receives who gives, and he gives who\nreceives. \u201cBut the righteous pity and show mercy.\u201d[216] \u201cBut the mild\nshall be inhabitants of the earth, and the innocent shall be left in\nit. But the transgressors shall be extirpated from it.\u201d[217] And Homer\nseems to me to have said prophetically of the faithful, \u201cGive to thy\nfriend.\u201d And an enemy must be aided, that he may not continue an enemy.\nFor by help good feeling is compacted, and enmity dissolved. \u201cBut if\nthere be present readiness of mind, according to what a man hath it\nis acceptable, and not according to what he hath not; for it is not\nthat there be ease to others, but tribulation to you, but of equality\nat the present time,\u201d and so forth.[218] \u201cHe hath dispersed, he hath\ngiven to the poor; his righteousness endureth for ever,\u201d the Scripture\nsays.[219] For conformity with the image and likeness is not meant of\nthe body (for it were wrong for what is mortal to be made like what is\nimmortal), but in mind and reason, on which fitly the Lord impresses\nthe seal of likeness, both in respect of doing good and of exercising\nrule. For governments are directed not by corporeal qualities, but\nby judgments of the mind. For by the counsels of holy men states are\nmanaged well, and the household also.\n\n\n\n\n CHAPTER XX.\n\n THE TRUE GNOSTIC EXERCISES PATIENCE AND\n SELF-RESTRAINT.\n\n\nEndurance also itself forces its way to the divine likeness, reaping as\nits fruit impassibility through patience, if what is related of Ananias\nbe kept in mind; who belonged to a number, of whom Daniel the prophet,\nfilled with divine faith, was one. Daniel dwelt at Babylon, as Lot at\nSodom, and Abraham, who a little after became the friend of God, in the\nland of Chaldea. The king of the Babylonians let Daniel down into a\npit full of wild beasts; the King of all, the faithful Lord, took him\nup unharmed. Such patience will the Gnostic, as a Gnostic, possess.\nHe will bless when under trial, like the noble Job; like Jonas, when\nswallowed up by the whale, he will pray, and faith will restore him to\nprophesy to the Ninevites; and though shut up with lions, he will tame\nthe wild beasts; though cast into the fire, he will be besprinkled with\ndew, but not consumed. He will give his testimony by night; he will\ntestify by day; by word, by life, by conduct, he will testify. Dwelling\nwith the Lord,[220] he will continue his familiar friend, sharing the\nsame hearth according to the Spirit; pure in the flesh, pure in heart,\nsanctified in word. \u201cThe world,\u201d it is said, \u201cis crucified to him, and\nhe to the world.\u201d He, bearing about the cross of the Saviour, will\nfollow the Lord\u2019s footsteps, as God, having become holy of holies.\n\nThe divine law, then, while keeping in mind all virtue, trains man\nespecially to self-restraint, laying this as the foundation of\nthe virtues; and disciplines us beforehand to the attainment of\nself-restraint by forbidding us to partake of such things as are by\nnature fat, as the breed of swine, which is full-fleshed. For such a\nuse is assigned to epicures. It is accordingly said that one of the\nphilosophers, giving the etymology of \u1f57\u03c2 (sow), said that it was \u03b8\u03cd\u03c2,\nas being fit only for slaughter (\u03b8\u03cd\u03c3\u03b9\u03bd) and killing; for life was\ngiven to this animal for no other purpose than that it might swell\nin flesh. Similarly, repressing our desires, it forbade partaking of\nfishes which have neither fins nor scales; for these surpass other\nfishes in fleshiness and fatness. From this it was, in my opinion, that\nthe mysteries not only prohibited touching certain animals, but also\nwithdrew certain parts of those slain in sacrifice, for reasons which\nare known to the initiated. If, then, we are to exercise control over\nthe belly, and what is below the belly, it is clear that we have of old\nheard from the Lord that we are to check lust by the law.\n\nAnd this will be completely effected, if we unfeignedly condemn what\nis the fuel of lust: I mean pleasure. Now they say that the idea of\nit is a gentle and bland excitement, accompanied with some sensation.\nEnthralled by this, Menelaus, they say, after the capture of Troy,\nhaving rushed to put Helen to death, as having been the cause of such\ncalamities, was nevertheless not able to effect it, being subdued by\nher beauty, which made him think of pleasure. Whence the tragedians,\njeering, exclaimed insultingly against him:\n\n \u201cBut thou, when on her breast thou lookedst, thy sword\n Didst cast away, and with a kiss the traitress,\n Ever-beauteous wretch,[221] thou didst embrace.\u201d\n\nAnd again:\n\n \u201cWas the sword then by beauty blunted?\u201d\n\nAnd I agree with Antisthenes when he says, \u201cCould I catch Aphrodite,\nI would shoot her; for she has destroyed many of our beautiful and\ngood women.\u201d And he says that \u201cLove[222] is a vice of nature, and the\nwretches who fall under its power call the disease a deity.\u201d For in\nthese words it is shown that stupid people are overcome from ignorance\nof pleasure, to which we ought to give no admittance, even though it\nbe called a god, that is, though it be given by God for the necessity\nof procreation. And Xenophon, expressly calling pleasure a vice, says:\n\u201cWretch, what good dost thou know, or what honourable aim hast thou?\nwhich dost not even wait for the appetite for sweet things, eating\nbefore being hungry, drinking before being thirsty; and that thou\nmayest eat pleasantly, seeking out fine cooks; and that thou mayest\ndrink pleasantly, procuring costly wines; and in summer runnest about\nseeking snow; and that thou mayest sleep pleasantly, not only providest\nsoft beds, but also supports[223] to the couches.\u201d Whence, as Aristo\nsaid, \u201cagainst the whole tetrachord of pleasure, pain, fear, and lust,\nthere is need of much exercise and struggle.\u201d\n\n \u201cFor it is these, it is these that go through our bowels,\n And throw into disorder men\u2019s hearts.\u201d\n\n\u201cFor the minds of those even who are deemed grave, pleasure makes\nwaxen,\u201d according to Plato; since \u201ceach pleasure and pain nails to the\nbody the soul\u201d of the man, that does not sever and crucify himself from\nthe passions. \u201cHe that loses his life,\u201d says the Lord, \u201cshall save it;\u201d\neither giving it up by exposing it to danger for the Lord\u2019s sake, as He\ndid for us, or loosing it from fellowship with its habitual life. For\nif you would loose, and withdraw, and separate (for this is what the\ncross means) your soul from the delight and pleasure that is in this\nlife, you will possess it, found and resting in the looked-for hope.\nAnd this would be the exercise of death, if we would be content with\nthose desires which are measured according to nature alone, which do\nnot pass the limit of those which are in accordance with nature--by\ngoing to excess, or going against nature--in which the possibility of\nsinning arises. \u201cWe must therefore put on the panoply of God, that\nwe may be able to stand against the wiles of the devil; since the\nweapons of our warfare are not carnal, but mighty through God to the\npulling down of strongholds, casting down reasonings, and every lofty\nthing which exalteth itself against the knowledge of God, and bringing\nevery thought into captivity unto the obedience of Christ,\u201d[224]\nsays the divine apostle. There is need of a man who shall use in a\npraiseworthy and discriminating manner the things from which passions\ntake their rise, as riches and poverty, honour and dishonour, health\nand sickness, life and death, toil and pleasure. For, in order that\nwe may treat things, that are different, indifferently, there is need\nof a great difference in us, as having been previously afflicted with\nmuch feebleness, and in the distortion of a bad training and nurture\nignorantly indulged ourselves. The simple word, then, of our philosophy\ndeclares the passions to be impressions on the soul that is soft and\nyielding, and, as it were, the signatures of the spiritual powers with\nwhom we have to struggle. For it is the business, in my opinion, of\nthe maleficent powers to endeavour to produce somewhat of their own\nconstitution in everything, so as to overcome and make their own those\nwho have renounced them. And it follows, as might be expected, that\nsome are worsted; but in the case of those who engage in the contest\nwith more athletic energy, the powers mentioned above, after carrying\non the conflict in all forms, and advancing even as far as the crown\nwading in gore, decline the battle, and admire the victors.\n\nFor of objects that are moved, some are moved by impulse and\nappearance, as animals; and some by transposition, as inanimate\nobjects. And of things without life, plants, they say, are moved\nby transposition in order to growth, if we will concede to them\nthat plants are without life. To stones, then, belongs a permanent\nstate. Plants have a nature; and the irrational animals possess\nimpulse and perception, and likewise the two characteristics already\nspecified.[225] But the reasoning faculty, being peculiar to the human\nsoul, ought not to be impelled similarly with the irrational animals,\nbut ought to discriminate appearances, and not to be carried away by\nthem. The powers, then, of which we have spoken hold out beautiful\nsights, and honours, and adulteries, and pleasures, and such like\nalluring phantasies before facile spirits; as those who drive away\ncattle hold out branches to them. Then, having beguiled those incapable\nof distinguishing the true from the false pleasure, and the fading and\nmeretricious from the holy beauty, they lead them into slavery. And\neach deceit, by pressing constantly on the spirit, impresses its image\non it; and the soul unwittingly carries about the image of the passion,\nwhich takes its rise from the bait and our consent.\n\nThe adherents of Basilides are in the habit of calling the passions\nappendages: saying that these are in essence certain spirits attached\nto the rational soul, through some original perturbation and confusion;\nand that, again, other bastard and heterogeneous natures of spirits\ngrow on to them, like that of the wolf, the ape, the lion, the goat,\nwhose properties showing themselves around the soul, they say,\nassimilate the lusts of the soul to the likeness of the animals. For\nthey imitate the actions of those whose properties they bear. And\nnot only are they associated with the impulses and perceptions of\nthe irrational animals, but they affect[226] the motions and the\nbeauties of plants, on account of their bearing also the properties of\nplants attached to them. They have also the properties of a particular\nstate, as the hardness of steel. But against this dogma we shall argue\nsubsequently, when we treat of the soul. At present this only needs\nto be pointed out, that man, according to Basilides, preserves the\nappearance of a wooden horse, according to the poetic myth, embracing\nas he does in one body a host of such different spirits. Accordingly,\nBasilides\u2019 son himself, Isidorus, in his book, _About the Soul\nattached to us_, while agreeing in the dogma, as if condemning\nhimself, writes in these words: \u201cFor if I persuade any one that the\nsoul is undivided, and that the passions of the wicked are occasioned\nby the violence of the appendages, the worthless among men will have\nno slight pretence for saying, \u2018I was compelled, I was carried away, I\ndid it against my will, I acted unwillingly;\u2019 though he himself led the\ndesire of evil things, and did not fight against the assaults of the\nappendages. But we must, by acquiring superiority in the rational part,\nshow ourselves masters of the inferior creation in us.\u201d For he too lays\ndown the hypothesis of two souls in us, like the Pythagoreans, at whom\nwe shall glance afterwards.\n\nValentinus too, in a letter to certain people, writes in these\nvery words respecting the appendages: \u201cThere is one good, by whose\npresence[227] is the manifestation, which is by the Son, and by Him\nalone can the heart become pure, by the expulsion of every evil\nspirit from the heart: for the multitude of spirits dwelling in it do\nnot suffer it to be pure; but each of them performs his own deeds,\ninsulting it oft with unseemly lusts. And the heart seems to be treated\nsomewhat like a caravanserai. For the latter has holes and ruts made\nin it, and is often filled with dung; men living filthily in it, and\ntaking no care for the place as belonging to others. So fares it with\nthe heart as long as there is no thought taken for it, being unclean,\nand the abode of many demons. But when the alone good Father visits it,\nit is sanctified, and gleams with light. And he who possesses such a\nheart is so blessed, that \u201che shall see God.\u201d\u201d[228]\n\nWhat, then, let them tell us, is the cause of such a soul not being\ncared for from the beginning? Either that it is not worthy (and somehow\na care for it comes to it as from repentance), or it is a saved nature,\nas he would have it; and this, of necessity, from the beginning,\nbeing cared for by reason of its affinity, afforded no entrance to\nthe impure spirits, unless by being forced and found feeble. For were\nhe to grant that on repentance it preferred what was better, he will\nsay this unwillingly, being what the truth we hold teaches; namely,\nthat salvation is from a change due to obedience, but not from nature.\nFor as the exhalations which arise from the earth, and from marshes,\ngather into mists and cloudy masses; so the vapours of fleshly lusts\nbring on the soul an evil condition, scattering about the idols of\npleasure before the soul. Accordingly they spread darkness over the\nlight of intelligence, the spirit attracting the exhalations that arise\nfrom lust, and thickening the masses of the passions by persistency\nin pleasures. Gold is not taken from the earth in the lump, but is\npurified by smelting; then, when made pure, it is called gold, the\nearth being purified. For \u201cAsk, and it shall be given you,\u201d[229] it is\nsaid to those who are able of themselves to choose what is best. And\nhow we say that the powers of the devil, and the unclean spirits, sow\ninto the sinner\u2019s soul, requires no more words from me, on adducing as\na witness the apostolic Barnabas (and he was one of the seventy, and a\nfellow-worker of Paul), who speaks in these words: \u201cBefore we believed\nin God, the dwelling-place of our heart was unstable, truly a temple\nbuilt with hands. For it was full of idolatry, and was a house of\ndemons, through doing what was opposed to God.\u201d[230]\n\nHe says, then, that sinners exercise activities appropriate to demons;\nbut he does not say that the spirits themselves dwell in the soul of\nthe unbeliever. Wherefore he also adds, \u201cSee that the temple of the\nLord be gloriously built. Learn, having received remission of sins; and\nhaving set our hope on the Name, let us become new, created again from\nthe beginning.\u201d For what he says is not that demons are driven out of\nus, but that the sins which like them we commit before believing are\nremitted. Rightly thus he puts in opposition what follows: \u201cWherefore\nGod truly dwells in our home. He dwells in us. How? The word of His\nfaith, the calling of His promise, the wisdom of His statutes, the\ncommandments of His communication, [dwell in us].\u201d\n\n\u201cI know that I have come upon a heresy; and its chief was wont to say\nthat he fought with pleasure by pleasure, this worthy Gnostic advancing\non pleasure in feigned combat, for he said he was a Gnostic; since he\nsaid it was no great thing for a man that had not tried pleasure to\nabstain from it, but for one who had mixed in it not to be overcome\n[was something]; and that therefore by means of it he trained himself\nin it. The wretched man knew not that he was deceiving himself by\nthe artfulness of voluptuousness. To this opinion, then, manifestly\nAristippus the Cyrenian adhered--that of the sophist who boasted of the\ntruth. Accordingly, when reproached for continually cohabiting with the\nCorinthian courtezan, he said, \u201cI possess Lais, and am not possessed by\nher.\u201d\n\nSuch also are those who say that they follow Nicolaus, quoting an adage\nof the man, which they pervert, \u201cthat the flesh must be abused.\u201d But\nthe worthy man showed that it was necessary to check pleasures and\nlusts, and by such training to waste away the impulses and propensities\nof the flesh. But they, abandoning themselves to pleasure like goats,\nas if insulting the body, lead a life of self-indulgence; not knowing\nthat the body is wasted, being by nature subject to dissolution; while\ntheir soul is buried in the mire of vice; following as they do the\nteaching of pleasure itself, not of the apostolic man. For in what do\nthey differ from Sardanapalus, whose life is shown in the epigram:\n\n \u201cI have what I ate--what I enjoyed wantonly;\n And the pleasures I felt in love. But those\n Many objects of happiness are left,\n For I too am dust, who ruled great Ninus.\u201d\n\nFor the feeling of pleasure is not at all a necessity, but the\naccompaniment of certain natural needs--hunger, thirst, cold, marriage.\nIf, then, it were possible to drink without it, or take food, or beget\nchildren, no other need of it could be shown. For pleasure is neither\na function, nor a state, nor any part of us; but has been introduced\ninto life as an auxiliary, as they say salt was to season food. But\nwhen it casts off restraint and rules the house, it generates first\nconcupiscence, which is an irrational propension and impulse towards\nthat which gratifies it; and it induced Epicurus to lay down pleasure\nas the aim of the philosopher. Accordingly he deifies a sound condition\nof body, and the certain hope respecting it. For what else is luxury\nthan the voluptuous gluttony and the superfluous abundance of those who\nare abandoned to self-indulgence? Diogenes writes significantly in a\ntragedy:\n\n \u201cWho to the pleasures of effeminate\n And filthy luxury attached in heart,\n Wish not to undergo the slightest toil.\u201d\n\nAnd what follows, expressed indeed in foul language, but in a manner\nworthy of the voluptuaries.\n\nWherefore the divine law appears to me necessarily to menace with\nfear, that, by caution and attention, the philosopher may acquire and\nretain absence of anxiety, continuing without fall and without sin\nin all things. For peace and freedom are not otherwise won, than by\nceaseless and unyielding struggles with our lusts. For these stout and\nOlympic antagonists are keener than wasps, so to speak; and Pleasure\nespecially, not by day only, but by night, is in dreams with witchcraft\nensnaringly plotting and biting. How, then, can the Greeks any more be\nright in running down the law, when they themselves teach that Pleasure\nis the slave of fear? Socrates accordingly bids \u201cpeople guard against\nenticements to eat when they are not hungry, and to drink when not\nthirsty, and the glances and kisses of the fair, as fitted to inject a\ndeadlier poison than that of scorpions and spiders.\u201d And Antisthenes\nchose rather \u201c_to be demented than delighted_.\u201d And the Theban\nCrates says:\n\n \u201cMaster these, exulting in the disposition of the soul,\n Vanquished neither by gold nor by languishing love,\n Nor are they any longer attendants to the wanton.\u201d\n\nAnd at length infers:\n\n \u201cThose, unenslaved and unbended by servile Pleasure,\n Love the immortal kingdom and freedom.\u201d\n\nHe writes expressly, in other words, \u201cthat the stop[231] to the\nunbridled propensity to amorousness is hunger or a halter.\u201d\n\nAnd the comic poets attest, while they depreciate the teaching of Zeno\nthe Stoic, to be to the following effect:\n\n \u201cFor he philosophizes a vain philosophy:\n He teaches to want food, and gets pupils\n One loaf, and for seasoning a dried fig, and to drink water.\u201d\n\nAll these, then, are not ashamed clearly to confess the advantage which\naccrues from caution. And the wisdom which is true and not contrary\nto reason, trusting not in mere words and oracular utterances, but in\ninvulnerable armour of defence and energetic mysteries, and devoting\nitself to divine commands, and exercise, and practice, receives a\ndivine power according to its inspiration from the Word.\n\nAlready, then, the \u00e6gis of the poetic Jove is described as\n\n \u201cDreadful, crowned all around by Terror,\n And on it Strife and Prowess, and chilling Rout;\n On it, too, the Gorgon\u2019s head, dread monster,\n Terrible, dire, the sign of \u00c6gis-bearing Jove.\u201d[232]\n\nBut to those, who are able rightly to understand salvation, I know not\nwhat will appear dearer than the gravity of the Law, and Reverence,\nwhich is its daughter. For when one is said to pitch too high, as also\nthe Lord says, with reference to certain; so that some of those whose\ndesires are towards Him may not sing out of pitch and tune, I do not\nunderstand it as pitching too high in reality, but only as spoken with\nreference to such as will not take up the divine yoke. For to those,\nwho are unstrung and feeble, what is medium seems too high; and to\nthose, who are unrighteous, what befalls them seems severe justice.\nFor those, who, on account of the favour they entertain for sins, are\nprone to pardon, suppose truth to be harshness, and severity to be\nsavageness, and him who does not sin with them, and is not dragged with\nthem, to be pitiless. Tragedy writes therefore well of Pluto:\n\n \u201cAnd to what sort of a deity wilt thou come,[233] dost thou ask,\n Who knows neither clemency nor favour,\n But loves bare justice alone.\u201d\n\nFor although you are not yet able to do the things enjoined by the\nLaw, yet, considering that the noblest examples are set before us in\nit, we are able to nourish and increase the love of liberty; and so\nwe shall profit more eagerly as far as we can, inviting some things,\nimitating some things, and fearing others. For thus the righteous\nof the olden time, who lived according to the law, \u201cwere not from a\nstoried oak, or from a rock;\u201d because they wished to philosophize\ntruly, took and devoted themselves entirely to God, and were classified\nunder faith. Zeno said well of the Indians, that he would rather have\nseen one Indian roasted, than have learned the whole of the arguments\nabout bearing pain. But we have exhibited before our eyes every day\nabundant sources of martyrs that are burnt, impaled, beheaded. All\nthese the fear inspired by the law,--leading as a p\u00e6dagogue to Christ,\ntrained so as to manifest their piety by their blood. \u201cGod stood in the\ncongregation of the gods; He judgeth in the midst of the gods.\u201d[234]\nWho are they? Those that are superior to Pleasure, who rise above the\npassions, who know what they do--the Gnostics, who are greater than the\nworld. \u201cI said, Ye are gods; and all sons of the Highest.\u201d[235] To whom\nspeaks the Lord? To those who reject as far as possible all that is of\nman. And the apostle says, \u201cFor ye are not any longer in the flesh,\nbut in the Spirit.\u201d[236] And again he says, \u201cThough in the flesh, we\ndo not war after the flesh.\u201d[237] \u201cFor flesh and blood cannot inherit\nthe kingdom of God, neither doth corruption inherit incorruption.\u201d[238]\n\u201cLo, ye shall die like men,\u201d the Spirit has said, confuting us.\n\nWe must then exercise ourselves in taking care about those things\nwhich fall under the power of the passions, fleeing like those who are\ntruly philosophers such articles of food as excite lust, and dissolute\nlicentiousness in chambering and luxury; and the sensations that tend\nto luxury, which are a solid reward to others, must no longer be so\nto us. For God\u2019s greatest gift is self-restraint. For He Himself has\nsaid, \u201cI will never leave thee, nor forsake thee,\u201d[239] as having\njudged thee worthy according to the true election. Thus, then, while we\nattempt piously to advance, we shall have put on us the mild yoke of\nthe Lord from faith to faith, one charioteer driving each of us onward\nto salvation, that the meet fruit of beatitude may be won. \u201c_Exercise\nis_,\u201d according to Hippocrates of Cos, \u201c_not only the health of\nthe body, but of the soul--fearlessness of labours--a ravenous appetite\nfor food_.\u201d\n\n\n\n\n CHAPTER XXI.\n\n OPINIONS OF VARIOUS PHILOSOPHERS ON THE CHIEF GOOD.\n\n\nEpicurus, in placing happiness in not being hungry, or thirsty, or\ncold, uttered that godlike word, saying impiously that he would fight\nin these points even with Father Jove; teaching, as if it were the\ncase of pigs that live in filth and not that of rational philosophers,\nthat happiness was victory. For of those that are ruled by pleasure\nare the Cyrenaics and Epicurus; for these expressly said that to live\npleasantly was the chief end, and that pleasure was the only perfect\ngood. Epicurus also says that the removal of pain is pleasure; and\nsays that that is to be preferred, which first attracts from itself\nto itself, being, that is, wholly in motion. Dinomachus and Callipho\nsaid that the chief end was for one to do what he could for the\nattainment and enjoyment of pleasure; and Hieronymus the Peripatetic\nsaid the great end was to live unmolested, and that the only final\ngood was happiness; and Diodorus likewise, who belonged to the same\nsect, pronounces the end to be to live undisturbed and well. Epicurus\nindeed, and the Cyrenaics, say that pleasure is the first duty; for it\nis for the sake of pleasure, they say, that virtue was introduced, and\nproduced pleasure. According to the followers of Calliphon, virtue was\nintroduced for the sake of pleasure, but that subsequently, on seeing\nits own beauty, it made itself equally prized with the first principle,\nthat is, pleasure.\n\nBut the Aristotelians lay it down, that to live in accordance with\nvirtue is the end, but that neither happiness nor the end is reached\nby every one who has virtue. For the wise man, vexed and involved in\ninvoluntary mischances, and wishing gladly on these accounts to flee\nfrom life, is neither fortunate nor happy. For virtue needs time; for\nthat is not acquired in one day which exists [only] in the perfect man;\nsince, as they say, a child is never happy. But human life is a perfect\ntime, and therefore happiness is completed by the three kinds of good\nthings. Neither, then, the poor, nor the mean, nor even the diseased,\nnor the slave, can be one of them.\n\nAgain, on the other hand, Zeno the Stoic thinks the end to be living\naccording to virtue; and Cleanthes, living agreeably to nature in the\nright exercise of reason, which he held to consist of the selection\nof things according to nature. And Antipatrus, his friend, supposes\nthe end to consist in choosing continually and unswervingly the\nthings which are according to nature, and rejecting those contrary to\nnature. Archedamus, on the other hand, explained the end to be such,\nthat in selecting the greatest and chief things according to nature,\nit was impossible to overstep it. In addition to these, Pan\u00e6tius\npronounced the end to be, to live according to the means given to us\nby nature. And finally, Posidonius said that it was to live engaged in\ncontemplating the truth and order of the universe, and forming himself\nas he best can, in nothing influenced by the irrational part of his\nsoul. And some of the later Stoics defined the great end to consist\nin living agreeably to the constitution of man. Why should I mention\nAristo? He said that the end was indifference; but what is indifferent\nsimply abandons the indifferent. Shall I bring forward the opinions of\nHerillus? Herillus states the end to be to live according to science.\nFor some think that the more recent disciples of the Academy define the\nend to be, the steady abstraction of the mind to its own impressions.\nFurther, Lycus the Peripatetic used to say that the final end was\nthe true joy of the soul; as Leucimus, that it was the joy it had in\nwhat was good. Critolaus, also a Peripatetic, said that it was the\nperfection of a life flowing rightly according to nature, referring to\nthe perfection accomplished by the three kinds according to tradition.\n\nWe must, however, not rest satisfied with these, but endeavour as\nwe best can to adduce the doctrines laid down on the point by the\nnaturalists; for they say that Anaxagoras of Clazomen\u00e6 affirmed\ncontemplation and the freedom flowing from it to be the end of life;\nHeraclitus the Ephesian, complacency. The Pontic Heraclides relates,\nthat Pythagoras taught that the knowledge of the perfection of the\nnumbers[240] was happiness of the soul. The Abderites also teach the\nexistence of an end. Democritus, in his work _On the Chief End_,\nsaid it was cheerfulness, which he also called well-being, and often\nexclaims, \u201cFor delight and its absence are the boundary of those who\nhave reached full age;\u201d Hecat\u00e6us, that it was sufficiency to one\u2019s\nself; Apollodotus of Cyzicum, that it was delectation; as Nausiphanes,\nthat it was undauntedness,[241] for he said that it was this that was\ncalled by Democritus imperturbability. In addition to these still,\nDiotimus declared the end to be perfection of what is good, which he\nsaid was termed well-being. Again, Antisthenes, that it was humility.\nAnd those called Annicereans, of the Cyrenaic succession, laid down\nno definite end for the whole of life; but said that to each action\nbelonged, as its proper end, the pleasure accruing from the action.\nThese Cyrenaics reject Epicurus\u2019 definition of pleasure, that is the\nremoval of pain, calling that the condition of a dead man; because\nwe rejoice not only on account of pleasures, but companionships and\ndistinctions; while Epicurus thinks that all joy of the soul arises\nfrom previous sensations of the flesh. Metrodorus, in his book _On\nthe Source of Happiness in Ourselves being greater than that which\narises from Objects_, says: What else is the good of the soul but\nthe sound state of the flesh, and the sure hope of its continuance?\n\n\n\n\n CHAPTER XXII.\n\n PLATO\u2019S OPINION, THAT THE CHIEF GOOD CONSISTS IN\n ASSIMILATION TO GOD, AND ITS AGREEMENT WITH\n SCRIPTURE.\n\n\nFurther, Plato the philosopher says that the end is twofold: that which\nis communicable, and exists first in the ideal forms themselves, which\nhe also calls \u201cthe good;\u201d and that which partakes of it, and receives\nits likeness from it, as is the case in the men who appropriate virtue\nand true philosophy. Wherefore also Cleanthes, in the second book,\n_On Pleasure_, says that Socrates everywhere teaches that the\njust man and the happy are one and the same, and execrated the first\nman who separated the just from the useful, as having done an impious\nthing. For those are in truth impious who separate the useful from\nthat which is right according to the law. Plato himself says that\nhappiness (\u03b5\u1f50\u03b4\u03b1\u03b9\u03bc\u03bf\u03bd\u03af\u03b1) is to possess rightly the d\u00e6mon, and that the\nruling faculty of the soul is called the d\u00e6mon; and he terms happiness\n(\u03b5\u1f50\u03b4\u03b1\u03b9\u03bc\u03bf\u03bd\u03af\u03b1) the most perfect and complete good. Sometimes he calls\nit a consistent and harmonious life, sometimes the highest perfection\nin accordance with virtue; and this he places in the knowledge of the\nGood, and in likeness to God, demonstrating likeness to be justice\nand holiness with wisdom. For is it not thus that some of our writers\nhave understood that man straightway on his creation received what\nis \u201caccording to the image,\u201d but that what is according \u201cto the\nlikeness\u201d he will receive afterwards on his perfection? Now Plato,\nteaching that the virtuous man shall have this likeness accompanied\nwith humility, explains the following: \u201cHe that humbleth himself\nshall be exalted.\u201d[242] He says, accordingly, in _The Laws_:\n\u201cGod indeed, as the ancient saying has it, occupying the beginning,\nthe middle, and the end of all things, goes straight through while He\ngoes round the circumference. And He is always attended by Justice,\nthe avenger of those who revolt from the divine law.\u201d You see how\nhe connects fear with the divine law. He adds, therefore: \u201cTo which\nhe, who would be happy, cleaving, will follow lowly and beautified.\u201d\nThen, connecting what follows these words, and admonishing by fear,\nhe adds: \u201cWhat conduct, then, is dear and conformable to God? That\nwhich is characterized by one word of old date: _Like will be dear\nto like_, as to what is in proportion; but things out of proportion\nare neither dear to one another, nor to those which are in proportion.\nAnd that therefore he that would be dear to God, must, to the best of\nhis power, become such as He is. And in virtue of the same reason, our\nself-controlling man is dear to God. But he that has no self-control\nis unlike and diverse.\u201d In saying that it was an ancient dogma, he\nindicates the teaching which had come to him from the law. And having\nin the _Theat\u00e6tus_ admitted that evils make the circuit of mortal\nnature and of this spot, he adds: \u201cWherefore we must try to flee hence\nas soon as possible. For flight is likeness to God as far as possible.\nAnd likeness is to become holy and just with wisdom.\u201d Speusippus, the\nnephew of Plato, says that happiness is a perfect state in those who\nconduct themselves in accordance with nature, or the state of the good:\nfor which condition all men have a desire, but the good only attain\nto quietude; consequently the virtues are the authors of happiness.\nAnd Xenocrates the Chalcedonian defines happiness to be the possession\nof virtue, strictly so called, and of the power subservient to it.\nThen he clearly says, that the seat in which it resides is the soul;\nthat by which it is effected, the virtues; and that of these as parts\nare formed praiseworthy actions, good habits and dispositions, and\nmotions, and relations; and that corporeal and external objects are\nnot without these. For Polemo, the disciple of Xenocrates, seems of\nthe opinion that happiness is sufficiency of all good things, or of\nthe most and greatest. He lays down the doctrine, then, that happiness\nnever exists without virtue; and that virtue, apart from corporeal\nand external objects, is sufficient for happiness. Let these things\nbe so. The contradictions to the opinions specified shall be adduced\nin due time. But on us it is incumbent to reach the unaccomplished\nend, obeying the commands--that is, God--and living according to them,\nirreproachably and intelligently, through knowledge of the divine will;\nand assimilation as far as possible in accordance with right reason is\nthe end, and restoration to perfect adoption by the Son, which ever\nglorifies the Father by the great High Priest who has deigned to call\nus brethren and fellow-heirs. And the apostle, succinctly describing\nthe end, writes in the Epistle to the Romans: \u201cBut now, being made\nfree from sin, and become servants to God, ye have your fruit unto\nholiness, and the end everlasting life.\u201d[243] And viewing the hope as\ntwofold--that which is expected, and that which has been received--he\nnow teaches the end to be the restitution of the hope. \u201cFor patience,\u201d\nhe says, \u201cworketh experience, and experience hope: and hope maketh\nnot ashamed; because the love of God is shed abroad in our hearts by\nthe Holy Spirit that is given to us.\u201d[244] On account of which love\nand the restoration to hope, he says, in another place, \u201c_which\nrest_ is laid up for us.\u201d[245] You will find in Ezekiel the like,\nas follows: \u201cThe soul that sinneth, it shall die. And the man who\nshall be righteous, and shall do judgment and justice, who has not\neaten on the mountains, nor lifted his eyes to the idols of the house\nof Israel, and hath not defiled his neighbour\u2019s wife, and hath not\napproached to a woman in the time of her uncleanness (for he does not\nwish the seed of man to be dishonoured), and will not injure a man;\nwill restore the debtor\u2019s pledge, and will not take usury; will turn\naway his hand from wrong; will do true judgment between a man and his\nneighbour; will walk in my ordinances, and keep my commandments, so as\nto do the truth; he is righteous, he shall surely live, saith Adonai\nthe Lord.\u201d[246] Isaiah too, in exhorting him that hath not believed\nto gravity of life, and the Gnostic to attention, proving that man\u2019s\nvirtue and God\u2019s are not the same, speaks thus: \u201cSeek the Lord, and\non finding Him call on Him. And when He shall draw near to you, let\nthe wicked forsake his ways, and the unrighteous man his ways; and let\nhim return to the Lord, and he shall obtain mercy,\u201d down to \u201cand your\nthoughts from my thoughts.\u201d[247] \u201cWe,\u201d then, according to the noble\napostle, \u201cwait for the hope of righteousness by faith. For in Christ\nneither circumcision availeth anything, nor uncircumcision, but faith\nwhich worketh by love.\u201d[248] \u201cAnd we desire that every one of you show\nthe same diligence to the full assurance of hope,\u201d down to \u201cmade an\nhigh priest for ever, after the order of Melchizedek.\u201d[249] Similarly\nwith Paul \u201cthe All-virtuous Wisdom\u201d says, \u201cHe that heareth me shall\ndwell trusting in hope.\u201d[250] For the restoration of hope is called\nby the same term \u201chope.\u201d To the expression \u201cwill dwell\u201d it has most\nbeautifully added \u201ctrusting,\u201d showing that such an one has obtained\nrest, having received the hope for which he hoped. Wherefore also it\nis added, \u201cand shall be quiet, without fear of any evil.\u201d And openly\nand expressly the apostle, in the first Epistle to the Corinthians,\nsays, \u201cBe ye followers of me, as also I am of Christ,\u201d[251] in order\nthat that may take place. If ye are of me, and I am of Christ, then ye\nare imitators of Christ, and Christ of God. _Assimilation to God,\nthen, so that as far as possible a man becomes righteous and holy with\nwisdom_, he lays down as the aim of faith, and the end to be that\nrestitution of the promise which is effected by faith. From these\ndoctrines gush the fountains, which we specified above, of those who\nhave dogmatized about \u201cthe end.\u201d But of these enough.\n\n\n\n\n CHAPTER XXIII.\n\n ON MARRIAGE.\n\n\nSince pleasure and lust seem to fall under marriage, it must also be\ntreated of. Marriage is the first conjunction of man and woman for the\nprocreation of legitimate children. Accordingly Menander the comic poet\nsays:\n\n \u201cFor the begetting of legitimate children,\n I give thee my daughter.\u201d\n\nWe ask if we ought to marry; which is one of the points, which are\nsaid to be relative. For some must marry, and a man must be in some\ncondition, and he must marry some one in some condition. For every\none is not to marry, nor always. But there is a time in which it is\nsuitable, and a person for whom it is suitable, and an age up to\nwhich it is suitable. Neither ought every one to take a wife, nor\nis it every woman one is to take, nor always, nor in every way, nor\ninconsiderately. But only he who is in certain circumstances, and such\nan one and at such time as is requisite, and for the sake of children,\nand one who is in every respect similar, and who does not by force or\ncompulsion love the husband who loves her. Hence Abraham, regarding his\nwife as a sister, says, \u201cShe is my sister by my father, but not by my\nmother; and she became my wife,\u201d[252] teaching us that children of the\nsame mothers ought not to enter into matrimony. Let us briefly follow\nthe history. Plato ranks marriage among outward good things, providing\nfor the perpetuity of our race, and handing down as a torch a certain\nperpetuity to children\u2019s children. Democritus repudiates marriage and\nthe procreation of children, on account of the many annoyances thence\narising, and abstractions from more necessary things. Epicurus agrees,\nand those who place good in pleasure, and in the absence of trouble and\npain. According to the opinion of the Stoics, marriage and the rearing\nof children are a thing indifferent; and according to the Peripatetics,\na good. In a word, these, following out their dogmas in words, became\nenslaved to pleasures; some using concubines, some mistresses, and the\nmost youths. And that wise quaternion in the garden with a mistress,\nhonoured pleasure by their acts. Those, then, will not escape the curse\nof yoking an ass with an ox, who, judging certain things not to suit\nthem, command others to do them, or the reverse. This Scripture has\nbriefly showed, when it says, \u201cWhat thou hatest, thou shalt not do to\nanother.\u201d[253]\n\nBut they who approve of marriage say, Nature has adapted us for\nmarriage, as is evident from the structure of our bodies, which are\nmale and female. And they constantly proclaim that command, \u201cIncrease\nand replenish.\u201d[254] And though this is the case, yet it seems to them\nshameful that man, created by God, should be more licentious than\nthe irrational creatures, which do not mix with many licentiously,\nbut with one of the same species, such as pigeons and ringdoves, and\ncreatures like them. Furthermore, they say, \u201cThe childless man fails\nin the perfection which is according to nature, not having substituted\nhis proper successor in his place. For he is perfect that has produced\nfrom himself his like, or rather, when he sees that he has produced\nthe same; that is, when that which is begotten attains to the same\nnature with him who begat.\u201d Therefore we must by all means marry, both\nfor our country\u2019s sake, for the succession of children, and as far as\nwe are concerned, the perfection of the world; since the poets also\npity a marriage half-perfect and childless, but pronounce the fruitful\none happy. But it is the diseases of the body that principally show\nmarriage to be necessary. For a wife\u2019s care and the assiduity of\nher constancy appear to exceed the endurance of all other relations\nand friends, as much as to excel them in sympathy; and most of all,\nshe takes kindly to patient watching. And in truth, according to\nScripture, she is a needful help.[255] The comic poet then, Menander,\nwhile running down marriage, and yet alleging on the other side its\nadvantages, replies to one who had said:\n\n \u201cI am averse to the thing,\n For you take it awkwardly.\u201d\n\nThen he adds:\n\n \u201cYou see the hardships and the things which annoy you in it.\n But you do not look on the advantages.\u201d\n\nAnd so forth.\n\nNow marriage is a help in the case of those advanced in years, by\nfurnishing a spouse to take care of one, and by rearing children of her\nto nourish one\u2019s old age.\n\n \u201cFor to a man after death his children bring renown,\n Just as corks bear the net,\n Saving the fishing-line from the deep,\u201d[256]\n\naccording to the tragic poet Sophocles.\n\nLegislators, moreover, do not allow those who are unmarried to\ndischarge the highest magisterial offices. For instance, the legislator\nof the Spartans imposed a fine not on bachelorhood only, but on\nmonogamy,[257] and late marriage, and single life. And the renowned\nPlato orders the man who has not married to pay a wife\u2019s maintenance\ninto the public treasury, and to give to the magistrates a suitable sum\nof money as expenses. For if they shall not beget children, not having\nmarried, they produce, as far as in them lies, a scarcity of men, and\ndissolve states and the world that is composed of them, impiously doing\naway with divine generation. It is also unmanly and weak to shun living\nwith a wife and children. For of that of which the loss is an evil, the\npossession is by all means a good; and this is the case with the rest\nof things. But the loss of children is, they say, among the chiefest\nevils: the possession of children is consequently a good thing; and if\nit be so, so also is marriage. It is said:\n\n \u201cWithout a father there never could be a child,\n And without a mother conception of a child could not be.\n Marriage makes a father, as a husband a mother.\u201d\n\nAccordingly Homer makes a thing to be earnestly prayed for:\n\n \u201cA husband and a house;\u201d\n\nyet not simply, but along with good agreement. For the marriage of\nother people is an agreement for indulgence; but that of philosophers\nleads to that agreement which is in accordance with reason, bidding\nwives adorn themselves not in outward appearance, but in character;\nand enjoining husbands not to treat their wedded wives as mistresses,\nmaking corporeal wantonness their aim; but to take advantage of\nmarriage for help in the whole of life, and for the best self-restraint.\n\nFar more excellent, in my opinion, than the seeds of wheat and barley\nthat are sown at appropriate seasons, is man that is sown, for whom all\nthings grow; and those seeds temperate husbandmen ever sow. Every foul\nand polluting practice must therefore be purged away from marriage;\nthat the intercourse of the irrational animals may not be cast in\nour teeth, as more accordant with nature than human conjunction in\nprocreation. Some of these, it must be granted, desist at the time in\nwhich they are directed, leaving creation to the working of Providence.\n\nBy the tragedians, Polyxena, though being murdered, is described\nnevertheless as having, when dying, taken great care to fall decently,--\n\n \u201cConcealing what ought to be hid from the eyes of men.\u201d\n\nMarriage to her was a calamity. To be subjected, then, to the passions,\nand to yield to them, is the extremest slavery; as to keep them in\nsubjection is the only liberty. The divine Scripture accordingly\nsays, that those who have transgressed the commandments are sold to\nstrangers, that is, to sins alien to nature, till they return and\nrepent. Marriage, then, as a sacred image, must be kept pure from those\nthings which defile it. We are to rise from our slumbers with the Lord,\nand retire to sleep with thanksgiving and prayer,--\n\n \u201cBoth when you sleep, and when the holy light comes,\u201d\n\nconfessing the Lord in our whole life; possessing piety in the soul,\nand extending self-control to the body. For it is pleasing to God to\nlead decorum from the tongue to our actions. Filthy speech is the way\nto effrontery; and the end of both is filthy conduct.\n\nNow that the Scripture counsels marriage, and allows no release from\nthe union, is expressly contained in the law, \u201cThou shalt not put away\nthy wife, except for the cause of fornication;\u201d and it regards as\nfornication, the marriage of those separated while the other is alive.\nNot to deck and adorn herself beyond what is becoming, renders a wife\nfree of calumnious suspicion, while she devotes herself assiduously\nto prayers and supplications; avoiding frequent departures from the\nhouse, and shutting herself up as far as possible from the view of all\nnot related to her, and deeming housekeeping of more consequence than\nimpertinent trifling. \u201cHe that taketh a woman that has been put away,\u201d\nit is said, \u201ccommitteth adultery; and if one puts away his wife, he\nmakes her an adulteress,\u201d[258] that is, compels her to commit adultery.\nAnd not only is he who puts her away guilty of this, but he who takes\nher, by giving to the woman the opportunity of sinning; for did he not\ntake her, she would return to her husband. What, then, is the law?\nIn order to check the impetuosity of the passions, it commands the\nadulteress to be put to death, on being convicted of this; and if of\npriestly family, to be committed to the flames.[259] And the adulterer\nalso is stoned to death, but not in the same place, that not even their\ndeath may be in common. And the law is not at variance with the gospel,\nbut agrees with it. How should it be otherwise, one Lord being the\nauthor of both? She who has committed fornication liveth in sin, and is\ndead to the commandments; but she who has repented, being as it were\nborn again by the change in her life, has a regeneration of life; the\nold harlot being dead, and she who has been regenerated by repentance\nhaving come back again to life. The Spirit testifies to what has been\nsaid by Ezekiel, declaring, \u201cI desire not the death of the sinner, but\nthat he should turn.\u201d[260] Now they are stoned to death; as through\nhardness of heart dead to the law which they believed not. But in the\ncase of a priestess the punishment is increased, because \u201cto whom much\nis given, from him shall more be required.\u201d[261]\n\nLet us conclude this second book of the _Stromata_ at this point,\non account of the length and number of the chapters.\n\n\n\n\n BOOK III.[262]\n\n\n CAPUT I.\n\n BASILIDIS SENTENTIAM DE CONTINENTIA ET NUPTIIS\n REFUTAT.\n\nAc Valentiniani quidem, qui desuper ex divinis emissionibus deduxere\nconjugationes, acceptum habent matrimonium: Basilidis autem sectatores,\n\u201cCum interrogassent, inquiunt, apostoli, num sit melius uxorem non\nducere, dicunt respondisse Dominum: \u2018Non omnes capiunt verbum hoc. Sunt\nenim eunuchi alii a nativitate, alii vero a necessitate.\u2019\u201d[263] Hoc\ndictum autem sic interpretantur: \u201cQuidam ex quo nati sunt, naturaliter\nfeminam aversantur, qui quidem hoc naturali utentes temperamento,\nrecte faciunt, si uxorem non ducant. Hi, inquiunt, eunuchi sunt\nex nativitate. Qui autem sunt a necessitate, ii sunt theatrici\nexercitatores, qui, glori\u00e6 studio retracti, se continent. Quinetiam\nqui casu aliquo excisi sunt, eunuchi facti sunt per necessitatem. Qui\nitaque eunuchi fiunt per necessitatem, non fiunt eunuchi secundum\nlogon, seu rationem. Qui autem regni sempiterni gratia seipsos\ncastrarunt, id ad declinandas, inquiunt, conjugii molestias fecerunt,\nquod procurand\u00e6 rei familiaris onus ac sollicitudinem timerent. Et\nillud: \u2018Melius est nubere quam uri,\u2019[264] dicentem Apostolum aiunt\nvelle: Ne animam tuam in ignem injicias, noctu et interdiu resistens,\net timens ne a continentia excidas. Nam cum in resistendo occupata\nfuerit anima, a spe est divisa\u201d--\u201cPatienter igitur sustine,\u201d inquit\nhis verbis Isidorus in _Moralibus_, \u201ccontentiosam mulierem, ne a\nDei gratia avellaris; et cum ignem in semine excreveris, cum bona ores\nconscientia. Quando autem, inquit, tua gratiarum actio delapsa fuerit\nin petitionem, et deinceps steteris, ut tamen labi ac titubare non\ndesinas, duc uxorem. Sin est aliquis juvenis, vel pauper, vel infirmus,\net non ei libet logo, seu rationi, convenienter uxorem ducere, is a\nfratre ne discedat; dicat: Ingressus sum in sancta, nihil possum pati.\nQuod si eum suspicio aliqua subeat, dicat: Frater, impone mihi manum,\nne peccem; et confestim tum in mente, tum in corpore opem experietur.\nVelit modo quod bonum est perficere, et assequetur. Nonnunquam autem\nore tenus dicimus: Nolumus peccare; animus autem noster propendet in\npeccatum. Qui est ejusmodi, propter metum, quod vult, non facit, ne ei\nconstituatur supplicium. At hominum generi qu\u00e6dam necessaria sunt ac\nnaturalia duntaxat. Quod indumentis egeat, necessarium simul est et\nnaturale: est autem venerea voluptas naturalis, sed non necessaria.\u201d\nHas voces adduxi ad reprehendendos Basilidianos, qui non recte\nvivunt, ut qui vel peccandi potestatem habeant propter perfectionem,\nvel omnino quidem natura salvi futuri sint, etsi nunc peccent, quod\nnatur\u00e6 dignitate sunt electi. Neque vero primi dogmatum architecti\neorumdem perpetrandorum potestatem illis faciunt. Ne ergo Christi\nnomen suspicientes, et iis, qui sunt in gentibus intemperantissimi,\nincontinentius viventes, nomini maledictum inurant. \u201cQui enim sunt\nejusmodi, pseudapostoli, operarii dolosi,\u201d usque ad illud: \u201cQuorum\nfinis erit secundum opera eorum.\u201d[265] Est ergo continentia, corporis\ndespicientia secundum confessionem in Deum; non solum enim in rebus\nvenereis, sed etiam in aliis, qu\u00e6 anima perperam concupiscit, non\ncontenta necessariis, versatur continentia. Est autem et in lingua,\net in acquirendo, et in utendo, et in concupiscendo continentia.\nNon docet autem ea solummodo esse temperantes, siquidem pr\u00e6bet\nnobis temperantiam, ut qu\u00e6 sit divina potestas et gratia. Dicendum\nest ergo, quidnam nostris videatur de eo, quod est propositum.\nNos quidem castitatem, et eos, quibus hoc a Deo datum est, beatos\ndicimus: monogamiam autem, et qu\u00e6 consistit in uno solum matrimonio,\nhonestatem admiramur; dicentes tamen oportere aliorum misereri, et\n\u201calterum alterius onera portare,\u201d[266] ne \u201cquis, cum\u201d recte \u201cstare\nvideatur,\u201d[267] ipse quoque \u201ccadat.\u201d De secundis autem nuptiis: \u201cSi\nuraris,\u201d inquit Apostolus, \u201cjungere matrimonio.\u201d[268]\n\n\n\n\n CAPUT II.\n\n CARPOCRATIS ET EPIPHANIS SENTENTIAM DE FEMINARUM\n COMMUNITATE REFUTAT.\n\nQui autem a Carpocrate descendunt et Epiphane, censent oportere\nuxores esse communes; a quibus contra nomen Christi maximum emanavit\nprobrum. Hic autem Epiphanes, cujus etiam scripta feruntur, filius erat\nCarpocratis, et matris Alexandri\u00e6 nomine, ex patre quidem Alexandrinus,\nex matre vero Cephalleneus. Vixit autem solum septemdecim annos, et\nSam\u00e6, qu\u00e6 est urbs Cephalleni\u00e6, ut deus est honore affectus. Quo\nin loco templum ex ingentibus lapidibus, altaria, delubra, museum,\n\u00e6dificatum est et consecratum; et cum est nova luna, convenientes\nCephallenei, diem natalem, quo in deos relatus est Epiphanes,\nsacrificant, libantque, et convivantur, et hymnos canunt. A patre autem\ndidicit et orbem disciplinarum et Platonis philosophiam. Fuit autem\nprinceps monadic\u00e6[269] cognitionis. A quo etiam profluxit h\u00e6resis\neorum, qui nunc sunt, Carpocratianorum. Is ergo dicit in libro _De\njustitia_, \u201cJustitiam Dei esse quamdam cum \u00e6qualitate communionem.\n\u00c6quale quidem certe c\u0153lum undequaque extensum totam terram cingit. Et\nnox ex \u00e6quo stellas omnes ostendit; et diei auctorem et lucis patrem,\nsolem, Deus ex alto \u00e6qualem effudit omnibus, qui possunt videre (illi\nautem omnes communiter respiciunt), quoniam non discernit divitem\nvel pauperem vel populi principem, insipientes et sapientes, feminas\net masculos, liberos, servos. Sed neque secus facit in brutis. Cum\nautem omnibus animantibus \u00e6que ipsum communem effuderit, bonis et\nmalis justitiam suam confirmat, cum nemo possit plus habere, neque\nauferre a proximo, ut ipse illius lucem habeat duplicatam. Sol facit\nomnibus animantibus communia exoriri nutrimenta, communi justitia ex\n\u00e6quo data omnibus: et ad ea, qu\u00e6 sunt hujusmodi, similiter se habet\ngenus boum, ut boves; et suum, ut sues; et ovium, ut oves; et reliqua\nomnia. Justitia enim in iis apparet esse communitas. Deinde per\ncommunitatem omnia similiter secundum sua genera seminantur, et commune\nnutrimentum editur humi pascentibus jumentis omnibus, et omnibus ex\n\u00e6quo; ut quod nulla lege circumscriptum sit, sed ejus, qui donat,\njubentis suppeditatione, convenienter justeque adsit omnibus. Sed\nneque generationi posita est lex, esset enim jamdiu abolita: ex \u00e6quo\nautem seminant et generant, habentia innatam a justitia communionem:\nex \u00e6quo communiter omnibus oculum ad videndum, creator et pater\nomnium, sua justitia legem ferens, pr\u00e6buit, non discernens feminam a\nmasculo, non id quod est rationis particeps, ab experte rationis, et,\nut semel dicam, nullum a nullo; sed \u00e6qualitate et communitate visum\nsimiliter dividens, uno jussu omnibus est largitus. Leges autem,\ninquit, hominum, cum ignorationem castigare non possent, contra\nleges facere docuerunt: legum enim proprietas dissecuit divin\u00e6 legis\ncommunionem et arrodit; non intelligens dictum Apostoli dicentis:\n\u2018Per legem peccatum cognovi.\u2019 Et meum et tuum dicit subiisse per\nleges, ut qu\u00e6 non amplius communiter fruantur (sunt enim communia),\nneque terra, neque possessionibus, sed neque matrimonio. Fecit enim\nvites communiter omnibus, qu\u00e6 neque passerem, neque furem abnegant;\net frumentum similiter, et alios fructus. Violata autem communio et\n\u00e6qualitas, genuit furem pecorum et fructuum. Cum ergo Deus communiter\nomnia fecisset homini, et feminam cum masculo communiter conjunxisset,\net omnia similiter animantia conglutinasset, pronuntiavit justitiam,\ncommunionem cum \u00e6qualitate. Qui autem sic nati sunt, communionem,\nqu\u00e6 eorum conciliat generationem, abnegaverunt. Et dicit, si unam\nducens habeat, cum omnium possint esse participes, sicut reliqua fecit\nanimantia.\u201d H\u00e6c cum his verbis dixisset, subjungit rursus his verbis:\n\u201cIntensam enim et vehementiorem ingeneravit masculis cupiditatem ad\ngenerum perpetuitatem, quam nec lex, nec mos, nec aliquid aliud potest\nabolere: est enim Dei decretum.\u201d Et quomodo amplius hic in nostra\nexaminetur oratione, cum legem et Evangelium per h\u00e6c aperte destruat?\nIlla enim dicit: \u201cNon m\u0153chaberis.\u201d[270] Hoc autem dicit: \u201cQuicunque\nrespicit ad concupiscentiam, jam m\u0153chatus est.\u201d[271] Illud enim: \u201cNon\nconcupisces,\u201d[272] quod a lege dicitur, ostendit unum esse Deum, qui\npr\u00e6dicatur per legem et prophetas et Evangelium. Dicit enim: \u201cNon\nconcupisces uxorem proximi tui.\u201d Proximus autem non est Jud\u00e6us Jud\u00e6o:\nfrater enim est et eumdem habet Spiritum; restat ergo, ut propinquum\ndicat eum qui est alterius gentis. Quomodo autem non propinquus, qui\naptus est esse Spiritus particeps? Non solum enim Hebr\u00e6orum, sed etiam\ngentium pater est Abraham. Si autem qu\u00e6 est adulterata, et qui in eam\nfornicatus est, capite punitur:[273] clarum est utique pr\u00e6ceptum, quod\ndicit: \u201cNon concupisces uxorem propinqui tui,\u201d loqui de gentibus: ut\neum quis secundum legem et ab uxore proximi et a sorore abstinuerit,\naperte audiat a Domino: \u201cEgo autem dico, non concupisces.\u201d Additio\nautem hujus particul\u00e6, \u201cego,\u201d majorem pr\u00e6cepti vim ostendit. Quod\nautem cum Deo bellum gerat Carpocrates, et Epiphanes etiam in eo, qui\nvulgo jactatur, libro _De justitia_, patet ex eo quod subjungit\nhis verbis: \u201cHinc ut qui ridiculum dixerit, legislatoris hoc verbum\naudiendum est: \u2018Non concupisces:\u2019 usque ad id, quod magis ridicule\ndicit: \u2018Res proximi tui.\u2019 Ipse enim, qui dedit cupiditatem, ut qu\u00e6\ncontineret generationem, jubet eam auferre, cum a nullo eam auferat\nanimali. Illud autem: \u2018Uxorem proximi tui,\u2019 quo communionem cogit\nad proprietatem, dixit adhuc magis ridicule.\u201d Et h\u00e6c quidem dogmata\nconstituunt egregii Carpocratiani. Hos dicunt et aliquos alios\nsimilium malorum \u00e6mulatores, ad c\u0153nas convenientes (neque enim dixerim\n\u201cagapen\u201d eorum congressionem) viros simul et mulieres, postquam\ncibis venerem excitantibus se expleverint, lumine amoto, quod eorum\nfornicatoriam hanc justitiam pudore afficiebat, aversa lucerna, coire\nquomodo velint, et cum quibus velint: meditatos autem in ejusmodi\n\u201cagape\u201d communionem, interdiu jam, a quibus velint mulieribus exigere\nCarpocrate\u00e6 (divin\u00e6 enim nefas est dicere) legis obedientiam. Has\nleges, ut sentio, ferre opportuit Carpocratem canum et suum et hircorum\nlibidinibus. Mihi autem videtur, Platonem quoque male intellexisse, in\n_Republica_ dicentem, oportere esse communes omnium uxores: ut\nqui diceret eas quidem, qu\u00e6 nondum nupserant, esse communes eorum, qui\nessent petituri, quemadmodum theatrum quoque est commune spectatorum;\nesse autem unamquamque uniuscujusque qui pr\u00e6occupasset, et non amplius\ncommunem esse eam qu\u00e6 nupsisset. Xanthus autem in iis, qu\u00e6 scribuntur\n_Magica_: \u201cCoeunt autem,\u201d inquit, \u201cmagi cum matribus et filiabus:\net fas esse aiunt coire cum sororibus, et communes esse uxores, non vi\net clam, sed utrisque consentientibus, cum velit alter ducere uxorem\nalterius.\u201d De his et similibus h\u00e6resibus existimo Judam prophetice\ndixisse in epistola: \u201cSimiliter quidem hi quoque somniantes\u201d (non enim\nvigilantes ad veritatem se applicant), usque ad illud: \u201cEt os eorum\nloquitur superba.\u201d[274]\n\n\n\n\n CAPUT III.\n\n QUATENUS PLATO ALIIQUE E VETERIBUS PR\u00c6IVERINT\n MARCIONITIS ALIISQUE H\u00c6RETICIS, QUI A NUPTIIS\n IDEO ABSTINENT QUIA CREATURAM MALAM EXISTIMANT\n ET NASCI HOMINES IN P\u0152NAM OPINANTUR.\n\nJam vero si et ipse Plato et Pythagorei, sicut etiam postea Marcionit\u00e6,\nmalam existimarunt esse generationem, longe abfuit, ut communes ipse\nponeret uxores. Sed Marcionit\u00e6 quidem dicunt malam esse naturam, ex\nmala materia, et a justo factam opifice ac Creatore. Qua quidem ratione\nnolentes implere mundum, qui factus est a Creatore, volunt abstinere\na nuptiis, resistentes suo Creatori, et contendentes ad bonum, qui\nvocavit: sed non ad eum, qui, ut dicunt, Deus est diversis moribus\npr\u00e6ditus. Unde cum nihil hic velint relinquere proprium, non sunt ex\ndestinato animi proposito continentes, sed propter odium conceptum\nadversum eum, qui creavit, nolentes iis uti, qu\u00e6 ab ipso sunt creata.\nSed hi quidem, qui propter impium, quod cum Deo gerunt, bellum,\nemoti sunt ab iis cogitationibus, qu\u00e6 sunt secundum naturam, Dei\nlonganimitatem contemnentes et benignitatem, etsi nolunt uxorem ducere,\ncibis tamen utuntur creatis, et aerem respirant Creatoris, ut qui et\nejus sint opera, et in iis, qu\u00e6 sunt ejus, permaneant, et inauditam ac\nnovam quamdam, ut aiunt, annuntiatam audiunt cognitionem, etiamsi hoc\nquoque nomine mundi Domino deberent agere gratias, quod hic acceperint\nEvangelium. Sed adversus eos quidem, cum de principiis tractabimus,\naccuratissime disseremus. Philosophi autem, quorum mentionem fecimus,\na quibus cum malam esse generationem impie didicissent Marcionit\u00e6,\ntanquam suo dogmate gloriantur, non eam volunt esse natura malam,\nsed anima, qu\u00e6 veritatem divulgavit. Animam enim, quam esse divinam\nfatentur, in hunc mundum deducunt, tanquam in locum supplicii. Oportet\nautem animas in corpus immissas expiari ex eorum sententia. Non\nconvenit autem amplius hoc dogma Marcionistis, sed iis, qui censent\nin corpora intrudi, et iis alligari, et quasi ex vase in vas aliud\ntransfundi animas. Adversus quos fuerit aliud dicendi tempus, quando\nde anima tractabimus. Videtur itaque Heraclitus maledictis insequi\ngenerationem: \u201cQuoniam autem,\u201d inquit, \u201cnati volunt vivere, et mortes\nhabere, vel potius quiescere; filios quoque relinquunt, ut mortes\nfiant.\u201d Clarum est autem cum eo convenire Empedoclem quoque dicentem:\n\n Deflevi et luxi, insolitum cernens miser orbem.\n\nEt amplius:\n\n Mortua nam ex vivis fecit, species commutans.\n\nEt rursus:\n\n Hei mihi! quam infelix hominum genus atque misellum!\n Litibus ex quantis prognati et planctibus estis?\n\nDicit autem Sibylla quoque:\n\n Mortales homines, caro qui tantum, et nihil estis;\n\nSimiliter atque poeta, qui scribit:\n\n Haud homine infelix tellus mage quidquam alit alma.\n\nQuin etiam Theognis malam ostendit esse generationem, dicens hoc modo:\n\n Optima non nasci res est mortalibus \u00e6gris,\n\n Nec nitidi solis luce micante frui,\n Extemplo aut natum portas invadere Ditis.\n\nHis autem consequentia scribit quoque Euripides, poeta tragicus:\n\n Nam nos decebat convenire publice, et\n Deflere natum, quod tot ingreditur mala:\n Ast mortuum, cuique jam quies data est,\n Efferre l\u00e6tis gratulationibus.\n\nEt rursus similia sic dicit:\n\n Quis novit, an vivere quidem siet mori,\n Siet mori autem vivere?\n\nIdem quod hi, videtur Herodotus quoque inducere dicentem Solonem: \u201cO\nCr\u0153se, quivis homo nihil est aliud quam calamitas.\u201d Jam vero ejus de\nCleobide et Bitone fabula plane nihil aliud vult, quam vituperare\ngenerationem, laudare autem mortem.\n\n_Et qualis folii, est hominum generatio talis_, ait Homerus. Plato\nautem in _Cratylo_, Orpheo tribuit eum sermonem, quo anima puniri in\ncorpore dicitur: \u201cNempe corpus hoc anim\u00e6 \u03c3\u1fc6\u03bc\u03b1,\u201d _monumentum_, \u201cquidam\nesse tradunt: quasi ipsa pr\u00e6senti in tempore sit sepulta; atque etiam\nquia anima per corpus \u03c3\u03b7\u03bc\u03b1\u03af\u03bd\u03b5\u03b9,\u201d _significat_, \u201cqu\u00e6cunque significare\npotest: ideo \u03c3\u1fc6\u03bc\u03b1 jure vocari. Videatur mihi pr\u00e6terea Orpheus nomen\nhoc ob id potissimum imposuisse, quod anima in corpore hoc delictorum\nluat p\u0153nas.\u201d Oper\u00e6 pretium est autem meminisse etiam eorum, qu\u00e6 dicit\nPhilolaus. Sic enim dicit hic Pythagoreus: \u201cTestantur autem veteres\nquoque theologi et vates, ad luenda supplicia animam conjunctam esse\ncorpori, et in eo tanquam in _monumento_ esse sepultam.\u201d Quin etiam\nPindarus de iis, qu\u00e6 sunt in Eleusine, mysteriis loquens, infert:\n\u201cBeatus, qui cum illa sub terra viderit communia, novit quidem vit\u00e6\nfinem, novit autem datum Jovis imperium.\u201d Et Plato similiter in\n_Ph\u00e6done_ non veretur hoc modo scribere: \u201cPorro autem hi, qui nobis\nh\u00e6c constituerunt mysteria, non aliquid aliud,\u201d usque ad: \u201cEt cum diis\nhabitatione.\u201d Quid vero, cum dicit: \u201cQuandiu corpus habuerimus, et\nanima nostra cum ejusmodi malo admista fuerit, illud, quod desideramus,\nnunquam satis assequemur?\u201d annon significat generationem esse causam\nmaximorum malorum? Jam vero in _Ph\u00e6done_ quoque testatur: \u201cEvenit enim,\nut qui recte philosophantur, non animadvertantur ab aliis in nullam\nrem aliam suum studium conferre, quam ut emoriantur, et sint mortui.\u201d\nEt rursus: \u201cErgo hic quoque philosophi anima corpus maxime vilipendit,\net ab eo fugit, ipsa autem secum seorsim esse qu\u00e6rit.\u201d Nunquid autem\nconsentit cum divino Apostolo, qui dicit: \u201cInfelix ego homo, quis me\nliberabit a corpore mortis hujus?\u201d[275] nisi forte eorum consensionem,\nqui trahuntur in vitium, \u201ccorpus mortis\u201d dicit tropice. Atque coitum\nquoque, qui est principium generationis, vel ante Marcionem videtur\nPlato aversari in primo _De republica_: ubi cum laudasset senectutem,\nsubjungit: \u201cVelim scias, quod quo magis me deficiunt ali\u00e6,\u201d nempe\ncorporis, \u201cvoluptates, eo magis confabulandi cupiditas, et voluptas,\nquam ex ea re capio, augetur.\u201d Et cum rei venere\u00e6 injecta esset mentio:\n\u201cBona verba qu\u00e6so,\u201d inquit: \u201cego vero lubenter isthinc, tanquam\nab insano aliquo et agresti domino, effugi.\u201d Rursus in _Ph\u00e6done_,\nvituperans generationem, dicit: \u201cQu\u00e6 ergo de his in arcanis dicitur,\nh\u00e6c est oratio, quod nos homines sumus in custodia aliqua.\u201d Et rursus:\n\u201cQui autem pie pr\u00e6 c\u00e6teris vixisse inveniuntur, hi sunt, qui ex his\nterrenis locis, tanquam e carcere, soluti atque liberati, ad puram in\naltioribus locis habitationem transcendunt.\u201d Sed tamen quamvis ita se\nhabeat, recte a Deo mundum administrari existimat; unde dicit: \u201cNon\noportet autem seipsum solvere, nec effugere.\u201d Et ut paucis dicam, non\ndedit Marcioni occasionem, ut malam existimaret materiam, cum ipse pie\nde mundo h\u00e6c dixerit: \u201cAb eo enim, qui ipsum construxit, habet omnia\nbona: a priori autem deformitate incommoda et injusta omnia, qu\u00e6\nintra c\u0153lum nascuntur, mundus ipse sustinet, et animantibus inserit.\u201d\nAdhuc autem subjungit manifestius: \u201cCujus quidem defectus est corporea\ntemperatura, prisc\u00e6 natur\u00e6 comes; nam quiddam valde deforme erat, et\nordinis expers, priusquam pr\u00e6senti ornatu decoraretur.\u201d Nihilominus\nautem in _Legibus_ quoque deflet humanum genus, sic dicens: \u201cDii autem\nhominum genus laboribus natur\u00e6 pressum miserati, remissiones ipsis\nstatuerunt laborum, solemnium videlicit festorum vicissitudines.\u201d Et\nin _Epinomide_ persequitur etiam causas, cur sint hominum miserti, et\nsic dicit: \u201cAb initio ipsum esse genitum, est grave cuilibet animanti:\nprimum quidem, quod eorum constitutionis sint participes, qu\u00e6 in utero\ngestantur; deinde ipsum nasci, et pr\u00e6terea nutriri et erudiri, per\ninnumerabiles labores universa fiunt, ut omnes dicimus.\u201d Quid vero?\nannon Heraclitus generationem quoque dicit esse mortem? Pythagoras\nautem similiter atque Socrates in _Gorgia_, cum dicit: \u201cMors est,\nqu\u00e6cunque experrecti videmus: qu\u00e6cunque autem dormientes, somnus.\u201d\nSed de his quidem satis. Quando autem tractabimus de principiis, tunc\net has repugnantias, quas et innuunt philosophi, et suis dogmatibus\ndecernunt Marcionist\u00e6, considerabimus. C\u00e6terum satis dilucide ostensas\nesse existimo, externorum alienorumque dogmatum occasiones Marcionem\ningrate et indocte accepisse a Platone. Nobis autem procedat sermo de\ncontinentia. Dicebamus autem Gr\u00e6cos adversus liberorum generationem\nmulta dixisse, incommoda, qu\u00e6 comitari eam solent, respicientes: qu\u00e6\ncum impie excepissent Marcionit\u00e6, impie fuisse ingratos in Creatorem.\nDicit enim trag\u0153dia:\n\n Non nascier pr\u00e6stat homines, quam nascier.\n Dein filios acerbis eum doloribus\n Enitor, ast enixa, si stolidi sient,\n Afflictor, intuendo quod servo malos,\n Bonosque perdo. Si bonos servo, tamen\n\n Mihi misellum cor timore liquitur.\n Quid hic boni ergo est? unicam annon sufficit\n Effundere animam, nisi crucieris amplius?\n\nEt adhuc similiter:\n\n Vetus stat mihi persuasio,\n Plantare filios numquam hominem oportuit,\n Dum cernit ad quot gignimus natos mala.\n\nIn his autem, qu\u00e6 deinceps sequuntur, malorum quoque causam evidenter\nreducit ad principia, sic dicens:\n\n O! miser natus, malisque obnoxius\n Editus, homo, es, vit\u00e6 tu\u00e6que miseriam\n Hinc inchoasti: c\u0153pit \u00e6ther omnibus\n Spiramen unde alens tradere mortalibus;\n Mortalis \u00e6gre ne feras mortalia.\n\nRursus autem his similia tradit:\n\n Mortalium omnium beatus non fuit\n Quisquam, molestia et nemo carens fuit.\n\nEt deinde rursus:\n\n Heu! quanta, quotque hominibus eveniunt mala,\n Quam varia, quorum terminus nullus datur.\n\nEt adhuc similiter:\n\n Nemo beatus semper est mortalium.\n\nHac itaque ratione dicunt etiam Pythagoreos abstinere a rebus venereis.\nMihi autem contra videntur uxores quidem ducere, ut liberos suscipiant,\nvelle autem a venerea voluptate se continere post susceptos liberos.\nProinde mystice uti fabis prohibent, non quod sit legumen flatum\nexcitans, et concoctu difficile, et somnia efficiat turbulenta; neque\nquod hominis capiti sit similis, ut vult ille versiculus:\n\n Idem est namque fabam atque caput corrodere patris;\n\nsed potius quod fab\u00e6, si comedantur, steriles efficiant mulieres.\nTheophrastus quidem certe in quinto libro _De causis plantarum_,\nfabarum siliquas, si ponantur ad radices arborum qu\u00e6 nuper sunt\nplantat\u00e6, refert plantas exsiccare. Quinetiam gallin\u00e6 domestic\u00e6, qu\u00e6\neas assidue comedunt, efficiuntur steriles.\n\n\n\n\n CAPUT IV.\n\n QUIBUS PR\u00c6TEXTIBUS UTANTUR H\u00c6RETICI AD OMNIS\n GENERIS LICENTIAM ET LIBIDINEM EXERCENDAM.\n\nEx iis autem, qui ab h\u00e6resi ducuntur, Marcionis quidem Pontici fecimus\nmentionem, qui propter certamen, quod adversus Creatorem suscepit,\nmundanarum rerum usum recusat. Ei autem continenti\u00e6 causa est, si\nmodo est ea dicenda continentia, ipse Creator, cui se adversari\nexistimans gigas iste cum Deo pugnans, est invitus continens, dum in\ncreationem et Dei opus invehitur. Quod si usurpent vocem Domini, qui\ndicit Philippo: \u201cSine mortuos sepelire mortuos suos, tu autem sequere\nme:\u201d[276] at illud considerent, quod similem carnis formationem fert\nquoque Philippus, non habens cadaver pollutum. Quomodo ergo cum carnem\nhaberet, non habuit cadaver? Quoniam surrexit ex monumento, Domino\nejus vitia morte afficiente, vixit autem Christo. Meminimus autem\nnefari\u00e6 quoque ex Carpocratis sententia mulierum communionis. Cum\nautem de dicto Nicolai loqueremur, illud pr\u00e6termisimus: Cum formosam,\naiunt, haberet uxorem, et post Servatoris assumptionem ei fuisset ab\napostolis exprobrata zelotypia, in medium adducta muliere, permisit cui\nvellet eam nubere. Aiunt enim hanc actionem illi voci consentaneam,\nqu\u00e6 dicit, quod \u201ccarne abuti oporteat.\u201d Proinde ejus factum et dictum\nabsolute et inconsiderate sequentes, qui ejus h\u00e6resim persequuntur,\nimpudenter effuseque fornicantur. Ego autem audio Nicolaum quidem\nnulla unquam alia, quam ea, qu\u00e6 ei nupserat, uxore usum esse; et ex\nillius liberis, filias quidem consenuisse virgines, filium autem\npermansisse incorruptum. Qu\u00e6 cum ita se habeant, vitii erat depulsio\natque expurgatio, in medium apostolorum circumactio uxoris, cujus\ndicebatur laborare zelotypia: et continentia a voluptatibus, qu\u00e6\nmagno studio parari solent, docebat illud, \u201cabuti carne,\u201d hoc est,\nexercere carnem. Neque enim, ut existimo, volebant, convenienter\nDomini pr\u00e6cepto, \u201cduobus dominis servire,\u201d[277] voluptati et Deo.\nDicunt itaque Matthiam quoque sic docuisse: \u201cCum carne quidem pugnare,\net ea uti, nihil ei impudicum largiendo ad voluptatem; augere autem\nanimam per fidem et cognitionem.\u201d Sunt autem, qui etiam publicam\nvenerem pronuntiant mysticam communionem; et sic ipsum nomen contumelia\nafficiunt. Sicut enim operari eum dicimus, tum qui malum aliquod\nfacit, tum etiam qui bonum, idem nomen utrique tribuentes; haud aliter\n\u201ccommunio\u201d usurpari solet; nam bona quidem est in communicatione tum\npecuni\u00e6, tum nutrimenti et vestitus: illi autem quamlibet veneream\nconjunctionem impie vocaverunt \u201ccommunionem.\u201d Dicunt itaque ex iis\nquemdam, cum ad nostram virginem vultu formosam accessisset, dixisse:\nScriptum est: \u201cDa omni te petenti:\u201d[278] illam autem honeste admodum\nrespondisse, ut qu\u00e6 non intelligeret hominis petulantiam: At tu matrem\nconveni de matrimonio. O impietatem! etiam voces Domini ementiuntur\nisti intemperanti\u00e6 communicatores, fratresque libidinis, non solum\nprobrum philosophi\u00e6, sed etiam totius vit\u00e6; qui veritatem, quantum in\neis situm est, adulterant ac corrumpunt, vel potius defodiunt; homines\ninfelicissimi carnalem concubitus communionem consecrant, et hanc ipsos\nputant ad regnum Dei perducere. Ad lupanaria ergo deducit h\u00e6c communio,\net cum eis communicaverint sues et hirci, maximaque apud illos in spe\nfuerint meretrices, qu\u00e6 in prostibulis pr\u00e6sto sunt, et volentes omnes\nadmittunt. \u201cVos autem non sic Christum didicistis, siquidem ipsum\naudiistis, et in eo docti estis, quemadmodum est veritas in Christo\nJesu, ut deponatis qu\u00e6 sunt secundum veterem conversationem, veterem\nhominem, qui corrumpitur secundum desideria deceptionis. Renovamini\nautem spiritu mentis vestr\u00e6, et induatis novum hominem, qui creatus\nest secundum Deum in justitia et sanctitate veritatis,\u201d[279] ad Dei\nsimilitudinem. \u201cEfficimini ergo Dei imitatores, ut filii dilecti,\net ambulate in dilectione, sicut Christus quoque dilexit nos, et\ntradidit seipsum pro nobis oblationem et hostiam Deo in odorem\nsuavitatis. Fornicatio autem, et omnis immunditia, vel avaritia, ne\nnominetur quidem in vobis, sicut decet sanctos, et turpitudo, et\nstultiloquium.\u201d[280] Etenim docens Apostolus meditari vel ipsa voce\nesse castos, scribit: \u201cHoc enim scitote, quod omnis fornicator,\u201d et\nc\u00e6tera, usque ad illud: \u201cMagis autem arguite.\u201d[281] Effluxit autem\neis dogma ex quodam apocrypho libro. Atque adeo afferam dictionem,\nqu\u00e6 mater eorum intemperanti\u00e6 et origo est: et sive ipsi hujus libri\nscriptores se fateantur, en eorum vecordiam, licet Deo eum falso\nascribant libidinis intemperantia ducti: sive ab aliis, eos perverse\naudientes, hoc pr\u00e6clarum dogma acceperint, sic porro se habent ejus\nverba: \u201cUnum erant omnia: postquam autem ejus unitati visum est non\nesse solam, exiit ab eo inspiratio, et cum ea iniit communionem, et\nfecit dilectum. Exhinc autem egressa est ab ipso inspiratio, cum qua\ncum communionem iniisset, fecit potestates, qu\u00e6 nec possunt videri\nnec audiri,\u201d usque ad illud, \u201cunamquamque in nomine proprio.\u201d Si enim\nhi quoque, sicut Valentiniani, spiritales posuissent communiones,\nsuscepisset forte aliquis eorum opinionem: carnalis autem libidinis\ncommunionem ad sanctam inducere prophetiam, est ejus qui desperat\nsalutem. Talia etiam statuunt Prodici quoque assecl\u00e6, qui seipsos\nfalso nomine vocant Gnosticos: seipsos quidem dicentes esse natura\nfilios primi Dei; ea vero nobilitate et libertate abutentes, vivunt\nut volunt; volunt autem libidinose; se nulla re teneri arbitrati,\nut \u201cdomini sabbati,\u201d et qui sint quovis genere superiores, filii\nregales. Regi autem, inquiunt, lex scripta non est. Primum quidem,\nquod non faciant omnia qu\u00e6 volunt: multa enim eos prohibebunt, etsi\ncupiant et conentur. Quinetiam qu\u00e6 faciunt, non faciunt ut reges,\nsed ut mastigi\u00e6: clanculum enim committunt adulteria, timentes ne\ndeprehendantur, et vitantes ne condemnentur, et metuentes ne supplicio\nafficiantur. Quomodo etiam res est libera, intemperantia et turpis\nsermo? \u201cOmnis enim, qui peccat, est servus,\u201d inquit Apostolus.[282]\nSed quomodo vitam ex Deo instituit, qui seipsum pr\u00e6buit dedititium\ncuivis concupiscenti\u00e6? cum dixerit Dominus: \u201cEgo autem dico: Ne\nconcupiscas.\u201d Vultne autem aliquis sua sponte peccare, et decernere\nadulteria esse committenda, voluptatibusque et deliciis se explendum,\net aliorum violanda matrimonia, cum aliorum etiam, qui inviti peccant,\nmisereamur? Quod si in externum mundum venerint, qui in alieno non\nfuerint fideles, verum non habebunt. Afficit autem hospes aliquis cives\ncontumelia, et eis injuriam facit; et non potius ut peregrinus, utens\nnecessariis, vivit, cives non offendens? Quomodo autem, cum eadem\nfaciant, ac ii, quos gentes odio habent, quod legibus obtemperare\nnolint; nempe iniqui, et incontinentes, et avari, et adulteri, dicunt\nse solos Deum nosse? Oporteret enim eos, cum in alienis adsunt, recte\nvivere, ut revera regiam indolem ostenderent. Jam vero et humanos\nlegislatores, et divinam legem habent sibi infensam, cum inique et\npr\u00e6ter leges vivere instituerint. Is certe, qui scortatorem \u201cconfodit,\u201d\na Deo pius esse ostenditur in Numeris. \u201cEt si dixerimus,\u201d inquit\nJoannes in epistola, \u201cquod societatem habemus cum eo,\u201d nempe Deo, \u201cet\nin tenebris ambulamus, mentimur, et veritatem non facimus. Si autem\nin luce ambulamus, sicut et ipse est in luce, societatem habemus\ncum ipso, et sanguis Jesu filii ejus emundat nos a peccato\u201d[283]\nQuomodo ergo sunt hi hujus mundi hominibus meliores, qui h\u00e6c faciunt,\net vel pessimis hujus mundi sunt similes? sunt enim, ut arbitror,\nsimiles natura, qui sunt factis similes. Quibus autem se esse censent\nnobilitate superiores, eos debent etiam superare moribus, ut vitent\nne includantur in carcere. Revera enim, ut dixit Dominus: \u201cNisi\nabundaverit justitia vestra plus quam scribarum et Pharis\u00e6orum, non\nintrabitis in regnum Dei.\u201d[284] De abstinentia autem a cibis ostenditur\na Daniele.[285] Ut semel autem dicam, de obedientia dicit psallens\nDavid: \u201cIn quo diriget junior viam suam?\u201d[286] Et statim audit: \u201cIn\ncustodiendo sermones tuos in toto corde.\u201d Et dicit Jeremias: \u201cH\u00e6c\nautem dicit Dominus: Per vias gentium ne ambulaveritis.\u201d[287] Hinc\nmoti aliqui alii, pusilli et nullius pretii, dicunt formatum fuisse\nhominem a diversis potestatibus: et qu\u00e6 sunt quidem usque ad umbilicum\nesse artis divinioris; qu\u00e6 autem subter, minoris; qua de causa coitum\nquoque appetere. Non animadvertunt autem, quod superiores quoque\npartes nutrimentum appetunt, et quibusdam libidinantur. Adversantur\nautem Christo quoque, qui dixit Pharis\u00e6is, eumdem Deum et \u201cinternum\u201d\nnostrum et \u201cexternum\u201d fecisse hominem.[288] Quinetiam appetitio non\nest corporis, etsi fiat per corpus. Quidam alii, quos etiam vocamus\nAntitactas, hoc est, \u201cadversarios\u201d et repugnantes, dicunt quod Deus\nquidem universorum noster est natura pater, e omnia qu\u00e6cunque fecit,\nbona sunt; unus autem quispiam ex iis, qui ab ipso facti sunt,\nseminatis zizaniis, malorum naturam generavit: quibus etiam nos omnes\nimplicavit, ut nos efficeret Patri adversarios. Quare nos etiam ipsi\nhuic adversamur ad Patrem ulciscendum, contra secundi voluntatem\nfacientes. Quoniam ergo hic dixit: \u201cNon m\u0153chaberis;\u201d nos, inquiunt,\nm\u0153chamur, ut ejus mandatum dissolvamus. Quibus responderimus quoque,\nquod pseudoprophetas, et eos qui veritatem simulant, ex operibus\ncognosci accepimus: si male audiunt autem vestra opera, quomodo adhuc\ndicetis vos veritatem tenere? Aut enim nullum est malum, et non est\nutique dignus reprehensione is, quem vos insimulatis, ut qui Deo sit\nadversatus, neque fuit alicujus mali effector; una enim cum malo arbor\nquoque interimitur: aut si est malum ac consistit, dicant nobis, quid\ndicunt esse ea, qu\u00e6 data sunt, pr\u00e6cepta, de justitia, de continentia,\nde tolerantia, de patientia, et iis, qu\u00e6 sunt hujusmodi, bona an mala?\net si fuerit quidem malum pr\u00e6ceptum, quod plurima prohibet facere\nturpia, adversus seipsum legem feret vitium, ut seipsum dissolvat,\nquod quidem non potest fieri; sin autem bonum, cum bonis adversentur\npr\u00e6ceptis, se bono adversari, et mala facere confitentur. Jam vero\nipse quoque Servator, cui soli censent esse parendum, odio habere, et\nmaledictis insequi prohibuit: et, \u201cCum adversario,\u201d inquit, \u201cvadens,\nejus amicus conare discedere.\u201d[289] Aut ergo Christi quoque negabunt\nsuasionem, adversantes adversario: aut, si sint amici, contra eum\ncertamen suscipere nolunt. Quid vero? an nescitis, viri egregii\n(loquor enim tanquam pr\u00e6sentibus), quod cum pr\u00e6ceptis, qu\u00e6 se recte\nhabent, pugnantes, propri\u00e6 saluti resistitis? Non enim ea, qu\u00e6 sunt\nutiliter edicta, sed vos ipsos evertitis. Et Dominus: \u201cLuceant\u201d quidem,\ninquit, \u201cbona vestra opera;\u201d[290] vos autem libidines et intemperantias\nvestras manifestas redditis. Et alioqui si vultis legislatoris pr\u00e6cepta\ndissolvere, quanam de causa, illud quidem: \u201cNon m\u0153chaberis;\u201d et hoc:\n\u201cStuprum puero non inferes,\u201d et qu\u00e6cunque ad continentiam conferunt,\ndissolvere conamini, propter vestram intemperantiam: non dissolvitis\nautem, qu\u00e6 ab ipso fit, hiemem, ut media adhuc hieme \u00e6statem faciatis:\nneque terram navigabilem, mare autem pedibus pervium, facitis, ut qui\nhistorias composuerunt, barbarum Xerxem dicunt voluisse facere? Cur\nvero non omnibus pr\u00e6ceptis repugnatis? Nam cum ille dicat; \u201cCrescite\net multiplicamini,\u201d[291] oporteret vos, qui adversamini, nullo modo\nuti coitu. Et cum dixit: \u201cDedi vobis omnia ad vescendum\u201d[292] et\nfruendum, vos nullo frui oportuit. Quinetiam eo dicente: \u201cOculum\npro oculo,\u201d[293] oportuit vos decertationem contraria non rependere\ndecertatione. Et cum furem jusserit reddere \u201cquadruplum,\u201d[294] oportuit\nvos furi aliquid etiam addere. Rursus vero similiter, cum pr\u00e6cepto:\n\u201cDiliges Deum tuum ex toto corde tuo,\u201d[295] repugnetis, oportuit nec\nuniversorum quidem Deum diligere. Et rursus, cum dixerit: \u201cNon facies\nsculptile neque fusile,\u201d[296] consequens erat ut etiam sculptilia\nadoraretis. Quomodo ergo non impie facitis, qui Creatori quidem, ut\ndicitis, resistitis; qu\u00e6 sunt autem meretricibus et adulteris similia,\nsectamini? Quomodo autem non sentitis vos eum majorem facere, quem pro\nimbecillo habetis; si quidem id fit, quod hic vult; non autem illud,\nquod voluit bonus? contra enim ostenditur quodam modo a vobis ipsis,\nimbecillum esse, quem vestrum patrem dicitis. Recensent etiam ex\nquibusdam locis propheticis decerptas dictiones, et male consarcinatas,\nqu\u00e6 allegorice dicta sunt tanquam recto ductu et citra figuram dicta\nsumentes. Dicunt enim scriptum esse: \u201cDeo restiterunt, et salvi facti\nsunt:\u201d[297] illi autem \u201cDeo impudenti\u201d addunt; et hoc eloquium tanquam\nconsilium pr\u00e6ceptum accipiunt: et hoc ad salutem conferre existimant,\nquod Creatori resistant. At \u201cimpudenti\u201d quidem \u201cDeo,\u201d non est scriptum.\nSi autem sic quoque habeat, eum, qui vocatus est diabolus, intelligite\nimpudentem: vel quod hominem calumniis impetat, vel quod accuset\npeccatores, vel quod sit apostata. Populus ergo, de quo hoc dictum\nest, cum castigaretur propter sua peccata, \u00e6gre ferentes et gementes,\nhis verbis, qu\u00e6 dicta sunt, murmurabant, quod ali\u00e6 quidem gentes cum\ninique se gerant non puniantur, ipsi autem in singulis vexentur; adeo\nut Jeremias quoque dixerit: \u201cCur via impiorum prosperatur?\u201d[298] quod\nsimile est ei, quod prius allatum est ex Malachia: \u201cDeo restiterunt,\net salvi facti sunt.\u201d Nam prophet\u00e6 divinitus inspirati, non solum qu\u00e6\na Deo audierint, se loqui profitentur; sed et ipsi etiam solent ea,\nqu\u00e6 vulgo jactantur a populo, exceptionis modo, edicere, et tanquam\nqu\u00e6stiones ab hominibus motas referre: cujusmodi est illud dictum,\ncujus mentio jam facta est. Nunquid autem ad hos verba sua dirigens,\nscribit Apostolus in Epistola ad Romanos: \u201cEt non sicut blasphemamur,\net sicut dicunt aliqui nos dicere: Faciamus mala, ut eveniant bona,\nquorum justa est damnatio?\u201d[299] Ii sunt, qui inter legendum tono vocis\npervertunt Scripturas ad proprias voluptates, et quorumdam accentuum\net punctorum transpositione, qu\u00e6 prudenter et utiliter pr\u00e6cepta sunt,\nad suas trahunt delicias. \u201cQui irritatis Deum sermonibus vestris,\u201d\ninquit Malachias, \u201cet dicitis, in quonam eum irritavimus? Dum vos\ndicitis: Quicunque facit malum, bonus est coram Domino, et ipse in eis\ncomplacuit; et ubi est Deus justiti\u00e6?\u201d[300]\n\n\n\n\n CAPUT V.\n\n DUO GENERA H\u00c6RETICORUM NOTAT: PRIUS ILLORUM QUI\n OMNIA OMNIBUS LICERE PRONUNTIANT, QUOS REFUTAT.\n\nNe ergo hunc locum ungue amplius fodicantes, plurium absurdarum\nh\u00e6resium meminerimus; nec rursus dum in singulis adversus unamquamque\ndicere necesse habemus, propterea pudore afficiamur, et nimis prolixos\nhos faciamus commentarios, age in duo dividentes omnes h\u00e6reses,\neis respondeamus. Aut enim docent indiscrete vivere: aut modum\nexcedentes, per impietatem et odium profitentur continentiam. Prius\nautem tractandum est de prima parte. Quod si quodlibet vit\u00e6 genus\nlicet eligere, tum eam scilicet etiam licet, qu\u00e6 est continens: et\nsi electus tute poterit quodlibet vit\u00e6 genus sectari, manifestum est\neam, qu\u00e6 temperanter et secundum virtutem agitur, longe tutissimam\nesse. Nam cum \u201cdomino sabbati,\u201d etiamsi intemperanter vivat, nulla\nratio reddenda sit, multo magis qui vitam moderate et temperate\ninstituit, nulli erit rationi reddend\u00e6 obnoxius. \u201cOmnia enim licent,\nsed non omnia expediunt,\u201d[301] ait Apostolus. Quod si omnia licent,\nvidelicet moderatum quoque esse et temperantem. Quemadmodum ergo is est\nlaudandus, qui libertate sua usus est ad vivendum ex virtute: ita multo\nmagis qui dedit nobis liberam nostri potestatem, et concessit vivere ut\nvellemus, est venerandus et adorandus, quod non permiserit, ut nostra\nelectio et vitatio cuiquam necessario serviret. Si est autem uterque\n\u00e6que securus, et qui incontinentiam, et qui continentiam elegerit, non\nest tamen ex \u00e6quo honestum et decorum. Qui enim impegit in voluptates,\ngratificatur corpori: temperans autem animam corporis dominam liberat\na perturbationibus. Et si dicant nos \u201cvocatos fuisse in libertatem,\nsolummodo ne pr\u00e6beamus libertatem, in occasionem carni,\u201d[302] ex\nsententia Apostoli. Si autem cupiditati est obsequendum, et qu\u00e6\nprobrosa est et turpis vita tanquam indifferens est eligenda, ut ipsi\ndicunt; aut cupiditatibus est omnino parendum, et si hoc ita est,\nfacienda sunt qu\u00e6vis impudicissima et maxime nefaria, eos sequendo,\nqui nobis persuadent: aut sunt aliqu\u00e6 declinand\u00e6 cupiditates, et non\nest amplius vivendum indifferenter, neque est impudenter serviendum\nvilissimis et abjectissimis nostris partibus, ventri et pudendis,\ndum cupiditate ducti nostro blandimur cadaveri. Nutritur enim et\nvivificatur cupiditas, dum ei voluptates ministrantur: quemadmodum\nrursus si impediatur et interturbetur, flaccescit. Quomodo autem fieri\npotest, ut qui victus est a voluptatibus corporis, Domino assimiletur,\naut Dei habeat cognitionem? Omnis enim voluptatis principium est\ncupiditas: cupiditas autem est molestia et sollicitudo, qu\u00e6 propter\negestatem aliquid appetit. Quare nihil aliud mihi videntur, qui hanc\nvit\u00e6 rationem suscipiunt, quam quod dicitur,\n\n Ultra ignominiam sentire dolores;\n\nut qui malum a se accersitum, nunc et in posterum eligant. Si ergo\n\u201comnia licerent,\u201d nec timendum esset ne a spe excideremus propter\nmalas actiones, esset fortasse eis aliquis pr\u00e6textus, cur male\nviverent et miserabiliter. Quoniam autem vita beata nobis ostensa est\nper pr\u00e6cepta, quam oportet omnes sequentes, nec aliquid eorum, qu\u00e6\ndicta sunt, perperam intelligentes, nec eorum, qu\u00e6 convenit, aliquid,\netsi sit vel minimum, contemnentes, sequi quo logos ducit; quia, si\nab eo aberraverimus, in malum immortale incidamus necesse est; si\ndivinam autem Scripturam secuti fuerimus, per quam ingrediuntur,\nqui crediderunt, ut Domino, quoad fieri potest, assimilentur, non\nest vivendum indifferenter, sed pro viribus mundos esse oportet a\nvoluptatibus et cupiditatibus, curaque est gerenda anim\u00e6, qua apud\nsolum Deum perseverandum est. Mens enim, qu\u00e6 est munda et ab omni\nvitio libera, est quodammodo apta ad potestatem Dei suscipiendam,\ncum divina in ea assurgat imago: \u201cEt quicunque habet hanc spem in\nDomino, seipsum,\u201d inquit, \u201cmundum castumque facit, quatenus ille\nest castus.\u201d[303] \u201cUt ii autem accipiant Dei cognitionem, qui adhuc\nducuntur ab affectibus, minime potest fieri: ergo nec ut finem\nassequantur, cum nullam habeant Dei cognitionem. Et eum quidem, qui\nhunc finem non assequitur, accusare videtur Dei ignoratio; ut Deus\nautem ignoretur, efficit vit\u00e6 institutio. Omnino enim fieri non\npotest, ut quis simul sit et scientia pr\u00e6ditus, et blandiri corpori\nnon erubescat. Neque enim potest unquam convenire, quod voluptas\nsit bonum, cum eo, quod bonum sit solum pulchrum et honestum: vel\netiam cum eo, quod solus sit pulcher Dominus, et solus bonus Deus,\net solus amabilis. \u201cIn Christo autem circumcisi estis, circumcisione\nnon manu facta, in exspoliatione corporis carnis, in circumcisione\nChristi.[304] Si ergo cum Christo consurrexistis, qu\u00e6 sursum sunt\nqu\u00e6rite, qu\u00e6 sursum sunt sapite, non qu\u00e6 sunt super terram. Mortui enim\nestis, et vita vestra absconsa est cum Christo in Deo;\u201d non autem ea,\nquam exercent, fornicatio. \u201cMortificate ergo membra, qu\u00e6 sunt super\nterram, fornicationem, immunditiam, passionem, desiderium, propter qu\u00e6\nvenit ira Dei. Deponant ergo ipsi quoque iram, indignationem, vitium,\nmaledictum, turpem sermonem ex ore suo, exuentes veterem hominem cum\nconcupiscentiis, et induentes novum, qui renovatur in agnitionem, ad\nimaginem ejus, qui creavit ipsum.\u201d[305] Vit\u00e6 enim institutio aperte eos\narguit, qui mandata novere: qualis enim sermo, talis est vita. Arbor\nautem cognoscitur ex fructibus, non ex floribus et foliis ac ramis.\nCognitio ergo est ex fructu et vit\u00e6 institutione, non ex sermone et\nflore. Non enim nudum sermonem dicimus esse cognitionem, sed quamdam\ndivinam scientiam, et lucem illam, qu\u00e6 innata anim\u00e6 ex pr\u00e6ceptorum\nobedientia, omnia, qu\u00e6 per generationem oriuntur, manifesta facit,\net hominem instruit, ut seipsum cognoscat, et qua ratione compos\nfieri possit, edocet. Quod enim oculus est in corpore, hoc est in\nmente cognitio. Neque dicant libertatem, qua quis voluptati servit,\nsicut ii, qui bilem dicunt dulcem. Nos enim didicimus libertatem, qua\nDominus noster nos liberat a voluptatibus, et a cupiditatibus, et aliis\nperturbationibus solvens. \u201cQui dicit: Novi Dominum, et mandata ejus non\nservat, mendax est, et in eo veritas non est,\u201d[306] ait Joannes.\n\n\n\n\n CAPUT VI.\n\n SECUNDUM GENUS H\u00c6RETICORUM AGGREDITUR, ILLORUM\n SCILICET QUI EX IMPIA DE DEO OMNIUM CONDITORE\n SENTENTIA, CONTINENTIAM EXERCENT.\n\nAdversus autem alterum genus h\u00e6reticorum, qui speciose per continentiam\nimpie se gerunt, tum in creaturam, tum in sanctum Opificem, qui est\nsolus Deus omnipotens; et dicunt non esse admittendum matrimonium\net liberorum procreationem, nec in mundum esse inducendos alios\ninfelices futuros, nec suppeditandum morti nutrimentum, h\u00e6c sunt\nopponenda: primum quidem illud Joannis: \u201cEt nunc antichristi multi\nfacti sunt, unde scimus quod novissima hora est. Ex nobis exierunt,\nsed non erant ex nobis. Nam si fuissent ex nobis, permansissent utique\nnobiscum.\u201d[307] Deinde sunt etiam evertendi, et dissolvenda, qu\u00e6 ab eis\nafferuntur, hoc modo: \u201cSalom\u00e6 interroganti, quousque vigebit mors,\u201d non\nquasi vita esset mala, et mala creatura, \u201cDominus, Quoadusque, inquit,\nvos mulieres paritis,\u201d sed quasi naturalem docens consequentiam: ortum\nenim omnino sequitur interitus. Vult ergo lex quidem nos a deliciis\nomnique probro et dedecore educere. Et hic est ejus finis, ut nos ab\ninjustitia ad justitiam deducamur, honesta eligendo matrimonia, et\nliberorum procreationem, bonamque vit\u00e6 institutionem. Dominus autem\n\u201cnon venit ad solvendam legem, sed ad implendam:\u201d[308] ad implendam\nautem, non ut cui aliquid deesset, sed quod legis propheti\u00e6 per ejus\nadventum complet\u00e6 fuerint. Nam recta vit\u00e6 institutio, iis etiam,\nqui juste vixerunt ante legem, per logon pr\u00e6dicabatur. Vulgus ergo\nhominum, quod non novit continentiam, corpore vitam degit, sed non\nspiritu: sine spiritu autem corpus nihil aliud est quam terra et\ncinis. Jam adulterium judicat Dominus ex cogitatione. Quid enim? annon\nlicet etiam continenter uti matrimonio, et non conari dissolvere,\nquod \u201cconjunxit Deus?\u201d[309] \u201cTalia enim docent conjugii divisores,\npropter quod nomen probris ac maledictis appetitur inter gentes.\nSceleratum autem dicentes isti esse coitum, qui ipsi quoque suam\nessentiam ex coitu accepere, quomodo non fuerint scelerati? Eorum\nautem, qui sunt sanctificati, sanctum quoque, ut puto, semen est. Ac\nnobis quidem debet esse sanctificatus, non solum spiritus, sed et\nmores, et vita, et corpus. Nam quanam ratione dicit Paulus apostolus\nesse \u201csanctificatam mulierem a viro,\u201d aut \u201cvirum a muliere?\u201d[310]\nQuid est autem, quod Dominus quoque dixit iis, qui interrogabant de\ndivortio: \u201cAn liceat uxorem dimittere, cum Moyses id permiserit?\u201d\n\u201cAd duritiam cordis vestri, inquit, Moyses h\u00e6c scripsit. Vos autem\nnon legistis, quod protoplasto Deus dixit: \u2018Eritis duo in carne una?\nQuare qui dimittit uxorem, pr\u00e6terquam fornicationis causa, facit eam\nm\u0153chari.[311] Sed post resurrectionem, inquit, nec uxorem ducunt, nec\nnubunt.\u2019\u201d[312] Etenim de ventre et cibis dictum est: \u201cEsc\u00e6 ventri,\net venter escis; Deus autem et illum et has destruet;\u201d[313] hos\nimpetens, qui instar caprorum et hircorum sibi vivendum esse censent,\nne secure ac sine terrore comessent et coirent. Si resurrectionem\nitaque receperint, ut ipsi dicunt, et ideo matrimonium infirmant et\nabrogant; nec comedant, nec bibant: \u201cdestrui\u201d enim \u201cventrem et cibos,\u201d\ndicit Apostolus in resurrectione. Quomodo ergo esuriunt, et sitiunt,\net carnis patiuntur affectiones, et alia, qu\u00e6 non patietur, qui per\nChristum accepit perfectam, qu\u00e6 speratur, resurrectionem? Quin etiam\nii, qui colunt idola, a cibis et venere abstinent. \u201cNon est\u201d autem,\ninquit, \u201cregnum Dei cibus est potus.\u201d[314] Certe magis quoque cur\u00e6\nest, qui angelos colunt et d\u00e6mones, simul a vino et animatis et rebus\nabstinere venereis. Quemadmodum autem humilitas est mansuetudo, non\nautem afflictio corporis: ita etiam continentia est anim\u00e6 virtus,\nqu\u00e6 non est in manifesto, sed in occulto. Sunt autem etiam, qui\nmatrimonium aperte dicunt fornicationem, et decernunt id traditum esse\na diabolo. Dicunt autem gloriosi isti jactatores se imitari Dominum,\nqui neque uxorem duxit, neque in mundo aliquid possedit; se magis quam\nalii Evangelium intellexisse gloriantes. Eis autem dicit Scriptura:\n\u201cDeus superbis resistit, humilibus autem dat gratiam.\u201d[315] Deinde\nnesciunt causam cur Dominus uxorem non duxerit. Primum quidem, propriam\nsponsam habuit Ecclesiam: deinde vero, nec homo erat communis, ut\nopus haberet etiam adjutore aliquo secundum carnem; neque erat ei\nnecesse procreare filios, qui manet in \u00e6ternum, et natus est solus\nDei Filius. Hic ipse autem Dominus dicit: \u201cQuod Deus conjunxit, homo\nne separet.\u201d[316] Et rursus: \u201cSicut autem erat in diebus Noe, erant\nnubentes, et nuptui dantes, \u00e6dificantes, et plantantes; et sicut erat\nin diebus Lot, ita erit adventus Filii hominis.\u201d[317] Et quod hoc non\ndicit ad gentes, ostendit, cum subjungit: \u201cNum cum venerit Filius\nhominis, inveniet fidem in terra?\u201d[318] Et rursus: \u201cV\u00e6 pr\u00e6gnantibus\net lactantibus in illis diebus.\u201d[319] Quanquam h\u00e6c quoque dicuntur\nallegorice. Propterea nec \u201ctempora\u201d pr\u00e6finiit, \u201cqu\u00e6 Pater posuit in sua\npotestate,\u201d[320] ut permaneret mundus per generationes. Illud autem:\n\u201cNon omnes capiunt verbum hoc: sunt enim eunuchi, qui sic nati sunt;\net sunt eunuchi, qui castrati sunt ab hominibus; et sunt eunuchi,\nqui seipsos castrarunt propter regnum c\u0153lorum. Qui potest capere,\ncapiat;\u201d[321] nesciunt quod, postquam de divortio esset locutus, cum\nquidam rogassent: \u201cSi sic sit causa uxoris, non expedit homini uxorem\nducere;\u201d tunc dixit Dominus: \u201cNon omnes capiunt verbum hoc, sed quibus\ndatum est.\u201d[322] Hoc enim qui rogabant, volebant ex eo scire, an\nuxore damnata et ejecta propter fornicationem, concedat aliam ducere.\nAiunt autem athletas quoque non paucos abstinere a venere, propter\nexercitationem corporis continentes: quemadmodum Crotoniatem Astylum,\net Crisonem Himer\u00e6um. Quinetiam Am\u0153beus cithar\u0153dus, cum recenter\nmatrimonio junctus esset, a sponsa abstinuit: et Cyren\u00e6us Aristoteles\namantem Laidem solus despexit. Cum meretrici itaque jurasset, se eam\nesse in patriam abducturum, si sibi adversus decertantes adversarios\nin aliquibus opem tulisset, postquam id perfecisset, lepide a\nse dictum jusjurandum exsequens, cum curasset imaginem ejus quam\nsimillimam depingi, eam Cyren\u00e6 statuit, ut scribit Ister in libro\n_De proprietate certaminum_. Quare nec castitas est bonum, nisi\nfiat propter delectionem Dei. Jam de iis, qui matrimonium abhorrent,\ndicit beatus Paulus: \u201cIn novissimis diebus deficient quidam a fide,\nattendentes spiritibus erroris, et doctrinis d\u00e6moniorum, prohibentium\nnubere, abstinere a cibis.\u201d[323] Et rursus dicit: \u201cNemo vos seducat\nin voluntaria humilitatis religione, et parcimonia corporis.\u201d[324]\nIdem autem illa quoque scribit: \u201cAlligatus es uxori? ne qu\u00e6ras\nsolutionem. Solutus es ab uxore? ne qu\u00e6ras uxorem.\u201d[325] Et rursus:\n\u201cUnusquisque autem suam uxorem habeat, ne tentet vos Satanas.\u201d[326]\nQuid vero? non etiam justi veteres creaturam cum gratiarum actione\nparticipabant? Aliqui autem etiam liberos susceperunt, continenter\nversati in matrimonio. Et Eli\u00e6 quidem corvi alimentum afferebant,\npanes et carnes. Quinetiam Samuel propheta armum, quem ex iis, qu\u00e6\ncomedisset, reliquerat, allatum, dedit edendum Sauli. Hi autem, qui\nse eos dicunt vit\u00e6 institutis excellere, cum illorum actionibus ne\npoterunt quidem conferri. \u201cQui\u201d itaque \u201cnon comedit, comedentem ne\nspernat. Qui autem comedit, eum qui non comedit non judicet: Deus enim\nipsum accepit.\u201d[327] Quin etiam Dominus de seipso dicens: \u201cVenit,\u201d\ninquit, \u201cJoannes, nec comedens, nec bibens, et dicunt: D\u00e6monium habet;\nvenit Filius hominis comedens et bibens, et dicunt: Ecce homo vorax et\nvini potor, amicus publicanorum, et peccator.\u201d[328] An etiam reprobant\napostolos? Petrus enim et Philippus filios procrearunt: Philippus autem\nfilias quoque suas viris locavit. Et Paulus quidem certe non veretur in\nquadam epistola suam appellare \u201cconjugem,\u201d quam non circumferebat, quod\nnon magno ei esset opus ministerio. Dicit itaque in quadam epistola:\n\u201cNon habemus potestatem sororem uxorem circumducendi, sicut et reliqui\napostoli?\u201d[329] Sed hi quidem, ut erat consentaneum, ministerio, quod\ndivelli non poterat, pr\u00e6dicationi scilicet, attendentes, non ut\nuxores, sed ut sorores circumducebant mulieres, qu\u00e6 una ministratur\u00e6\nessent apud mulieres qu\u00e6 domos custodiebant: per quas etiam in\ngyn\u00e6ceum, absque ulla reprehensione malave suspicione, ingredi posset\ndoctrina Domini. Scimus enim qu\u00e6cunque de feminis diaconis in altera\nad Timotheum pr\u00e6stantissimus docet Paulus. Atqui hic ipse exclamavit:\n\u201cNon est regnum Dei esca et potus:\u201d neque vero abstinentia a vino et\ncarnibus; \u201csed justitia, et pax, et gaudium in Spiritu sancto.\u201d[330]\nQuis eorum, ovilla pelle indutus, zona pellicea accinctus, circuit ut\nElias? Quis cilicium induit, c\u00e6tera nudus, et discalceatus, ut Isaias?\nvel subligaculum tantum habet lineum, ut Jeremias? Joannis autem\nvit\u00e6 institutum gnosticum quis imitabitur? Sed sic quoque viventes,\ngratias Creatori agebant beati prophet\u00e6. Carpocratis autem justitia,\net eorum, qui \u00e6que atque ipse impudicam prosequuntur communionem, hoc\nmodo dissolvitur; simul enim ac dixerit: \u201cTe petenti des;\u201d subjungit:\n\u201cEt eum, qui velit mutuo accipere, ne averseris;\u201d[331] hanc docens\ncommunionem, non autem illam incestam et impudicam. Quomodo autem\nfuerit is qui petit et accipit, et is qui mutuatur, si nullus sit\nqui habeat et det mutuo? Quid vero? quando dicit Dominus: \u201cEsurivi,\net me pavistis; sitii, et potum mihi dedistis; hospes eram, et me\ncollegistis; nudus, et me vestiistis;\u201d[332] deinde subjungit: \u201cQuatenus\nfecistis uni horum minimorum, mihi fecistis.\u201d[333] Nunquid easdem\nquoque tulit leges in Veteri Testamento? \u201cQui dat mendico, f\u0153neratur\nDeo.\u201d[334] Et: \u201cNe abstinueris a benefaciendo egeno,\u201d[335] inquit. Et\nrursus: \u201cEleemosyn\u00e6 et fides ne te deficiant,\u201d[336] inquit. \u201cPaupertas\u201d\nautem \u201cvirum humiliat, ditant autem manus virorum.\u201d[337] Subjungit\nautem: \u201cQui pecuniam suam non dedit ad usuram, fit acceptus.\u201d Et:\n\u201cPretium redemptionis anima, propri\u00e6 judicantur diviti\u00e6.\u201d[338] Annon\naperte indicat, quod sicut mundus componitur ex contrariis, nempe ex\ncalido et frigido, humido et sicco, ita etiam ex iis qui dant, et\nex iis qui accipiunt? Et rursus cum dixit: \u201cSi vis perfectus esse,\nvende qu\u00e6 habes, et da pauperibus,\u201d refellit eum qui gloriabatur quod\n\u201comnia a juventute pr\u00e6cepta servaverat;\u201d non enim impleverat illud:\n\u201cDiliges proximum tuum sicut teipsum:\u201d[339] tunc autem cum a Domino\nperficeretur, docebatur communicare et impertiri per charitatem.\nHoneste ergo non prohibuit esse divitem, sed esse divitem injuste et\ninexplebiliter. \u201cPossessio (enim,) qu\u00e6 cum iniquitate acceleratur,\nminor redditur.\u201d[340] \u201cSunt (enim,) qui seminantes multiplicant, et qui\ncolligentes minus habent.\u201d[341] De quibus scriptum est: \u201cDispersit,\ndedit pauperibus, justitia ejus manet in s\u00e6culum s\u00e6culi.\u201d[342] Qui enim\n\u201cseminat et plura colligit,\u201d is est, qui per terrenam et temporalem\ncommunicationem ac distributionem, c\u0153lestia acquirit et \u00e6terna. Est\nautem alius, qui nemini impertit, et incassum \u201cthesauros in terra\ncolligit, ubi \u00e6rugo et tinea destruunt.\u201d[343] De quo scriptum est: \u201cQui\ncolligit mercedes, colligit in saccum perforatum.\u201d[344] Hujus \u201cagrum\u201d\nDominus in Evangelio dicet \u201cfuisse fertilem:\u201d[345] deinde cum vellet\nfructus reponere, et esset \u201cmajora horrea \u00e6dificaturus,\u201d sibi dixisse\nper prosopop\u0153iam: \u201cHabes bona multa reposita tibi in multos annos, ede,\nbibe, l\u00e6tare: Stulte ergo, inquit, hac nocte animam tuam a te repetunt;\nqu\u00e6 ergo parasti, cujus erunt?\u201d\n\n\n\n\n CAPUT VII.\n\n QUA IN RE CHRISTIANORUM CONTINENTIA EAM QUAM SIBI\n VINDICANT PHILOSOPHI ANTECELLAT.\n\nHumana ergo continentia, ea, inquam, qu\u00e6 est ex sententia philosophorum\nGr\u00e6corum, profitetur pugnare cum cupiditate, et in factis ei non\ninservire; qu\u00e6 est autem ex nostra sententia continentia, non\nconcupiscere; non ut quis concupiscens se fortiter gerat, sed ut etiam\na concupiscendo se contineat. Non potest autem ea aliter comparari\ncontinentia, nisi gratia Dei. Et ideo dixit: \u201cPetite, et dabitur\nvobis.\u201d[346] Hanc gratiam Moyses quoque accepit, qui indigo corpore\nerat indutus, ut quadraginta diebus neque esuriret, neque sitiret.\nQuemadmodum autem melius est sanum esse, quam \u00e6grotantem disserere de\nsanitate: ita lucem esse, quam loqui de luce; et qu\u00e6 est ex veritate\ncontinentia, ea qu\u00e6 docetur a philosophis. Non enim ubi est lux, illic\ntenebr\u00e6: ubi autem sola insidet cupiditas, etiamsi quiescat a corporea\noperatione, at memoria cum eo, quod non est pr\u00e6sens, congreditur.\nGeneratim autem nobis procedat oratio de matrimonio, nutrimento, et\naliis, ut nihil faciamus ex cupiditate, velimus autem ea sola, qu\u00e6\nsunt necessaria. Non sumus enim filii cupiditatis, sed voluntatis;\net eum, qui uxorem duxit propter liberorum procreationem, exercere\noportet continentiam, ut ne suam quidem concupiscat uxorem, quam\ndebet diligere, honesta et moderata voluntate operam dans liberis.\nNon enim \u201ccarnis curam gerere ad concupiscentias\u201d didicimus; \u201choneste\nautem tanquam in die,\u201d Christo, et Dominica lucida vit\u00e6 institutione,\n\u201cambulantes, non in comessationibus et ebrietatibus, non in cubilibus\net impudicitiis, non in litibus et contentionibus.\u201d[347] Verumenimvero\nnon oportet considerare continentiam in uno solum genere, nempe\nin rebus venereis, sed etiam in quibuscunque aliis, qu\u00e6 luxuriosa\nconcupiscit anima, non contenta necessariis, sed sollicita de deliciis.\nContinentia est pecuniam despicere; voluptatem, possessionem,\nspectaculum magno et excelso animo contemnere; os continere, ratione\nqu\u00e6 sunt mala vincere. Jam vero angeli quoque quidam, cum fuissent\nincontinentes, victi cupiditate, huc e c\u0153lo deciderunt. Valentinus\nautem in Epistola ad Agathopodem: \u201cCum omnia, inquit, sustinuisset,\nerat continens, divinitatem sibi comparavit Jesus; edebat et bibebat\npeculiari modo, non reddens cibos; tanta ei inerat vis continenti\u00e6,\nut etiam nutrimentum in eo non interierit, quoniam ipse non habuit\ninteritum.\u201d Nos ergo propter dilectionem in Dominum, et propter ipsum\nhonestum, amplectimur continentiam, templum Spiritus sanctificantes.\nHonestum enim est, \u201cpropter regnum c\u0153lorum seipsum castrare\u201d[348]\nab omni cupiditate, et \u201cemundare conscientiam a mortuis operibus,\nad serviendum Deo viventi.\u201d[349] Qui autem propter odium adversus\ncarnem susceptum a conjugali conjunctione, et eorum qui conveniunt\nciborum participatione, liberari desiderant, indocti sunt et impii,\net absque ratione continentes, sicut ali\u00e6 gentes plurim\u00e6. Brachmanes\nquidem certe neque animatum comedunt, neque vinum bibunt; sed aliqui\nquidem ex iis quotidie sicut nos cibum capiunt; nonnulli autem ex iis\ntertio quoque die, ut ait Alexander Polyhistor in _Indicis_;\nmortem autem contemnunt, et vivere nihili faciunt; credunt enim esse\nregenerationem: aliqui autem colunt Heculem et Panem. Qui autem ex\nIudis vocantur \u03a3\u03b5\u03bc\u03bd\u03bf\u03af, hoc est, _venerandi_, nudi totam vitam\ntransigunt: ii veritatem exercent, et futura pr\u00e6dicunt, et colunt\nquamdam pyramidem, sub qua existimant alicujus dei ossa reposita. Neque\nvero Gymnosophist\u00e6, nec qui dicuntur \u03a3\u03b5\u03bc\u03bd\u03bf\u03af, utuntur mulieribus, hoc\nenim pr\u00e6ter naturam et iniquum esse existimant; qua de causa seipsos\ncastos conservant. Virgines autem sunt etiam mulieres, qu\u00e6 dicuntur\n\u03a3\u03b5\u03bc\u03bd\u03b1\u03af, hoc est, _venerand\u00e6_. Videntur autem observare c\u0153lestia,\net per eorum significationem qu\u00e6dam futura pr\u00e6dicere.\n\n\n\n\n CAPUT VIII.\n\n LOCA S. SCRIPTUR\u00c6 AB H\u00c6RETICIS IN VITUPERIUM MATRIMONII\n ADDUCTA EXPLICAT; ET PRIMO VERBA APOSTOLI\n ROM. VI. 14, AB H\u00c6RETICORUM PERVERSA\n INTERPRETATIONE VINDICAT.\n\n\nQuoniam autem qui introducunt indifferentiam, paucas quasdam Scripturas\ndetorquentes, titillanti su\u00e6 voluptati eas suffragari existimant;\ntum pr\u00e6cipue illam quoque: \u201cPeccatum enim vestri non dominabitur;\nnon estis enim sub lege, sed sub gratia;\u201d[350] et aliquas alias\nhujusmodi, quarum post h\u00e6c non est rationi consentaneum ut faciam\nmentionem (non enim navem instruo piraticam), age paucis eorum\nargumentum perfringamus. Ipse enim egregius Apostolus in verbis, qu\u00e6\npr\u00e6dict\u00e6 dictioni subjungit, intentati criminis afferet solutionem:\n\u201cQuid ergo? peccabimus, quia non sumus sub lege, sed sub gratia?\nAbsit.\u201d[351] Adeo divine et prophetice e vestigio dissolvit artem\nvoluptatis sophisticam. Non intelligunt ergo, ut videtur, quod \u201comnes\nnos oportet manifestari ante tribunal Christi, ut referat unusquisque\nper corpus ea qu\u00e6 fecit, sive bonum, sive malum:\u201d[352] ut qu\u00e6 per\ncorpus fecit aliquis, recipiat. \u201cQuare si quis est in Christo, nova\ncreatura est,\u201d nec amplius peccatis dedita: \u201cVetera pr\u00e6terierunt,\u201d\nvitam antiquam exuimus: \u201cEcce enim nova facta sunt,\u201d[353] castitas ex\nfornicatione, et continentia ex incontinentia, justitia ex injustitia.\n\u201cQu\u00e6 est enim participatio justiti\u00e6 et injustiti\u00e6? aut qu\u00e6 luci cum\ntenebris societas? qu\u00e6 est autem conventio Christo cum Belial? qu\u00e6\npars est fideli cum infideli? qu\u00e6 est autem consensio templo Dei cum\nidolis?[354] Has ergo habentes promissiones, mundemus nos ipsos ab omni\ninquinamento carnis et spiritus, perficientes sanctitatem in timore\nDei.\u201d[355]\n\n\n\n\n CAPUT IX.\n\n DICTUM CHRISTI AD SALOMEN EXPONIT, QUOD TANQUAM\n IN VITUPERIUM NUPTIARUM PROLATUM H\u00c6RETICI\n ALLEGABANT.\n\n\nQui autem Dei creatur\u00e6 resistunt per speciosam illam continentiam,\nilla quoque dicunt, qu\u00e6 ad Salomen dicta sunt, quorum prius meminimus:\nhabentur autem, ut existimo, in Evangelio secundum \u00c6gyptios. Aiunt\nenim ipsum dixisse Servatorem: \u201cVeni ad dissolvendum opera femin\u00e6;\u201d\nfemin\u00e6 quidem, cupiditatis; opera autem generationem et interitum.\nQuid ergo dixerint? Desiit h\u00e6c administratio? Non dixerint: manet\nenim mundus in eadem \u0153conomia. Sed non falsum dixit Dominus; revera\nenim opera dissolvit cupiditatis, avaritiam, contentionem, glori\u00e6\ncupiditatem, mulierum insanum amorem, p\u00e6dicatum, ingluviem, luxum et\nprofusionem, et qu\u00e6 sunt his similia. Horum autem ortus, est anim\u00e6\ninteritus: siquidem \u201cdelictis mortui\u201d efficimur.[356] Ea vero femina\nest intemperantia. Ortum autem et interitum creaturarum propter\nipsorum naturas fieri necesse est, usque ad perfectam distinctionem\net restitutionem electionis, per quam, qu\u00e6 etiam sunt mundo permist\u00e6\net confus\u00e6 substanti\u00e6, proprietati su\u00e6 restituuntur. Unde merito\ncum de consummatione Logos locutus fuerat, ait Salome: \u201cQuousque\nmorientur homines?\u201d Hominem autem vocat Scriptura dupliciter: et\neum, qui apparet, et animam; et eum rursus, qui servatur, et eum qui\nnon. Mors autem anim\u00e6 dicitur peccatum. Quare caute et considerate\nrespondet Dominus: \u201cQuoadusque pepererint mulieres,\u201d hoc est quandiu\noperabuntur cupiditates. \u201cEt ideo quemadmodum per unum hominem\npeccatum ingressum est in mundum, per peccatum quoque mors ad omnes\nhomines pervasit, quatenus omnes peccaverunt; et regnavit mors ab\nAdam usque ad Moysen,\u201d[357] inquit Apostolus: naturali autem divin\u00e6\n\u0153conomi\u00e6 necessitate mors sequitur generationem: et corporis et anim\u00e6\nconjunctionem consequitur eorum dissolutio. Si est autem propter\ndoctrinam et agnitionem generatio, restitutionis causa erit dissolutio.\nQuomodo autem existimatur mulier causa mortis, propterea quod pariat:\nita etiam dicetur dux vit\u00e6 propter eamdem causam. Proinde qu\u00e6 prior\ninchoavit transgressionem, _Vita_ est appellata,[358] propter\ncausam successionis: et eorum, qui generantur, et qui peccant, tam\njustorum quam injustorum, mater est, unoquoque nostrum seipsum\njustificante, vel contra inobedientem constituente. Unde non ego quidem\narbitror Apostolum abhorrere vitam, qu\u00e6 est in carne, cum dicit:\n\u201cSed in omni fiducia, ut semper, nunc quoque Christus magnificabitur\nin corpore meo, sive per vitam, sive per mortem. Mihi enim vivere\nChristus et mori lucrum. Si autem vivere in carne, et hoc quoque mihi\nfructus operis, quid eligam nescio, et coarctor ex duobus, cupiens\nresolvi, et esse cum Christo: multo enim melius: manere autem in\ncarne, est magis necessarium propter vos.\u201d[359] Per h\u00e6c enim, ut\nputo, aperte ostendit, exitus quidem e corpore perfectionem, esse\nin Dei dilectionem: ejus autem pr\u00e6senti\u00e6 in carne, ex grato animo\nprofectam tolerantiam, propter eos, qui salute indigent. Quid vero?\nnon etiam ea, qu\u00e6 deinceps sequuntur, ex iis, qu\u00e6 dicta sunt ad\nSalomen, subjungunt ii, qui quidvis potius quam qu\u00e6 est ex veritate,\nevangelicam regulam sunt secuti? Cum ea enim dixisset: \u201cRecte ergo\nfeci, qu\u00e6 non peperi:\u201d scilicet, quod generatio non esset ut oportet\nassumpta; excipit Dominus, dicens: \u201cOmni herba vescere, ea autem, qu\u00e6\nhabet amaritudinem, ne vescaris.\u201d Per h\u00e6c enim significat, esse in\nnostra potestate, et non esse necessarium ex prohibitione pr\u00e6cepti,\nvel continentiam, vel etiam matrimonium; et quod matrimonium creationi\naliquid affert auxilii, pr\u00e6terea explicans. Ne quis ergo eum deliquisse\nexistimet, qui secundum Logon matrimonium inierit, nisi existimet\namaram esse filiorum educationem: contra tamen, permultis videtur esse\nmolestissimum liberis carere. Neque amara cuiquam videatur liberorum\nprocreatio, eo quod negotiis implicatos a divinis abstrahat. Est enim,\nqui vitam solitariam facile ferre non valens, expetit matrimonium:\nquandoquidem res grata, qua quis temperanter fruitur, et innoxia:\net unusquisque nostrum eatenus sui dominus est, ut eligat, an velit\nliberos procreare. Intelligo autem, quod aliqui quidem, qui pr\u00e6textu\nmatrimonii difficultatum ab eo abstinuerunt, non convenienter sanct\u00e6\ncognitioni ad inhumanitatem et odium hominum defluxerunt, et perit apud\nipsos charitas; alii autem matrimonio ligati, et luxui ac voluptatibus\ndediti, lege quodammodo eos comitante, fuerunt, ut ait Propheta,\n\u201cassimilati jumentis.\u201d[360]\n\n\n\n\n CAPUT X.\n\n VERBA CHRISTI MATT. XVIII. 20, MYSTICE EXPONIT.\n\n\nQuinam sunt autem illi \u201cduo et tres, qui congregantur in nomine\nDomini, in\u201d quorum \u201cmedio\u201d est Dominus?[361] annon virum et mulierem\net filium tres dicit, quoniam mulier cum viro per Deum conjungitur?\nQuod si accinctus quis esse velit et expeditus, non volens procreare\nliberos, propter eam, qu\u00e6 est in procreandis liberis, molestiam et\noccupationem, \u201cmaneat,\u201d inquit Apostolus, absque uxore \u201cut ego.\u201d[362]\nQuidam vero effatum Domini exponunt, ac si dixisset, cum pluribus\nquidem esse Creatorem ac pr\u00e6sidem generationis Deum; cum uno autem,\nnempe electo, Servatorem, qui alterius, boni scilicet, Dei Filius sit.\nHoc autem non ita habet: sed est quidem etiam cum iis, qui honeste ac\nmoderate in matrimonio versati sunt, et liberos susceperunt, Deus per\nFilium: est autem etiam cum eo, qui secundum logon, seu rationem, fuit\ncontinens, idem Deus. Fuerint autem aliter quoque tres quidem, ira,\ncupiditas, et ratio: caro autem at anima et spiritus, alia ratione.\nForte autem et vocationem et electionem secundam, et tertium genus,\nquod in primo honore collocatur, innuit trias prius dicta: cum quibus\nest, qu\u00e6 omnia considerat, Dei potestas, absque divisione cadens\nin divisionem. Qui ergo anim\u00e6 naturalibus, ita ut oportet, utitur\noperationibus, desiderat quidem ea, qu\u00e6 sunt convenientia, odio autem\nhabet ea, qu\u00e6 l\u00e6dunt, sicut jubent mandata: \u201cBenedices\u201d enim, inquit,\n\u201cbenedicenti, et maledices maledicenti.\u201d Quando autem his, ira scilicet\net cupiditate, superior factus, et creatur\u00e6 amore vere affectus propter\neum, qui est Deus et effector omnium, gnostice vitam instituerit, et\nSalvatori similis evadens, facilem temperanti\u00e6 habitum acquisiverit, et\ncognitionem, fidem, ac dilectionem conjunxerit, simplici hac in parte\njudicio utens, et vere spiritalis factus, nec earum, qu\u00e6 ex ira et\ncupiditate procedunt, cogitationum omnino capax, ad Domini imaginem ab\nipso artifice efficitur homo perfectus, is sane dignus jam est, qui\nfrater a Domino nominetur, is simul est amicus et filius. Sic ergo \u201cduo\net tres\u201d in eodem \u201ccongregantur,\u201d nempe in homine gnostico. Poterit\netiam multorum quoque concordia ex tribus \u00e6stimata, cum quibus est\nDominus, significare unam Ecclesiam, unum hominem, genus unum. Annon\ncum uno quidem Jud\u00e6o erat Dominus, cum legem tulit: at prophetans, et\nJeremiam mittens Babylonem, quinetiam eos qui erant ex gentibus vocans\nper prophetiam, congregavit duos populos: tertius autem est unus, qui\nex duobus \u201ccreatur in novum hominem, quo inambulat et inhabitat\u201d in\nipsa Ecclesia? Et lex simul et prophet\u00e6, una cum Evangelio, in nomine\nChristi congregantur in unam cognitionem. Qui ergo propter odium uxorem\nnon ducunt, vel propter concupiscentiam carne indifferenter abutuntur,\nnon sunt in numero illorum qui servantur, cum quibus est Dominus.\n\n\n\n\n CAPUT XI.\n\n LEGIS ET CHRISTI MANDATUM DE NON CONCUPISCENDO\n EXPONIT.\n\n\nHis sic ostensis, age Scripturas, qu\u00e6 adversantur sophistis h\u00e6reticis,\njam adducamus, et regulam continenti\u00e6 secundum logon seu rationem\nobservandam declaremus. Qui vero intelligit, qu\u00e6 Scriptura cuique\nh\u00e6resi contraria sit, eam tempestive adhibendo refutabit eos, qui\ndogmata mandatis contraria fingunt. Atque ut ab alto rem repetamus,\nlex quidem, sicut prius diximus, illud, \u201cNon concupisces uxorem\nproximi tui,\u201d[363] prius exclamavit ante conjunctam Domini in Novo\nTestamento vocem, qu\u00e6 dicit ex sua ipsius persona: \u201cAudivistis legem\npr\u00e6cipientem: Non m\u0153chaberis. Ego autem dico: Non concupisces.\u201d[364]\nQuod enim vellet lex viros uti moderate uxoribus, et propter solam\nliberorum susceptionem, ex eo clarum est, quod prohibet quidem eum, qui\nnon habet uxorem, statim cum \u201ccaptiva\u201d habere consuetudinem.[365] Quod\nsi semel desideraverit, ei, cum tonsa fuerit capillos, permittere ut\nlugeat triginta diebus. Si autem ne sic quidem emarcescat cupiditas,\ntunc liberis operam dare, cum qu\u00e6 dominatur impulsio, probata sit\npr\u00e6finito tempore consentanea rationi appetitio. Unde nullum ex\nveteribus ex Scriptura ostenderis, qui cum pr\u00e6gnante rem habuerit: sed\npostquam gestavit uterum, et postquam editum fetum a lacte depulit,\nrursus a viris cognitas fuisse uxores. Jam hunc scopum et institutum\ninvenies servantem Moysis patrem, cum triennium post Aaronem editum\nintermisisset, genuisse Moysem. Et rursus Levitica tribus, servans\nhanc natur\u00e6 legem a Deo traditam, aliis numero minor ingressa est in\nterram promissam. Non enim facile multiplicatur genus, cum viri quidem\nseminant, legitimo juncti matrimonio; exspectant autem non solum uteri\ngestationem, sed etiam a lacte depulsionem. Unde merito Moyses, quoque\nJud\u00e6os paulatim provehens ad continentiam, cum \u201ctribus diebus\u201d[366]\ndeinceps consequentibus a venerea voluptate abstinuissent, jussit\naudire verba Dei. \u201cNos ergo Dei templa sumus, sicut dixit propheta:\nInhabitabo in eis, et inambulabo, et ero eorum Deus, et ipsi erunt meus\npopulus,\u201d si ex pr\u00e6ceptis vitam instituamus, sive singuli nostrum, sive\ntota simul Ecclesia. \u201cQuare egredimini e medio ipsorum, et separamini,\ndicit Dominus, et immundum ne tangatis; et ego vos suscipiam, et ero\nvobis in patrem, et vos eritis mihi in filios et filias, dicit Dominus\nomnipotens.\u201d[367] Non ab iis, qui uxores duxerunt, ut aiunt, sed a\ngentibus, qu\u00e6 adhuc vivebant in fornicatione, pr\u00e6terea autem a prius\nquoque dictis h\u00e6resibus, ut immundis et impiis, prophetice nos jubet\nseparari. Unde etiam Paulus quoque verba dirigens ad eos, qui erant\niis, qui dicti sunt, similes: \u201cHas ergo promissiones habete, inquit,\ndilecti: mundemus corda nostra ab omni inquinamento carnis et spiritus,\nperficientes sanctitatem in timore Dei.[368] Zelo enim vos zelo Dei;\ndespondi enim vos uni viro, virginem castam exhibere Christo.\u201d[369]\nEt Ecclesia quidem alii non jungitur matrimonio, cum sponsum habeat:\nsed unusquisque nostrum habet potestatem ducendi, quamcunque velit,\nlegitimam uxorem, in primis, inquam, nuptiis. \u201cVereor autem, ne\nsicut serpens seduxit Evam in astutia, corrumpantur sensus vestri a\nsimplicitate, qu\u00e6 in Christo est,\u201d[370] pie admodum et doctoris instar\ndixit Apostolus. Quocirca admirabilis quoque Petrus: \u201cCharissimi,\ninquit, obsecro vos tanquam advenas et peregrinos, abstinete vos a\ncarnalibus desideriis, qu\u00e6 militant adversus animam, conversationem\nvestram inter gentes habentes bonam: quoniam sic est voluntas Dei, ut\nbene facientes obmutescere faciatis imprudentium hominum ignorantiam;\nquasi liberi, et non quasi velamen habentes maliti\u00e6 libertatem, sed\nut servi Dei.\u201d[371] Similiter etiam scribit Paulus in Epistola ad\nRomanos: \u201cQui mortui sumus peccato, quomodo adhuc vivemus in ipso?\nQuoniam vetus homo noster simul est crucifixus, ut destruatur corpus\npeccati,\u201d[372] usque ad illud: \u201cNeque exhibete membra vestra, arma\ninjustiti\u00e6 peccato.\u201d[373] Atque adeo cum in hunc locum devenerim,\nvideor mihi non esse pr\u00e6termissurus, quin notem, quod eumdem Deum\nper legem et prophetas et Evangelium pr\u00e6dicet Apostolus. Illud enim:\n\u201cNon concupisces,\u201d quod scriptum est in Evangelio, legi attribuit in\nEpistola ad Romanos, sciens esse unum eum, qui pr\u00e6dicavit per legem et\nprophetas, Patrem, et qui per ipsum est annuntiatus. Dicit enim: \u201cQuid\ndicemus? Lex estne peccatum? Absit. Sed peccatum non cognovi, nisi per\nlegem. Concupiscentiam enim non cognovissem, nisi lex diceret: Non\nconcupisces.\u201d[374] Quod si ii, qui sunt divers\u00e6 sententi\u00e6, repugnantes,\nexistiment Paulum verba sua dirigentem adversus Creatorem, dixisse\nea, qu\u00e6 deinceps sequuntur: \u201cNovi enim, quod non habitat in me, hoc\nest, in carne mea, bonum;\u201d[375] legant ea, qu\u00e6 prius dicta sunt;\net ea, qu\u00e6 consequuntur. Prius enim dixit: \u201cSed inhabitans in me\npeccatum;\u201d propter quod consentaneum erat dicere illud: \u201cNon habitat\nin carne mea bonum.\u201d[376] Consequenter subjunxit: \u201cSi autem quod\nnolo, hoc ego facio, non utique ego id operor, sed quod inhabitat in\nme peccatum:\u201d quod \u201crepugnans,\u201d inquit, \u201clegi\u201c Dei et \u201dmentis me\u00e6,\ncaptivat me in lege peccati, qu\u00e6 est in membris meis. Miser ego homo,\nquis me liberabit de corpore mortis hujus?\u201d[377] Et rursus (nunquam\nenim quovis modo juvando defatigatur) non veretur veluti concludere:\n\u201cLex enim spiritus liberavit me a lege peccati et mortis:\u201d quoniam\n\u201cper Filium Deus condemnavit peccatum in carne, ut justificatio legis\nimpleatur in nobis, qui non secundum carnem ambulamus, sed secundum\nspiritum.\u201d[378] Pr\u00e6ter h\u00e6c adhuc declarans ea, qu\u00e6 prius dicta sunt,\nexclamat: \u201cCorpus quidem mortuum propter peccatum:\u201d significans id\nnon esse templum, sed sepulcrum anim\u00e6. Quando enim sanctificatum\nfuerit Deo, \u201cSpiritus ejus,\u201d infert, \u201cqui suscitavit Jesum a mortuis,\nhabitat in vobis: qui vivificabit etiam mortalia vestra corpora, per\nejus Spiritum, qui habitat in vobis.\u201d[379] Rursus itaque voluptarios\nincrepans, illa adjicit: \u201cPrudentia enim carnis, mors; quoniam qui ex\ncarne vivunt, ea, qu\u00e6 sunt carnis, cogitant; et prudentia carnis est\ncum Deo gerere inimicitias; legi enim Dei non subjicitur. Qui autem\nsunt in carne,\u201d non ut quidam decernunt, \u201cDeo placere non possunt,\u201d sed\nut prius diximus. Deinde ut eos distinguat, dicit Ecclesi\u00e6: \u201cVos autem\nnon estis in carne, sed in spiritu, si quidem spiritus Dei habitat\nin vobis. Si quis autem spiritum Christi non habet, is non est ejus.\nSi autem Christus in vobis, corpus quidem est mortuum per peccatum,\nspiritus autem vivus per justitiam. Debitores itaque sumus, fratres,\nnon carni, ut secundum carnem vivamus. Si enim secundum carnem vivitis,\nestis morituri: si vero spiritu facta carnis mortificaveritis, vivetis.\nQuicunque enim spiritu Dei aguntur, ii sunt filii Dei.\u201d Et adversus\nnobilitatem et adversus libertatem, qu\u00e6 exsecrabiliter ab iis, qui\nsunt divers\u00e6 sententi\u00e6, introducitur, qui de libidine gloriantur,\nsubjungit dicens: \u201cNon enim accepistis spiritum servitutis rursus in\ntimorem, sed accepistis spiritum adoptionis filiorum, in quo clamamus,\nAbba Pater;\u201d[380] hoc est, ad hoc accepimus, ut cognoscamus eum, quem\noramus, qui est vere Pater, qui rerum omnium solus est Pater, qui ad\nsalutem erudit et castigat ut pater, et timorem minatur.\n\n\n\n\n CAPUT XII.\n\n VERBA APOSTOLI 1 COR. VII. 5, 39, 40, ALIAQUE S.\n SCRIPTUR\u00c6 LOCA EODEM SPECTANTIA EXPLICAT.\n\n\nQuod autem \u201cex consensu ad tempus orationi vacat\u201d conjugium, doctrina\nest continenti\u00e6. Adjecit enim illud quidem, \u201cex consensu,\u201d ne quis\ndissolveret matrimonium; \u201cad tempus autem,\u201d[381] ne, dum ex necessitate\nexercet continentiam is, qui uxorem duxerit, labatur in peccatum, et\ndum suo conjugio parcit, alienum concupiscat. Qua ratione eum, qui se\nindecore gerere existimat, quod virginem alat, recte eam dicit esse\nnuptum daturum. Verum unusquisque, tam is qui castitatem delegit, quam\nis qui propter liberorum procreationem seipsum conjunxit matrimonio, in\nsuo proposito firmiter debet perseverare, nec in deterius deflectere.\nSi enim vit\u00e6 su\u00e6 institutum augere ac intendere poterit, majorem sibi\napud Deum acquirit dignitatem, propter puram et ex ratione profectam\ncontinentiam. Si autem eam, quam elegit, regulam superaverit, in\nmajorem deinde ad spem gloriam recidet. Habet enim sicut castitas,\nita etiam matrimonium propria munera et ministeria, qu\u00e6 ad Dominum\npertinent, filiorum, inquam, curam gerere et uxoris. Quod enim honeste\ncausatur is, qui est in matrimonio perfectus, est conjugii necessitudo,\nut qui omnium curam ac providentiam in domo communi ostenderit. Ac\nproinde, \u201cepiscopos,\u201d inquit, oportet constitui, qui ex domo propria\ntoti quoque Ecclesi\u00e6 pr\u00e6esse sint meditati. \u201cUnusquisque\u201d ergo, \u201cin\nquo vocatus est\u201d[382] opere ministerium peragat, ut liber in Christo\nfiat, et debitam ministerio suo mercedem accipiat. Et rursus de lege\ndisserens, utens allegoria: \u201cNam qu\u00e6 sub viro est mulier,\u201d inquit,\n\u201cviventi viro alligata est lege,\u201d[383] et qu\u00e6 sequuntur. Et rursus:\n\u201cMulier est alligata, quandiu vivit vir ejus; sin autem mortuus\nfuerit, libera est ut nubat, modo in Domino. Beata est autem si\nsic permanserit, mea quidem sententia.\u201d[384] Sed in priore quidem\nparticula, \u201cmortificati estis,\u201d inquit, \u201clegi,\u201d non matrimonio, \u201cut\nefficiamini vos alteri, qui excitatus est ex mortuis,\u201d[385] sponsa\net Ecclesia; quam castam esse oportet, et ab iis qu\u00e6 sunt intus,\ncogitationibus, qu\u00e6 sunt contrari\u00e6 veritati; et ab iis, qui tentant\nextrinsecus, hoc est ab iis, qui sectantur h\u00e6reses, et persuadent\nvobis fornicari ab uno viro, nempe omnipotenti Deo: \u201cNe sicut serpens\ndecepit Evam,\u201d[386] qu\u00e6 \u201cvita\u201d dicitur, nos quoque inducti callidis\nh\u00e6resium illecebris, transgrediamur mandata. Secunda autem particula\nstatuit monogamiam: non enim, ut quidam existimarunt, mulieris cum viro\nalligationem, carnis cum corruptel\u00e2 connexionem, significari putandum\nest; impiorum enim hominum, qui matrimonii inventionem diabolo aperte\ntribuunt, opinionem reprehendit, unde in periculum venit legislator ne\nincessatur maledictis. Tatianum arbitror Syrum talia audere dogmata\ntradere. His verbis quidem certe scribit in libro _De perfectione\nsecundum Servatorem_: Consensum quidem conjungit orationi: communio\nautem corruptel\u00e6, interitus solvit interpellationem. Admodum certe\ncircumspecte arcet per concessionem. Nam cum rursus permisit \u201csimul\nconvenire propter Satanam et intemperantiam,\u201d[387] pronuntiavit eum,\nqui est obtemperaturus, \u201cserviturum duobus dominis:\u201d[388] per consensum\nquidem, Deo; per dissensionem autem, intemperanti\u00e6 et fornicationi\net diabolo. H\u00e6c autem dicit, Apostolum exponens. Sophistice autem\neludit veritatem, per verum, falsum confirmans: intemperantiam\nenim et fornicationem, diabolica vitia et affectiones nos quoque\nconfitemur; intercedit autem moderati matrimonii consensio, qu\u00e6 tum\nad precationem continenter deducit, tum ad procreandos liberos cum\nhonestate conciliat. \u201cCognitio\u201d quidem certe a Scriptura dictum est\ntempus liberorum procreationis, cum dixit: \u201cCognovit autem Adam Evam\nuxorem suam; et concepit, et peperit filium, et nominavit nomen ejus\nSeth: Suscitavit enim mihi Deus aliud semen pro Abel.\u201d[389] Vides,\nquemnam maledictis incessant, qui honestam ac moderatam incessunt\nseminationem, et diabolo attribuunt generationem. Non enim simpliciter\nDeum dixit, qui articuli pr\u00e6missione, nempe \u1f41 \u0398\u03b5\u03cc\u03c2 dicens, significavit\neum, qui est omnipotens. Quod ab Apostolo autem subjungitur: \u201cEt\nrursus simul convenite propter Satanam,\u201d[390] in eum finem dicitur,\nut occasionem tollat ad alias declinandi cupiditates. Non enim\npenitus repellit natur\u00e6 appetitiones, qui fit ad tempus, consensus:\nper quem rursus inducit Apostolus conjugationem matrimonii, non ad\nintemperantiam et fornicationem et opus diaboli, sed ne subjugetur\nintemperanti\u00e6, fornicationi, et diabolo. Distinguit autem veterem\nquoque hominem et novum Tatianus, sed non ut dicimus, \u201cVeterem\u201d quidem\n\u201cvirum,\u201d legem; \u201cnovum\u201d autem, Evangelium. Assentimur ei nos quoque,\nsed non eo modo, quo vult ille, dissolvens legem ut alterius Dei:\nsed idem vir et Dominus, dum vetera renovat, non amplius concedit\npolygamiam (nam hanc quidem expetebat Deus, quando oportebat homines\naugeri et multiplicari), sed monogamiam introducit propter liberorum\nprocreationem et domus curam, ad quam data est mulier adjutrix: et\nsi cui Apostolus propter intemperantiam et ustionem, veniam secundi\nconcedit matrimonii: nam hic quoque non peccat quidem ex Testamento\n(non est enim a lege prohibitus), non implet autem summam illam vit\u00e6\nperfectionem, qu\u00e6 agitur ex Evangelio. Gloriam autem sibi acquirit\nc\u0153lestem, qui apud se manserit, eam, qu\u00e6 est morte dissoluta,\nimpollutam servans conjunctionem, et grato ac lubente animo paret\n\u0153conomi\u00e6, per quam effectum est, ut divelli non possit a Domini\nministerio. Sed nec eum, qui ex conjugali surgit cubili, similiter ut\nolim, tingi nunc quoque jubet divina per Dominum providentia: non enim\nnecessario a liberorum abducit procreatione, qui credentes per unum\nbaptismum ad consuetudinem omni ex parte perfectam abluit, Dominus, qui\netiam multa Moysis baptismata per unum comprehendit baptismum. Proinde\nlex, ut per carnalem generationem nostram pr\u00e6diceret regenerationem,\ngenitali seminis facultati baptismum olim adhibuit, non vero quod\nab-hominis generatione abhorreret. Quod enim apparet homo generatus,\nhoc valet seminis dejectio. Non sunt ergo multi coitus genitales, sed\nmatricis susceptio fatetur generationem, cum in natur\u00e6 officina semen\nformatur in fetum. Quomodo autem vetus quidem est solum matrimonium et\nlegis inventum, alienum autem est, quod est ex Domino, matrimonium, cum\nidem Deus servetur a nobis? \u201cNon\u201d enim \u201cquod Deus conjunxit, homo\u201d jure\n\u201cdissolverit;\u201d[391] multo autem magis qu\u00e6 jussit Pater, servabit quoque\nFilius. Si autem idem simul est et legislator et evangelista, nunquam\nipse secum pugnat. Vivit enim lex, cum sit spiritalis, et gnostice\nintelligatur: nos autem \u201cmortui\u201d sumus \u201clegi per corpus Christi, ut\ngigneremur alteri, qui resurrexit ex mortuis,\u201d qui pr\u00e6dictus fuit a\nlege, \u201cut Deo fructificaremus.\u201d[392] Quare \u201clex quidem est sancta, et\nmandatum sanctum, et justum, et bonum.\u201d[393] Mortui ergo sumus legi,\nhoc est, peccato, quod a lege significatur, quod ostendit, non autem\ngenerat lex, per jussionem eorum qu\u00e6 sunt facienda, et prohibitionem\neorum qu\u00e6 non facienda; reprehendens subjectum peccatum, \u201cut appareat\npeccatum.\u201d Si autem peccatum est matrimonium, quod secundum legem\ninitur, nescio quomodo quis dicet se Deum nosse, dicens Dei jussum esse\npeccatum. Quod si \u201clex sancta\u201d est, sanctum est matrimonium. Mysterium\nergo hoc ad Christum et Ecclesiam ducit Apostolus: quemadmodum \u201cquod\nex carne generatur, caro est; ita quod ex spiritu, spiritus,\u201d[394] non\nsolum in pariendo, sed etiam in discendo. Jam \u201csancti sunt filii,\u201d[395]\nDeo grat\u00e6 oblectationes verborum Dominicorum, qu\u00e6 desponderunt animam.\nSunt ergo separata fornicatio et matrimonium, quoniam a Deo longe abest\ndiabolus. \u201cEt vos ergo mortui estis legi per corpus Christi, ut vos\ngigneremini alteri, qui surrexit a mortuis.\u201d[396] Simul autem proxime\nexauditur, si fueritis obedientes: quandoquidem etiam ex veritate\nlegis eidem Domino obedimus, qui pr\u00e6cipit eminus. Nunquid autem de\nejusmodi hominibus merito aperte \u201cdicit Spiritus, quod in posterioribus\ntemporibus deficient quidam a fide, attendentes spiritibus erroris, et\ndoctrinis d\u00e6moniorum, in hypocrisi falsiloquorum, cauteriatam habentium\nconscientiam, et prohibentium nubere, abstinere a cibis, quos Deus\ncreavit ad participationem cum gratiarum actione fidelibus, et qui\nagnoverunt veritatem, quod omnis creatura Dei bona est, et nihil est\nrejiciendum quod sumitur cum gratiarum actione. Sanctificatur enim per\nverbum Dei et orationem?\u201d[397] Omnino igitur non est prohibendum jungi\nmatrimonio, neque carnibus vesci, aut vinum bibere. Scriptum est enim:\n\u201cBonum est carnem non comedere, nec vinum bibere, si quis comedat per\noffendiculum.\u201d[398] Et: \u201cBonum est manere sicut ego.\u201d[399] Sed et qui\nutitur, \u201ccum gratiarum actione,\u201d[400] et qui rursus non utitur, ipse\nquoque \u201ccum gratiarum actione,\u201d et cum moderata ac temperanti vivat\nperceptione, logo seu rationi convenienter. Et, ut in summa dicam,\nomnes Apostoli epistol\u00e6, qu\u00e6 moderationem docent et continentiam,\ncum et de matrimonio, et de liberorum procreatione, et de domus\nadministratione innumerabilia pr\u00e6cepta contineant, nusquam honestum\nmoderatumque matrimonium prohibuerunt aut abrogarunt: sed legis cum\nEvangelio servantes convenientiam, utrumque admittunt: et eum, qui\nDeo agendo gratias, moderate utitur matrimonio; et eum, qui, ut vult\nDominus, vivit in castitate, quemadmodum \u201cvocatus est, unusquisque\u201d\ninoffense et perfecte eligens. \u201cEt erat terra Jacob laudata supra omnem\nterram,\u201d[401] inquit propheta, ipse vas spiritus gloria afficiens.\nInsectatur autem aliquis generationem, in eam dicens interitum cadere,\neamque perire: et detorquet aliquis ad filiorum procreationem illud\ndictum Servatoris: \u201cNon oportere in terra thesauros recondere, ubi\ntinea et \u00e6rugo demolitur;\u201d[402] nec erubescit his addere ea, qu\u00e6\ndicit propheta: \u201cOmnes vos sicut vestimentum veterascetis, et tinea\nvos exedet.\u201d[403] Sed neque nos contradicimus Scriptur\u00e6, neque in\nnostra corpora cadere interitum, eaque esse fluxa, negamus. Fortasse\nautem iis, quos ibi alloquitur propheta, ut peccatoribus, pr\u00e6dicit\ninteritum. Servator autem de liberorum procreatione nil dixit, sed ad\nimpertiendum ac communicandum eos hortatur, qui solum opibus abundare,\negentibus autem nolebant opem ferre. Quamobrem dicit: \u201cOperamini non\ncibum, qui perit; sed eum, qui manet in vitam \u00e6ternam.\u201d[404] Similiter\nautem afferunt etiam illud dictum de resurrectione mortuorum: \u201cFilii\nillius s\u00e6culi nec nubunt, nec nubuntur.\u201d[405] Sed hanc interrogationem\net eos qui interrogant, si quis consideraverit, inveniet Dominum non\nreprobare matrimonium, sed remedium afferre exspectationi carnalis\ncupiditatis in resurrectione. Illud autem, \u201cfiliis hujus s\u00e6culi,\u201d[406]\nnon dixit ad distinctionem alicujus alius s\u00e6culi, sed perinde ac si\ndiceret: Qui in hoc nati sunt s\u00e6culo, cum per generationem sint filii,\net gignunt et gignuntur; quoniam non absque generatione hanc quis vitam\npr\u00e6tergreditur: sed h\u00e6c generatio, qu\u00e6 similem suscipit interitum,\nnon amplius competit ei qui ab hac vita est separatus. \u201cUnus est ergo\nPater noster, qui est in c\u0153lis:\u201d[407] sed is ipse quoque Pater est\nomnium per creationem. \u201cNe vocaveritis ergo, inquit, vobis patrem\nsuper terram.\u201d[408] Quasi diceret: Ne existimetis eum, qui carnali vos\nsevit satu, auctorem et causam vestr\u00e6 essenti\u00e6, sed adjuvantem causam\ngenerationis, vel ministrum potius. Sic ergo nos rursus conversos vult\neffici ut pueros, eum, qui vere Pater est, agnoscentes, regeneratos\nper aquam, cum h\u00e6c sit alia satio in creatione. At, inquit, \u201cQui\nest c\u00e6lebs, curat qu\u00e6 sunt Domini; qui autem duxit uxorem, quomodo\nplacebit uxori.\u201d Quid vero? annon licet etiam eis, qui secundum Deum\nplacent uxori, Deo gratias agere? Annon permittitur etiam ei, qui\nuxorem duxit, una cum conjugio etiam esse sollicitum de iis qu\u00e6 sunt\nDomini? Sed quemadmodum \u201cqu\u00e6 non nupsit, sollicita est de iis, qu\u00e6 sunt\nDomini, ut sit sancta corpore et spiritu:\u201d[409] ita etiam qu\u00e6 nupsit,\net de iis, qu\u00e6 sunt mariti, et de iis, qu\u00e6 sunt Domini, est in Domino\nsollicita, ut sit sancta et corpore et spiritu. Amb\u00e6 enim sunt sanct\u00e6\nin Domino: h\u00e6c quidem ut uxor, illa vero ut virgo. Ad eos autem pudore\nafficiendos et reprimendos, qui sunt proclives ad secundas nuptias,\napte Apostolus alto quodam tono eloquitur; inquit enim: \u201cEcce, omne\npeccatum est extra corpus; qui autem fornicatur, in proprium corpus\npeccat.\u201d[410] Si quis autem matrimonium audet dicere fornicationem,\nrursus, legem et Dominum insectans, maledictis impetit. Quemadmodum\nenim avaritia et plura habendi cupiditas dicitur fornicatio, ut qu\u00e6\nadversetur sufficienti\u00e6: et ut idololatria est ab uno in multos Dei\ndistributio, ita fornicatio est ab uno matrimonio ad plura prolapsio.\nTribus enim modis, ut diximus, fornicatio et adulterium sumitur apud\nApostolum. De his dicit propheta: \u201cPeccatis vestris venundati estis.\u201d\nEt rursus: \u201cPollutus es in terra aliena:\u201d[411] conjunctionem sceleratam\nexistimans, qu\u00e6 cum alieno corpore facta est, et non cum eo, quod datur\nin conjugio, ad liberorum procreationem. Unde etiam Apostolus: \u201cVolo,\ninquit, juniores nubere, filios procreare, domui pr\u00e6esse, nullam dare\noccasionem adversario maledicti gratia. Jam enim qu\u00e6dam diverterunt\npost Satanam.\u201d[412] Quin et unius quoque uxoris virum utique admittit;\nseu sit presbyter, seu diaconus, seu laicus, utens matrimonio citra\nreprehensionem: \u201cServabitur autem per filiorum procreationem.\u201d[413]\nEt rursus Servator dicens Jud\u00e6os \u201cgenerationem pravam et adulteram,\u201d\ndocet eos legem non cognovisse, ut lex vult: \u201csed seniorum traditionem,\net hominum pr\u00e6cepta sequentes,\u201d adulterare legem, perinde ac si non\nesset data vir et dominus eorum virginitatis. Fortasse autem eos quoque\ninnuit esse alienis mancipatos cupiditatibus, propter quas assidue\nquoque servientes peccatis, vendebantur alienigenis. Nam apud Jud\u00e6os\nnon erant admiss\u00e6 communes mulieres: verum prohibitum erat adulterium.\nQui autem dicit: \u201cUxorem duxi, non possum venire,\u201d[414] ad divinam\nc\u0153nam, est quidem exemplum ad eos arguendos, qui propter voluptates\nabscedunt a divino mandato: alioquin nec qui justi fuere ante adventum,\nnec qui post adventum uxores duxerunt, servabuntur, etiamsi sint\napostoli. Quod si illud attulerint, quod propheta quoque dicit:\n\u201cInveteravi inter omnes inimicos meos,\u201d[415] per inimicos peccata\nintelligant. Unum quoddam autem est peccatum, non matrimonium, sed\nfornicatio: alioqui generationem quoque dicunt peccatum, et creatorem\ngenerationis.\n\n\n\n\n CAPUT XIII.\n\n JULII CASSIANI H\u00c6RETICI VERBIS RESPONDET; ITEM LOCO\n QUEM EX EVANGELIO APOCRYPHO IDEM ADDUXERAT.\n\n\nTalibus argumentis utitur quoque Julius Cassianus, qui fuit princeps\nsect\u00e6 Docetarum. In opere certe _De continentia_, vel _De\ncastitate_, his verbis dicit: \u201cNec dicat aliquis, quod quoniam talia\nhabemus membra, ut aliter figurata sit femina, aliter vero masculus:\nilla quidem ad suscipiendum, hic vero ad seminandum, concessam\nesse a Deo consuetudinem. Si enim a Deo, ad quem tendimus, esset\nh\u00e6c constitutio, non beatos dixisset esse eunuchos; neque propheta\ndixisset, eos \u2018non esse arborem infrugiferam;\u2019[416] transferens ab\narbore ad hominem, qui sua sponte et ex instituto se castrat tali\ncogitatione.\u201d Et pro impia opinione adhuc decertans, subjungit:\n\u201cQuomodo autem non jure quis reprehenderit Servatorem, si nos\ntransformavit, et ab errore liberavit, et a conjunctione membrorum, et\nadditamentorum, et pudendorum?\u201d in hoc eadem decernens cum Tatiano:\nhic autem prodiit ex schola Valentini. Propterea dicit Cassianus: \u201cCum\ninterrogaret Salome, quando cognoscentur, ea, de quibus interrogabat,\nait Dominus: Quando pudoris indumentum conculcaveritis, et quando duo\nfacta fuerint unum, et masculum cum femina, nec masculum nec femineum.\u201d\nPrimum quidem, in nobis traditis quatuor Evangeliis non habemus hoc\ndictum, sed in eo, quod est secundum \u00c6gyptios. Deinde mihi videtur\nignorare, iram quidem, masculam appetitionem; feminam vero, significare\ncupiditatem: quorum operationem p\u0153nitentia et pudor consequuntur.\nCum quis ergo neque ir\u00e6 neque cupiditati obsequens, qu\u00e6 quidem et\nconsuetudine et mala educatione auct\u00e6, obumbrant et contegunt\nrationem, sed qu\u00e6 ex iis proficiscitur exuens caliginem, et pudore\naffectus ex p\u0153nitentia, spiritum et animam unierit in obedientia Logi\nseu rationis; tunc, ut ait Paulus, \u201cnon inest in nobis nec masculus,\nnec femina.\u201d Recedens enim anima ab ea figura, qua discernitur masculus\net femina, traducitur ad unionem, cum ea nutrum sit. Existimat autem\nhic vir pr\u00e6clarus plus, quam par sit, Platonice, animam, cum sit ab\ninitio divina, cupiditate effeminatam, huc venire ad generationem et\ninteritum.\n\n\n\n\n CAPUT XIV.\n\n 2 COR. XI. 3, ET EPH. IV. 24, EXPONIT.\n\n\nJam vero vel invitum cogit Paulum generationem ex deceptione deducere,\ncum dicit: \u201cVereor autem, ne sicut serpens Evam decepit, corrupti\nsint sensus vestri a simplicitate, qu\u00e6 est in Christo.\u201d[417] Sed\ncertum est, Dominum quoque \u201cvenisse\u201d ad ea, \u201cqu\u00e6 aberraverant.\u201d[418]\nAberraverunt autem, non ab alto repetita origine in eam, qu\u00e6 hic est,\ngenerationem (est enim generatio creatura Omnipotentis, qui nunquam ex\nmelioribus ad deteriora deduxerit animam); sed ad eos, qui sensibus\nseu cogitationibus aberraverant, ad nos, inquam, venit Servator; qui\nquidem ex nostra in pr\u00e6ceptis inobedientia corrupti sunt, dum nimis\navide voluptatem persequeremur; cum utique protoplastus noster tempus\npr\u00e6venisset, et ante debitum tempus matrimonii gratiam appetiisset et\naberrasset: quoniam \u201cquicunque aspicit mulierem ad concupiscendum eam,\njam m\u0153chatus est eam,\u201d[419] ut qui voluntatis tempus non exspectaverit.\nIs ipse ergo erat Dominus, qui tunc quoque damnabat cupiditatem, qu\u00e6\npr\u00e6venit matrimonium. Cum ergo dicit Apostolus: \u201cInduite novum hominem,\nqui secundum Deum creatur,\u201d[420] nobis dicit, qui ab Omnipotentis\nvoluntate efficti sumus, sicut sumus efficti. \u201cVeterem\u201d autem dixit,\nnon rescipiens ad generationem et regenerationem, sed ad vitam\ninobedienti\u00e6 et obedienti\u00e6. \u201cPelliceas\u201d autem \u201ctunicas\u201d[421] existimat\nCassianus esse corpora: in quo postea et eum, et qui idem cum eo\nsentiunt, aberrasse ostendemus, cum de ortu hominis, iis consequenter,\nqu\u00e6 prius dicenda sunt, aggrediemur expositionem. \u201cQuoniam, inquit,\nqui a terrenis reguntur, et generant, et generantur: _Nostra autem\nconversatio est in c\u0153lo, ex quo etiam Salvatorem exspectamus._\u201d[422]\nRecte ergo nos h\u00e6c quoque dicta esse scimus, quoniam ut hospites et\nadven\u00e6 peregrinantes debemus vitam instituere; qui uxorem habent, ut\nnon habentes; qui possident, ut non possidentes; qui liberos procreant,\nut mortales gignentes, ut relicturi possessiones, ut etiam sine uxore\nvicturi, si opus sit; non cum immodico actione, et animo excelso.\n\n\n\n\n CAPUT XV.\n\n 1 COR. VII. 1; LUC. XIV. 26; ISA. LVI. 2, 3, EXPLICAT.\n\n\nEt rursus cum dicit: \u201cBonum est homini uxorem non tangere, sed\npropter fornicationes unusquisque suam uxorem habeat;\u201d[423] id veluti\nexponens, rursus dicit: \u201cNe vos tentet Satanas.\u201d[424] Non enim iis, qui\ncontinenter utuntur matrimonio propter solam liberorum procreationem,\ndicit, \u201cpropter intemperantiam;\u201d sed iis, qui finem liberorum\nprocreationis cupiunt transilire: ne, cum nimium annuerit noster\nadversarius, excitet appetitionem ad alienas voluptates. Fortasse\nautem quoniam iis, qui juste vivunt, resistit propter \u00e6mulationem,\net adversus eos contendit, volens eos ad suos ordines traducere, per\nlaboriosam continentiam eis vult pr\u00e6bere occasionem. Merito ergo\ndicit: \u201cMelius est matrimonio jungi quam uri,\u201d[425] ut \u201cvir reddat\ndebitum uxori, et uxor viro, et ne frustrentur invicem\u201d[426] hoc\ndivino ad generationem dato auxilio. \u201cQui autem, inquiunt, non oderit\npatrem, vel matrem, vel uxorem, vel filios, non potest meus esse\ndiscipulus.\u201d[427] Non jubet odisse proprium genus: \u201cHonora\u201d enim,\ninquit, \u201cpatrem et matrem, ut tibi bene sit:\u201d[428] sed ne abducaris,\ninquit, per appetitiones a ratione alienas, sed neque civilibus moribus\nconformis fias. Domus enim constat ex genere, civitates autem ex\ndomibus; quemadmodum Paulus quoque eos, qui occupantur in matrimonio,\n\u201cmundo dixit placere.\u201d[429] Rursus dicit Dominus: \u201cQui uxorem duxit,\nne expellat; et qui non duxit, ne ducat;\u201d[430] qui ex proposito\ncastitatis professus est uxorem non ducere maneat c\u00e6lebs. Utrisque\nergo idem Dominus per prophetam Isaiam convenientes dat promissiones\nsic dicens: \u201cNe dicat eunuchus: Sum lignum aridum;\u201d h\u00e6c enim dicit\nDominus eunuchis: \u201cSi custodieritis sabbata mea, et feceritis qu\u00e6cunque\npr\u00e6cipio, dabo vobis locum meliorem filiis et filiabus.\u201d[431] Non\nsola enim justificat castitas, sed nec sabbatum eunuchi, nisi fecerit\nmandata. Infert autem iis, qui uxorem duxerunt, et dicit: \u201cElecti mei\nnon laborabunt in vanum, neque procreabunt filios in exsecrationem,\nquia semen est benedictum a Domino.\u201d[432] Ei enim, qui secundum Logon\nfilios procreavit et educavit, et erudivit in Domino, sicut etiam\nei, qui genuit per veram catechesim et institutionem, merces qu\u00e6dam\nest proposita, sicut etiam electo semini. Alii autem \u201cexsecrationem\u201d\naccipiunt esse ipsam liberorum procreationem, et non intelligunt\nadversus illos ipsos ea dicere Scripturam. Qui enim sunt revera electi\nDomini, non dogmata decernunt, nec filios progignunt, qui sunt ad\nexsecrationem, et h\u00e6reses. Eunuchus ergo, non qui per vim excisas\nhabet partes, sed nec qui c\u00e6lebs est, dictus est, sed qui non gignit\nveritatem. Lignum hic prius erat aridum; si autem Logo obedierit, et\nsabbata custodierit per abstinentiam a peccatis, et fecerit mandata,\nerit honorabilior iis, qui absque recta vit\u00e6 institutione solo sermone\nerudiuntur. \u201cFilioli, modicum adhuc sum vobiscum,\u201d[433] inquit\nMagister. Quare Paulus quoque scribens ad Galatas, dicit: \u201cFilioli\nmei, quos iterum parturio, donec formetur in vobis Christus.\u201d[434]\nRursus ad Corinthios scribens: \u201cSi enim decies mille p\u00e6dagogos,\u201d\ninquit, \u201chabeatis in Christo, sed non multos patres. In Christo enim\nper Evangelium ego vos genui.\u201d[435] Propterea \u201cnon ingrediatur eunuchus\nin Ecclesiam Dei,\u201d[436] qui est sterilis, et non fert fructum, nec\nvit\u00e6 institutione, nec sermone. Sed \u201cqui se\u201d quidem \u201ccastrarunt\u201d ab\nomni peccato \u201cpropter regnum c\u0153lorum,\u201d[437] ii sunt beati, qui a mundo\njejunant.\n\n\n\n\n CAPUT XVI.\n\n JER. XX. 14; JOB XIV. 3; PS. L. 5; 1 COR. IX. 27, EXPONIT.\n\n\n\u201cExsecranda\u201d autem \u201cdies in qua natus sum, et ut non sit optanda,\u201d[438]\ninquit Jeremias: non absolute exsecrandam dicens generationem, sed\npopuli peccata \u00e6gre ferens et inobedientiam. Subjungit itaque: \u201cCur\nenim natus sum ut viderem labores et dolores, et in perpetuo probro\nfuerunt dies mei?\u201d[439] Quin etiam omnes, qui pr\u00e6dicabant veritatem,\npropter eorum, qui audiebant, inobedientiam, qu\u00e6rebantur ad p\u0153nam, et\nveniebant in periculum. \u201cCur enim non fuit uterus matris me\u00e6 sepulcrum,\nne viderem afflictionem Jacob et laborem generis Israel?\u201d[440] ait\nEsdras propheta. \u201cNullus est a sorde mundus,\u201d ait Job, \u201cnec si sit\nquidem una dies vita ejus.\u201d[441] Dicant ergo nobis, ubi fornicatus\nest infans natus? vel quomodo sub Ad\u00e6 cecidit exsecrationem, qui\nnihil est operatus? Restat ergo eis, ut videtur, consequenter,\nut dicant malam esse generationem, non solum corporis, sed etiam\nanim\u00e6, per quam exsistit corpus. Et quando dixit David: \u201cIn peccatis\nconceptus sum, et in iniquitatibus concepit me mater mea:\u201d[442] dicit\nprophetice quidem matrem Evam; sed Eva quidem fuit \u201cmater viventium;\u201d\net si is \u201cin peccatis fuit conceptus,\u201d at non ipse in peccato, neque\nvero ipse peccatum. Utrum vero quicunque etiam a peccato ad fidem\nconvertitur, a peccandi consuetudine tanquam a \u201cmatre\u201d converti\ndicatur ad \u201cvitam,\u201d feret mihi testimonium unus ex duodecim prophetis,\nqui dixit: \u201cSi dedero primogenita pro impietate fructum ventris mei,\npro peccatis anim\u00e6 me\u00e6.\u201d[443] Non accusat eum, qui dixit: \u201cCrescite\net multiplicamini:\u201d[444] sed primos post generationem motus, quorum\ntempore Deum non cognoscimus, dicit \u201cimpietates.\u201d Si quis autem ea\nratione dicit malam generationem, idem eam dicat bonam, quatenus\nin ipso veritatem cognoscimus. \u201cAbluamini juste, et ne peccetis.\nIgnorationem enim Dei quidam habent,\u201d[445] videlicet qui peccant.\n\u201cQuoniam nobis est colluctatio non adversus carnem et sanguinem, sed\nadversus spiritalia.\u201d[446] Potentes autem sunt ad tentandum \u201cprincipes\ntenebrarum hujus mundi,\u201d et ideo datur venia. Et ideo Paulus quoque:\n\u201cCorpus meum,\u201d inquit, \u201ccastigo, et in servitutem redigo; quoniam\nqui certat, omnia continet,\u201d hoc est, in omnibus continet, non ab\nomnibus abstinens, sed continenter utens iis, qu\u00e6 utenda judicavit,\n\u201cilli quidem ut corruptibilem coronam accipiant; nos autem ut\nincorruptibilem,\u201d[447] in lucta vincentes, non autem sine pulvere\ncoronam accipientes. Jam nonnulli quoque pr\u00e6ferunt viduam virgini, ut\nqu\u00e6, quam experta est, voluptatem magno animo contempserit.\n\n\n\n\n CAPUT XVII.\n\n QUI NUPTIAS ET GENERATIONEM MALAS ASSERUNT, II ET\n DEI CREATIONEM ET IPSAM EVANGELII\n DISPENSATIONEM VITUPERANT.\n\n\nSin autem malum est generatio, in malo blasphemi dicant fuisse Dominum\nqui fuit particeps generationis, in malo Virginem qu\u00e6 genuit. Hei\nmihi! quot et quanta mala! Dei voluntatem maledictis incessunt, et\nmysterium creationis, dum invehuntur in generationem. Et hinc \u201cDocesin\u201d\nfingit Cassianus; hinc etiam Marcioni, et Valentino quoque est corpus\nanimale; quoniam homo, inquiunt, operam dans veneri, \u201cassimilatus est\njumentis.\u201d[448] Atqui profecto, cum libidine vere insaniens, aliena\ninire voluerit, tunc revera, qui talis est, efferatur: \u201cEqui in\nfeminas furentes facti sunt, unusquisque hinniebat ad uxorem proximi\nsui.\u201d[449] Quod si dicat serpentem, a brutis animantibus accepta\nconsilii sui ratione, Adamo persuasisse ut cum Eva coire consentiret,\ntanquam alioqui, ut quidam existimant, protoplasti hac natura usuri\nnon fuissent: rursus vituperatur creatio, ut qu\u00e6 rationis expertium\nanimantium natura homines fecerit imbecilliores, quorum exempla\nconsecuti sunt, qui a Deo primi formati fuere. Sin autem natura quidem\neos sicut bruta deduxit ad filiorum procreationem; moti autem sunt\ncitius quam oportuit, fraude inducti, cum adhuc essent juvenes; justum\nquidem est Dei judicium in eos qui non exspectarunt ejus voluntatem:\nsancta est autem generatio, per quam mundus consistit, per quam\nessenti\u00e6, per quam natur\u00e6, per quam angeli, per quam potestates, per\nquam anim\u00e6, per quam pr\u00e6cepta, per quam lex, per quam Evangelium, per\nquam Dei cognitio. \u201cEt omnis caro fenum, et omnis gloria ejus quasi\nflos feni; et fenum quidem exsiccatur, flos autem decidit, sed verbum\nDomini manet,\u201d[450] quod unxit animam et uniit spiritui. Quomodo autem,\nqu\u00e6 est in Ecclesia nostra, \u0153conomia ad finem perduci potuisset absque\ncorpore, cum etiam ipse, qui est caput Ecclesi\u00e6, in carne quidem\ninformis et specie carens vitam transiit, ut doceret nos respicere ad\nnaturam divin\u00e6 caus\u00e6 informem et incorpoream? \u201cArbor enim vit\u00e6,\u201d inquit\npropheta, \u201cest in bono desiderio,\u201d[451] docens bona et munda desideria,\nqu\u00e6 sunt in Domino vivente. Jam vero volunt viri cum uxore in\nmatrimonio consuetudinem, qu\u00e6 dicta est \u201ccognitio,\u201d esse peccatum: eam\nquippe indicari ex esu \u201cligni boni et mali,\u201d[452] per significationem\nhujus vocabuli \u201ccognovit,\u201d[453] qu\u00e6 mandati transgressionem notat. Si\nautem hoc ita est, veritatis quoque cognitio, est esus ligni vit\u00e6.\nPotest ergo honestum ac moderatum matrimonium illius quoque ligni esse\nparticeps. Nobis autem prius dictum est, quod licet bene et male uti\nmatrimonio; et hoc est lignum \u201ccognitionis,\u201d si non transgrediamur\nleges matrimonii. Quid vero? annon Servator noster, sicut animam,\nita etiam corpus curavit ab affectionibus? Neque vero si esset caro\ninimica anim\u00e6, inimicam per sanitatis restitutionem adversus ipsam\nmuniisset. \u201cHoc autem dico, fratres, quod caro et sanguis regnum Dei\nnon possunt possidere, neque corruptio possidet incorruptionem.\u201d[454]\nPeccatum enim, cum sit \u201ccorruptio,\u201d non potest habere societatem cum\n\u201cincorruptione,\u201d qu\u00e6 est justitia. \u201cAdeo stulti,\u201d inquit, \u201cestis? cum\nspiritu c\u0153peritis, nunc carne consummamini.\u201d[455]\n\n\n\n\n CAPUT XVIII.\n\n DUAS EXTREMAS OPINIONES ESSE VITANDAS: PRIMAM\n ILLORUM QUI CREATORIS ODIO A NUPTIIS ABSTINENT;\n ALTERAM ILLORUM QUI HINC OCCASIONEM ARRIPIUNT\n NEFARIIS LIBIDINIBUS INDULGENDI.\n\n\nJustitiam ergo et salutis harmoniam, qu\u00e6 est veneranda firmaque, alii\nquidem, ut ostendimus, nimium intenderunt, blaspheme ac maledice cum\nquavis impietate suscipientes continentiam; cum pie liceret castitatem,\nqu\u00e6 secundum sanam regulam instituitur, eligere; gratias quidem agendo\npropter datam ipsis gratiam, non habendo autem odio creaturam, neque\neos aspernando, qui juncti sunt matrimonio; est enim creatus mundus,\ncreata est etiam castitas; ambo autem agant gratias in iis, in quibus\nsunt collocati, si modo ea quoque norunt, in quibus sunt collocati.\nAlii autem effrenati se petulanter et insolenter gesserunt, revera\n\u201ceffecti equi in feminas insanientes, et ad proximorum suorum uxores\nhinnientes;\u201d[456] ut qui et ipsi contineri non possint, et proximis\nsuis persuadeant ut dent operam voluptati; infeliciter illas audientes\nScripturas: \u201cQu\u00e6 tibi obtigit, partem pone nobiscum, crumenam autem\nunam possideamus communem, et unum fiat nobis marsupium.\u201d[457] Propter\neos idem propheta dicit, nobis consulens: \u201cNe ambulaveris in via cum\nipsis, declina pedem tuum a semitis eorum. Non enim injuste tenduntur\nretia pennatis. Ipsi enim, cum sint sanguinum participes, thesauros\nmalorum sibi recondunt;\u201d[458] hoc est, sibi affectantes immunditiam, et\nproximos similia docentes, bellatores, percussores caudis suis,[459]\nut ait propheta, quas quidem Gr\u00e6ci \u03ba\u03ad\u03c1\u03ba\u03bf\u03c5\u03c2 appellant. Fuerint autem\nii, quos significat prophetia, libidinosi intemperantes, qui sunt\ncaudis suis pugnaces, tenebrarum \u201cir\u00e6que filii,\u201d[460] c\u00e6de polluti,\nmanus sibi afferentes, et homicid\u00e6 propinquorum. \u201cExpurgate ergo vetus\nfermentum, ut sitis novo conspersio,\u201d[461] nobis exclamat Apostolus.\nEt rursus, propter quosdam ejusmodi homines indignans, pr\u00e6cipit, \u201cNe\nconversari quidem, si quis frater nominetur vel fornicator, vel avarus,\nvel idololatra, vel maledicus, vel ebriosus, vel raptor; cum eo, qui\nest talis, ne una quidem comedere. Ego enim per legem legi mortuus\nsum,\u201d inquit; \u201cut Deo vivam, cum Christo sum crucifixus; vivo autem non\namplius ego,\u201d ut vivebam per cupiditates; \u201cvivit autem in me Christus,\u201d\ncaste et beate per obedientiam pr\u00e6ceptorum. Quare tunc quidem in carne\nvivebam carnaliter: \u201cquod autem nunc vivo in carne, in fide vivo Filii\nDei.\u201d[462]--\u201cIn viam gentium ne abieritis, et ne ingrediamini in urbem\nSamaritanorum,\u201d[463] a contraria vit\u00e6 institutione nos dehortans\ndicit Dominus; quoniam \u201cIniquorum virorum mala est conversatio; et\nh\u00e6 sunt vi\u00e6 omnium, qui ea, qu\u00e6 sunt iniqua, efficiunt.\u201d[464]--\u201cV\u00e6\nhomini illi,\u201d inquit Dominus; \u201cbonum esset ei, si non natus esset,\nquam ut unum ex electis meis scandalizaret.[465] Melius esset, ut ei\nmola circumponeretur, et in mari demergeretur, quam ut unum ex meis\nperverteret.[466] Nomen enim Dei blasphematur propter ipsos.\u201d[467]\nUnde pr\u00e6clare Apostolus: \u201cScripsi,\u201d inquit, \u201cvobis in epistola, non\nconversari cum fornicatoribus,\u201d[468] usque ad illud: \u201cCorpus autem non\nfornicationi, sed Domino, et Dominus corpori.\u201d[469] Et quod matrimonium\nnon dicat fornicationem, ostendit eo, quod subjungit: \u201cAn nescitis,\nquod qui adh\u00e6ret meretrici, unum est corpus?\u201d[470] An meretricem\nquis dicet virginem, priusquam nubat? \u201cEt ne fraudetis,\u201d inquit, \u201cvos\ninvicem, nisi ex consensu ad tempus:\u201d[471] per dictionem, \u201cfraudetis,\u201d\nostendens matrimonii debitum esse liberorum procreationem: quod quidem\nin iis, qu\u00e6 pr\u00e6cedunt, ostendit, dicens: \u201cMulieri vir debitum reddat;\nsimiliter autem mulier quoque viro;\u201d[472] post quam exsolutionem, in\ndomo custodienda, et in ea qu\u00e6 est in Christo fide, adjutrix est. Et\nadhuc apertius, dicens: \u201cIis, qui sunt juncti matrimonio, pr\u00e6cipio,\ninquit, non ego, sed Dominus, uxorem a viro non separari; sin autem\nseparata fuerit, maneat innupta, vel viro reconcilietur; et virum\nuxorem non dimittere. Reliquis autem dico ego, non Dominus: Si quis\nfrater,\u201d[473] usque ad illud: \u201cNunc autem sancta est.\u201d[474] Quid\nautem ad h\u00e6c dicunt, qui in legem invehuntur, et in matrimonium,\nquasi sit solum a lege concessum, non autem etiam in Novo Testamento?\nQuid ad has leges latas possunt dicere, qui sationem abhorrent et\ngenerationem? cum \u201cepiscopum\u201d quoque, \u201cqui domui recte pr\u00e6sit,\u201d[475]\nEcclesi\u00e6 ducem constituat; domum autem Dominicam \u201cunius mulieris\u201d\nconstituat conjugium. \u201cOmnia\u201d ergo dicit esse \u201cmunda mundis; pollutis\nautem et infidelibus nihil est mundum, sed polluta est eorum et mens,\net conscientia.\u201d[476] De ea autem voluptate, qu\u00e6 est pr\u00e6ter regulam:\n\u201cNe erretis,\u201d inquit; \u201cnec fornicatores, nec idololatr\u00e6, nec adulteri,\nnec molles, nec masculorum concubitores, neque avari, neque fures,\nneque ebriosi, neque maledici, nec raptores, regnum Dei possidebunt;\net nos quidem abluti sumus,\u201d[477] qui in his eramus; qui autem in hanc\ntingunt intemperantiam, ex temperantia in fornicationem baptizant,\nvoluptatibus et affectibus esse indulgendum decernentes, incontinentes\nex moderatis fieri docentes, et in spe sua membrorum suorum impudenti\u00e6\naffixi; ut a regno Dei abdicentur, non autem ut inscribantur, qui ad\neos ventitant, efficientes; sub falso nominat\u00e6 cognitionis titulo,\neam, qu\u00e6 ad exteriores ducit tenebras, viam ingredientes. \u201cQuod\nreliquum est, fratres, qu\u00e6cunque vera, qu\u00e6cunque honesta, qu\u00e6cunque\njusta, qu\u00e6cunque casta, qu\u00e6cunque amabilia, qu\u00e6cunque bon\u00e6 fam\u00e6; si qua\nvirtus, et si qua laus, ea considerate; qu\u00e6 et didicistis; qu\u00e6 etiam\naccepistis et audiistis et vidistis in me, ea facite; et Deus pacis\nerit vobiscum.\u201d[478] Et Petrus similia dicit in Epistola: \u201cUt fides\nvestra et spes sit in Deum, cum animas vestras castas effeceritis in\nobedientia veritatis;\u201d[479] quasi filii obedienti\u00e6, non configurati\nprioribus desideriis, qu\u00e6 fuerunt in ignorantia; sed secundum eum,\nqui vocavit vos, sanctum, et ipsi sancti sitis in omni conversatione.\nQuoniam scriptum est: \u201cSancti eritis, quoniam ego sanctus sum.\u201d[480]\nVerumtamen qu\u00e6 adversus eos, qui cognitionem falso nomine simulant,\nnecessario suscepta est a nobis disputatio, nos longius, quam par sit,\nabduxit, et orationem effecit prolixiorem. Unde tertius quoque liber\nStromateus eorum, qu\u00e6 sunt de vera philosophia, commentariorum, hunc\nfinem habeat.\n\n\n\n\n BOOK IV.\n\n CHAPTER I.\n\n ORDER OF CONTENTS.\n\n\nIt will follow, I think, that I should treat of martyrdom, and of\nwho the perfect man is. With these points shall be included what\nfollows in accordance with the demands of the points to be spoken\nabout, and how both bond and free must equally philosophize, whether\nmale or female in sex. And in the sequel, after finishing what is to\nbe said on faith and inquiry, we shall set forth the department of\nsymbols; so that, on cursorily concluding the discourse on ethics,\nwe shall exhibit the advantage which has accrued to the Greeks from\nthe barbarian philosophy. After which sketch, the brief explanation\nof the Scriptures both against the Greeks and against the Jews will\nbe presented, and whatever points we were unable to embrace in the\nprevious _Miscellanies_ (through having respect necessarily to\nthe multitude of matters), in accordance with the commencement of the\nproem, purposing to finish them in one commentary. In addition to\nthese points, afterwards on completing the sketch, as far as we can\nin accordance with what we propose, we must give an account of the\nphysical doctrines of the Greeks and of the barbarians, respecting\nelementary principles, as far as their opinions have reached us, and\nargue against the principal views excogitated by the philosophers.\n\nIt will naturally fall after these, after a cursory view of theology,\nto discuss the opinions handed down respecting prophecy; so that,\nhaving demonstrated that the Scriptures which we believe are valid\nfrom their omnipotent authority, we shall be able to go over them\nconsecutively, and to show thence to all the heresies one God and\nOmnipotent Lord to be truly preached by the law and the prophets,\nand besides by the blessed gospel. Many contradictions against the\nheterodox await us while we attempt, in writing, to do away with the\nforce of the allegations made by them, and to persuade them against\ntheir will, proving by the Scriptures themselves.\n\nOn completing, then, the whole of what we propose in the commentaries,\non which, if the Spirit will, we ministering to the urgent need, (for\nit is exceedingly necessary, before coming to the truth, to embrace\nwhat ought to be said by way of preface), shall address ourselves to\nthe true gnostic science of nature, receiving initiation into the minor\nmysteries before the greater; so that nothing may be in the way of\nthe truly divine declaration of sacred things, the subjects requiring\npreliminary detail and statement being cleared away, and sketched\nbeforehand. The science of nature, then, or rather observation, as\ncontained in the gnostic tradition according to the rule of the truth,\ndepends on the discussion concerning cosmogony, ascending thence to\nthe department of theology. Whence, then, we shall begin our account\nof what is handed down, with the creation as related by the prophets,\nintroducing also the tenets of the heterodox, and endeavouring as far\nas we can to confute them. But it shall be written if God will, and as\nHe inspires; and now we must proceed to what we proposed, and complete\nthe discourse on ethics.\n\n\n\n\n CHAPTER II.\n\n THE MEANING OF THE NAME STROMATA [MISCELLANIES].\n\n\nLet these notes of ours, as we have often said for the sake of\nthose that consult them carelessly and unskilfully, be of varied\ncharacter--and as the name itself indicates, patched together--passing\nconstantly from one thing to another, and in the series of discussions\nhinting at one thing and demonstrating another. \u201cFor those who seek\nfor gold,\u201d says Heraclitus, \u201cdig much earth and find little gold.\u201d\nBut those who are of the truly golden race, in mining for what is\nallied to them, will find the much in little. For the word will find\none to understand it. The Miscellanies of notes contribute, then, to\nthe recollection and expression of truth in the case of him who is\nable to investigate with reason. And you must prosecute, in addition\nto these, other labours and researches; since, in the case of people\nwho are setting out on a road with which they are unacquainted, it is\nsufficient merely to point out the direction. After this they must walk\nand find out the rest for themselves. As, they say, when a certain\nslave once asked at the oracle what he should do to please his master,\nthe Pythian priestess replied, \u201cYou will find if you seek.\u201d It is truly\na difficult matter, then, as turns out, to find out latent good; since\n\n \u201cBefore virtue is placed exertion,\n And long and steep is the way to it,\n And rough at first; but when the summit is reached,\n Then is it easy, though difficult [before].\u201d\n\n\u201cFor narrow,\u201d in truth, \u201cand strait is the way\u201d of the Lord. And it is\nto the \u201cviolent that the kingdom of God belongs.\u201d[481]\n\nWhence, \u201cSeek, and ye shall find,\u201d holding on by the truly royal road,\nand not deviating. As we might expect, then, the generative power of\nthe seeds of the doctrines comprehended in this treatise is great in\nsmall space, as the \u201cuniversal herbage of the field,\u201d[482] as Scripture\nsaith. Thus the Miscellanies of notes have their proper title,\nwonderfully like that ancient oblation culled from all sorts of things\nof which Sophocles writes:\n\n \u201cFor there was a sheep\u2019s fleece, and there was a vine,\n And a libation, and grapes well stored;\n And there was mixed with it fruit of all kinds,\n And the fat of the olive, and the most curious\n Wax-formed work of the yellow bee.\u201d\n\nJust so our _Stromata_, according to the husbandman of the comic\npoet Timocles, produce \u201cfigs, olives, dried figs, honey, as from an\nall-fruitful field;\u201d on account of which exuberance he adds:\n\n \u201cThou speakest of a harvest-wreath not of husbandry.\u201d\n\nFor the Athenians were wont to cry:\n\n \u201cThe harvest-wreath bears figs and fat loaves,\n And honey in a cup, and olive oil to anoint you.\u201d\n\nWe must then often, as in winnowing sieves, shake and toss up this the\ngreat mixture of seeds, in order to separate the wheat.\n\n\n\n\n CHAPTER III.\n\n THE TRUE EXCELLENCE OF MAN.\n\n\nThe most of men have a disposition unstable and heedless, like the\nnature of storms. \u201cWant of faith has done many good things, and\nfaith evil things.\u201d And Epicharmus says, \u201cDon\u2019t forget to exercise\nincredulity; for it is the sinews of the soul.\u201d Now, to disbelieve\ntruth brings death, as to believe, life; and again, to believe the lie\nand to disbelieve the truth hurries to destruction. The same is the\ncase with self-restraint and licentiousness. To restrain one\u2019s self\nfrom doing good is the work of vice; but to keep from wrong is the\nbeginning of salvation. So the Sabbath, by abstinence from evils, seems\nto indicate self-restraint. And what, I ask, is it in which man differs\nfrom beasts, and the angels of God, on the other hand, are wiser than\nhe? \u201cThou madest him a little lower than the angels.\u201d[483] For some do\nnot interpret this scripture of the Lord, although He also bore flesh,\nbut of the perfect man and the gnostic, inferior in comparison with the\nangels in time, and by reason of the vesture [of the body]. I call then\nwisdom nothing but science, since life differs not from life. For to\nlive is common to the mortal nature, that is to man, with that to which\nhas been vouchsafed immortality; as also the faculty of contemplation\nand of self-restraint, one of the two being more excellent. On this\nground Pythagoras seems to me to have said that God alone is wise,\nsince also the apostle writes in the Epistle to the Romans, \u201cFor the\nobedience of the faith among all nations, being made known to the\nonly wise God through Jesus Christ;\u201d[484] and that he himself was a\nphilosopher, on account of his friendship with God. Accordingly it is\nsaid, \u201cGod talked with Moses as a friend with a friend.\u201d[485] That,\nthen, which is true being clear to God, forthwith generates truth.\nAnd the gnostic loves the truth. \u201cGo,\u201d it is said, \u201cto the ant, thou\nsluggard, and be the disciple of the bee;\u201d thus speaks Solomon.[486]\nFor if there is one function belonging to the peculiar nature of each\ncreature, alike of the ox, and horse, and dog, what shall we say is the\npeculiar function of man? He is like, it appears to me, the Centaur, a\nThessalian figment, compounded of a rational and irrational part, of\nsoul and body. Well, the body tills the ground, and hastes to it; but\nthe soul is raised to God: trained in the true philosophy, it speeds\nto its kindred above, turning away from the lusts of the body, and\nbesides these, from toil and fear, although we have shown that patience\nand fear belong to the good man. For if \u201cby the law is the knowledge\nof sin,\u201d[487] as those allege who disparage the law, and \u201ctill the law\nsin was in the world;\u201d[488] yet \u201cwithout the law sin was dead,\u201d[489] we\noppose them. For when you take away the cause of fear, sin, you have\ntaken away fear; and much more, punishment, when you have taken away\nthat which gives rise to lust. \u201cFor the law is not made for the just\nman,\u201d[490] says the Scripture. Well, then, says Heraclitus, \u201cThey would\nnot have known the name of Justice if these things had not been.\u201d And\nSocrates says, \u201cthat the law was not made for the sake of the good.\u201d\nBut the cavillers did not know even this, as the apostle says, \u201cthat\nhe who loveth his brother worketh not evil;\u201d for this, \u201cThou shalt not\nkill, thou shalt not commit adultery, thou shalt not steal; and if\nthere be any other commandment, it is comprehended in the word, Thou\nshalt love thy neighbour as thyself.\u201d[491] So also is it said, \u201cThou\nshalt love the Lord thy God with all thy heart, and thou shalt love\nthy neighbour as thyself.\u201d[492] And \u201cif he that loveth his neighbour\nworketh no evil,\u201d and if \u201cevery commandment is comprehended in this,\nthe loving our neighbour,\u201d the commandments, by menacing with fear,\nwork love, not hatred. Wherefore the law is productive of the emotion\nof fear. \u201cSo that the law is holy,\u201d and in truth \u201cspiritual,\u201d[493]\naccording to the apostle. We must, then, as is fit, in investigating\nthe nature of the body and the essence of the soul, apprehend the\nend of each, and not regard death as an evil. \u201cFor when ye were the\nservants of sin,\u201d says the apostle, \u201cye were free from righteousness.\nWhat fruit had ye then in those things in which ye are now ashamed?\nFor the end of those things is death. But now, being made free from\nsin, and become servants to God, ye have your fruit unto holiness,\nand the end everlasting life. For the wages of sin is death: but the\ngift of God is eternal life, through Jesus Christ our Lord.\u201d[494] The\nassertion, then, may be hazarded, that it has been shown that death\nis the fellowship of the soul in a state of sin with the body; and\nlife the separation from sin. And many are the stakes and ditches of\nlust which impede us, and the pits of wrath and anger which must be\noverleaped, and all the machinations we must avoid of those who plot\nagainst us,--who would no longer see the knowledge of God \u201cthrough a\nglass.\u201d\n\n \u201cThe half of virtue the far-seeing Zeus takes\n From man, when he reduces him to a state of slavery.\u201d\n\nAs slaves the Scripture views those \u201cunder sin\u201d and \u201csold to sin,\u201d the\nlovers of pleasure and of the body; and beasts rather than men, \u201cthose\nwho have become like to cattle, female-mad horses, neighing after\ntheir neighbours\u2019 wives.\u201d[495] The licentious is \u201cthe lustful ass,\u201d\nthe covetous is the \u201csavage wolf,\u201d and the deceiver is \u201ca serpent.\u201d\nThe severance, therefore, of the soul from the body, made a life-long\nstudy, produces in the philosopher gnostic alacrity, so that he is\neasily able to bear natural death, which is the dissolution of the\nchains which bind the soul to the body. \u201cFor the world is crucified to\nme, and I to the world,\u201d the [apostle] says; \u201cand now I live, though in\nthe flesh, as having my conversation in heaven.\u201d[496]\n\n\n\n\n CHAPTER IV.\n\n THE PRAISES OF MARTYRDOM.\n\n\nWhence, as is reasonable, the gnostic, when called, obeys easily, and\ngives up his body to him who asks; and, previously divesting himself of\nthe affections of this carcase, not insulting the tempter, but rather,\nin my opinion, training him and convincing him,\n\n \u201cFrom what honour and what extent of wealth fallen,\u201d\n\nas says Empedocles, here for the future he walks with mortals. He, in\ntruth, bears witness to himself that he is faithful and loyal towards\nGod; and to the tempter, that he in vain envied him who is faithful\nthrough love; and to the Lord, of the inspired persuasion in reference\nto His doctrine, from which he will not depart through fear of death;\nfurther, he confirms also the truth of preaching by his deed, showing\nthat God to whom he hastes is powerful. You will wonder at his love,\nwhich he conspicuously shows with thankfulness, in being united to\nwhat is allied to him, and besides by his precious blood, shaming the\nunbelievers. He then avoids denying Christ through fear by reason\nof the command; nor does he sell his faith in the hope of the gifts\nprepared, but in love to the Lord he will most gladly depart from\nthis life; perhaps giving thanks both to him who afforded the cause\nof his departure hence, and to him who laid the plot against him, for\nreceiving an honourable reason which he himself furnished not, for\nshowing what he is, to him by his patience, and to the Lord in love, by\nwhich even before his birth he was manifested to the Lord, who knew\nthe martyr\u2019s choice. With good courage, then, he goes to the Lord,\nhis friend, for whom he voluntarily gave his body, and, as his judges\nhoped, his soul, hearing from our Saviour the words of poetry, \u201cDear\nbrother,\u201d by reason of the similarity of his life. We call martyrdom\nperfection, not because the man comes to the end of his life as others,\nbut because he has exhibited the perfect work of love. And the ancients\nlaud the death of those among the Greeks who died in war, not that they\nadvised people to die a violent death, but because he who ends his life\nin war is released without the dread of dying, severed from the body\nwithout experiencing previous suffering or being enfeebled in his soul,\nas the people that suffer in diseases. For they depart in a state of\neffeminacy and desiring to live; and therefore they do not yield up the\nsoul pure, but bearing with it their lusts like weights of lead; all\nbut those who have been conspicuous in virtue. Some die in battle with\ntheir lusts, these being in no respect different from what they would\nhave been if they had wasted away by disease.\n\nIf the confession to God is martyrdom, each soul which has lived\npurely in the knowledge of God, which has obeyed the commandments, is\na witness both by life and word, in whatever way it may be released\nfrom the body,--shedding faith as blood along its whole life till its\ndeparture. For instance, the Lord says in the Gospel, \u201cWhosoever shall\nleave father, or mother, or brethren,\u201d and so forth, \u201cfor the sake of\nthe gospel and my name,\u201d[497] he is blessed; not indicating simple\nmartyrdom, but the gnostic martyrdom, as of the man who has conducted\nhimself according to the rule of the gospel, in love to the Lord (for\nthe knowledge of the Name and the understanding of the gospel point out\nthe gnosis, but not the bare appellation), so as to leave his worldly\nkindred, and wealth, and every possession, in order to lead a life\nfree from passion. \u201cMother\u201d figuratively means country and sustenance;\n\u201cfathers\u201d are the laws of civil polity: which must be contemned\nthankfully by the high-souled just man; for the sake of being the\nfriend of God, and of obtaining the right hand in the holy place, as\nthe Apostles have done.\n\nThen Heraclitus says, \u201cGods and men honour those slain in battle;\u201d and\nPlato in the fifth book of the _Republic_ writes, \u201cOf those who\ndie in military service, whoever dies after winning renown, shall we\nnot say that he is chief of the golden race? Most assuredly.\u201d But the\ngolden race is with the gods, who are in heaven, in the fixed sphere,\nwho chiefly hold command in the providence exercised towards men. Now\nsome of the heretics who have misunderstood the Lord, have at once an\nimpious and cowardly love of life; saying that the true martyrdom is\nthe knowledge of the only true God (which we also admit), and that the\nman is a self-murderer and a suicide who makes confession by death;\nand adducing other similar sophisms of cowardice. To these we shall\nreply at the proper time; for they differ with us in regard to first\nprinciples. Now we, too, say that those who have rushed on death (for\nthere are some, not belonging to us, but sharing the name merely, who\nare in haste to give themselves up, the poor wretches dying through\nhatred to the Creator[498])--these, we say, banish themselves without\nbeing martyrs, even though they are punished publicly. For they do not\npreserve the characteristic mark of believing martyrdom, inasmuch as\nthey have not known the only true God, but give themselves up to a vain\ndeath, as the Gymnosophists of the Indians to useless fire.\n\nBut since these falsely named [gnostics] calumniate the body, let\nthem learn that the harmonious mechanism of the body contributes to\nthe understanding which leads to goodness of nature. Wherefore in the\nthird book of the _Republic_, Plato, whom they appeal to loudly\nas an authority that disparages generation, says, \u201cthat for the sake\nof harmony of soul, care must be taken for the body,\u201d by which, he who\nannounces the proclamation of the truth, finds it possible to live,\nand to live well. For it is by the path of life and health that we\nlearn gnosis. But is he who cannot advance to the height without being\noccupied with necessary things, and through them doing what tends to\nknowledge, not to choose to live well? In living, then, living well is\nsecured. And he who in the body has devoted himself to a good life, is\nbeing sent on to the state of immortality.\n\n\n\n\nCHAPTER V.\n\nON CONTEMPT FOR PAIN, POVERTY, AND OTHER EXTERNAL THINGS.\n\n\nFit objects for admiration are the Stoics, who say that the soul is\nnot affected by the body, either to vice by disease, or to virtue by\nhealth; but both these things, they say, are indifferent. And indeed\nJob, through exceeding continence, and excellence of faith, when from\nrich he became poor, from being held in honour dishonoured, from\nbeing comely unsightly, and sick from being healthy, is depicted as\na good example, putting the Tempter to shame, blessing his Creator;\nbearing what came second, as the first, and most clearly teaching\nthat it is possible for the gnostic to make an excellent use of all\ncircumstances. And that ancient achievements are proposed as images\nfor our correction, the apostle shows, when he says, \u201cSo that my bonds\nin Christ are become manifest in all the palace, and to all the rest;\nand several of the brethren in the Lord, waxing confident by my bonds,\nare much more bold to speak the word of God without fear,\u201d[499]--since\nmartyrs\u2019 testimonies are examples of conversion gloriously sanctified.\n\u201cFor what things the Scripture speaks were written for our instruction,\nthat we, through patience and the consolation of the Scriptures, might\nhave the hope of consolation.\u201d[500] When pain is present, the soul\nappears to decline from it, and to deem release from present pain a\nprecious thing. At that moment it slackens from studies, when the other\nvirtues also are neglected. And yet we do not say that it is virtue\nitself which suffers, for virtue is not affected by disease. But he who\nis partaker of both, of virtue and the disease, is afflicted by the\npressure of the latter; and if he who has not yet attained the habit\nof self-command be not a high-souled man, he is distraught; and the\ninability to endure it is found equivalent to fleeing from it.\n\nThe same holds good also in the case of poverty. For it compels the\nsoul to desist from necessary things, I mean contemplation and from\npure sinlessness, forcing him, who has not wholly dedicated himself to\nGod in love, to occupy himself about provisions; as, again, health and\nabundance of necessaries keep the soul free and unimpeded, and capable\nof making a good use of what is at hand. \u201cFor,\u201d says the apostle, \u201csuch\nshall have trouble in the flesh. But I spare you. For I would have\nyou without anxiety, in order to decorum and assiduity for the Lord,\nwithout distraction.\u201d[501]\n\nThese things, then, are to be abstained from, not for their own sakes,\nbut for the sake of the body; and care for the body is exercised for\nthe sake of the soul, to which it has reference. For on this account\nit is necessary for the man who lives as a gnostic to know what is\nsuitable. Since the fact that pleasure is not a good thing is admitted\nfrom the fact that certain pleasures are evil, by this reason good\nappears evil, and evil good. And then, if we choose some pleasures and\nshun others, it is not every pleasure that is a good thing.\n\nSimilarly, also, the same rule holds with pains, some of which we\nendure, and others we shun. But choice and avoidance are exercised\naccording to knowledge; so that it is not pleasure that is the good\nthing, but knowledge by which we shall choose a pleasure at a certain\ntime, and of a certain kind. Now the martyr chooses the pleasure that\nexists in prospect through the present pain. If pain is conceived\nas existing in thirst, and pleasure in drinking, the pain that has\npreceded becomes the efficient cause of pleasure. But evil cannot be\nthe efficient cause of good. Neither, then, is the one thing nor the\nother evil. Simonides accordingly (as also Aristotle) writes, \u201cthat to\nbe in good health is the best thing, and the second best thing is to be\nhandsome, and the third best thing is to be rich without cheating.\u201d\n\nAnd Theognis of Megara says:\n\n \u201cYou must, to escape poverty, throw\n Yourself, O Cyrnus, down from\n The steep rocks into the deep sea.\u201d\n\nOn the other hand, Antiphanes, the comic poet, says, \u201cPlutus (Wealth),\nwhen it has taken hold of those who see better than others, makes them\nblind.\u201d Now by the poets he is proclaimed as blind from his birth:\n\n \u201cAnd brought him forth blind who saw not the sun.\u201d\n\nSays the Chalcidian Euphorion:\n\n \u201cRiches, then, and extravagant luxuries,\n Were for men the worst training for manliness.\u201d\n\nWrote Euripides in _Alexander_:\n\n \u201cAnd it is said,\n Penury has attained wisdom through misfortune;\n But much wealth will capture not\n Sparta alone, but every city.\u201d\n\n\u201cIt is not then the only coin that mortals have, that which is white\nsilver or golden, but virtue too,\u201d as Sophocles says.\n\n\n\n\n CHAPTER VI.\n\n SOME POINTS IN THE BEATITUDES.\n\n\nOur holy Saviour applied poverty and riches, and the like, both to\nspiritual things and objects of sense. For when He said, \u201cBlessed are\nthey that are persecuted for righteousness\u2019 sake,\u201d[502] He clearly\ntaught us in every circumstance to seek for the martyr who, if poor\nfor righteousness\u2019 sake, witnesses that the righteousness which he\nloves is a good thing; and if he \u201chunger and thirst for righteousness\u2019\nsake,\u201d testifies that righteousness is the best thing. Likewise he,\nthat weeps and mourns for righteousness\u2019 sake, testifies to the best\nlaw that it is beautiful. As, then, \u201cthose that are persecuted,\u201d so\nalso \u201cthose that hunger and thirst\u201d for righteousness\u2019 sake, are called\n\u201cblessed\u201d by Him who approves of the true desire, which not even famine\ncan put a stop to. And if \u201cthey hunger after righteousness itself,\u201d\nthey are blessed. \u201cAnd blessed are the poor,\u201d whether \u201cin spirit\u201d or in\ncircumstances--that is, if for righteousness\u2019 sake. It is not the poor\nsimply, but those that have wished to become poor for righteousness\u2019\nsake, that He pronounces blessed--those who have despised the honours\nof this world in order to attain \u201cthe good;\u201d likewise also those who,\nthrough chastity, have become comely in person and character, and those\nwho are of noble birth, and honourable, having through righteousness\nattained to adoption, and therefore \u201chave received power to become the\nsons of God,\u201d[503] and \u201cto tread on serpents and scorpions,\u201d and to\nrule over demons and \u201cthe host of the adversary.\u201d[504] And, in fine,\nthe Lord\u2019s discipline draws the soul away gladly from the body, even\nif it wrench itself away in its removal. \u201cFor he that loveth his life\nshall lose it, and he that loseth his life shall find it,\u201d if we only\njoin that which is mortal of us with the immortality of God. It is the\nwill of God [that we should attain] the knowledge of God, which is the\ncommunication of immortality. He therefore, who, in accordance with the\nword of repentance, knows his life to be sinful will lose it--losing\nit from sin, from which it is wrenched; but losing it, will find it,\naccording to the obedience which lives again to faith, but dies to sin.\nThis, then, is what it is \u201cto find one\u2019s life,\u201d \u201cto know one\u2019s self.\u201d\n\nThe conversion, however, which leads to divine things, the Stoics\nsay, is effected by a change, the soul being changed to wisdom. And\nPlato: \u201cOn the soul taking a turn to what is better, and a change from\na kind of nocturnal day.\u201d Now the philosophers also allow the good\nman an exit from life in accordance with reason, in the case of one\ndepriving him of active exertion, so that the hope of action is no\nlonger left him. And the judge who compels us to deny Him whom we love,\nI regard as showing who is and who is not the friend of God. In that\ncase there is not left ground for even examining what one prefers--the\nmenaces of man or the love of God. And abstinence from vicious acts\nis found, somehow, [to result in] the diminution and extinction of\nvicious propensities, their energy being destroyed by inaction. And\nthis is the import of \u201cSell what thou hast, and give to the poor, and\ncome, follow me\u201d[505]--that is, follow what is said by the Lord. Some\nsay that by what \u201cthou hast\u201d He designated the things in the soul,\nof a nature not akin to it, though how these are bestowed on the\npoor they are not able to say. For God dispenses to all according to\ndesert, His distribution being righteous. Despising, therefore, the\npossessions which God apportions to thee in thy magnificence, comply\nwith what is spoken by me; haste to the ascent of the Spirit, being\nnot only justified by abstinence from what is evil, but in addition\nalso perfected, by Christlike beneficence.[506] In this instance He\nconvicted the man, who boasted that he had fulfilled the injunctions\nof the law, of not loving his neighbour; and it is by beneficence that\nthe love which, according to the gnostic ascending scale, is lord of\nthe Sabbath, proclaims itself. We must then, according to my view,\nhave recourse to the word of salvation neither from fear of punishment\nnor promise of a gift, but on account of the good itself. Such, as do\nso, stand on the right hand of the sanctuary; but those who think that\nby the gift of what is perishable they shall receive in exchange what\nbelongs to immortality are in the parable of the two brothers called\n\u201chirelings.\u201d And is there not some light thrown here on the expression\n\u201cin the likeness and image,\u201d in the fact that some live according to\nthe likeness of Christ, while those who stand on the left hand live\naccording to their image? There are then two things proceeding from\nthe truth, one root lying beneath both,--the choice being, however,\nnot equal, or rather the difference that is in the choice not being\nequal. To choose by way of imitation differs, as appears to me, from\nthe choice of him who chooses according to knowledge, as that which\nis set on fire differs from that which is illuminated. Israel, then,\nis the light of the likeness which is according to the Scripture.\nBut the image is another thing. What means the parable of Lazarus,\nby showing the image of the rich and poor? And what the saying, \u201cNo\nman can serve two masters, God and Mammon?\u201d--the Lord so terming the\nlove of money. For instance, the covetous, who were invited, responded\nnot to the invitation to the supper, not because of their possessing\nproperty, but of their inordinate affection to what they possessed.\n\u201cThe foxes,\u201d then, have holes. He called those evil and earthly men who\nare occupied about the wealth which is mined and dug from the ground,\nfoxes. Thus also, in reference to Herod: \u201cGo, tell that fox, Behold,\nI cast out devils, and perform cures to-day and to-morrow, and the\nthird day I shall be perfected.\u201d[507] For He applied the name \u201cfowls\nof the air\u201d to those who were distinct from the other birds--those\nreally pure, those that have the power of flying to the knowledge of\nthe heavenly Word. For not riches only, but also honour, and marriage,\nand poverty, have ten thousand cares for him who is unfit for them.\nAnd those cares He indicated in the parable of the fourfold seed,\nwhen He said that \u201cthe seed of the word which fell unto the thorns\u201d\nand hedges was choked by them, and could not bring forth fruit. It is\ntherefore necessary to learn how to make use of every occurrence, so\nas by a good life, according to knowledge, to be trained for the state\nof eternal life. For it said, \u201cI saw the wicked exalted and towering\nas the cedars of Lebanon; and I passed,\u201d says the Scripture, \u201cand,\nlo, he was not; and I sought him, and his place was not found. Keep\ninnocence, and look on uprightness: for there is a remnant to the man\nof peace.\u201d[508] Such will he be who believes unfeignedly with his whole\nheart, and is tranquil in his whole soul. \u201cFor the different people\nhonours me with their lips, but their heart is far from the Lord.\u201d[509]\n\u201cThey bless with their mouth, but they curse in their heart.\u201d[510]\n\u201cThey loved Him with their mouth, and lied to Him with their tongue;\nbut their heart was not right with Him, and they were not faithful\nto His covenant.\u201d Wherefore \u201clet the false lips become speechless,\nand let the Lord destroy the boastful tongue: those who say, We shall\nmagnify our tongue, and our lips are our own; who is Lord over us? For\nthe affliction of the poor and the groaning of the needy now will I\narise, saith the Lord; I will set him in safety; I will speak out in\nhis case.\u201d[511] For it is to the humble that Christ belongs, who do\nnot exalt themselves against His flock. \u201cLay not up for yourselves,\ntherefore, treasures on the earth, where moth and rust destroy, and\nthieves break through and steal,\u201d[512] says the Lord, in reproach\nperchance of the covetous, and perchance also of those who are simply\nanxious and full of cares, and those too who indulge their bodies. For\namours, and diseases, and evil thoughts \u201cbreak through\u201d the mind and\nthe whole man. But our true \u201ctreasure\u201d is where what is allied to our\nmind is, since it bestows the communicative power of righteousness,\nshowing that we must assign to the habit of our old conversation what\nwe have acquired by it, and have recourse to God, beseeching mercy. He\nis, in truth, \u201cthe bag that waxeth not old,\u201d the provisions of eternal\nlife, \u201cthe treasure that faileth not in heaven.\u201d[513] \u201cFor I will have\nmercy on whom I will have mercy,\u201d[514] saith the Lord. And they say\nthose things to those who wish to be poor for righteousness\u2019 sake. For\nthey have heard in the commandment that \u201cthe broad and wide way leadeth\nto destruction, and many there are who go in by it.\u201d[515] It is not of\nanything else that the assertion is made, but of profligacy, and love\nof women, and love of glory, and ambition, and similar passions. For\nso He says, \u201cFool, this night shall thy soul be required of thee; and\nwhose shall those things be which thou hast prepared?\u201d[516] And the\ncommandment is expressed in these very words, \u201cTake heed, therefore,\nof covetousness. For a man\u2019s life does not consist in the abundance of\nthose things which he possesses. For what shall it profit a man, if\nhe shall gain the whole world, and lose his own soul? or what shall\na man give in exchange for his soul?\u201d[517] \u201cWherefore I say, Take no\nthought for your life, what ye shall eat; neither for your body, what\nye shall put on. For your life is more than meat, and your body than\nraiment.\u201d[518] And again, \u201cFor your Father knoweth that ye have need\nof all these things.\u201d \u201cBut seek first the kingdom of heaven, and its\nrighteousness,\u201d for these are the great things, and the things which\nare small and appertain to this life \u201cshall be added to you.\u201d[519] Does\nHe not plainly then exhort us to follow the gnostic life, and enjoin\nus to seek the truth in word and deed? Therefore Christ, who trains\nthe soul, reckons one rich, not by his gifts, but by his choice. It\nis said, therefore, that Zaccheus, or, according to some, Matthew,\nthe chief of the publicans, on hearing that the Lord had deigned\nto come to him, said, \u201cLord, and if I have taken anything by false\naccusation, I restore him fourfold;\u201d on which the Saviour said, \u201cThe\nSon of man, on coming to-day, has found that which was lost.\u201d[520]\nAgain, on seeing the rich cast into the treasury according to their\nwealth, and the widow two mites, He said \u201cthat the widow had cast in\nmore than they all,\u201d for \u201cthey had contributed of their abundance, but\nshe of her destitution.\u201d And because He brought all things to bear on\nthe discipline of the soul, He said, \u201cBlessed are the meek: for they\nshall inherit the earth.\u201d[521] And the meek are those who have quelled\nthe battle of unbelief in the soul, the battle of wrath, and lust,\nand the other forms that are subject to them. And He praises those\nmeek by choice, not by necessity. For there are with the Lord both\nrewards and \u201cmany mansions,\u201d corresponding to men\u2019s lives. \u201cWhosoever\nshall receive,\u201d says He, \u201ca prophet in the name of a prophet, shall\nreceive a prophet\u2019s reward; and whosoever shall receive a righteous\nman in the name of a righteous man, shall receive a righteous man\u2019s\nreward; and whoso shall receive one of the least of these my disciples,\nshall not lose his reward.\u201d[522] And again, the differences of virtue\naccording to merit, and the noble rewards, He indicated by the hours\nunequal in number; and in addition, by the equal reward given to each\nof the labourers--that is, salvation, which is meant by the penny--He\nindicated the equality of justice; and the difference of those called\nHe intimated, by those who worked for unequal portions of time. They\nshall work, therefore, in accordance with the appropriate mansions of\nwhich they have been deemed worthy as rewards, being fellow-workers\nin the ineffable administration and service.[523] \u201cThose, then,\u201d says\nPlato, \u201cwho seem called to a holy life, are those who, freed and\nreleased from those earthly localities as from prisons, have reached\nthe pure dwelling-place on high.\u201d In clearer terms again he expresses\nthe same thing: \u201cThose who by philosophy have been sufficiently purged\nfrom those things, live without bodies entirely for all time. Although\nthey are enveloped in certain shapes; in the case of some, of air,\nand others, of fire.\u201d He adds further: \u201cAnd they reach abodes fairer\nthan those, which it is not easy, nor is there sufficient time now to\ndescribe.\u201d Whence with reason, \u201cBlessed are they that mourn: for they\nshall be comforted;\u201d[524] for they who have repented of their former\nevil life shall attain to \u201cthe calling\u201d (\u03ba\u03bb\u1fc6\u03c3\u03b9\u03bd), for this is the\nmeaning of being comforted (\u03c0\u03b1\u03c1\u03b1\u03ba\u03bb\u03b7\u03b8\u1fc6\u03bd\u03b1\u03b9). And there are two styles\nof penitents. That which is more common is fear on account of what is\ndone; and what is more special, the shame which the spirit feels in\nitself arising from conscience. Whether then, here or elsewhere (for\nno place is devoid of the beneficence of God), He again says, \u201cBlessed\nare the merciful: for they shall obtain mercy.\u201d And mercy is not, as\nsome of the philosophers have imagined, pain on account of others\u2019\ncalamities, but rather something good, as the prophets say. For it\nis said, \u201cI will have mercy, and not sacrifice.\u201d[525] And He means\nby the merciful, not only those who do acts of mercy, but those who\nwish to do them, though they be not able; who do as far as purpose is\nconcerned. For sometimes we wish by the gift of money or by personal\neffort to do mercy, as to assist one in want, or help one who is sick,\nor stand by one who is in any emergency; and are not able either from\npoverty, or disease, or old age (for this also is natural disease),\nto carry out our purpose, in reference to the things to which we are\nimpelled, being unable to conduct them to the end we wished. Those,\nwho have entertained the wish whose purpose is equal, share in the\nsame honour with those who have the ability, although others have the\nadvantage in point of resources. And since there are two paths of\nreaching the perfection of salvation, works and knowledge, He called\nthe \u201cpure in heart blessed, for they shall see God.\u201d And if we really\nlook to the truth of the matter, knowledge is the purification of\nthe leading faculty of the soul, and is a good activity. Some things\naccordingly are good in themselves, and others by participation in\nwhat is good, as we say good actions are good. But without things\nintermediate which hold the place of material, neither good nor bad\nactions are constituted, such I mean as life, and health, and other\nnecessary things or circumstantials. Pure then as respects corporeal\nlusts, and pure in respect of holy thoughts, he means those are, who\nattain to the knowledge of God, when the chief faculty of the soul has\nnothing spurious to stand in the way of its power. When, therefore,\nhe who partakes gnostically of this holy quality devotes himself to\ncontemplation, communing in purity with the divine, he enters more\nnearly into the state of impassible identity, so as no longer to have\nscience and possess knowledge, but to be science and knowledge.\n\n\u201cBlessed, then, are the peacemakers,\u201d who have subdued and tamed the\nlaw which wars against the disposition of the mind, the menaces of\nanger, and the baits of lust, and the other passions which war against\nthe reason; who, having lived in the knowledge both of good works and\ntrue reason, shall be reinstated in adoption, which is dearer. It\nfollows that the perfect peacemaking is that which keeps unchanged in\nall circumstances what is peaceful; calls Providence holy and good; and\nhas its being in the knowledge of divine and human affairs, by which it\ndeems the opposites that are in the world to be the fairest harmony of\ncreation. They also are peacemakers, who teach those who war against\nthe stratagems of sin to have recourse to faith and peace. And it is\nthe sum of all virtue, in my opinion, when the Lord teaches us that\nfor love to God we must gnostically despise death. \u201cBlessed are they,\u201d\nsays He, \u201cwho are persecuted for righteousness\u2019 sake, for they shall be\ncalled the sons of God;\u201d[526] or, as some of those who transpose the\nGospels say, \u201cBlessed are they who are persecuted by righteousness,\nfor they shall be perfect.\u201d And, \u201cBlessed are they who are persecuted\nfor my sake; for they shall have a place where they shall not be\npersecuted.\u201d And, \u201cBlessed are ye when men shall hate you, when they\nshall separate you, when they shall cast out your name as evil, for\nthe Son of man\u2019s sake;\u201d[527] if we do not detest our persecutors, and\nundergo punishments at their hands, not hating them under the idea that\nwe have been put to trial more tardily than we looked for; but knowing\nthis also, that every instance of trial is an occasion for testifying.\n\n\n\n\n CHAPTER VII.\n\n THE BLESSEDNESS OF THE MARTYR.\n\n\nThen he who has lied and shown himself unfaithful, and revolted to the\ndevil\u2019s army, in what evil do we think him to be? He belies, therefore,\nthe Lord, or rather he is cheated of his own hope who believes not God;\nand he believes not who does not what He has commanded.\n\nAnd what? Does not he, who denies the Lord, deny himself? For does\nhe not rob his Master of His authority, who deprives himself of his\nrelation to Him? He, then, who denies the Saviour, denies life; for\n\u201cthe light was life.\u201d[528] He does not term those men of little faith,\nbut faithless and hypocrites,[529] who have the name inscribed on them,\nbut deny that they are really believers. But the faithful is called\nboth servant and friend. So that if one loves himself, he loves the\nLord, and confesses to salvation that he may save his soul. Though\nyou die for your neighbour out of love, and regard the Saviour as our\nneighbour (for God who saves is said to be nigh in respect to what is\nsaved); you do so, choosing death on account of life, and suffering\nfor your own sake rather than his. And is it not for this that he is\ncalled brother? he who, suffering out of love to God, suffered for\nhis own salvation; while he, on the other hand, who dies for his own\nsalvation, endures for love to the Lord. For he being life, in what he\nsuffered, wished to suffer that we might live by his suffering.\n\n\u201cWhy call ye me Lord, Lord,\u201d He says, \u201cand do not the things which I\nsay?\u201d[530] For \u201cthe people that loveth with their lips, but have their\nheart far from the Lord,\u201d[531] is another people, and trust in another,\nand have willingly sold themselves to another; but those who perform\nthe commandments of the Lord, in every action \u201ctestify,\u201d by doing what\nHe wishes, and consistently naming the Lord\u2019s name; and \u201ctestifying\u201d by\ndeed to Him in whom they trust, that they are those \u201cwho have crucified\nthe flesh, with the affections and lusts.\u201d \u201cIf we live in the Spirit,\nlet us also walk in the Spirit.\u201d[532] \u201cHe that soweth to his flesh,\nshall of the flesh reap corruption; but he that soweth to the Spirit,\nshall of the Spirit reap life everlasting.\u201d[533]\n\nBut to those miserable men, witness to the Lord by blood seems a most\nviolent death, not knowing that such a gate of death is the beginning\nof the true life; and they will understand neither the honours after\ndeath, which belong to those who have lived holily, nor the punishments\nof those who have lived unrighteously and impurely. I do not say only\nfrom our Scriptures (for almost all the commandments indicate them);\nbut they will not even hear their own discourses. For the Pythagorean\nTheano writes, \u201cLife were indeed a feast to the wicked, who, having\ndone evil, then die; were not the soul immortal, death would be a\ngodsend.\u201d And Plato in the _Ph\u00e6do_, \u201cFor if death were release\nfrom everything,\u201d and so forth. We are not then to think according to\nthe _Telephus_ of \u00c6schylus, \u201cthat a single path leads to Hades.\u201d\nThe ways are many, and the sins that lead thither. Such deeply erring\nones as the unfaithful are, Aristophanes properly makes the subjects\nof comedy. \u201cCome,\u201d he says, \u201cye men of obscure life, ye that are like\nthe race of leaves, feeble, wax figures, shadowy tribes, evanescent,\nfleeting, ephemeral.\u201d And Epicharmus, \u201cThis nature of men is inflated\nskins.\u201d And the Saviour has said to us, \u201cThe spirit is willing, but the\nflesh is weak.\u201d[534] \u201cBecause the carnal mind is enmity against God,\u201d\nexplains the apostle: \u201cfor it is not subject to the law of God, neither\nindeed can be. And they that are in the flesh cannot please God.\u201d\nAnd in further explanation continues, that no one may, like Marcion,\nregard the creature as evil. \u201cBut if Christ be in you, the body is dead\nbecause of sin; but the Spirit is life because of righteousness.\u201d And\nagain: \u201cFor if ye live after the flesh, ye shall die. For I reckon that\nthe sufferings of this present time are not worthy to be compared to\nthe glory which shall be revealed in us. If we suffer with Him, that we\nalso may be glorified together as joint-heirs of Christ. And we know\nthat all things work together for good to them that love God, to them\nthat are called according to the purpose. For whom He did foreknow,\nHe also did predestinate to be conformed to the image of His Son,\nthat He might be the first-born among many brethren. And whom He did\npredestinate, them He also called; and whom He called, them He also\njustified; and whom He justified, them He also glorified.\u201d[535]\n\nYou see that martyrdom for love\u2019s sake is taught. And should you wish\nto be a martyr for the recompense of advantages, you shall hear again.\n\u201cFor we are saved by hope: but hope that is seen is not hope: for what\na man seeth, why doth he yet hope for? But if we hope for that we see\nnot, then do we with patience wait for it.\u201d[536] \u201cBut if we also suffer\nfor righteousness\u2019 sake,\u201d says Peter, \u201cblessed are we. Be not afraid\nof their fear, neither be troubled. But sanctify the Lord God in your\nhearts: and be ready always to give an answer to him that asks a reason\nof the hope that is in you, but with meekness and fear, having a good\nconscience; so that in reference to that for which you are spoken\nagainst, they may be ashamed who calumniate your good conversation\nin Christ. For it is better to suffer for well-doing, if the will of\nGod, than for evil-doing.\u201d But if one should captiously say, And how\nis it possible for feeble flesh to resist the energies and spirits\nof the Powers?[537] well, let him know this, that, confiding in the\nAlmighty and the Lord, we war against the principalities of darkness,\nand against death. \u201cWhilst thou art yet speaking,\u201d He says, \u201cLo, here\nam I.\u201d See the invincible Helper who shields us. \u201cThink it not strange,\ntherefore, concerning the burning sent for your trial, as though\nsome strange thing happened to you: But, as you are partakers in the\nsufferings of Christ, rejoice; that at the revelation of His glory ye\nmay rejoice exultant. If ye be reproached in the name of Christ, happy\nare ye; for the Spirit of glory and of God resteth on you.\u201d[538] As it\nis written, \u201cBecause for Thy sake we are killed all the day long; we\nare accounted as sheep for the slaughter. Nay, in all these things we\nare more than conquerors, through Him that loved us.\u201d[539]\n\n \u201cWhat you wish to ascertain from my mind,\n You shall not ascertain, not were you to apply\n Horrid saws from the crown of my head to the soles of my feet,\n Not were you to load me with chains,\u201d\n\nsays a woman acting manfully in the tragedy. And Antigone, contemning\nthe proclamation of Creon, says boldly:\n\n \u201cIt was not Zeus who uttered this proclamation.\u201d\n\nBut it is God that makes proclamation to us, and He must be believed.\n\u201cFor with the heart man believeth unto righteousness; and with the\nmouth confession is made unto salvation. Wherefore the Scripture saith,\nWhosoever believeth on Him shall not be put to shame.\u201d[540] Accordingly\nSimonides justly writes, \u201cIt is said that virtue dwells among all but\ninaccessible rocks, but that she speedily traverses a pure place. Nor\nis she visible to the eyes of all mortals. He who is not penetrated by\nheart-vexing sweat will not scale the summit of manliness.\u201d And Pindar\nsays:\n\n \u201cBut the anxious thoughts of youths, revolving with toils,\n Will find glory: and in time their deeds\n Will in resplendent ether splendid shine.\u201d\n\n\u00c6schylus, too, having grasped this thought, says:\n\n \u201cTo him who toils is due,\n As product of his toil, glory from the gods.\u201d\n\n\u201cFor great Fates attain great destinies,\u201d according to Heraclitus:\n\n \u201cAnd what slave is there, who is careless of death?\u201d\n\n\u201cFor God hath not given us the spirit of bondage again to fear; but\nof power, and love, and of a sound mind. Be not therefore ashamed\nof the testimony of our Lord, or of me his prisoner,\u201d he writes to\nTimothy.[541] Such shall he be \u201cwho cleaves to that which is good,\u201d\naccording to the apostle,[542] \u201cwho hates evil, having love unfeigned;\nfor he that loveth another fulfilleth the law.\u201d[543] If, then, this\nGod, to whom we bear witness, be as He is, the God of hope, we\nacknowledge our hope, speeding on to hope, \u201csaturated with goodness,\nfilled with all knowledge.\u201d[544]\n\nThe Indian sages say to Alexander of Macedon: \u201cYou transport men\u2019s\nbodies from place to place. But you shall not force our souls to do\nwhat we do not wish. Fire is to men the greatest torture, this we\ndespise.\u201d Hence Heraclitus preferred one thing, glory, to all else; and\nprofesses \u201cthat he allows the crowd to stuff themselves to satiety like\ncattle.\u201d\n\n \u201cFor on account of the body are many toils,\n For it we have invented a roofed house,\n And discovered how to dig up silver, and sow the land,\n And all the rest which we know by names.\u201d\n\nTo the multitude, then, this vain labour is desirable. But to us the\napostle says, \u201cNow we know this, that our old man is crucified with\nHim, that the body of sin might be destroyed, that henceforth we\nshould not serve sin.\u201d[545] Does not the apostle then plainly add the\nfollowing, to show the contempt for faith in the case of the multitude?\n\u201cFor I think that God hath set forth us the apostles last, as appointed\nto death: we are made a spectacle to the world, and to angels, and to\nmen. Up to this present hour we both hunger, and thirst, and are naked,\nand are beaten, and are feeble, and labour, working with our hands.\nBeing reviled, we bless; being persecuted, we endure; being defamed, we\nentreat; we are become as it were the offscourings of the world.\u201d[546]\nSuch also are the words of Plato in the _Republic_: \u201cThe just man,\nthough stretched on the rack, though his eyes are dug out, will be\nhappy.\u201d The Gnostic will never then have the chief end placed in life,\nbut in being always happy and blessed, and a kingly friend of God.\nAlthough visited with ignominy and exile, and confiscation, and above\nall, death, he will never be wrenched from his freedom, and signal love\nto God. \u201cThe charity which bears all things, endures all things,\u201d[547]\nis assured that Divine Providence orders all things well. \u201cI exhort\nyou,\u201d therefore it is said, \u201cBe followers of me.\u201d The first step to\nsalvation[548] is the instruction accompanied with fear, in consequence\nof which we abstain from what is wrong; and the second is hope, by\nreason of which we desire the best things; but love, as is fitting,\nperfects, by training now according to knowledge. For the Greeks, I\nknow not how, attributing events to unreasoning necessity, own that\nthey yield to them unwillingly. Accordingly Euripides says:\n\n \u201cWhat I declare, receive from me, madam:\n No mortal exists who has not toil;\n He buries children, and begets others,\n And he himself dies. And thus mortals are afflicted.\u201d\n\nThen he adds:\n\n \u201cWe must bear those things which are inevitable according to\n nature, and go through them:\n Not one of the things which are necessary is formidable for\n mortals.\u201d\n\nAnd for those who are aiming at perfection there is proposed the\nrational gnosis, the foundation of which is \u201cthe sacred Triad.\u201d \u201cFaith,\nhope, love; but the greatest of these is love.\u201d[549] Truly, \u201call things\nare lawful, but all things are not expedient,\u201d says the apostle: \u201call\nthings are lawful for me, but all things edify not.\u201d[550] And, \u201cLet\nno one seek his own advantage, but also that of his neighbour,\u201d[551]\nso as to be able at once to do and to teach, building and building\nup. For that \u201cthe earth is the Lord\u2019s, and the fulness thereof,\u201d is\nadmitted; but the conscience of the weak is supported. \u201cConscience,\nI say, not his own, but that of the other; for why is my liberty\njudged of by another conscience? For if I by grace am partaker,\nwhy am I evil spoken of for that for which I give thanks? Whether\ntherefore ye eat, or drink, or whatsoever ye do, do all to the glory\nof God.\u201d[552] \u201cFor though we walk in the flesh, we do not war after\nthe flesh; for the weapons of our warfare are not carnal, but mighty\nthrough God to the demolition of fortifications, demolishing thoughts,\nand every high thing which exalteth itself against the knowledge of\nChrist.\u201d[553] Equipped with these weapons, the Gnostic says: O Lord,\ngive opportunity, and receive demonstration; let this dread event pass;\nI contemn dangers for the love I bear to Thee.\n\n \u201cBecause alone of human things\n Virtue receives not a recompense from without,\n But has itself as the reward of its toils.\u201d\n\n\u201cPut on therefore, as the elect of God, holy and beloved, bowels of\nmercies, kindness, humbleness, meekness, long-suffering. And above all\nthese, love, which is the bond of perfection. And let the peace of God\nreign in your hearts, to which also ye are called in one body; and be\nthankful,\u201d[554] ye who, while still in the body, like the just men of\nold, enjoy impassibility and tranquillity of soul.\n\n\n\n\n CHAPTER VIII.\n\n WOMEN AS WELL AS MEN, SLAVES AS WELL AS FREEMEN,\n CANDIDATES FOR THE MARTYR\u2019S CROWN.\n\n\nSince, then, not only the \u00c6sopians, and Macedonians, and the\nLaced\u00e6monians endured when subjected to torture, as Eratosthenes says\nin his work, _On Things Good and Evil_; but also Zeno of Elea,\nwhen subjected to compulsion to divulge a secret, held out against\nthe tortures, and confessed nothing; who, when expiring, bit out his\ntongue and spat it at the tyrant, whom some term Nearchus, and some\nDemulus. Theodotus the Pythagorean acted also similarly, and Paulus the\nfriend of Lacydes, as Timotheus of Pergamus says in his work on _The\nFortitude of Philosophers_, and Achaicus in _The Ethics_.\nPosthumus also, the Roman, when captured by Peucetion, did not divulge\na single secret; but putting his hand on the fire, held it to it as\nif to a piece of brass, without moving a muscle of his face. I omit\nthe case of Anaxarchus, who exclaimed, \u201cPound away at the sack which\nholds Anaxarchus, for it is not Anaxarchus you are pounding,\u201d when by\nthe tyrant\u2019s orders he was being pounded with iron pestles. Neither,\nthen, the hope of happiness nor the love of God takes what befalls\nill, but remains free, although thrown among the wildest beasts or\ninto the all-devouring fire; though racked with a tyrant\u2019s tortures.\nDepending as it does on the divine favour, it ascends aloft unenslaved,\nsurrendering the body to those who can touch it alone. A barbarous\nnation, not cumbered with philosophy, select, it is said, annually an\nambassador to the hero Zamolxis. Zamolxis was one of the disciples of\nPythagoras. The one, then, who is judged of the most sterling worth is\nput to death, to the distress of those who have practised philosophy,\nbut have not been selected, at being reckoned unworthy of a happy\nservice.\n\nSo the church is full of those, as well chaste women as men, who all\ntheir life have courted the death which rouses up to Christ. For the\nindividual whose life is framed as ours is, may philosophize without\nLearning, whether barbarian, whether Greek, whether slave--whether\nan old man, or a boy, or a woman. For self-control is common to all\nhuman beings who have made choice of it. And we admit that the same\nnature exists in every race, and the same virtue. As far as respects\nhuman nature, the woman does not possess one nature, and the man\nexhibit another, but the same: so also with virtue. If, consequently, a\nself-restraint and righteousness, and whatever qualities are regarded\nas following them, is the virtue of the male, it belongs to the male\nalone to be virtuous, and to the woman to be licentious and unjust.\nBut it is offensive even to say this. Accordingly woman is to practise\nself-restraint and righteousness, and every other virtue, as well as\nman, both bond and free; since it is a fit consequence that the same\nnature possesses one and the same virtue. We do not say that woman\u2019s\nnature is the same as man\u2019s, as she is woman. For undoubtedly it stands\nto reason that some difference should exist between each of them,\nin virtue of which one is male and the other female. Pregnancy and\nparturition, accordingly, we say belong to woman, as she is woman, and\nnot as she is a human being. But if there were no difference between\nman and woman, both would do and suffer the same things. As then\nthere is sameness, as far as respects the soul, she will attain to\nthe same virtue; but as there is difference as respects the peculiar\nconstruction of the body, she is destined for child-bearing and\nhousekeeping. \u201cFor I would have you know,\u201d says the apostle, \u201cthat\nthe head of every man is Christ; and the head of the woman is the\nman: for the man is not of the woman, but the woman of the man. For\nneither is the woman without the man, nor the man without the woman,\nin the Lord.\u201d[555] For as we say that the man ought to be continent,\nand superior to pleasures; so also we reckon that the woman should be\ncontinent and practised in fighting against pleasures. \u201cBut I say,\nWalk in the Spirit, and ye shall not fulfil the lusts of the flesh,\u201d\ncounsels the apostolic command; \u201cfor the flesh lusteth against the\nspirit, and the spirit against the flesh. These, then, are contrary\u201d\n(not as good to evil, but as fighting advantageously), he adds\ntherefore, \u201cso that ye cannot do the things that ye would. Now the\nworks of the flesh are manifest, which are, fornication, uncleanness,\nprofligacy, idolatry, witchcrafts, enmities, strifes, jealousies,\nwrath, contentions, dissensions, heresies, envyings, drunkenness,\nrevellings, and such like; of which I tell you before, as I have\nalso said before, that they which do such things shall not inherit\nthe kingdom of God. But the fruit of the Spirit is love, joy, peace,\nlong-suffering, gentleness, temperance, goodness, faith, meekness.\u201d\nHe calls sinners, as I think, \u201cflesh,\u201d and the righteous \u201cspirit.\u201d\nFurther, manliness is to be assumed in order to produce confidence and\nforbearance, so as \u201cto him that strikes on the one cheek, to give to\nhim the other; and to him that takes away the cloak, to yield to him\nthe coat also,\u201d strongly restraining anger. For we do not train our\nwomen like Amazons to manliness in war; since we wish the men even to\nbe peaceable. I hear that the Sarmatian women practise war no less\nthan the men; and the women of the Sac\u00e6 besides, who shoot backwards,\nfeigning flight as well as the men. I am aware, too, that the women\nnear Iberia practise manly work and toil, not refraining from their\ntasks even though near their delivery; but even in the very struggle of\nher pains, the woman, on being delivered, taking up the infant, carries\nit home. Further, the females no less than the males manage the house,\nand hunt, and keep the flocks:\n\n \u201cCressa the hound ran keenly in the stag\u2019s track.\u201d\n\nWomen are therefore to philosophize equally with men, though the males\nare best at everything, unless they have become effeminate. To the\nwhole human race, then, discipline and virtue are a necessity, if they\nwould pursue after happiness. And how recklessly Euripides writes\nvariously! On one occasion, \u201cFor every wife is inferior to her husband,\nthough the most excellent one marry her that is of fair fame.\u201d And on\nanother:\n\n \u201cFor the chaste is her husband\u2019s slave,\n While she that is unchaste in her folly despises her consort....\n For nothing is better and more excellent,\n Than when as husband and wife ye keep house,\n Harmonious in your sentiments.\u201d\n\nThe ruling power is therefore the head. And if \u201cthe Lord is head of\nthe man, and the man is head of the woman,\u201d the man, \u201cbeing the image\nand glory of God, is lord of the woman.\u201d[556] Wherefore also in the\nEpistle to the Ephesians it is written, \u201cSubjecting yourselves one\nto another in the fear of God. Wives, submit yourselves to your own\nhusbands, as to the Lord. For the husband is head of the wife, as also\nChrist is the head of the church; and He is the Saviour of the body.\nHusbands, love your wives, as also Christ loved the church. So also\nought men to love their wives as their own bodies: he that loveth his\nwife loveth himself. For no man ever yet hated his own flesh.\u201d[557]\nAnd in that to the Colossians it is said, \u201cWives, submit yourselves to\nyour own husbands, as is fit in the Lord. Husbands, love your wives,\nand be not bitter against them. Children, obey your parents in all\nthings; for this is well pleasing to the Lord. Fathers, provoke not\nyour children to anger, lest they be discouraged. Servants, be obedient\nin all things to those who are your masters according to the flesh;\nnot with eye-service, as men-pleasers; but with singleness of heart,\nfearing the Lord. And whatsoever ye do, do it heartily, as serving the\nLord and not men; knowing that of the Lord ye shall receive the reward\nof the inheritance: for ye serve the Lord Christ. For the wrong-doer\nshall receive the wrong, which he hath done; and there is no respect of\npersons. Masters, render to your servants justice and equity; knowing\nthat ye also have a Master in heaven, where there is neither Greek nor\nJew, circumcision and uncircumcision, barbarian, Scythian, bond, free:\nbut Christ is all, and in all.\u201d[558] And the earthly church is the\nimage of the heavenly, as we pray also \u201cthat the will of God may be\ndone upon the earth as in heaven.\u201d[559] \u201cPutting on, therefore, bowels\nof mercy, gentleness, humbleness, meekness, long-suffering; forbearing\none another, and forgiving one another, if one have a quarrel against\nany man; as also Christ hath forgiven us, so also let us. And above\nall these things put on charity, which is the bond of perfectness. And\nlet the peace of God rule in your hearts, to which ye are called in\none body; and be thankful.\u201d[560] For there is no obstacle to adducing\nfrequently the same Scripture in order to put Marcion to the blush, if\nperchance he be persuaded and converted; by learning that the faithful\nought to be grateful to God the Creator, who hath called us, and who\npreached the gospel in the body. From these considerations the unity\nof the faith is clear, and it is shown who is the perfect man; so that\nthough some are reluctant, and offer as much resistance as they can,\nthough menaced with punishments at the hand of husband or master,\nboth the domestic and the wife will philosophize. Moreover, the free,\nthough threatened with death at a tyrant\u2019s hands, and brought before\nthe tribunals, and all his substances imperilled, will by no means\nabandon piety; nor will the wife who dwells with a wicked husband, or\nthe son if he has a bad father, or the domestic if he has a bad master,\never fail in holding nobly to virtue. But as it is noble for a man\nto die for virtue, and, for liberty, and for himself, so also is it\nfor a woman. For this is not peculiar to the nature of males, but to\nthe nature of the good. Accordingly, both the old man, the young, and\nthe servant will live faithfully, and if need be die; which will be\nto be made alive by death. So we know that both children, and women,\nand servants have often, against their fathers\u2019, and masters\u2019, and\nhusbands\u2019 will, reached the highest degree of excellence. Wherefore\nthose who are determined to live piously ought none the less to exhibit\nalacrity, when some seem to exercise compulsion on them; but much\nmore, I think, does it become them to show eagerness, and to strive\nwith uncommon vigour, lest, being overcome, they abandon the best\nand most indispensable counsels. For it does not, I think, admit of\ncomparison, whether it be better to be a follower of the Almighty than\nto choose the darkness of demons. For the things which are done by us\non account of others we are to do always, endeavouring to have respect\nto those for whose sake it is proper that they be done, regarding the\ngratification rendered in their case, as what is to be our rule; but\nthe things which are done for our own sake rather than that of others,\nare to be done with equal earnestness, whether they are like to please\ncertain people or not. If some indifferent things have obtained such\nhonour as to appear worthy of adoption, though against the will of\nsome; much more is virtue to be regarded by us as worth contending for,\nlooking the while to nothing but what can be rightly done, whether it\nseem good to others or not. Well then, Epicurus, writing to Men\u0153ceus,\nsays, \u201cLet not him who is young delay philosophizing, and let not the\nold man grow weary of philosophizing; for no one is either not of age\nor past age for attending to the health of his soul. And he who says\nthat the time for philosophizing is not come or is past, is like the\nman who says that the time for happiness is not come or has gone. So\nthat young as well as old ought to philosophize: the one, in order\nthat, while growing old, he may grow young in good things out of favour\naccruing from what is past; and the other, that he may be at once young\nand old, from want of fear for the future.\u201d\n\n\n\n\n CHAPTER IX.\n\n CHRIST\u2019S SAYINGS RESPECTING MARTYRDOM.\n\n\nOn martyrdom the Lord hath spoken explicitly, and what is written in\ndifferent places we bring together. \u201cBut I say unto you, Whosoever\nshall confess in me before men, the Son of man also shall confess\nbefore the angels of God; but whosoever shall deny me before men, him\nwill I deny before the angels.\u201d[561] \u201cWhosoever shall be ashamed of\nme or of my words in this adulterous and sinful generation, of him\nshall the Son of man also be ashamed when He cometh in the glory of\nHis Father with His angels. Whosoever therefore shall confess in me\nbefore men, him will I also confess before my Father in heaven.\u201d[562]\n\u201cAnd when they bring you before synagogues, and rulers, and powers,\nthink not beforehand how ye shall make your defence, or what ye shall\nsay. For the Holy Spirit shall teach you in the same hour what ye\nmust say.\u201d[563] In explanation of this passage, Heracleon, the most\ndistinguished of the school of Valentinians, says expressly, \u201cthat\nthere is a confession by faith and conduct, and one with the voice. The\nconfession that is made with the voice, and before the authorities, is\nwhat the most reckon the only confession. Not soundly: and hypocrites\nalso can confess with this confession. But neither will this utterance\nbe found to be spoken universally; for all the saved have confessed\nwith the confession made by the voice, and departed. Of whom are\nMatthew, Philip, Thomas, Levi, and many others. And confession by the\nlip is not universal, but partial. But that which He specifies now is\nuniversal, that which is by deeds and actions corresponding to faith in\nHim. This confession is followed by that which is partial, that before\nthe authorities, if necessary, and reason dictate. For he will confess\nrightly with his voice who has first confessed by his disposition. And\nhe has well used, with regard to those who confess, the expression \u2018in\nme,\u2019 and applied to those who deny the expression \u2018me.\u2019 For those,\nthough they confess Him with the voice, yet deny Him, not confessing\nHim in their conduct. But those alone confess \u2018in Him,\u2019 who live in the\nconfession and conduct according to Him, in which He also confesses,\nwho is contained in them and held by them. Wherefore \u2018He never can\ndeny Himself.\u2019 And those deny Him who are not in Him. For He said not,\n\u2018Whosoever shall deny\u2019 in me, but \u2018me.\u2019 For no one who is in Him will\never deny Him. And the expression \u2018before men\u2019 applies both to the\nsaved and the heathen similarly by conduct before the one, and by voice\nbefore the other. Wherefore they never can deny Him. But those deny Him\nwho are not in Him.\u201d So far Heracleon. And in other things he seems\nto be of the same sentiments with us in this section; but he has not\nadverted to this, that if some have not by conduct and in their life\n\u201cconfessed Christ before men,\u201d they are manifested to have believed\nwith the heart, by confessing Him with the mouth at the tribunals, and\nnot denying Him when tortured to the death. And the disposition being\nconfessed, and especially not being changed by death at any time, cuts\naway all passions which were engendered by corporeal desire. For there\nis, so to speak, at the close of life a sudden repentance in action,\nand a true confession toward Christ, in the testimony of the voice.\nBut if the Spirit of the Father testifies in us, how can we be any\nmore hypocrites, who are said to bear testimony with the voice alone?\nBut it will be given to some, if expedient, to make a defence, that by\ntheir witness and confession all may be benefited--those in the church\nbeing confirmed, and those of the heathen who have devoted themselves\nto the search after salvation wondering and being led to the faith;\nand the rest seized with amazement. So that confession is by all means\nnecessary. For it is in our power. But to make a defence for our faith\nis not universally necessary. For that does not depend on us. \u201cBut he\nthat endureth to the end shall be saved.\u201d For who of those who are wise\nwould not choose to reign in God, and even to serve? So some \u201cconfess\nthat they know God,\u201d according to the apostle; \u201cbut in works they\ndeny Him, being abominable and disobedient, and to every good work\nreprobate.\u201d[564] And these, though they confess nothing but this, will\nhave done at the end one good work. Their witness, then, appears to be\nthe cleansing away of sins with glory. For instance, the Shepherd says:\n\u201cYou will escape the energy of the wild beast, if your heart become\npure and blameless.\u201d Also the Lord Himself says: \u201cSatan hath desired to\nsift you; but I have prayed.\u201d[565] Alone, therefore, the Lord, for the\npurification of the men who plotted against Him and disbelieved Him,\n\u201cdrank the cup;\u201d in imitation of whom the apostles, that they might\nbe in reality Gnostics, and perfect, suffered for the churches which\nthey founded. So, then, also the Gnostics who tread in the footsteps\nof the apostles ought to be sinless, and, out of love to the Lord, to\nlove also their brother; so that, if occasion call, enduring without\nstumbling, afflictions for the church, \u201cthey may drink the cup.\u201d Those\nwho witness in their life by deed, and at the tribunal by word, whether\nentertaining hope or surmising fear, are better than those who confess\nsalvation by their mouth alone. But if one ascend also to love, he\nis a really blessed and true martyr, having confessed perfectly both\nto the commandments and to God, by the Lord; whom having loved, he\nacknowledged a brother, giving himself up wholly for God, resigning\npleasantly and lovingly the man when asked, like a deposit.\n\n\n\n\n CHAPTER X.\n\n THOSE WHO OFFERED THEMSELVES FOR MARTYRDOM\n REPROVED.\n\n\nWhen, again, He says, \u201cWhen they persecute you in this city, flee ye\nto the other.\u201d[566] He does not advise flight, as if persecution were\nan evil thing; nor does He enjoin them by flight to avoid death, as if\nin dread of it, but wishes us neither to be the authors nor abettors\nof any evil to any one, either to ourselves or the persecutor and\nmurderer. For He, in a way, bids us take care of ourselves. But he\nwho disobeys is rash and foolhardy. If he who kills a man of God sins\nagainst God, he also who presents himself before the judgment-seat\nbecomes guilty of his death. And such is also the case with him who\ndoes not avoid persecution, but out of daring presents himself for\ncapture. Such a one, as far as in him lies, becomes an accomplice in\nthe crime of the persecutor. And if he also uses provocation, he is\nwholly guilty, challenging the wild beast. And similarly, if he afford\nany cause for conflict or punishment, or retribution or enmity, he\ngives occasion for persecution. Wherefore, then, we are enjoined not\nto cling to anything that belongs to this life; but \u201cto him that takes\nour cloak to give our coat,\u201d not only that we may continue destitute\nof inordinate affection, but that we may not by retaliating make our\npersecutors savage against ourselves, and stir them up to blaspheme the\nname.\n\n\n\n\n CHAPTER XI.\n\n THE OBJECTION, WHY DO YOU SUFFER IF GOD CARES\n FOR YOU, ANSWERED.\n\n\nBut, say they, if God cares for you, why are you persecuted and put\nto death? Has He delivered you to this? No, we do not suppose that\nthe Lord wishes us to be involved in calamities, but that He foretold\nprophetically what would happen--that we should be persecuted for\nHis name\u2019s sake, slaughtered, and impaled. So that it was not that\nHe wished us to be persecuted, but He intimated beforehand what we\nshall suffer by the prediction of what would take place, training us\nto endurance, to which He promised the inheritance, although we are\npunished not alone, but along with many. But those, it is said, being\nmalefactors, are righteously punished. Accordingly, they unwillingly\nbear testimony to our righteousness, we being unjustly punished\nfor righteousness\u2019 sake. But the injustice of the judge does not\naffect the providence of God. For the judge must be master of his\nown opinion--not pulled by strings, like inanimate machines, set in\nmotion only by external causes. Accordingly he is judged in respect\nto his judgment, as we also, in accordance with our choice of things\ndesirable, and our endurance. Although we do not wrong, yet the judge\nlooks on us as doing wrong, for he neither knows nor wishes to know\nabout us, but is influenced by unwarranted prejudice; wherefore also\nhe is judged. Accordingly they persecute us, not from the supposition\nthat we are wrong-doers, but imagining that by the very fact of our\nbeing Christians we sin against life in so conducting ourselves, and\nexhorting others to adopt the like life.\n\nBut why are you not helped when persecuted? say they. What wrong is\ndone us, as far as we are concerned, in being released by death to\ngo to the Lord, and so undergoing a change of life, as if a change\nfrom one time of life to another? Did we think rightly, we should feel\nobliged to those who have afforded the means for speedy departure, if\nit is for love that we bear witness; and if not, we should appear to\nthe multitude to be base men. Had they also known the truth, all would\nhave bounded on to the way, and there would have been no choice. But\nour faith, being the light of the world, reproves unbelief. \u201cShould\nAnytus and Melitus kill me, they will not hurt me in the least; for I\ndo not think it right for the better to be hurt by the worse,\u201d [says\nSocrates]. So that each one of us may with confidence say, \u201cThe Lord\nis my helper; I will not fear: what shall man do to me?\u201d[567] \u201cFor the\nsouls of the righteous are in the hand of the Lord, and no plague shall\ntouch them.\u201d[568]\n\n\n\n\n CHAPTER XII.\n\n BASILIDES\u2019 IDEA OF MARTYRDOM REFUTED.\n\n\nBasilides, in the twenty-third book of the _Exegetics_, respecting\nthose that are punished by martyrdom, expresses himself in the\nfollowing language: \u201cFor I say this, Whosoever fall under the\nafflictions mentioned, in consequence of unconsciously transgressing\nin other matters, are brought to this good end by the kindness of Him\nwho brings them, but accused on other grounds; so that they may not\nsuffer as condemned for what are owned to be iniquities, nor reproached\nas the adulterer or the murderer, but because they are Christians;\nwhich will console them, so that they do not appear to suffer. And if\none who has not sinned at all incur suffering--a rare case--yet even\nhe will not suffer aught through the machinations of power, but will\nsuffer as the child which seems not to have sinned would suffer.\u201d Then\nfurther on he adds: \u201cAs, then, the child which has not sinned before,\nor committed actual sin in itself, but has that which committed sin,\nwhen subjected to suffering, gets good, reaping the advantage of many\ndifficulties; so also, although a perfect man may not have sinned\nin act, while he endures afflictions, he suffers similarly with the\nchild. Having within him the sinful principle, but not embracing the\nopportunity of committing sin, he does not sin; so that he is not to be\nreckoned as not having sinned. For as he who wishes to commit adultery\nis an adulterer, although he do not succeed in committing adultery;\nand he that wishes to commit murder is a murderer, although he is\nunable to kill; so also, if I see the man without sin, whom I specify,\nsuffering, though he have done nothing bad, I should call him bad,\non account of his wishing to sin. For I will affirm anything rather\nthan call Providence evil.\u201d Then, in continuation, he says expressly\nconcerning the Lord, as concerning man: \u201cIf then, passing from all\nthese observations, you were to proceed to put me to shame by saying,\nperchance impersonating certain parties, This man has then sinned; for\nthis man has suffered;--if you permit, I will say, He has not sinned;\nbut was like a child suffering. If you were to insist more urgently,\nI would say, That the man you name is man, but that God is righteous:\n\u2018For no one is pure,\u2019 as one said, \u2018from pollution.\u2019\u201d[569] But the\nhypothesis of Basilides says that the soul, having sinned before in\nanother life, endures punishment in this--the elect soul with honour\nby martyrdom, the other purged by appropriate punishment. How can this\nbe true, when the confessing and suffering punishment or not depends\non ourselves? For in the case of the man who shall deny, Providence,\nas held by Basilides, is done away with. I will ask him, then, in the\ncase of a confessor who has been arrested, whether he will confess\nand be punished in virtue of Providence or not? For in the case of\ndenying he will not be punished. But if, for the sake of escaping and\nevading the necessity of punishing such an one, he shall say that the\ndestruction of those who shall deny is of Providence, he will be a\nmartyr against his will. And how any more is it the case, that there\nis laid up in heaven the very glorious recompense to him who has\nwitnessed, for his witnessing? If Providence did not permit the sinner\nto get the length of sinning, it is unjust in both cases; both in not\nrescuing the man who is dragged to punishment for righteousness\u2019 sake,\nand in having rescued him who wished to do wrong, he having done it as\nfar as volition was concerned, but [Providence] having prevented the\ndeed, and unjustly favoured the sinner. And how impious, in deifying\nthe devil, and in daring to call the Lord a sinful man! For the devil\ntempting us, knowing what we are, but not knowing if we will hold out,\nbut wishing to dislodge us from the faith, attempts also to bring us\ninto subjection to himself. Which is all that is allowed to him, partly\nfrom the necessity of saving us, who have taken occasion from the\ncommandment, from ourselves; partly for the confusion of him who has\ntempted and failed; for the confirmation of the members of the church,\nand the conscience of those who admire the constancy [displayed]. But\nif martyrdom be retribution by way of punishment, then also faith and\ndoctrine, on account of which martyrdom comes, are co-operators in\npunishment--than which, what other absurdity could be greater? But\nwith reference to these dogmas, whether the soul is changed to another\nbody, also of the devil at the proper time mention will be made. But at\npresent, to what has been already said, let us add the following: Where\nany more is faith in the retribution of sins committed before martyrdom\ntakes place? And where is love to God, which is persecuted and endures\nfor the truth? And where is the praise of him who has confessed, or\nthe censure of him who has denied? And for what use is right conduct,\nthe mortification of the lusts, and the hating of no creature? But\nif, as Basilides himself says, we suppose one part of the declared\nwill of God to be the loving of all things because all things bear a\nrelation to the Whole, and another \u201cnot to lust after anything,\u201d and\na third \u201cnot to hate anything,\u201d by the will of God these also will be\npunishments, which it were impious to think. For neither did the Lord\nsuffer by the will of the Father, nor are those who are persecuted\npersecuted by the will of God, since either of two things is the case:\neither persecution in consequence of the will of God is a good thing,\nor those who decree and afflict are guiltless. But nothing is without\nthe will of the Lord of the universe. It remains to say that such\nthings happen without the prevention of God; for this alone saves both\nthe providence and the goodness of God. We must not therefore think\nthat He actively produces afflictions (far be it that we should think\nthis!); but we must be persuaded that He does not prevent those that\ncause them, but overrules for good the crimes of His enemies: \u201cI will\ntherefore,\u201d He says, \u201cdestroy the wall, and it shall be for treading\nunder foot.\u201d[570] Providence being a disciplinary art;[571] in the\ncase of others for each individual\u2019s sins, and in the case of the Lord\nand His apostles for ours. To this point says the divine apostle: \u201cFor\nthis is the will of God, even your sanctification, that ye abstain from\nfornication: that each one of you should know how to possess his vessel\nin sanctification and honour; not in the lust of concupiscence, as\nthe Gentiles who know not the Lord: that none of you should overreach\nor take advantage of his brother in any matter; because the Lord\nis the avenger in respect of all such, as we also told you before,\nand testified. For God hath not called us unto uncleanness, but to\nholiness. Wherefore he that despiseth, despiseth not man, but God, who\nhath also given His Holy Spirit to you.\u201d[572] Wherefore the Lord was\nnot prohibited from this sanctification of ours. If, then, one of them\nwere to say, in reply, that the martyr is punished for sins committed\nbefore this embodying, and that he will again reap the fruit of his\nconduct in this life, for that such are the arrangements of the [divine\nadministration], we shall ask him if the retribution takes place by\nProvidence. For if it be not of the divine administration, the economy\nof expiations is gone, and their hypothesis falls to the ground; but\nif expiations are by Providence, punishments are by Providence too.\nBut Providence, although it begins, so to speak, to move with the\nRuler, yet is implanted in substances along with their origin by the\nGod of the universe. Such being the case, they must confess either\nthat punishment is not just, and those who condemn and persecute the\nmartyrs do right, or that persecutions even are wrought by the will of\nGod. Labour and fear are not, then, as they say, incident to affairs\nas rust to iron, but come upon the soul through its own will. And on\nthese points there is much to say, which will be reserved for future\nconsideration, taking them up in due course.\n\n\n\n\n CHAPTER XIII.\n\n VALENTINIAN\u2019S VAGARIES ABOUT THE ABOLITION OF\n DEATH REFUTED.\n\n\nValentinian, in a homily, writes in these words: \u201cYe are originally\nimmortal, and children of eternal life, and ye would have death\ndistributed to you, that ye may spend and lavish it, and that death\nmay die in you and by you; for when ye dissolve the world, and are\nnot yourselves dissolved, ye have dominion over creation and all\ncorruption.\u201d For he also, similarly with Basilides, supposes a class\nsaved by nature, and that this different race has come hither to us\nfrom above for the abolition of death, and that the origin of death is\nthe work of the Creator of the world. Wherefore also he so expounds\nthat scripture, \u201cNo man shall see the face of God, and live,\u201d as if He\nwere the cause of death. Respecting this God, he makes those allusions\nwhen writing in these expressions: \u201cAs much as the image is inferior\nto the living face, so much is the world inferior to the living \u00c6on.\nWhat is, then, the cause of the image? The majesty of the face, which\nexhibits the figure to the painter, to be honoured by his name; for\nthe form is not found exactly to the life, but the name supplies what\nis wanting in the effigy. The invisibility of God co-operates also in\norder to the faith of that which has been fashioned.\u201d For the Creator,\ncalled God and Father, he designated as \u201cPainter,\u201d and \u201cWisdom,\u201d whose\nimage that which is formed is, to the glory of the invisible One;\nsince the things which proceed from a pair are complements, and those\nwhich proceed from one are images. But since what is seen is no part\nof Him, the soul comes from what is intermediate, which is different;\nand this is the inspiration of the different spirit, and generally\nwhat is breathed into the soul, which is the image of the spirit. And\nin general, what is said of the Creator, who was made according to\nthe image, they say was foretold by a sensible image in the book of\nGenesis respecting the origin of man; and the likeness they transfer\nto themselves, teaching that the addition of the different spirit was\nmade, unknown to the Creator. When, then, we treat of the unity of\nthe God who is proclaimed in the law, the prophets, and the gospel,\nwe shall also discuss this; for the topic is supreme. But we must\nadvance to that which is urgent. If for the purpose of doing away with\ndeath the peculiar race has come, it is not Christ who has abolished\ndeath, unless He also is said to be of the same essence with them. And\nif He abolished it to this end, that it might not touch the peculiar\nrace, it is not these, the rivals of the Creator, who breathe into the\nimage of their intermediate spirit the life from above--in accordance\nwith the principle of the dogma--that abolish death. But should they\nsay that this takes place by His mother, or should they say that\nthey, along with Christ, war against death, let them own the secret\ndogma that they have the hardihood to assail the divine power of the\nCreator, by setting to rights His creation, as if they were superior,\nendeavouring to save the vital image which He was not able to rescue\nfrom corruption. Then the Lord would be superior to God the Creator;\nfor the son would never contend with the father, especially among the\ngods. But the point that the Creator of all things, the omnipotent\nLord, is the Father of the Son, we have deferred till the discussion\nof these points, in which we have undertaken to dispute against the\nheresies, showing that He alone is the God proclaimed by Him.\n\nBut the apostle, writing to us with reference to the endurance of\nafflictions, says, \u201cAnd this is of God, that it is given to you on\nbehalf of Christ, not only to believe on Him, but also to suffer for\nHis sake; having the same conflict which ye saw in me, and now hear\nto be in me. If there is therefore any consolation in Christ, if\nany comfort of love, if any communion of spirit, if any bowels and\nmercies, fulfil ye my joy, that ye may be of the same mind, having the\nsame love, unanimous, thinking one thing. And if he is offered on the\nsacrifice and service of faith, joying and rejoicing\u201d[573] with the\nPhilippians, to whom the apostle speaks, calling them \u201cfellow-partakers\nof joy,\u201d[574] how does he say that they are of one soul, and having a\nsoul? Likewise also, writing respecting Timothy and himself, he says,\n\u201cFor I have no one like-souled, who will nobly care for your state. For\nall seek their own, not the things which are Jesus Christ\u2019s.\u201d[575]\n\nLet not the above-mentioned people, then, call us, by way of reproach,\n\u201cnatural men\u201d (\u03c8\u03c5\u03c7\u03b9\u03ba\u03bf\u1f76), nor the Phrygians either; for these now call\nthose who do not apply themselves to the new prophecy \u201cnatural men\u201d\n(\u03c8\u03c5\u03c7\u03b9\u03ba\u03bf\u1f76), with whom we shall discuss in our remarks on \u201cProphecy.\u201d\nThe perfect man ought therefore to practise love, and thence to haste\nto the divine friendship, fulfilling the commandments from love. And\nloving one\u2019s enemies does not mean loving wickedness, or impiety, or\nadultery, or theft; but the thief, the impious, the adulterer, not as\nfar as he sins, and in respect of the actions by which he stains the\nname of man, but as he is a man, and the work of God. Assuredly sin\nis an activity, not an existence: and therefore it is not a work of\nGod. Now sinners are called enemies of God--enemies, that is, of the\ncommands which they do not obey, as those who obey become friends, the\none named so from their fellowship, the others from their estrangement,\nwhich is the result of free choice; for there is neither enmity nor sin\nwithout the enemy and the sinner. And the command \u201cto covet nothing,\u201d\nnot as if the things to be desired did not belong to us, does not teach\nus not to entertain desire, as those suppose who teach that the Creator\nis different from the first God, not as if creation was loathsome and\nbad (for such opinions are impious). But we say that the things of the\nworld are _not our own_, not as if they were monstrous, not as if\nthey did not belong to God, the Lord of the universe, but because we\ndo not continue among them for ever; being, in respect of possession,\nnot ours, and passing from one to another in succession; but belonging\nto us, for whom they were made in respect of use, so long as it is\nnecessary to continue with them. In accordance, therefore, with natural\nappetite, things disallowed are to be used rightly, avoiding all excess\nand inordinate affection.\n\n\n\n\n CHAPTER XIV.\n\n THE LOVE OF ALL, EVEN OF OUR ENEMIES.\n\n\nHow great also is benignity! \u201cLove your enemies,\u201d it is said, \u201cbless\nthem who curse you, and pray for them who despitefully use you,\u201d[576]\nand the like; to which it is added, \u201cthat ye may be the children of\nyour Father who is in heaven,\u201d in allusion to resemblance to God.\nAgain, it is said, \u201cAgree with thine adversary quickly, whilst thou\nart in the way with him.\u201d[577] The adversary is not the body, as some\nwould have it, but the devil, and those assimilated to him, who walks\nalong with us in the person of men, who emulate his deeds in this\nearthly life. It is inevitable, then, that those who confess themselves\nto belong to Christ, but find themselves in the midst of the devil\u2019s\nworks, suffer the most hostile treatment. For it is written, \u201cLest he\ndeliver thee to the judge, and the judge deliver thee to the officers\nof Satan\u2019s kingdom.\u201d \u201cFor I am persuaded that neither death,\u201d through\nthe assault of persecutors, \u201cnor life\u201d in this world, \u201cnor angels,\u201d the\napostate ones, \u201cnor powers\u201d (and Satan\u2019s power is the life which he\nchose, for such are the powers and principalities of darkness belonging\nto him), \u201cnor things present,\u201d amid which we exist during the time of\nlife, as the hope entertained by the soldier, and the merchant\u2019s gain,\n\u201cnor height, nor depth, nor any other creature,\u201d in consequence of the\nenergy proper to a man,--opposes the faith of him who acts according\nto free choice. \u201cCreature\u201d is synonymous with activity, being our\nwork, and such activity \u201cshall not be able to separate us from the\nlove of God, which is in Christ Jesus our Lord.\u201d[578] You have got a\ncompendious account of the gnostic martyr.\n\n\n\n\n CHAPTER XV.\n\n ON AVOIDING OFFENCE.\n\n\n\u201cWe know that we all have knowledge\u201d--common knowledge in common\nthings, and the knowledge that there is one God. For he was writing\nto believers; whence he adds, \u201cBut knowledge (_gnosis_) is not\nin all,\u201d being communicated to few. And there are those who say that\nthe knowledge about things sacrificed to idols is not promulgated\namong all, \u201clest our liberty prove a stumbling-block to the weak. For\nby thy knowledge he that is weak is destroyed.\u201d[579] Should they say,\n\u201cWhatsoever is sold in the shambles, ought that to be bought?\u201d adding,\nby way of interrogation, \u201casking no questions,\u201d[580] as if equivalent\nto \u201casking questions,\u201d they give a ridiculous interpretation. For the\napostle says, \u201cAll other things buy out of the shambles, asking no\nquestions,\u201d with the exception of the things mentioned in the catholic\nepistle of all the apostles,[581] \u201cwith the consent of the Holy Ghost,\u201d\nwhich is written in the Acts of the Apostles, and conveyed to the\nfaithful by the hands of Paul himself. For they intimated \u201cthat they\nmust of necessity abstain from things offered to idols, and from blood,\nand from things strangled, and from fornication, from which keeping\nthemselves, they should do well.\u201d It is a different matter, then, which\nis expressed by the apostle: \u201cHave we not power to eat and to drink?\nHave we not power to lead about a sister, a wife, as the rest of the\napostles, as the brethren of the Lord and Cephas? But we have not used\nthis power,\u201d he says, \u201cbut bear all things, lest we should occasion\nhindrance to the gospel of Christ;\u201d namely, by bearing about burdens,\nwhen it was necessary to be untrammelled for all things; or to become\nan example to those who wish to exercise temperance, not encouraging\neach other to eat greedily of what is set before us, and not to\nconsort inconsiderately with woman. And especially is it incumbent on\nthose entrusted with such a dispensation to exhibit to disciples a\npure example. \u201cFor though I be free from all men, I have made myself\nservant to all,\u201d it is said, \u201cthat I might gain all. And every one that\nstriveth for mastery is temperate in all things.\u201d[582] \u201cBut the earth\nis the Lord\u2019s, and the fulness thereof.\u201d[583] For conscience sake,\nthen, we are to abstain from what we ought to abstain. \u201cConscience, I\nsay, not his own,\u201d for it is endued with knowledge, \u201cbut that of the\nother,\u201d lest he be trained badly, and by imitating in ignorance what\nhe knows not, he become a despiser instead of a strong-minded man.\n\u201cFor why is my liberty judged of by another conscience? For if I by\ngrace am a partaker, why am I evil spoken of for that for which I give\nthanks? Whatever ye do, do all to the glory of God\u201d[584]--what you are\ncommanded to do by the rule of faith.\n\n\n\n\n CHAPTER XVI.\n\n PASSAGES OF SCRIPTURE RESPECTING THE CONSTANCY,\n PATIENCE, AND LOVE OF THE MARTYRS.\n\n\n\u201cWith the heart man believeth unto righteousness, and with the mouth\nconfession is made unto salvation. Wherefore the scripture saith,\nWhosoever believeth on Him shall not be ashamed; that is, the word\nof faith which we preach: for if thou confess the word with thy\nmouth that Jesus is Lord, and believe in thy heart that God hath\nraised Him from the dead, thou shalt be saved.\u201d[585] There is clearly\ndescribed the perfect righteousness, fulfilled both in practice and\ncontemplation. Wherefore we are \u201cto bless those who persecute us.\nBless, and curse not.\u201d[586] \u201cFor our rejoicing is this, the testimony\nof a good conscience, that in holiness and sincerity we know God\u201d by\nthis inconsiderable instance exhibiting the work of love, that \u201cnot in\nfleshly wisdom, but by the grace of God, we have had our conversation\nin the world.\u201d[587] So far the apostle respecting knowledge; and in\nthe second Epistle to the Corinthians he calls the common \u201cteaching\nof faith\u201d the savour of knowledge. \u201cFor unto this day the same veil\nremains on many in the reading of the Old Testament,\u201d[588] not being\nuncovered by turning to the Lord. Wherefore also to those capable\nof perceiving he showed resurrection, that of the life still in the\nflesh, creeping on its belly. Whence also he applied the name \u201cbrood\nof vipers\u201d to the voluptuous, who serve the belly and the pudenda,\nand cut off one another\u2019s heads for the sake of worldly pleasures.\n\u201cLittle children, let us not love in word, or in tongue,\u201d says John,\nteaching them to be perfect, \u201cbut in deed and in truth; hereby\nshall we know that we are of the truth.\u201d[589] And if \u201cGod be love,\u201d\npiety also is love: \u201cthere is no fear in love; but perfect love\ncasteth out fear.\u201d[590] \u201cThis is the love of God, that we keep His\ncommandments.\u201d[591] And again, to him who desires to become a Gnostic,\nit is written, \u201cBut be thou an example of the believers, in word, in\nconversation, in love, in faith, in purity.\u201d[592] For perfection in\nfaith differs, I think, from ordinary faith. And the divine apostle\nfurnishes the rule for the Gnostic in these words, writing as follows:\n\u201cFor I have learned, in whatsoever state I am, to be content. I know\nboth how to be abased, and I know how to abound. Everywhere and in\nall things I am instructed both to be full and to be hungry, both to\nabound and to lack. I can do all things through Him who strengtheneth\nme.\u201d[593] And also, when discussing with others in order to put them\nto shame, he does not shrink from saying, \u201cBut call to mind the former\ndays, in which, after ye were illuminated, ye endured a great fight\nof afflictions; partly, whilst ye were made a gazing-stock, both by\nreproaches and afflictions; and partly, whilst ye became companions\nof them that were so used. For ye had compassion of me in my bonds,\nand took with joy the spoiling of your goods, knowing that you have a\nbetter and enduring substance. Cast not away therefore your confidence,\nwhich hath great recompense of reward. For ye have need of patience,\nthat, after doing the will of God, ye may obtain the promise. For yet\na little while, and He that cometh will come, and will not tarry. Now\nthe just shall live by faith: and if any man draw back, my soul shall\nhave no pleasure in him. But we are not of them that draw back unto\nperdition, but of them that believe to the saving of the soul.\u201d[594]\nHe then brings forward a swarm of divine examples. For was it not \u201cby\nfaith,\u201d he says, this endurance, that they acted nobly who \u201chad trial\nof mockeries and scourgings, and, moreover, of bonds and imprisonments?\nThey were stoned, they were tempted, were slain with the sword.\nThey wandered about in sheep-skins and goat-skins, being destitute,\nafflicted, tormented, of whom the world was not worthy. They wandered\nin deserts, in mountains, in dens, and caves of the earth. And all\nhaving received a good report, through faith, received not the promise\nof God\u201d (what is expressed by a parasiopesis is left to be understood,\nviz. \u201dalone\u201c). He adds accordingly, \u201cGod having provided some better\nthing for us (for He was good), that they should not without us be\nmade perfect. Wherefore also, having encompassing us such a cloud,\u201d\nholy and transparent, \u201cof witnesses, laying aside every weight, and\nthe sin which doth so easily beset us, let us run with patience the\nrace set before us, looking unto Jesus, the author and finisher of our\nfaith.\u201d[595] Since, then, he specifies one salvation in Christ of the\nrighteous,[596] and of us he has expressed the former unambiguously,\nand saying nothing less respecting Moses, adds, \u201cEsteeming the reproach\nof Christ greater riches than the treasures of Egypt: for he had\nrespect to the recompense of the reward, By faith he forsook Egypt,\nnot fearing the wrath of the king: for he endured as seeing Him who is\ninvisible.\u201d[597] The divine Wisdom says of the martyrs, \u201cThey seemed\nin the eyes of the foolish to die, and their departure was reckoned a\ncalamity, and their migration from us an affliction. But they are in\npeace. For though in the sight of men they were punished, their hope\nwas full of immortality.\u201d[598] He then adds, teaching martyrdom to be\na glorious purification, \u201cAnd being chastened a little, they shall be\nbenefited much; because God proved them,\u201d that is, suffered them to\nbe tried, to put them to the proof, and to put to shame the author\nof their trial, \u201cand found them worthy of Himself,\u201d plainly, to be\ncalled sons. \u201cAs gold in the furnace He proved them, and as a whole\nburnt-offering of sacrifice He accepted them. And in the time of their\nvisitation they will shine forth, even as sparks run along the stubble.\nThey shall judge the nations, and rule over the peoples, and the Lord\nshall reign over them for ever.\u201d[599]\n\n\n\n\n CHAPTER XVII.\n\n PASSAGES FROM CLEMENT\u2019S EPISTLE TO THE CORINTHIANS\n ON MARTYRDOM.\n\n\nMoreover, in the Epistle to the Corinthians, the Apostle Clement also,\ndrawing a picture of the Gnostic, says: \u201cFor who that has sojourned\namong you has not proved your perfect and firm faith? and has not\nadmired your sound and gentle piety? and has not celebrated the\nmunificent style of your hospitality? and has not felicitated your\ncomplete and sure knowledge? For ye did all things impartially, and\nwalked in the ordinances of God;\u201d and so forth.\n\nThen more clearly: \u201cLet us fix our eyes on those who have yielded\nperfect service to His magnificent glory. Let us take Enoch, who, being\nby his obedience found righteous, was translated; and Noah, who, having\nbelieved, was saved; and Abraham, who for his faith and hospitality\nwas called the friend of God, and was the father of Isaac.\u201d \u201cFor\nhospitality and piety, Lot was saved from Sodom.\u201d \u201cFor faith and\nhospitality, Rahab the harlot was saved.\u201d \u201cFrom patience and faith they\nwalked about in goat-skins, and sheep-skins, and folds of camels\u2019 hair,\nproclaiming the kingdom of Christ. We name His prophets Elias, and\nEliseus, and Ezekiel, and John.\u201d\n\n\u201cFor Abraham, who for his free faith was called \u2018the friend of God,\u2019\nwas not elated by glory, but modestly said, \u2018I am dust and ashes.\u2019[600]\nAnd of Job it is thus written: \u2018Job was just and blameless, true and\npious, abstaining from all evil.\u2019\u201d[601] He it was who overcame the\ntempter by patience, and at once testified and was testified to by God;\nwho keeps hold of humility, and says, \u201cNo one is pure from defilement,\nnot even if his life were but for one day.\u201d[602] \u201cMoses, \u2018the servant\nwho was faithful in all his house,\u2019 said to Him who uttered the oracles\nfrom the bush, \u2018Who am I, that Thou sendest me? I am slow of speech,\nand of a stammering tongue, to minister the voice of God in human\nspeech. And again: \u2018I am smoke from a pot.\u2019\u201d \u201cFor God resisteth the\nproud, but giveth grace to the humble.\u201d[603]\n\n\u201cDavid too, of whom the Lord, testifying, says, \u2018I found a man after\nmy own heart, David the son of Jesse. With my holy oil I anointed\nhim.\u2019[604] But he also says to God, \u2018Pity me, O God, according to Thy\nmercy; and according to the multitude of Thy tender mercies, blot out\nmy transgression. Wash me thoroughly from mine iniquity, and cleanse\nme from my sin. For I know my transgression, and my sin is ever before\nme.\u2019\u201d[605] Then, alluding to sin which is not subject to the law, in\nthe exercise of the moderation of true knowledge, he adds, \u201cAgainst\nThee only have I sinned, and done evil in Thy sight.\u201d[606] For the\nScripture somewhere says, \u201cThe Spirit of the Lord is a lamp, searching\nthe recesses of the belly.\u201d[607] And the more of a Gnostic a man\nbecomes by doing right, the nearer is the illuminating Spirit to him.\n\u201cThus the Lord draws near to the righteous, and none of the thoughts\nand reasonings of which we are the authors escape Him--I mean the Lord\nJesus,\u201d the scrutinizer by His omnipotent will of our heart, \u201cwhose\nblood was consecrated[608] for us. Let us therefore respect those who\nare over us, and reverence the elders; let us honour the young, and\nlet us teach the discipline of God.\u201d For blessed is he who shall do\nand teach the Lord\u2019s commands worthily; and he is of a magnanimous\nmind, and of a mind contemplative of truth. \u201cLet us direct our wives to\nwhat is good; let them exhibit,\u201d says he, \u201cthe lovable disposition of\nchastity; let them show the guileless will of their meekness; let them\nmanifest the gentleness of their tongue by silence; let them give their\nlove not according to their inclinations, but equal love in sanctity\nto all that fear God. Let our children share in the discipline that is\nin Christ; let them learn what humility avails before God; what is the\npower of holy love before God, how lovely and great is the fear of the\nLord, saving all that walk in it holily, with a pure heart: for He is\nthe Searcher of the thoughts and sentiments, whose breath is in us, and\nwhen He wills He will take it away.\u201d\n\n\u201cNow all those things are confirmed by the faith that is in Christ.\n\u2018Come, ye children,\u2019 says the Lord, \u2018hearken to me, and I will teach\nyou the fear of the Lord. Who is the man that desireth life, that\nloveth to see good days?\u2019[609] Then He subjoins the gnostic mystery\nof the numbers seven and eight. \u2018Stop thy tongue from evil, and thy\nlips from speaking guile. Depart from evil, and do good. Seek peace,\nand pursue it.\u2019[610] For in these words He alludes to knowledge\n(_gnosis_), with abstinence from evil and the doing of what is\ngood, teaching that it is to be perfected by word and deed. \u2018The eyes\nof the Lord are on the righteous, and His ears are to their prayer. But\nthe face of God is against those that do evil, to root out their memory\nfrom the earth. The righteous cried, and the Lord heard, and delivered\nhim out of all his distresses.\u2019[611] \u2018Many are the stripes of sinners;\nbut those who hope in the Lord, mercy shall compass about.\u2019\u201d[612] \u201cA\nmultitude of mercy,\u201d he nobly says, \u201csurrounds him that trusts in the\nLord.\u201d\n\nFor it is written in the Epistle to the Corinthians, \u201cThrough Jesus\nChrist our foolish and darkened mind springs up to the light. By Him\nthe Sovereign Lord wished us to taste the knowledge that is immortal.\u201d\nAnd, showing more expressly the peculiar nature of knowledge, he\nadded: \u201cThese things, then, being clear to us, looking into the depths\nof divine knowledge, we ought to do all things in order which the\nSovereign Lord commanded us to perform at the appointed seasons. Let\nthe wise man, then, show his wisdom not in words only, but in good\ndeeds. Let the humble not testify to himself, but allow testimony to be\nborne to him by another. Let not him who is pure in the flesh boast,\nknowing that it is another who furnishes him with continence. Ye see,\nbrethren, that the more we are subjected to peril, the more knowledge\nare we counted worthy of.\u201d\n\n\n\n\n CHAPTER XVIII.\n\n ON LOVE, AND THE REPRESSING OF OUR DESIRES.\n\n\n\u201cThe decorous tendency of our philanthropy, therefore,\u201d according to\nClement, \u201cseeks the common good;\u201d whether by suffering martyrdom, or\nby teaching by deed and word,--the latter being twofold, unwritten and\nwritten. This is love, to love God and our neighbour. \u201cThis conducts to\nthe height which is unutterable. \u2018Love covers a multitude of sins.[613]\nLove beareth all things, suffereth all things.\u2019[614] Love joins us to\nGod, does all things in concord. In love, all the chosen of God were\nperfected. Apart from love, nothing is well pleasing to God.\u201d \u201cOf its\nperfection there is no unfolding,\u201d it is said. \u201cWho is fit to be found\nin it, except those whom God counts worthy?\u201d To the point the Apostle\nPaul speaks, \u201cIf I give my body, and have not love, I am sounding\nbrass, and a tinkling cymbal.\u201d[615] If it is not from a disposition\ndetermined by gnostic love that I shall testify, he means; but if\nthrough fear and expected reward, moving my lips in order to testify\nto the Lord that I shall confess the Lord, I am a common man, sounding\nthe Lord\u2019s name, not knowing Him. \u201cFor there is the people that loveth\nwith the lips; and there is another which gives the body to be burned.\u201d\n\u201cAnd if I give all my goods in alms,\u201d he says, not according to the\nprinciple of loving communication, but on account of recompense, either\nfrom him who has received the benefit, or the Lord who has promised;\n\u201cand if I have all faith so as to remove mountains,\u201d and cast away\nobscuring passions, and be not faithful to the Lord from love, \u201cI am\nnothing,\u201d as in comparison of him who testifies as a Gnostic, and the\ncrowd, and being reckoned nothing better.\n\n\u201cNow all the generations from Adam to this day are gone. But they who\nhave been perfected in love, through the grace of God, hold the place\nof the godly, who shall be manifested at the visitation of the kingdom\nof Christ.\u201d Love permits not to sin; but if it fall into any such case,\nby reason of the interference of the adversary, in imitation of David,\nit will sing: \u201cI will confess unto the Lord, and it will please Him\nabove a young bullock that has horns and hoofs. Let the poor see it,\nand be glad.\u201d For he says, \u201cSacrifice to God a sacrifice of praise, and\npay to the Lord thy vows; and call upon me in the day of trouble, and I\nwill deliver thee, and thou shalt glorify me.\u201d[616] \u201cFor the sacrifice\nof God is a broken spirit.\u201d[617]\n\n\u201cGod,\u201d then, being good, \u201cis love,\u201d it is said.[618] Whose \u201clove\nworketh no ill to his neighbour,\u201d[619] neither injuring nor revenging\never, but, in a word, doing good to all according to the image of God.\n\u201cLove is,\u201d then, \u201cthe fulfilling of the law;\u201d[619] like as Christ,\nthat is the presence of the Lord who loves us; and our loving teaching\nof, and discipline according to Christ. By love, then, the commands\nnot to commit adultery, and not to covet one\u2019s neighbour\u2019s wife, are\nfulfilled, [these sins being] formerly prohibited by fear.\n\nThe same work, then, presents a difference, according as it is done\nby fear, or accomplished by love, and is wrought by faith or by\nknowledge. Rightly, therefore, their rewards are different. To the\nGnostic \u201care prepared what eye hath not seen, nor ear heard, nor hath\nentered into the heart of man;\u201d but to him who has exercised simple\nfaith He testifies a hundred-fold in return for what he has left,--a\npromise which has turned out to fall within human comprehension.\n\nCome to this point, I recollect one who called himself a Gnostic.\nFor, expounding the words, \u201cBut I say unto you, he that looketh on\na woman to lust after, hath committed adultery,\u201d[620] he thought\nthat it was not bare desire that was condemned; but if through the\ndesire the act that results from it proceeding beyond the desire\nis accomplished in it. For dream employs phantasy and the body.\nAccordingly, the historians relate the following decision of Bocchoris\nthe just. A youth, falling in love with a courtezan, persuades the\ngirl, for a stipulated reward, to come to him next day. But his\ndesire being unexpectedly satiated, by laying hold of the girl in a\ndream, by anticipation, when the object of his love came according to\nstipulation, he prohibited her from coming in. But she, on learning\nwhat had taken place, demanded the reward, saying that in this way she\nhad sated the lover\u2019s desire. They came accordingly to the judge. He,\nordering the youth to hold out the purse containing the reward in the\nsun, bade the courtezan take hold of the shadow; facetiously bidding\nhim pay the image of a reward for the image of an embrace.\n\nAccordingly one dreams, the soul assenting to the vision. But he\ndreams waking, who looks so as to lust; not only, as that Gnostic\nsaid, if along with the sight of the woman he imagine in his mind\nintercourse, for this is already the act of lust, as lust; but if one\nlooks on beauty of person (the Word says), and the flesh seem to him\nin the way of lust to be fair, looking on carnally and sinfully, he is\njudged because he admired. For, on the other hand, he who in chaste\nlove looks on beauty, thinks not that the flesh is beautiful, but the\nspirit, admiring, as I judge, the body as an image, by whose beauty he\ntransports himself to the Artist, and to the true beauty; exhibiting\nthe sacred symbol, the bright impress of righteousness to the angels\nthat wait on the ascension;[621] I mean the unction of acceptance, the\nquality of disposition which resides in the soul that is gladdened by\nthe communication of the Holy Spirit. This glory, which shone forth on\nthe face of Moses, the people could not look on. Wherefore he took a\nveil for the glory, to those who looked carnally. For those, who demand\ntoll, detain those who bring in any worldly things, who are burdened\nwith their own passions. But him that is free of all things which are\nsubject to duty, and is full of knowledge, and of the righteousness\nof works, they pass on with their good wishes, blessing the man with\nhis work. \u201cAnd his life shall not fall away\u201d--the leaf of the living\ntree that is nourished \u201cby the water-courses.\u201d[622] Now the righteous\nis likened to fruit-bearing trees, and not only to such as are of the\nnature[623] of tall-growing ones. And in the sacrificial oblations,\naccording to the law, there were those who looked for blemishes in\nthe sacrifices. They who are skilled in such matters distinguish\npropension[624] (\u1f44\u03c1\u03b5\u03be\u03b9\u03c2) from lust (\u03ad\u03c0\u03b9\u03b8\u03c5\u03bc\u03af\u03b1); and assign the latter,\nas being irrational, to pleasures and licentiousness; and propension,\nas being a rational movement, they assign to the necessities of nature.\n\n\n\n\n CHAPTER XIX.\n\n WOMEN AS WELL AS MEN CAPABLE OF PERFECTION.\n\n\nIn this perfection it is possible for man and woman equally to share.\nIt is not only Moses, then, that heard from God, \u201cI have spoken to\nthee once, and twice, saying, I have seen this people, and lo, it is\nstiff-necked. Suffer me to exterminate them, and blot out their name\nfrom under heaven; and I will make thee into a great and wonderful\nnation much greater than this;\u201d who answers not regarding himself, but\nthe common salvation: \u201cBy no means, O Lord; forgive this people their\nsin, or blot me out of the book of the living.\u201d[625] How great was his\nperfection, in wishing to die together with the people, rather than be\nsaved alone!\n\nBut Judith too, who became perfect among women, in the siege of the\ncity, at the entreaty of the elders went forth into the strangers\u2019\ncamp, despising all danger for her country\u2019s sake, giving herself into\nthe enemy\u2019s hand in faith in God; and straightway she obtained the\nreward of her faith,--though a woman, prevailing over the enemy of her\nfaith, and gaining possession of the head of Holofernes. And again,\nEsther perfect by faith, who rescued Israel from the power of the king\nand the satrap\u2019s cruelty: a woman alone, afflicted with fastings,[626]\nheld back ten thousand armed[627] hands, annulling by her faith the\ntyrant\u2019s decree; him indeed she appeased, Haman she restrained, and\nIsrael she preserved scathless by her perfect prayer to God. I pass\nover in silence Susanna and the sister of Moses, since the latter was\nthe prophet\u2019s associate in commanding the host, being superior to all\nthe women among the Hebrews who were in repute for their wisdom; and\nthe former in her surpassing modesty, going even to death condemned by\nlicentious admirers, remained the unwavering martyr of chastity.\n\nDion, too, the philosopher, tells that a certain woman Lysidica,\nthrough excess of modesty, bathed in her clothes; and that Philotera,\nwhen she was to enter the bath, gradually drew back her tunic as the\nwater covered the naked parts; and then rising by degrees, put it on.\nAnd did not Le\u00e6na of Attica manfully bear the torture? She being privy\nto the conspiracy of Harmodius and Aristogeiton against Hipparchus,\nuttered not a word, though severely tortured. And they say that the\nArgolic women, under the guidance of Telesilla the poetess, turned to\nflight the doughty Spartans by merely showing themselves; and that\nshe produced in them fearlessness of death. Similarly speaks he who\ncomposed the Danais respecting the daughters of Danaus:\n\n \u201cAnd then the daughters of Danaus swiftly armed themselves,\n Before the fair-flowing river, majestic Nile;\u201d\n\nand so forth.\n\nAnd the rest of the poets sing of Atalanta\u2019s swiftness in the chase,\nof Anticlea\u2019s love for children, of Alcestis\u2019 love for her husband,\nof the courage of Mak\u00e6ria and of the Hyacinthides. What shall I say?\nDid not Theano the Pythagorean make such progress in philosophy, that\nto him who looked intently at her, and said, \u201cYour arm is beautiful,\u201d\nshe answered \u201cYes, but it is not public?\u201d Characterized by the same\npropriety, there is also reported the following reply. When asked when\na woman after being with her husband attends the Themsophoria, said,\n\u201cFrom her own husband at once, from a stranger never.\u201d Themisto too, of\nLampsacus, the daughter of Zoilus, the wife of Leontes of Lampsacus,\nstudied the Epicurean philosophy, as Myia the daughter of Theano the\nPythagorean, and Arignote, who wrote the history of Dionysius.\n\nAnd the daughters of Diodorus, who was called Kronus, all became\ndialecticians, as Philo the dialectician says in the _Menexenus_,\nwhose names are mentioned as follow--Menexene, Argia, Theognis,\nArtemesia, Pantaclea. I also recollect a female Cynic,--she was\ncalled Hipparchia, a Maronite, the wife of Crates,--in whose case the\nso-called dog-wedding was celebrated in the P\u0153cile. Arete of Cyrene,\ntoo, the daughter of Aristippus, educated her son Aristippus, who\nwas surnamed Mother-taught. Lastheneia of Arcis, and Axiothea of\nPhlius, studied philosophy with Plato. Besides, Aspasia of Miletus,\nof whom the writers of comedy write much, was trained by Socrates in\nphilosophy, by Pericles in rhetoric. I omit, on account of the length\nof the discourse, the rest; enumerating neither the poetesses Corinna,\nTelesilla, Myia, and Sappho; nor the painters, as Irene the daughter\nof Cratinus, and Anaxandra the daughter of Nealces, according to the\naccount of Didymus in the Symposiaci. The daughter of Cleobulus, the\nsage and monarch of the Lindii, was not ashamed to wash the feet of her\nfather\u2019s guests. Also the wife of Abraham, the blessed Sarah, in her\nown person prepared the cakes baked in the ashes for the angels; and\nprincely maidens among the Hebrews fed sheep. Whence also the Nausicaa\nof Homer went to the washing-tubs.\n\nThe wise woman, then, will first choose to persuade her husband to\nbe her associate in what is conducive to happiness. And should that\nbe found impracticable, let her by herself earnestly aim at virtue,\ngaining her husband\u2019s consent in everything, so as never to do anything\nagainst his will, with exception of what is reckoned as contributing to\nvirtue and salvation. But if one keeps from such a mode of life either\nwife or maid-servant, whose heart is set on it; what such a person in\nthat case plainly does is nothing else than determine to drive her away\nfrom righteousness and sobriety, and to choose to make his own house\nwicked and licentious.\n\nIt is not then possible that man or woman can be conversant with\nanything whatever, without the advantage of education, and application,\nand training; and virtue, we have said, depends not on others, but\non ourselves above all. Other things one can repress, by waging war\nagainst them; but with what depends on one\u2019s self, this is entirely\nout of the question, even with the most strenuous persistence. For the\ngift is one conferred by God, and not in the power of any other. Whence\nlicentiousness should be regarded as the evil of no other one than of\nhim who is guilty of licentiousness; and temperance, on the other hand,\nas the good of him who is able to practise it.\n\n\n\n\n CHAPTER XX.\n\n A GOOD WIFE.\n\n\nThe woman who, with propriety, loves her husband, Euripides describes,\nwhile admonishing,\n\n \u201cThat when her husband says aught,\n She ought to regard him as speaking well if she say nothing;\n And if she will say anything, to do her endeavour to gratify her\n husband.\u201d\n\nAnd again he subjoins the like:\n\n \u201cAnd that the wife should sweetly look sad with her husband,\n Should aught evil befall him,\n And have in common a share of sorrow and joy.\u201d\n\nThen, describing her as gentle and kind even in misfortunes, he adds:\n\n \u201cAnd I, when you are ill, will, sharing your sickness, bear it;\n And I will bear my share in your misfortunes.\u201d\n\nAnd:\n\n \u201cNothing is bitter to me,\n For with friends one ought to be happy,\n For what else is friendship but this?\u201d\n\nThe marriage, then, that is consummated according to the word, is\nsanctified, if the union be under subjection to God, and be conducted\n\u201cwith a true heart, in full assurance of faith, having hearts sprinkled\nfrom an evil conscience, and the body washed with pure water, and\nholding the confession of hope; for He is faithful that promised.\u201d And\nthe happiness of marriage ought never to be estimated either by wealth\nor beauty, but by virtue.\n\n\u201cBeauty,\u201d says the tragedy,\n\n \u201cHelps no wife with her husband;\n But virtue has helped many; for every good wife\n Who is attached to her husband knows how to practise sobriety.\u201d\n\nThen, as giving admonitions, he says:\n\n \u201cFirst, then, this is incumbent on her who is endowed with mind,\n That even if her husband be ugly, he must appear good-looking;\n For it is for the mind, not the eye, to judge.\u201d\n\nAnd so forth.\n\nFor with perfect propriety Scripture has said that woman is given by\nGod as \u201can help\u201d to man. It is evident, then, in my opinion, that she\nwill charge herself with remedying, by good sense and persuasion, each\nof the annoyances that originate with her husband in domestic economy.\nAnd if he do not yield, then she will endeavour, as far as possible\nfor human nature, to lead a sinless life; whether it be necessary to\ndie, in accordance with reason, or to live; considering that God is her\nhelper and associate in such a course of conduct, her true defender and\nSaviour both for the present and for the future; making Him the leader\nand guide of all her actions, reckoning sobriety and righteousness her\nwork, and making the favour of God her end. Gracefully, therefore, the\napostle says in the Epistle to Titus, \u201cthat the elder women should be\nof godly behaviour, should not be slanderers, not enslaved to much\nwine; that they should counsel the young women to be lovers of their\nhusbands, lovers of their children, discreet, chaste, housekeepers,\ngood, subject to their own husbands; that the word of God be not\nblasphemed.\u201d[628] But rather, he says, \u201cFollow peace with all men, and\nholiness, without which no man shall see the Lord: looking diligently,\nlest there be any fornicator or profane person, as Esau, who for one\nmorsel surrendered his birthright; and lest any root of bitterness\nspringing up trouble you, and thereby many be defiled.\u201d[629] And\nthen, as putting the finishing stroke to the question about marriage,\nhe adds: \u201cMarriage is honourable in all, and the bed undefiled: but\nwhoremongers and adulterers God will judge.\u201d[630] And one aim and one\nend, as far as regards perfection, being demonstrated to belong to the\nman and the woman, Peter in his epistle says, \u201cThough now for a season,\nif need be, ye are in heaviness through manifold temptations; that the\ntrial of your faith, being much more precious than that of gold which\nperisheth, though it be tried with fire, might be found unto praise,\nand honour, and glory at the revelation of Jesus Christ; whom, having\nnot seen, ye love; in whom, though now ye see Him not, yet believing,\nye rejoice with joy unspeakable, and full of glory, receiving the end\nof your faith, the salvation of your souls.\u201d[631] Wherefore also Paul\nrejoices for Christ\u2019s sake that he was \u201cin labours more abundantly, in\nstripes above measure, in deaths oft.\u201d[632]\n\n\n\n\n CHAPTER XXI.\n\n DESCRIPTION OF THE PERFECT MAN, OR GNOSTIC.\n\n\nHere I find perfection apprehended variously in relation to Him who\nexcels in every virtue. Accordingly one is perfected as pious, and as\npatient, and as continent, and as a worker, and as a martyr, and as\na Gnostic. But I know no one of men perfect in all things at once,\nwhile still human, though according to the mere letter of the law,\nexcept Him alone who for us clothed Himself with humanity. Who then\nis perfect? He who professes abstinence from what is bad. Well, this\nis the way to the gospel and to well-doing. But gnostic perfection in\nthe case of the legal man is the acceptance of the gospel, that he\nthat is after the law may be perfect. For so he, who was after the\nlaw, Moses, foretold that it was necessary to hear in order that we\nmight, according to the apostle, receive Christ, the fulness of the\nlaw.[633] But now in the gospel the Gnostic attains proficiency not\nonly by making use of the law as a step, but by understanding and\ncomprehending it, as the Lord who gave the Covenants delivered it to\nthe apostles. And if he conduct himself rightly (as assuredly it is\nimpossible to attain knowledge (_gnosis_) by bad conduct); and\nif, further, having made an eminently right confession, he become a\nmartyr out of love, obtaining considerable renown as among men; not\neven thus will he be called perfect in the flesh beforehand; since it\nis the close of life which claims this appellation, when the gnostic\nmartyr has first shown the perfect work, and rightly exhibited it, and\nhaving thankfully shed his blood, has yielded up the ghost: blessed\nthen will he be, and truly proclaimed perfect, \u201cthat the excellency\nof the power may be of God, and not of us,\u201d as the apostle says. Only\nlet us preserve free-will and love: \u201ctroubled on every side, yet\nnot distressed; perplexed, but not in despair; persecuted, but not\nforsaken; cast down, but not destroyed.\u201d[634] For those who strive\nafter perfection, according to the same apostle, must \u201cgive no offence\nin anything, but in everything approve themselves not to men, but to\nGod.\u201d And, as a consequence, also they ought to yield to men; for it is\nreasonable, on account of abusive calumnies. Here is the specification:\n\u201cin much patience, in afflictions, in necessities, in distresses, in\nstripes, in imprisonments, in tumults, in labours, in watchings, in\nfastings, in pureness, in knowledge, in long-suffering, in kindness,\nin the Holy Ghost, in love unfeigned, in the word of truth, in the\npower of God,\u201d[635] that we may be the temples of God, purified \u201cfrom\nall filthiness of the flesh and of the spirit.\u201d \u201cAnd I,\u201d He says,\n\u201cwill receive you; and I will be to you for a Father, and ye shall be\nto me for sons and daughters, saith the Lord Almighty.\u201d[636] \u201cLet us\nthen,\u201d he says, \u201cperfect holiness in the fear of God.\u201d For though fear\nbeget pain, \u201cI rejoice,\u201d he says, \u201cnot that ye were made sorry, but\nthat ye showed susceptibility to repentance. For ye sorrowed after a\ngodly sort, that ye might receive damage by us in nothing. For godly\nsorrow worketh repentance unto salvation not to be regretted; but\nthe sorrow of the world worketh death. For this same thing that ye\nsorrowed after a godly sort, what earnestness it wrought in you; yea,\nwhat clearing of yourselves; yea, what compunction; yea, what fear;\nyea, what desire; yea, what zeal; yea, revenge! In all things ye have\nshowed yourselves clear in the matter.\u201d[637] Such are the preparatory\nexercises of gnostic discipline. And since the omnipotent God Himself\n\u201cgave some apostles, and some prophets, and some evangelists, and some\npastors and teachers, for the perfecting of the saints, for the work\nof the ministry, for the edifying of the body of Christ, till we all\nattain to the unity of the faith, and of the knowledge of the Son of\nGod, to a perfect man, to the measure of the stature of the fulness\nof Christ;\u201d[638] we are then to strive to reach manhood as befits the\nGnostic, and to be as perfect as we can while still abiding in the\nflesh, making it our study with perfect concord here to concur with the\nwill of God, to the restoration of what is the truly perfect nobleness\nand relationship, to the fulness of Christ, that which perfectly\ndepends on our perfection.\n\nAnd now we perceive where, and how, and when the divine apostle\nmentions the perfect man, and how he shows the differences of the\nperfect. And again, on the other hand: \u201cThe manifestation of the Spirit\nis given for our profit. For to one is given the word of wisdom by the\nSpirit; to another the word of knowledge according to the same Spirit;\nto another faith through the same Spirit; to another the gifts of\nhealing through the same Spirit; to another the working of miracles;\nto another prophecy; to another discernment of spirits; to another\ndiversities of tongues; to another the interpretation of tongues: and\nall these worketh the one and the same Spirit, distributing to each\none according as He wills.\u201d[639] Such being the case, the prophets are\nperfect in prophecy, the righteous in righteousness, and the martyrs\nin confession, and others in preaching, not that they are not sharers\nin the common virtues, but are proficient in those to which they are\nappointed. For what man in his senses would say that a prophet was not\nrighteous? For what? did not righteous men like Abraham prophesy?\n\n \u201cFor to one God has given warlike deeds,\n To another the accomplishment of the dance,\n To another the lyre and song,\u201d[640]\n\nsays Homer. \u201cBut each has his own proper gift of God,\u201d[641]--one\nin one way, another in another. But the apostles were perfected in\nall. You will find, then, if you choose, in their acts and writings,\nknowledge, life, preaching, righteousness, purity, prophecy. We must\nknow, then, that if Paul is young in respect to time--having flourished\nimmediately after the Lord\u2019s ascension--yet his writings depend on the\nOld Testament, breathing and speaking of them. For faith in Christ and\nthe knowledge of the gospel are the explanation and fulfilment of the\nlaw; and therefore it was said to the Hebrews, \u201cIf ye believe not,\nneither shall you understand;\u201d[642] that is, unless you believe what is\nprophesied in the law, and oracularly delivered by the law, you will\nnot understand the Old Testament, which He by His coming expounded.\n\n\n\n\n CHAPTER XXII.\n\n THE TRUE GNOSTIC DOES GOOD, NOT FROM FEAR OF PUNISHMENT\n OR HOPE OF REWARD, BUT ONLY FOR THE SAKE\n OF GOOD ITSELF.\n\n\nThe man of understanding and perspicacity is, then, a Gnostic. And\nhis business is not abstinence from what is evil (for this is a step\nto the highest perfection), or the doing of good out of fear. For it\nis written, \u201cWhither shall I flee, and where shall I hide myself from\nThy presence? If I ascend into heaven, Thou art there; if I go away to\nthe uttermost parts of the sea, there is Thy right hand; if I go down\ninto the depths, there is Thy Spirit.\u201d[643] Nor any more is he to do\nso from hope of promised recompense. For it is said, \u201cBehold the Lord,\nand His reward is before His face, to give to every one according to\nhis works; what eye hath not seen, and ear hath not heard, and hath\nnot entered into the heart of man what God hath prepared for them that\nlove Him.\u201d[644] But only the doing of good out of love, and for the\nsake of its own excellence, is to be the Gnostic\u2019s choice. Now, in\nthe person of God it is said to the Lord, \u201cAsk of me, and I will give\nthe heathen for Thine inheritance;\u201d[645] teaching Him to ask a truly\nregal request--that is, the salvation of men without price, that we may\ninherit and possess the Lord. For, on the contrary, to desire knowledge\nabout God for any practical purpose, that this may be done, or that may\nnot be done, is not proper to the Gnostic; but the knowledge itself\nsuffices as the reason for contemplation. For I will dare aver that it\nis not because he wishes to be saved that he, who devotes himself to\nknowledge for the sake of the divine science itself, chooses knowledge.\nFor the exertion of the intellect by exercise is prolonged to a\nperpetual exertion. And the perpetual exertion of the intellect is the\nessence of an intelligent being, which results from an uninterrupted\nprocess of admixture, and remains eternal contemplation, a living\nsubstance. Could we, then, suppose any one proposing to the Gnostic\nwhether he would choose the knowledge of God or everlasting salvation;\nand if these, which are entirely identical, were separable, he would\nwithout the least hesitation choose the knowledge of God, deeming that\nproperty of faith, which from love ascends to knowledge, desirable,\nfor its own sake. This, then, is the perfect man\u2019s first form of\ndoing good, when it is done not for any advantage in what pertains to\nhim, but because he judges it right to do good; and the energy being\nvigorously exerted in all things, in the very act becomes good; not,\ngood in some things, and not good in others; but consisting in the\nhabit of doing good, neither for glory, nor, as the philosophers say,\nfor reputation, nor from reward either from men or God; but so as to\npass life after the image and likeness of the Lord.\n\nAnd if, in doing good, he be met with anything adverse, he will let the\nrecompense pass without resentment as if it were good, he being just\nand good \u201cto the just and the unjust.\u201d To such the Lord says, \u201cBe ye,\nas your Father is perfect.\u201d\n\nTo him the flesh is dead; but he himself lives alone, having\nconsecrated the sepulchre into a holy temple to the Lord, having turned\ntowards God the old sinful soul.\n\nSuch an one is no longer continent, but has reached a state of\npassionlessness, waiting to put on the divine image. \u201cIf thou doest\nalms,\u201d it is said, \u201clet no one know it; and if thou fastest, anoint\nthyself, that God alone may know,\u201d[646] and not a single human being.\nNot even he himself who shows mercy ought to know that he does show\nmercy; for in this way he will be sometimes merciful, sometimes not.\nAnd when he shall do good by habit, he will imitate the nature of good,\nand his disposition will be his nature and his practice. There is no\nnecessity for removing those who are raised on high, but there is\nnecessity for those who are walking to reach the requisite goal, by\npassing over the whole of the narrow way. For this is to be drawn by\nthe Father, to become worthy to receive the power of grace from God, so\nas to run without hindrance. And if some hate the elect, such an one\nknows their ignorance, and pities their minds for its folly.\n\nAs is right, then, knowledge itself loves and teaches the ignorant, and\ninstructs the whole creation to honour God Almighty. And if such an one\nteaches to love God, he will not hold virtue as a thing to be lost in\nany case, either awake or in a dream, or in any vision; since the habit\nnever goes out of itself by falling from being a habit. Whether, then,\nknowledge be said to be habit or disposition; on account of diverse\nsentiments never obtaining access, the guiding faculty, remaining\nunaltered, admits no alteration of appearances by framing in dreams\nvisionary conceptions out of its movements by day. Wherefore also the\nLord enjoins \u201cto watch,\u201d so that our soul may never be perturbed with\npassion, even in dreams; but also to keep the life of the night pure\nand stainless, as if spent in the day. For assimilation to God, as far\nas we can, is preserving the mind in its relation to the same things.\nAnd this is the relation of mind as mind.\n\nBut the variety of disposition arises from inordinate affection\nto material things. And for this reason, as they appear to me, to\nhave called night Euphrone; since then the soul, released from the\nperceptions of sense, turns in on itself, and has a truer hold of\nintelligence (\u03c6\u03c1\u03cc\u03bd\u03b7\u03c3\u03b9\u03c2).[647] Wherefore the mysteries are for the most\npart celebrated by night, indicating the withdrawal of the soul from\nthe body, which takes place by night. \u201cLet us not then sleep, as do\nothers; but let us watch and be sober. For they that sleep, sleep in\nthe night; and they that are drunken, are drunken in the night. But let\nus who are of the day be sober, putting on the breastplate of faith and\nlove, and as an helmet the hope of salvation.\u201d[648] And as to what,\nagain, they say of sleep, the very same things are to be understood\nof death. For each exhibits the departure of the soul, the one more,\nthe other less; as we may also get this in Heraclitus: \u201cMan touches\nnight in himself, when dead and his light quenched; and alive, when\nhe sleeps he touches the dead; and awake, when he shuts his eyes, he\ntouches the sleeper.\u201d[649] \u201cFor blessed are those that have seen the\nLord,\u201d[650] according to the apostle; \u201cfor it is high time to awake out\nof sleep. For now is our salvation nearer than when we believed. The\nnight is far spent, the day is at hand. Let us therefore cast off the\nworks of darkness, and put on the armour of light.\u201d[651] By day and\nlight he designates figuratively the Son, and by the armour of light\nmetaphorically the promises.\n\nSo it is said that we ought to go washed to sacrifices and prayers,\nclean and bright; and that this external adornment and purification are\npractised for a sign. Now purity is to think holy thoughts. Further,\nthere is the image of baptism, which also was handed down to the poets\nfrom Moses as follows:\n\n \u201cAnd she having drawn water, and wearing on her body clean\n clothes.\u201d[652]\n\nIt is Penelope that is going to prayer:\n\n \u201cAnd Telemachus,\n Having washed his hands in the hoary sea, prayed to Athene.\u201d[653]\n\nIt was a custom of the Jews to wash frequently after being in bed. It\nwas then well said,\n\n \u201cBe pure, not by washing of water, but in the mind.\u201d\n\nFor sanctity, as I conceive it, is perfect pureness of mind, and deeds,\nand thoughts, and words too, and in its last degree sinlessness in\ndreams.\n\nAnd sufficient purification to a man, I reckon, is thorough and sure\nrepentance. If, condemning ourselves for our former actions, we go\nforward, after these things taking thought,[654] and divesting our\nmind both of the things which please us through the senses, and of our\nformer transgressions.\n\nIf, then, we are to give the etymology of \u1f10\u03c0\u03b9\u03c3\u03c4\u03ae\u03bc\u03b7, knowledge, its\nsignification is to be derived from \u03c3\u03c4\u03ac\u03c3\u03b9\u03c2, placing; for our soul,\nwhich was formerly borne, now in one way, now in another, it settles\nin objects. Similarly faith is to be explained etymologically, as the\nsettling (\u03c3\u03c4\u03ac\u03c3\u03b9\u03c2) of our soul respecting that which is.\n\nBut we desire to learn about the man who is always and in all things\nrighteous; who, neither dreading the penalty proceeding from the\nlaw, nor fearing to entertain hatred of evil in the case of those\nwho live with him and who prosecute the injured, nor dreading danger\nat the hands of those who do wrong, remains righteous. For he who,\non account of these considerations, abstains from anything wrong, is\nnot voluntarily kind, but is good from fear. Even Epicurus says, that\nthe man who in his estimation was wise, \u201cwould not do wrong to any\none for the sake of gain; for he could not persuade himself that he\nwould escape detection.\u201d So that, if he knew he would not be detected,\nhe would, according to him, do evil. And such are the doctrines of\ndarkness. If, too, one shall abstain from doing wrong from hope of the\nrecompense given by God on account of righteous deeds, he is not on\nthis supposition spontaneously good. For as fear makes that man just,\nso reward makes this one; or rather, makes him appear to be just. But\nwith the hope after death--a good hope to the good, to the bad the\nreverse--not only they who follow after Barbarian wisdom, but also\nthe Pythagoreans, are acquainted. For the latter also proposed hope\nas an end to those who philosophize. Whereas Socrates also, in the\n_Ph\u00e6do_, says \u201cthat good souls depart hence with a good hope;\u201d and\nagain, denouncing the wicked, he sets against this the assertion, \u201cFor\nthey live with an evil hope.\u201d With him Heraclitus manifestly agrees\nin his dissertations concerning men: \u201cThere awaits man after death\nwhat they neither hope nor think.\u201d Divinely, therefore, Paul writes\nexpressly, \u201cTribulation worketh patience, and patience experience, and\nexperience hope; and hope maketh not ashamed.\u201d[655] For the patience\nis on account of the hope in the future. Now hope is synonymous with\nthe recompense and restitution of hope; which maketh not ashamed, not\nbeing any more vilified.\n\nBut he who obeys the mere call, as he is called, neither for fear, nor\nfor enjoyments, is on his way to knowledge (\u03b3\u03bd\u1ff6\u03c3\u03b9\u03c2). For he does not\nconsider whether any extrinsic lucrative gain or enjoyment follows to\nhim; but drawn by the love of Him who is the true object of love, and\nled to what is requisite, practises piety. So that not even were we\nto suppose him to receive from God leave to do things forbidden with\nimpunity; not even if he were to get the promise that he would receive\nas a reward the good things of the blessed; but besides, not even if\nhe could persuade himself that God would be hoodwinked with reference\nto what he does (which is impossible), would he ever wish to do aught\ncontrary to right reason, having once made choice of what is truly good\nand worthy of choice on its own account, and therefore to be loved.\nFor it is not in the food of the belly that we have heard good to be\nsituated. But he has heard that \u201cmeat will not commend us,\u201d[656] nor\nmarriage, nor abstinence from marriage in ignorance; but virtuous\ngnostic conduct. For the dog, which is an irrational animal, may be\nsaid to be continent, dreading as it does the uplifted stick, and\ntherefore keeping away from the meat. But let the predicted promise\nbe taken away, and the threatened dread cancelled, and the impending\ndanger removed, and the disposition of such people will be revealed.\n\n\n\n\n CHAPTER XXIII.\n\n THE SAME SUBJECT CONTINUED.\n\n\nFor it is not suitable to the nature of the thing itself, that they\nshould apprehend in the truly gnostic manner the truth, that all things\nwhich were created for our use are good; as, for example, marriage and\nprocreation, when used in moderation; and that it is better than good\nto become free of passion, and virtuous by assimilation to the divine.\nBut in the case of external things, agreeable or disagreeable, from\nsome they abstain, from others not. But in those things from which they\nabstain from disgust, they plainly find fault with the creature and the\nCreator; and though in appearance they walk faithfully, the opinion\nthey maintain is impious. That command, \u201cThou shalt not lust,\u201d needs\nneither the necessity arising from fear, which compels to keep from\nthings that are pleasant; nor the reward, which by promise persuades to\nrestrain the impulses of passion.\n\nAnd those who obey God through the promise, caught by the bait of\npleasure, choose obedience not for the sake of the commandment, but\nfor the sake of the promise. Nor will turning away from objects of\nsense, as a matter of necessary consequence, produce attachment to\nintellectual objects. On the contrary, the attachment to intellectual\nobjects naturally becomes to the Gnostic an influence which draws away\nfrom the objects of sense; inasmuch as he, in virtue of the selection\nof what is good, has chosen what is good according to knowledge\n(\u03b3\u03bd\u03c9\u03c3\u03c4\u03b9\u03ba\u1ff6\u03c2), admiring generation, and by sanctifying the Creator\nsanctifying assimilation to the divine. But I shall free myself from\nlust, let him say, O Lord, for the sake of alliance with Thee. For the\neconomy of creation is good, and all things are well administered:\nnothing happens without a cause. I must be in what is Thine, O\nOmnipotent One. And if I am there, I am near Thee. And I would be free\nof fear that I may be able to draw near to Thee, and to be satisfied\nwith little, practising Thy just choice between things good and things\nlike.\n\nRight mystically and sacredly the apostle, teaching us the choice\nwhich is truly gracious, not in the way of rejection of other things\nas bad, but so as to do things better than what is good, has spoken,\nsaying, \u201cSo he that giveth his virgin in marriage doeth well; and he\nthat giveth her not doeth better; as far as respects seemliness and\nundistracted attendance on the Lord.\u201d[657]\n\nNow we know that things which are difficult are not essential; but\nthat things which are essential have been graciously made easy of\nattainment by God. Wherefore Democritus well says, that \u201cnature and\ninstruction\u201d are like each other. And we have briefly assigned the\ncause. For instruction harmonizes man, and by harmonizing makes him\nnatural; and it is no matter whether one was made such as he is by\nnature, or transformed by time and education. The Lord has furnished\nboth; that which is by creation, and that which is by creating again\nand renewal through the covenant. And that is preferable which is\nadvantageous to what is superior; but what is superior to everything is\nmind. So, then, what is really good is seen to be most pleasant, and\nof itself produces the fruit which is desired--tranquillity of soul.\n\u201cAnd he who hears me,\u201d it is said, \u201cshall rest in peace, confident, and\nshall be calm without fear of any evil.\u201d[658] \u201cRely with all thy heart\nand thy mind on God.\u201d[659]\n\nOn this wise it is possible for the Gnostic already to have become God.\n\u201cI said, Ye are gods, and sons of the Highest.\u201d[660] And Empedocles\nsays that the souls of the wise become gods, writing as follows:\n\n \u201cAt last prophets, minstrels, and physicians,\n And the foremost among mortal men, approach;\n Whence spring gods supreme in honours.\u201d\n\nMan, then, generically considered, is formed in accordance with\nthe idea of the connate spirit. For he is not created formless and\nshapeless in the workshop of nature, where mystically the production\nof man is accomplished, both art and essence being common. But the\nindividual man is stamped according to the impression produced in\nthe soul by the objects of his choice. Thus we say that Adam was\nperfect, as far as respects his formation; for none of the distinctive\ncharacteristics of the idea and form of man were wanting to him; but\nin the act of coming into being he received perfection. And he was\njustified by obedience; this was reaching manhood, as far as depended\non him. And the cause lay in his choosing, and especially in his\nchoosing what was forbidden. God was not the cause.\n\nFor production is twofold--of things procreated, and of things that\ngrow. And manliness in man, who is subject to perturbation, as they\nsay, makes him who partakes of it essentially fearless and invincible;\nand anger is the mind\u2019s satellite in patience, and endurance, and the\nlike; and self-constraint and salutary sense are set over desire. But\nGod is impassible, free of anger, destitute of desire. And He is not\nfree of fear, in the sense of avoiding what is terrible; or temperate,\nin the sense of having command of desires. For neither can the nature\nof God fall in with anything terrible, nor does God flee fear; just as\nHe will not feel desire, so as to rule over desires. Accordingly that\nPythagorean saying was mystically uttered respecting us, \u201cthat man\nought to become one;\u201d for the high priest himself is one, God being one\nin the immutable state of the perpetual flow[661] of good things. Now\nthe Saviour has taken away wrath in and with lust, wrath being lust\nof vengeance. For universally liability to feeling belongs to every\nkind of desire; and man, when deified purely into a passionless state,\nbecomes a unit. As, then, those, who at sea are held by an anchor, pull\nat the anchor, but do not drag it to them, but drag themselves to the\nanchor; so those who, according to the gnostic life, draw God towards\nthem, imperceptibly bring themselves to God: for he who reverences God,\nreverences himself. In the contemplative life, then, one in worshipping\nGod attends to himself, and through his own spotless purification\nbeholds the holy God holily; for self-control, being present, surveying\nand contemplating itself uninterruptedly, is as far as possible\nassimilated to God.\n\n\n\n\n CHAPTER XXIV.\n\n THE REASON AND END OF DIVINE PUNISHMENTS.\n\n\nNow that is in our power, of which equally with its opposite we are\nmasters,--as, say, to philosophize or not, to believe or disbelieve.\nIn consequence, then, of our being equally masters of each of the\nopposites, what depends on us is found possible. Now the commandments\nmay be done or not done by us, who, as is reasonable, are liable to\npraise and blame. And those, again, who are punished on account of\nsins committed by them, are punished for them alone; for what is done\nis past, and what is done can never be undone. The sins committed\nbefore faith are accordingly forgiven by the Lord, not that they may\nbe undone, but as if they had not been done. \u201cBut not all,\u201d says\nBasilides, \u201cbut only sins involuntary and in ignorance, are forgiven;\u201d\nas would be the case were it a man, and not God, that conferred such\na boon. To such an one Scripture says, \u201cThou thoughtest that I would\nbe like thee.\u201d[662] But if we are punished for voluntary sins, we are\npunished not that the sins which are done may be undone, but because\nthey were done. But punishment does not avail to him who has sinned, to\nundo his sin, but that he may sin no more, and that no one else fall\ninto the like. Therefore the good God corrects for these three causes:\nFirst, that he who is corrected may become better than his former self;\nthen that those who are capable of being saved by examples may be\ndriven back, being admonished; and thirdly, that he who is injured may\nnot be readily despised, and be apt to receive injury. And there are\ntwo methods of correction--the instructive and the punitive, which we\nhave called the disciplinary. It ought to be known, then, that those\nwho fall into sin after baptism[663] are those who are subjected to\ndiscipline; for the deeds done before are remitted, and those done\nafter are purged. It is in reference to the unbelieving that it is\nsaid, \u201cthat they are reckoned as the chaff which the wind drives from\nthe face of the earth, and the drop which falls from a vessel.\u201d[664]\n\n\n\n\n CHAPTER XXV.\n\n TRUE PERFECTION CONSISTS IN THE KNOWLEDGE AND LOVE\n OF GOD.\n\n\n\u201cHappy he who possesses the culture of knowledge, and is not moved\nto the injury of the citizens or to wrong actions, but contemplates\nthe undecaying order of immortal nature, how and in what way and\nmanner it subsists. To such the practice of base deeds attaches not.\u201d\nRightly, then, Plato says, \u201cthat the man who devotes himself to the\ncontemplation of ideas will live as a god among men; now the mind is\nthe place of ideas, and God is mind.\u201d He says that he who contemplates\nthe unseen God lives as a god among men. And in the _Sophist_,\nSocrates calls the stranger of Elea, who was a dialectician, \u201cgod:\u201d\n\u201cSuch are the gods who, like stranger guests, frequent cities. For when\nthe soul, rising above the sphere of generation, is by itself apart,\nand dwells amidst ideas,\u201d like the Coryph\u00e6us in The\u00e6tetus, now become\nas an angel, it will be with Christ, being rapt in contemplation, ever\nkeeping in view the will of God; in reality\n\n \u201cAlone wise, while these flit like shadows.\u201d[665]\n\n\u201cFor the dead bury their dead.\u201d Whence Jeremiah says: \u201cI will fill it\nwith the earth-born dead whom mine anger has smitten.\u201d[666]\n\nGod, then, being not a subject for demonstration, cannot be the object\nof science. But the Son is wisdom, and knowledge, and truth, and all\nelse that has affinity thereto. He is also susceptible of demonstration\nand of description. And all the powers of the Spirit, becoming\ncollectively one thing, terminate in the same point--that is, in the\nSon. But He is incapable of being declared, in respect of the idea of\neach one of His powers. And the Son is neither simply one thing as one\nthing, nor many things as parts, but one thing as all things; whence\nalso He is all things. For He is the circle of all powers rolled and\nunited into one unity. Wherefore the Word is called the Alpha and the\nOmega, of whom alone the end becomes beginning, and ends again at the\noriginal beginning without any break. Wherefore also to believe in Him,\nand by Him, is to become a unit, being indissolubly united in Him; and\nto disbelieve is to be separated, disjoined, divided.\n\n\u201cWherefore thus saith the Lord, Every alien son is uncircumcised in\nheart, and uncircumcised in flesh\u201d (that is, unclean in body and soul):\n\u201cthere shall not enter one of the strangers into the midst of the\nhouse of Israel, but the Levites.\u201d[667] He calls those that would not\nbelieve, but would disbelieve, strangers. Only those who live purely\nbeing true priests of God. Wherefore, of all the circumcised tribes,\nthose anointed to be high priests, and kings, and prophets, were\nreckoned more holy. Whence He commands them not to touch dead bodies,\nor approach the dead; not that the body was polluted, but that sin and\ndisobedience were incarnate, and embodied, and dead, and therefore\nabominable. It was only, then, when a father and mother, a son and\ndaughter died, that the priest was allowed to enter, because these\nwere related only by flesh and seed, to whom the priest was indebted\nfor the immediate cause of his entrance into life. And they purify\nthemselves seven days, the period in which Creation was consummated.\nFor on the seventh day the rest is celebrated; and on the eighth he\nbrings a propitiation, as is written in Ezekiel, according to which\npropitiation the promise is to be received.[668] And the perfect\npropitiation, I take it, is that propitious faith in the gospel which\nis by the law and the prophets, and the purity which shows itself in\nuniversal obedience, with the abandonment of the things of the world;\nin order to that grateful surrender of the tabernacle, which results\nfrom the enjoyment of the soul. Whether, then, the time be that which\nthrough the seven periods enumerated returns to the chiefest rest,[669]\nor the seven heavens, which some reckon one above the other; or whether\nalso the fixed sphere which borders on the intellectual world be\ncalled the eighth, the expression denotes that the Gnostic ought to\nrise out of the sphere of creation and of sin. After these seven days,\nsacrifices are offered for sins. For there is still fear of change,\nand it touches the seventh circle. The righteous Job says: \u201cNaked came\nI out of my mother\u2019s womb, and naked shall I return there;\u201d[670] not\nnaked of possessions, for that were a trivial and common thing; but,\nas a just man, he departs naked of evil and sin, and of the unsightly\nshape which follows those who have led bad lives. For this was what\nwas said, \u201cUnless ye be converted, and become as children,\u201d[671] pure\nin flesh, holy in soul by abstinence from evil deeds; showing that He\nwould have us to be such as also He generated us from our mother--the\nwater.[672] For the intent of one generation succeeding another is\nto immortalize by progress. \u201cBut the lamp of the wicked shall be put\nout.\u201d[673] That purity in body and soul which the Gnostic partakes of,\nthe all-wise Moses indicated, by employing repetition in describing\nthe incorruptibility of body and of soul in the person of Rebecca,\nthus: \u201cNow the virgin was fair, and man had not known her.\u201d[674]\nAnd Rebecca, interpreted, means \u201cglory of God;\u201d and the glory of\nGod is immortality. This is in reality righteousness, not to desire\nother things, but to be entirely the consecrated temple of the Lord.\nRighteousness is peace of life and a well-conditioned state, to which\nthe Lord dismissed her when He said, \u201cDepart into peace.\u201d[675] For\nSalem is, by interpretation, peace; of which our Saviour is enrolled\nKing, as Moses says, Melchizedek king of Salem, priest of the most high\nGod, who gave bread and wine, furnishing consecrated food for a type\nof the Eucharist. And Melchizedek is interpreted \u201crighteous king;\u201d and\nthe name is a synonym for righteousness and peace. Basilides, however,\nsupposes that Righteousness and her daughter Peace dwell stationed in\nthe eighth sphere.\n\nBut we must pass from physics to ethics, which are clearer; for the\ndiscourse concerning these will follow after the treatise in hand.\nThe Saviour Himself, then, plainly initiates us into the mysteries,\naccording to the words of the tragedy:[676]\n\n \u201cSeeing those who see, he also gives the orgies.\u201d\n\nAnd if you ask,\n\n \u201cThese orgies, what is their nature?\u201d\n\nYou will hear again:\n\n \u201cIt is forbidden to mortals uninitiated in the Bacchic rites to\n know.\u201d\n\nAnd if any one will inquire curiously what they are, let him hear:\n\n \u201cIt is not lawful for thee to hear, but they are worth knowing;\n The rites of the God detest him who practises impiety.\u201d\n\nNow God, who is without beginning, is the perfect beginning of the\nuniverse, and the producer of the beginning. As, then, He is being, He\nis the first principle of the department of action, as He is good, of\nmorals; as He is mind, on the other hand, He is the first principle of\nreasoning and of judgment. Whence also He alone is Teacher, who is the\nonly Son of the Most High Father, the Instructor of men.\n\n\n\n\n CHAPTER XXVI.\n\n HOW THE PERFECT MAN TREATS THE BODY AND THE\n THINGS OF THE WORLD.\n\n\nThose, then, who run down created existence and vilify the body are\nwrong; not considering that the frame of man was formed erect for the\ncontemplation of heaven, and that the organization of the senses tends\nto knowledge; and that the members and parts are arranged for good, not\nfor pleasure. Whence this abode becomes receptive of the soul which is\nmost precious to God; and is dignified with the Holy Spirit through\nthe sanctification of soul and body, perfected with the perfection\nof the Saviour. And the succession of the three virtues is found in\nthe Gnostic, who morally, physically, and logically occupies himself\nwith God. For wisdom is the knowledge of things divine and human; and\nrighteousness is the concord of the parts of the soul; and holiness\nis the service of God. But if one were to say that he disparaged the\nflesh, and generation on account of it, by quoting Isaiah, who says,\n\u201cAll flesh is grass, and all the glory of man as the flower of grass:\nthe grass is withered, and the flower has fallen; but the word of the\nLord endureth for ever;\u201d[677] let him hear the Spirit interpreting\nthe matter in question by Jeremiah, \u201cAnd I scattered them like dry\nsticks, that are made to fly by the wind into the desert. This is the\nlot and portion of your disobedience, saith the Lord. As thou hast\nforgotten me, and hast trusted in lies, so will I discover thy hinder\nparts to thy face; and thy disgrace shall be seen, thy adultery, and\nthy neighing,\u201d and so on.[678] For \u201cthe flower of grass,\u201d and \u201cwalking\nafter the flesh,\u201d and \u201cbeing carnal,\u201d according to the apostle, are\nthose who are in their sins. The soul of man is confessedly the better\npart of man, and the body the inferior. But neither is the soul good by\nnature, nor, on the other hand, is the body bad by nature. Nor is that\nwhich is not good straightway bad. For there are things which occupy a\nmiddle place, and among them are things to be preferred, and things to\nbe rejected. The constitution of man, then, which has its place among\nthings of sense, was necessarily composed of things diverse, but not\nopposite--body and soul.\n\nAlways therefore the good actions, as better, attach to the better and\nruling spirit; and voluptuous and sinful actions are attributed to the\nworse, the sinful one.\n\nNow the soul of the wise man and Gnostic, as sojourning in the\nbody, conducts itself towards it gravely and respectfully, not with\ninordinate affections, as about to leave the tabernacle if the time of\ndeparture summon. \u201cI am a stranger in the earth, and a sojourner with\nyou,\u201d it is said.[679] And hence Basilides says, that he apprehends\nthat the election are strangers to the world, being supramundane by\nnature. But this is not the case. For all things are of one God. And no\none is a stranger to the world by nature, their essence being one, and\nGod one. But the elect man dwells as a sojourner, knowing all things\nto be possessed and disposed of; and he makes use of the things which\nthe Pythagoreans make out to be the threefold good things. The body,\ntoo, as one sent on a distant pilgrimage, uses inns and dwellings by\nthe way, having care of the things of the world, of the places where he\nhalts; but leaving his dwelling-place and property without excessive\nemotion; readily following him that leads him away from life; by no\nmeans and on no occasion turning back; giving thanks for his sojourn,\nand blessing [God] for his departure, embracing the mansion that is in\nheaven. \u201cFor we know, that, if the earthly house of our tabernacle be\ndissolved, we have a building of God, an house not made with hands,\neternal in the heavens. For we that are in this tabernacle do groan,\ndesiring to be clothed upon with our house which is from heaven: if\nso be that being clothed we shall not be found naked. For we walk by\nfaith, not by sight,\u201d[680] as the apostle says; \u201cand we are willing\nrather to be absent from the body, and present with God.\u201d The rather is\nin comparison. And comparison obtains in the case of things that fall\nunder resemblance; as the more valiant man is more valiant among the\nvaliant, and most valiant among cowards. Whence he adds, \u201cWherefore we\nstrive, whether present or absent, to be accepted with Him,\u201d[681] that\nis, God, whose work and creation are all things, both the world and\nthings supramundane. I admire Epicharmus, who clearly says:\n\n \u201cEndowed with pious mind, you will not, in dying,\n Suffer aught evil. The spirit will dwell in heaven above;\u201d\n\nand the minstrel[682] who sings:\n\n \u201cThe souls of the wicked flit about below the skies on earth,\n In murderous pains beneath inevitable yokes of evils;\n But those of the pious dwell in the heavens,\n Hymning in songs the Great, the Blessed One.\u201d\n\nThe soul is not then sent down from heaven to what is worse. For God\nworks all things up to what is better. But the soul which has chosen\nthe best life--the life that is from God and righteousness--exchanges\nearth for heaven. With reason therefore, Job, who had attained to\nknowledge, said, \u201cNow I know that Thou canst do all things; and nothing\nis impossible to Thee. For who tells me of what I know not, great and\nwonderful things with which I was unacquainted? And I felt myself vile,\nconsidering myself to be earth and ashes.\u201d[683] For he who, being in a\nstate of ignorance, is sinful, \u201cis earth and ashes;\u201d while he who is in\na state of knowledge, being assimilated as far as possible to God, is\nalready spiritual, and so elect. And that Scripture calls the senseless\nand disobedient \u201cearth,\u201d will be made clear by Jeremiah the prophet,\nsaying, in reference to Joachim and his brethren, \u201cEarth, earth, hear\nthe word of the Lord; Write this man, as man excommunicated.\u201d[684]\nAnd another prophet says again, \u201cHear, O heaven; and give ear, O\nearth,\u201d[685] calling understanding \u201cear,\u201d and the soul of the Gnostic,\nthat of the man who has applied himself to the contemplation of heaven\nand divine things, and in this way has become an Israelite, \u201cheaven.\u201d\nFor again he calls him who has made ignorance and hardness of heart\nhis choice, \u201cearth.\u201d And the expression \u201cgive ear\u201d he derives from\nthe \u201corgans of hearing,\u201d \u201cthe ears,\u201d attributing carnal things to\nthose who cleave to the things of sense. Such are they of whom Micah\nthe prophet says, \u201cHear the word of the Lord, ye peoples who dwell\nwith pangs.\u201d[686] And Abraham said, \u201cBy no means. The Lord is He who\njudgeth the earth;\u201d[687] \u201csince he that believeth not, is,\u201d according\nto the utterance of the Saviour, \u201ccondemned already.\u201d[688] And there is\nwritten in the Kings[689] the judgment and sentence of the Lord, which\nstands thus: \u201cThe Lord hears the righteous, but the wicked He saveth\nnot, because they do not desire to know God.\u201d For the Almighty will not\naccomplish what is absurd. What do the heresies say to this utterance,\nseeing Scripture proclaims the Almighty God to be good, and not the\nauthor of evil and wrong, if indeed ignorance arises from one not\nknowing? But God does nothing absurd. \u201cFor this God,\u201d it is said, \u201cis\nour God, and there is none to save besides Him.\u201d[690] \u201cFor there is no\nunrighteousness with God,\u201d[691] according to the apostle. And clearly\nyet the prophet teaches the will of God, and the gnostic proficiency,\nin these words: \u201cAnd now, Israel, what doth the Lord God require of\nthee, but to fear the Lord thy God, and walk in all His ways, and love\nHim, and serve Him alone?\u201d[692] He asks of thee, who hast the power\nof choosing salvation. What is it, then, that the Pythagoreans mean\nwhen they bid us \u201cpray with the voice?\u201d As seems to me, not that they\nthought the Divinity could not hear those who speak silently, but\nbecause they wished prayers to be right, which no one would be ashamed\nto make in the knowledge of many. We shall, however, treat of prayer\nin due course by and by. But we ought to have works that cry aloud, as\nbecoming \u201cthose who walk in the day.\u201d[693] \u201cLet thy works shine,\u201d[694]\nand behold a man and his works before his face. \u201cFor behold God and His\nworks.\u201d[695] For the gnostic must, as far as is possible, imitate God.\nAnd the poets call the elect in their pages godlike and gods, and equal\nto the gods, and equal in sagacity to Zeus, and having counsels like\nthe gods, and resembling the gods,--nibbling, as seems to me, at the\nexpression, \u201cin the image and likeness.\u201d[696]\n\nEuripides accordingly says, \u201cGolden wings are round my back, and I am\nshod with the winged sandals of the Sirens; and I shall go aloft into\nthe wide ether, to hold converse with Zeus.\u201d\n\nBut I shall pray the Spirit of Christ to wing me to my Jerusalem. For\nthe Stoics say that heaven is properly a city, but places here on earth\nare not cities; for they are called so, but are not. For a city is\nan important thing, and the people a decorous body, and a multitude\nof men regulated by law as the church by the word--a city on earth\nimpregnable--free from tyranny; a product of the divine will on earth\nas in heaven. Images of this city the poets create with their pen. For\nthe Hyperboreans, and the Arimaspian cities, and the Elysian plains,\nare commonwealths of just men. And we know Plato\u2019s city placed as a\npattern in heaven.\n\n\n\n\n BOOK V.\n\n CHAPTER I.\n\n ON FAITH.\n\n\nOf the gnostic so much has been cursorily, as it were, written. We\nproceed now to the sequel, and must again contemplate faith; for there\nare some that draw the distinction, that faith has reference to the\nSon, and knowledge to the Spirit. But it has escaped their notice\nthat, in order to believe truly in the Son, we must believe that He\nis the Son, and that He came, and how, and for what, and respecting\nHis passion; and we must know who is the Son of God. Now neither is\nknowledge without faith, nor faith without knowledge. Nor is the Father\nwithout the Son; for the Son is with the Father. And the Son is the\ntrue teacher respecting the Father; and that we may believe in the Son,\nwe must know the Father, with whom also is the Son. Again, in order\nthat we may know the Father, we must believe in the Son, that it is the\nSon of God who teaches; for from faith to knowledge by the Son is the\nFather. And the knowledge of the Son and Father, which is according to\nthe gnostic rule--that which in reality is gnostic--is the attainment\nand comprehension of the truth by the truth.\n\nWe, then, are those who are believers in what is not believed, and\nwho are gnostics as to what is unknown; that is, gnostics as to what\nis unknown and disbelieved by all, but believed and known by a few;\nand gnostics, not describing actions by speech, but gnostics in the\nexercise of contemplation. Happy is he who speaks in the ears of\nthe hearing. Now Faith is the ear of the soul. And such the Lord\nintimates faith to be, when He says, \u201cHe that hath ears to hear, let\nhim hear;\u201d[697] so that by believing he may comprehend what He says, as\nHe says it. Homer, too, the oldest of the poets, using the word \u201chear\u201d\ninstead of \u201cperceive\u201d--the specific for the generic term--writes:\n\n \u201cHim most they heard.\u201d[698]\n\nFor, in fine, the agreement and harmony of the faith of both[699]\ncontribute to one end--salvation. We have in the apostle an unerring\nwitness: \u201cFor I desire to see you, that I may impart unto you some\nspiritual gift, in order that ye may be strengthened; that is, that\nI may be comforted in you, by the mutual faith of you and me.\u201d[700]\nAnd further on again he adds, \u201cThe righteousness of God is revealed\nfrom faith to faith.\u201d[701] The apostle, then, manifestly announces a\ndouble faith, or rather one which admits of growth and perfection; for\nthe common faith lies beneath as a foundation. To those, therefore,\nwho desire to be healed, and are moved by faith, He added, \u201cThy faith\nhath saved thee.\u201d[702] But that which is excellently built upon is\nconsummated in the believer, and is again perfected by the faith which\nresults from instruction and the word, in order to the performance of\nthe commandments. Such were the apostles, in whose case it is said\nthat \u201cfaith removed mountains and transplanted trees.\u201d[703] Whence,\nperceiving the greatness of its power, they asked \u201cthat faith might\nbe added to them;\u201d[704] a faith which salutarily bites the soil \u201clike\na grain of mustard,\u201d and grows magnificently in it, to such a degree\nthat the reasons of things sublime rest on it. For if one by nature\nknows God, as Basilides thinks, who calls intelligence of a superior\norder at once faith and kingship, and a creation worthy of the essence\nof the Creator; and explains that near Him exists not power, but\nessence and nature and substance; and says that faith is not the\nrational assent of the soul exercising free-will, but an undefined\nbeauty, belonging immediately to the creature;--the precepts both of\nthe Old and of the New Testament are, then, superfluous, if one is\nsaved by nature, as Valentinus would have it, and is a believer and an\nelect man by nature, as Basilides thinks; and nature would have been\nable, one time or other, to have shone forth, apart from the Saviour\u2019s\nappearance. But were they to say that the visit of the Saviour was\nnecessary, then the properties of nature are gone from them, the elect\nbeing saved by instruction, and purification, and the doing of good\nworks. Abraham, accordingly, who through hearing believed the voice,\nwhich promised under the oak in Mamre, \u201cI will give this land to thee,\nand to thy seed,\u201d was either elect or not. But if he was not, how did\nhe straightway believe, as it were naturally? And if he was elect,\ntheir hypothesis is done away with, inasmuch as even previous to the\ncoming of the Lord an election was found, and that saved: \u201cFor it was\nreckoned to him for righteousness.\u201d[705] For if any one, following\nMarcion, should dare to say that the Creator (\u0394\u03b7\u03bc\u03b9\u03bf\u03c5\u03c1\u03b3\u03cc\u03bd) saved the\nman that believed on him, even before the advent of the Lord, (the\nelection being saved with their own proper salvation); the power of\nthe good Being will be eclipsed; inasmuch as late only, and subsequent\nto the Creator spoken of by them in words of good omen, it made the\nattempt to save, and by his instruction, and in imitation of him. But\nif, being such, the good Being save, according to them; neither is it\nhis own that he saves, nor is it with the consent of him who formed\nthe creation that he essays salvation, but by force or fraud. And how\ncan he any more be good, acting thus, and being posterior? But if the\nlocality is different, and the dwelling-place of the Omnipotent is\nremote from the dwelling-place of the good God; yet the will of him\nwho saves, having been the first to begin, is not inferior to that of\nthe good God. From what has been previously proved, those who believe\nnot are proved senseless: \u201cFor their paths are perverted, and they\nknow not peace,\u201d saith the prophet.[706] \u201cBut foolish and unlearned\nquestions\u201d the divine Paul exhorted to \u201cavoid, because they gender\nstrifes.\u201d[707] And \u00c6schylus exclaims:\n\n \u201cIn what profits not, labour not in vain.\u201d\n\nFor that investigation, which accords with faith, which builds, on\nthe foundation of faith, the august knowledge of the truth, we know\nto be the best. Now we know that neither things which are clear\nare made subjects of investigation, such as if it is day, while it\nis day; nor things unknown, and never destined to become clear, as\nwhether the stars are even or odd in number; nor things convertible;\nand those are so which can be said equally by those who take the\nopposite side, as if what is in the womb is a living creature or not.\nA fourth mode is, when, from either side of those, there is advanced\nan unanswerable and irrefragable argument. If, then, the ground\nof inquiry, according to all of these modes, is removed, faith is\nestablished. For we advance to them the unanswerable consideration,\nthat it is God who speaks and comes to our help in writing, respecting\neach one of the points regarding which I investigate. Who, then, is\nso impious as to disbelieve God, and to demand proofs from God as\nfrom men? Again, some questions demand the evidence of the senses, as\nif one were to ask whether the fire be warm, or the snow white; and\nsome admonition and rebuke, as the question if you ought to honour\nyour parents. And there are those that deserve punishment, as to ask\nproofs of the existence of Providence. There being then a Providence,\nit were impious to think that the whole of prophecy and the economy\nin reference to a Saviour did not take place in accordance with\nProvidence. And perchance one should not even attempt to demonstrate\nsuch points, the divine Providence being evident from the sight of\nall its skilful and wise works which are seen, some of which take\nplace in order, and some appear in order. And He who communicated to\nus being and life, has communicated to us also reason, wishing us\nto live rationally and rightly. For the Word of the Father of the\nuniverse is not the uttered word (\u03bb\u03cc\u03b3\u03bf\u03c2 \u03c0\u03c1\u03bf\u03c6\u03bf\u03c1\u03b9\u03ba\u03cc\u03c2), but the wisdom and\nmost manifest kindness of God, and His power too, which is almighty\nand truly divine, and not incapable of being conceived by those who\ndo not confess--the all-potent will. But since some are unbelieving,\nand some are disputatious, all do not attain to the perfection of the\ngood. For neither is it possible to attain it without the exercise of\nfree choice; nor does the whole depend on our own purpose; as, for\nexample, what is destined to happen. \u201cFor by grace we are saved:\u201d not,\nindeed, without good works; but we must, by being formed for what is\ngood, acquire an inclination for it. And we must possess the healthy\nmind which is fixed on the pursuit of the good; in order to which\nwe have the greatest need of divine grace, and of right teaching,\nand of holy susceptibility, and of the drawing of the Father to Him.\nFor, bound in this earthly body, we apprehend the objects of sense by\nmeans of the body; but we grasp intellectual objects by means of the\nlogical faculty itself. But if one expect to apprehend all things by\nthe senses, he has fallen far from the truth. Spiritually, therefore,\nthe apostle writes respecting the knowledge of God, \u201cFor now we see as\nthrough a glass, but then face to face.\u201d[708] For the vision of the\ntruth is given but to few. Accordingly, Plato says in the _Epinomis_,\n\u201cI do not say that it is possible for all to be blessed and happy;\nonly a few. Whilst we live, I pronounce this to be the case. But\nthere is a good hope that after death I shall attain all.\u201d To the\nsame effect is what we find in Moses: \u201cNo man shall see my face, and\nlive.\u201d[709] For it is evident that no one during the period of life\nhas been able to apprehend God clearly. But \u201cthe pure in heart shall\nsee God,\u201d[710] when they arrive at the final perfection. For since the\nsoul became too enfeebled for the apprehension of realities, we needed\na divine teacher. The Saviour is sent down--a teacher and leader in\nthe acquisition of the good--the secret and sacred token of the great\nProvidence. \u201cWhere, then, is the scribe? where is the searcher of\nthis world? Hath not God made foolish the wisdom of this world?\u201d[711]\nit is said. And again, \u201cI will destroy the wisdom of the wise, and\nbring to nothing the understanding of the prudent,\u201d[712] plainly of\nthose wise in their own eyes, and disputatious. Excellently therefore\nJeremiah says, \u201cThus saith the Lord, Stand in the ways, and ask for\nthe eternal paths, what is the good way, and walk in it, and ye shall\nfind expiation for your souls.\u201d[713] Ask, he says, and inquire of those\nwho know, without contention and dispute. And on learning the way of\ntruth, let us walk on the right way, without turning till we attain\nto what we desire. It was therefore with reason that the king of the\nRomans (his name was Numa), being a Pythagorean, first of all men,\nerected a temple to Faith and Peace. \u201cAnd to Abraham, on believing,\nrighteousness was reckoned.\u201d[714] He, prosecuting the lofty philosophy\nof aerial phenomena, and the sublime philosophy of the movements in the\nheavens, was called Abram, which is interpreted \u201csublime father.\u201d[715]\nBut afterwards, on looking up to heaven, whether it was that he saw\nthe Son in the spirit, as some explain, or a glorious angel, or in any\nother way recognised God to be superior to the creation, and all the\norder in it, he receives in addition the Alpha, the knowledge of the\none and only God, and is called Abraam, having, instead of a natural\nphilosopher, become wise, and a lover of God. For it is interpreted,\n\u201celect father of sound.\u201d For by sound is the uttered word: the mind is\nits father; and the mind of the good man is elect. I cannot forbear\npraising exceedingly the poet of Agrigentum, who celebrates faith as\nfollows:\n\n \u201cFriends, I know, then, that there is truth in the myths\n Which I will relate. But very difficult to men,\n And irksome to the mind, is the attempt of faith.\u201d[716]\n\nWherefore also the apostle exhorts, \u201cthat your faith should not be in\nthe wisdom of men,\u201d who profess to persuade, \u201cbut in the power of\nGod,\u201d[717] which alone without proofs, by mere faith, is able to save.\n\u201cFor the most approved of those that are reputable knows how to keep\nwatch. And justice will apprehend the forgers and witnesses of lies,\u201d\nsays the Ephesian.[718] For he, having derived his knowledge from the\nbarbarian philosophy, is acquainted with the purification by fire of\nthose who have led bad lives, which the Stoics afterwards called the\nConflagration (\u1f10\u03ba\u03c0\u03cd\u03c1\u03c9\u03c3\u03b9\u03c2), in which also they teach that each will\narise exactly as he was, so treating of the resurrection; while Plato\nsays as follows, that the earth at certain periods is purified by fire\nand water: \u201cThere have been many destructions of men in many ways; and\nthere shall be very great ones by fire and water; and others briefer by\ninnumerable causes.\u201d And after a little he adds: \u201cAnd, in truth, there\nis a change of the objects which revolve about earth and heaven; and\nin the course of long periods there is the destruction of the objects\non earth by a great conflagration.\u201d Then he subjoins respecting the\ndeluge: \u201cBut when, again, the gods deluge the earth to purify it with\nwater, those on the mountains, herdsmen and shepherds, are saved; those\nin your cities are carried down by the rivers into the sea.\u201d And we\nshowed in the first Miscellany that the philosophers of the Greeks are\ncalled thieves, inasmuch as they have taken without acknowledgment\ntheir principal dogmas from Moses and the prophets. To which also we\nshall add, that the angels who had obtained the superior rank, having\nsunk into pleasures, told to the women the secrets which had come\nto their knowledge; while the rest of the angels concealed them, or\nrather, kept them against the coming of the Lord. Thence emanated the\ndoctrine of providence, and the revelation of high things; and prophecy\nhaving already been imparted to the philosophers of the Greeks, the\ntreatment of dogma arose among the philosophers, sometimes true when\nthey hit the mark, and sometimes erroneous, when they comprehended not\nthe secret of the prophetic allegory. And this it is proposed briefly\nto indicate in running over the points requiring mention. Faith, then,\nwe say, we are to show must not be inert and alone, but accompanied\nwith investigation. For I do not say that we are not to inquire at all.\nFor \u201cSearch, and thou shalt find,\u201d[719] it is said.\n\n \u201cWhat is sought may be captured,\n But what is neglected escapes,\u201d\n\naccording to Sophocles.\n\nThe like also says Menander the comic poet:\n\n \u201cAll things sought,\n The wisest say, need anxious thought.\u201d\n\nBut we ought to direct the visual faculty of the soul aright to\ndiscovery, and to clear away obstacles; and to cast clean away\ncontention, and envy, and strife, destined to perish miserably from\namong men.\n\nFor very beautifully does Timon of Phlius write:\n\n \u201cAnd Strife, the Plague of Mortals, stalks vainly shrieking,\n The sister of Murderous Quarrel and Discord,\n Which rolls blindly over all things. But then\n It sets its head towards men, and casts them on hope.\u201d\n\nThen a little below he adds:\n\n \u201cFor who hath set these to fight in deadly strife?\n A rabble keeping pace with Echo; for, enraged at those silent,\n It raised an evil disease against men, and many perished;\u201d\n\nof the speech which denies what is false, and of the dilemma, of\nthat which is concealed, of the Sorites, and of the Crocodilean, of\nthat which is open, and of ambiguities and sophisms. To inquire,\nthen, respecting God, if it tend not to strife, but to discovery, is\nsalutary. For it is written in David, \u201cThe poor eat, and shall be\nfilled; and they shall praise the Lord that seek Him. Your heart shall\nlive for ever.\u201d[720] For they who seek Him after the true search,\npraising the Lord, shall be filled with the gift that comes from\nGod, that is, knowledge. And their soul shall live; for the soul is\nfiguratively termed the heart, which ministers life: for by the Son is\nthe Father known.\n\nWe ought not to surrender our ears to all who speak and write\nrashly. For cups also, which are taken hold of by many by the ears,\nare dirtied, and lose the ears; and besides, when they fall they are\nbroken. In the same way also, those, who have polluted the pure hearing\nof faith by many trifles, at last becoming deaf to the truth, become\nuseless and fall to the earth. It is not, then, without reason that\nwe commanded boys to kiss their relations, holding them by the ears;\nindicating this, that the feeling of love is engendered by hearing. And\n\u201cGod,\u201d who is known to those who love, \u201cis love,\u201d[721] as \u201cGod,\u201d who by\ninstruction is communicated to the faithful, \u201cis faithful;\u201d[722] and we\nmust be allied to Him by divine love: so that by like we may see like,\nhearing the word of truth guilelessly and purely, as children who obey\nus. And this was what he, whoever he was, indicated who wrote on the\nentrance to the temple at Epidaurus the inscription:\n\n \u201cPure he must be who goes within\n The incense-perfumed fane.\u201d\n\nAnd purity is \u201cto think holy thoughts.\u201d \u201cExcept ye become as these\nlittle children, ye shall not enter,\u201d it is said, \u201cinto the kingdom of\nheaven.\u201d[723] For there the temple of God is seen established on three\nfoundations--faith, hope, and love.\n\n\n\n\n CHAPTER II.\n\n ON HOPE.\n\n\nRespecting faith we have adduced sufficient testimonies of writings\namong the Greeks. But in order not to exceed bounds, through eagerness\nto collect a very great many also respecting hope and love, suffice it\nmerely to say that in the _Crito_ Socrates, who prefers a good\nlife and death to life itself, thinks that we have hope of another life\nafter death.\n\nAlso in the _Ph\u00e6drus_ he says, \u201cThat only when in a separate state\ncan the soul become partaker of the wisdom which is true, and surpasses\nhuman power; and when, having reached the end of hope by philosophic\nlove, desire shall waft it to heaven, then,\u201d says he, \u201cdoes it\nreceive the commencement of another, an immortal life.\u201d And in the\n_Symposium_ he says, \u201cThat there is instilled into all the natural\nlove of generating what is like, and in men of generating men alone,\nand in the good man of the generation of the counterpart of himself.\nBut it is impossible for the good man to do this without possessing the\nperfect virtues, in which he will train the youth who have recourse to\nhim.\u201d And as he says in the _The\u00e6tetus_, \u201cHe will beget and finish\nmen. For some procreate by the body, others by the soul;\u201d since also\nwith the barbarian philosophers to teach and enlighten is called to\nregenerate; and \u201cI have begotten you in Jesus Christ,\u201d[724] says the\ngood apostle somewhere.\n\nEmpedocles, too, enumerates friendship among the elements, conceiving\nit as a combining love:\n\n \u201cWhich do you look at with your mind; and don\u2019t sit gaping with\n your eyes.\u201d\n\nParmenides, too, in his poem, alluding to hope, speaks thus:\n\n \u201cYet look with the mind certainly on what is absent as present,\n For it will not sever that which is from the grasp it has of that\n which is\n Not, even if scattered in every direction over the world or\n combined.\u201d\n\n\n\n\n CHAPTER III.\n\n THE OBJECTS OF FAITH AND HOPE PERCEIVED BY THE\n MIND ALONE.\n\n\nFor he who hopes, as he who believes, sees intellectual objects and\nfuture things with the mind. If, then, we affirm that aught is just,\nand affirm it to be good, and we also say that truth is something, yet\nwe have never seen any of such objects with our eyes, but with our mind\nalone. Now the Word of God says, \u201cI am the truth.\u201d[725] The Word is\nthen to be contemplated by the mind. \u201cDo you aver,\u201d it was said,[726]\n\u201cthat there are any true philosophers?\u201d \u201cYes,\u201d said I, \u201cthose who love\nto contemplate the truth.\u201d In the _Ph\u00e6drus_ also, Plato, speaking\nof the truth, shows it as an idea. Now an idea is a conception of God;\nand this the barbarians have termed the Word of God. The words are\nas follow: \u201cFor one must then dare to speak the truth, especially in\nspeaking of the truth. For the essence of the soul, being colourless,\nformless, and intangible, is visible only to God,[727] its guide.\u201d\nNow the Word issuing forth was the cause of creation; then also he\ngenerated himself, \u201cwhen the Word had become flesh,\u201d[728] that He\nmight be seen. The righteous man will seek the discovery that flows\nfrom love, to which if he hastes he prospers. For it is said, \u201cTo\nhim that knocketh, it shall be opened: ask, and it shall be given to\nyou.\u201d[729] \u201cFor the violent that storm the kingdom\u201d[730] are not so in\ndisputatious speeches; but by continuance in a right life and unceasing\nprayers, are said \u201cto take it by force,\u201d wiping away the blots left by\ntheir previous sins.\n\n \u201cYou may obtain wickedness, even in great abundance.[731]\n And him who toils God helps;\n For the gifts of the Muses, hard to win,\n Lie not before you, for any one to bear away.\u201d\n\nThe knowledge of ignorance is, then, the first lesson in walking\naccording to the Word. An ignorant man has sought, and having sought,\nhe finds the teacher; and finding has believed, and believing has\nhoped; and henceforward having loved, is assimilated to what was\nloved--endeavouring to be what he first loved. Such is the method\nSocrates shows Alcibiades, who thus questions: \u201cDo you not think that\nI shall know about what is right otherwise?\u201d \u201cYes, if you have found\nout.\u201d \u201cBut you don\u2019t think I have found out?\u201d \u201cCertainly, if you have\nsought.\u201d \u201cThen you don\u2019t think that I have sought?\u201d \u201cYes, if you think\nyou do not know.\u201d[732] So with the lamps of the wise virgins, lighted\nat night in the great darkness of ignorance, which the Scripture\nsignified by \u201cnight.\u201d Wise souls, pure as virgins, understanding\nthemselves to be situated amidst the ignorance of the world, kindle\nthe light, and rouse the mind, and illumine the darkness, and dispel\nignorance, and seek truth, and await the appearance of the Teacher.\n\n \u201cThe mob, then,\u201d said I, \u201ccannot become a philosopher.\u201d[733]\n\n\u201cMany rod-bearers there are, but few Bacchi,\u201d according to Plato. \u201cFor\nmany are called, but few chosen.\u201d[734] \u201cKnowledge is not in all,\u201d[735]\nsays the apostle. \u201cAnd pray that we may be delivered from unreasonable\nand wicked men: for all men have not faith.\u201d[736] And the _Poetics_ of\nCleanthes, the Stoic, writes to the following effect:\n\n \u201cLook not to glory, wishing to be suddenly wise,\n And fear not the undiscerning and rash opinion of the many;\n For the multitude has not an intelligent, or wise, or right judgment,\n And it is in few men that you will find this.\u201d[737]\n\nAnd more sententiously the comic poet briefly says:\n\n \u201cIt is a shame to judge of what is right by much noise.\u201d\n\nFor they heard, I think, that excellent wisdom, which says to us,\n\u201cWatch your opportunity in the midst of the foolish, and in the midst\nof the intelligent continue.\u201d[738] And again, \u201cThe wise will conceal\nsense.\u201d[739] For the many demand demonstration as a pledge of truth,\nnot satisfied with the bare salvation by faith.\n\n \u201cBut it is strongly incumbent to disbelieve the dominant wicked,\n And as is enjoined by the assurance of our muse,\n Know by dissecting the utterance within your breast.\u201d\n\n\u201cFor this is habitual to the wicked,\u201d says Empedocles, \u201cto wish to\noverbear what is true by disbelieving it.\u201d And that our tenets are\nprobable and worthy of belief, the Greeks shall know, the point being\nmore thoroughly investigated in what follows. For we are taught what\nis like by what is like. For says Solomon, \u201cAnswer a fool according to\nhis folly.\u201d[740] Wherefore also, to those that ask the wisdom that is\nwith us, we are to hold out things suitable, that with the greatest\npossible ease they may, through their own ideas, be likely to arrive\nat faith in the truth. For \u201cI became all things to all men, that I\nmight gain all men.\u201d[741] Since also \u201cthe rain\u201d of the divine grace\nis sent down \u201con the just and the unjust.\u201d[742] \u201cIs He the God of the\nJews only, and not also of the Gentiles? Yes, also of the Gentiles: if\nindeed He is one God,\u201d[743] exclaims the noble apostle.\n\n\n\n\n CHAPTER IV.\n\n DIVINE THINGS WRAPPED UP IN FIGURES BOTH IN THE\n SACRED AND IN HEATHEN WRITERS.\n\n\nBut since they will believe neither in what is good justly nor in\nknowledge unto salvation, we ourselves reckoning what they claim as\nbelonging to us, because all things are God\u2019s; and especially since\nwhat is good proceeded from us to the Greeks, let us handle those\nthings as they are capable of hearing. For intelligence or rectitude\nthis great crowd estimates not by truth, but by what they are delighted\nwith. And they will be pleased not more with other things than with\nwhat is like themselves. For he who is still blind and dumb, not having\nunderstanding, or the undazzled and keen vision of the contemplative\nsoul, which the Saviour confers, like the uninitiated at the mysteries,\nor the unmusical at dances, not being yet pure and worthy of the\npure truth, but still discordant and disordered and material, must\nstand outside of the divine choir. \u201cFor we compare spiritual things\nwith spiritual.\u201d[744] Wherefore, in accordance with the method of\nconcealment, the truly sacred Word, truly divine and most necessary for\nus, deposited in the shrine of truth, was by the Egyptians indicated by\nwhat were called among them _adyta_, and by the Hebrews by the\nveil. Only the consecrated--that is, those devoted to God, circumcised\nin the desires of the passions for the sake of love to that which is\nalone divine--were allowed access to them. For Plato also thought it\nnot lawful for \u201cthe impure to touch the pure.\u201d\n\nThence the prophecies and oracles are spoken in enigmas, and the\nmysteries are not exhibited incontinently to all and sundry, but only\nafter certain purifications and previous instructions.\n\n \u201cFor the Muse was not then\n Greedy of gain or mercenary;\n Nor were Terpsichore\u2019s sweet,\n Honey-toned, silvery soft-voiced\n Strains made merchandise of.\u201d\n\nNow those instructed among the Egyptians learned first of all that\nstyle of the Egyptian letters which is called Epistolographic; and\nsecond, the Hieratic, which the sacred scribes practise; and finally,\nand last of all, the Hieroglyphic, of which one kind which is by the\nfirst elements is literal (Kyriologic), and the other Symbolic. Of the\nSymbolic, one kind speaks literally by imitation, and another writes as\nit were figuratively; and another is quite allegorical, using certain\nenigmas.\n\nWishing to express Sun in writing, they make a circle; and Moon,\na figure like the Moon, like its proper shape. But in using the\nfigurative style, by transposing and transferring, by changing and\nby transforming in many ways as suits them, they draw characters. In\nrelating the praises of the kings in theological myths, they write in\nanaglyphs.[745] Let the following stand as a specimen of the third\nspecies--the Enigmatic. For the rest of the stars, on account of their\noblique course, they have figured like the bodies of serpents; but the\nsun like that of a beetle, because it makes a round figure of ox-dung,\nand rolls it before its face. And they say that this creature lives\nsix months under ground, and the other division of the year above\nground, and emits its seed into the ball, and brings forth; and that\nthere is not a female beetle. All then, in a word, who have spoken\nof divine things, both Barbarians and Greeks, have veiled the first\nprinciples of things, and delivered the truth in enigmas, and symbols,\nand allegories, and metaphors, and such like tropes. Such also are the\noracles among the Greeks. And the Pythian Apollo is called Loxias. Also\nthe maxims of those among the Greeks called wise men, in a few sayings\nindicate the unfolding of matter of considerable importance. Such\ncertainly is that maxim, \u201cSpare Time:\u201d either because life is short,\nand we ought not to expend this time in vain; or, on the other hand, it\nbids you spare your personal expenses; so that, though you live many\nyears, necessaries may not fail you. Similarly also the maxim \u201c_Know\nthyself_\u201d shows many things; both that thou art mortal, and that\nthou wast born a human being; and also that, in comparison with the\nother excellences of life, thou art of no account, because thou sayest\nthat thou art rich or renowned; or, on the other hand, that, being rich\nor renowned, you are not honoured on account of your advantages alone.\nAnd it says, Know for what thou wert born, and whose image thou art;\nand what is thy essence, and what thy creation, and what thy relation\nto God, and the like. And the Spirit says by Isaiah the prophet, \u201cI\nwill give thee treasures, hidden, dark.\u201d[746] Now wisdom, hard to\nhunt, is the treasures of God and unfailing riches. But those, taught\nin theology by those prophets, the poets, philosophize much by way of\na hidden sense. I mean Orpheus, Linus, Mus\u00e6us, Homer, and Hesiod, and\nthose in this fashion wise. The persuasive style of poetry is for them\na veil for the many. Dreams and signs are all more or less obscure\nto men, not from jealousy (for it were wrong to conceive of God as\nsubject to passions), but in order that research, introducing to the\nunderstanding of enigmas, may haste to the discovery of truth. Thus\nSophocles the tragic poet somewhere says:\n\n \u201cAnd God I know to be such an one,\n Ever the revealer of enigmas to the wise,\n But to the perverse bad, although a teacher in few words,\u201d--\n\nputting bad instead of simple. Expressly then respecting all our\nScripture, as if spoken in a parable, it is written in the Psalms,\n\u201cHear, O my people, my law: incline your ear to the words of my mouth.\nI will open my mouth in parables, I will utter my problems from the\nbeginning.\u201d[747] Similarly speaks the noble apostle to the following\neffect: \u201cHowbeit we speak wisdom among those that are perfect; yet not\nthe wisdom of this world, nor of the princes of this world, that come\nto nought. But we speak the wisdom of God hidden in a mystery; which\nnone of the princes of this world knew. For had they known it, they\nwould not have crucified the Lord of glory.\u201d[748]\n\nThe philosophers did not exert themselves in contemning the appearance\nof the Lord. It therefore follows that it is the opinion of the wise\namong the Jews which the apostle inveighs against it. Wherefore he\nadds, \u201cBut we preach, as it is written, what eye hath not seen, and\near hath not heard, and hath not entered into the heart of man, what\nGod hath prepared for them that love Him. For God hath revealed it\nto us by the Spirit. For the Spirit searcheth all things, even the\ndeep things of God.\u201d[749] For he recognises the spiritual man and the\ngnostic as the disciple of the Holy Spirit dispensed by God, which is\nthe mind of Christ. \u201cBut the natural man receiveth not the things of\nthe Spirit, for they are foolishness to him.\u201d[750] Now the apostle,\nin contradistinction to gnostic perfection, calls the common faith\n_the foundation_, and sometimes _milk_, writing on this wise:\n\u201cBrethren, I could not speak to you as to spiritual, but as to carnal,\nto babes in Christ. I have fed you with milk, not with meat: for ye\nwere not able. Neither yet are ye now able. For ye are yet carnal: for\nwhereas there is among you envy and strife, are ye not carnal, and\nwalk as men?\u201d[751] Which things are the choice of those men who are\nsinners. But those who abstain from these things give their thoughts\nto divine things, and partake of gnostic food. \u201cAccording to the\ngrace,\u201d it is said, \u201cgiven to me as a wise master builder, I have laid\nthe foundation. And another buildeth on it gold and silver, precious\nstones.\u201d[752] Such is the gnostic superstructure on the foundation of\nfaith in Christ Jesus. But \u201cthe stubble, and the wood, and the hay,\u201d\nare the additions of heresies. \u201cBut the fire shall try every man\u2019s\nwork, of what sort it is.\u201d In allusion to the gnostic edifice also in\nthe Epistle to the Romans, he says, \u201cFor I desire to see you, that I\nmay impart unto you a spiritual gift, that ye may be established.\u201d[753]\nIt was impossible that gifts of this sort could be written without\ndisguise.\n\n\n\n\n CHAPTER V.\n\n ON THE SYMBOLS OF PYTHAGORAS.\n\n\nNow the Pythagorean symbols were connected with the Barbarian\nphilosophy in the most recondite way. For instance, the Samian counsels\n\u201cnot to have a swallow in the house;\u201d that is, not to receive a\nloquacious, whispering, garrulous man, who cannot contain what has\nbeen communicated to him. \u201cFor the swallow, and the turtle, and the\nsparrows of the field, know the times of their entrance,\u201d[754] says\nthe Scripture; and one ought never to dwell with trifles. And the\nturtle-dove murmuring shows the thankless slander of fault-finding, and\nis rightly expelled the house.\n\n \u201cDon\u2019t mutter against me, sitting by one in one place, another in\n another.\u201d[755]\n\nThe swallow too, which suggests the fable of Pandion, seeing it is\nright to detest the incidents reported of it, some of which we hear\nTereus suffered, and some of which he inflicted. It pursues also the\nmusical grasshoppers, whence he who is a persecutor of the word ought\nto be driven away.\n\n \u201cBy sceptre-bearing Here, whose eye surveys Olympus,\n I have a trusty closet for tongues,\u201d\n\nsays Poetry. \u00c6schylus also says:\n\n \u201cBut I, too, have a key as a guard on my tongue.\u201d\n\nAgain Pythagoras commanded, \u201cWhen the pot is lifted off the fire, not\nto leave its mark in the ashes, but to scatter them;\u201d and \u201cpeople on\ngetting up from bed, to shake the bed-clothes.\u201d For he intimated that\nit was necessary not only to efface the mark, but not to leave even a\ntrace of anger; and that on its ceasing to boil, it was to be composed,\nand all memory of injury to be wiped out. \u201cAnd let not the sun,\u201d says\nthe Scripture, \u201cgo down upon your wrath.\u201d[756] And he that said, \u201cThou\nshalt not desire,\u201d[757] took away all memory of wrong; for wrath is\nfound to be the impulse of concupiscence in a mild soul, especially\nseeking irrational revenge. In the same way \u201cthe bed is ordered to be\nshaken up,\u201d so that there may be no recollection of effusion in sleep,\nor sleep in the day-time; nor, besides, of pleasure during the night.\nAnd he intimated that the vision of the dark ought to be dissipated\nspeedily by the light of truth. \u201cBe angry, and sin not,\u201d says David,\nteaching us that we ought not to assent to the impression, and not to\nfollow it up by action, and so confirm wrath.\n\nAgain, \u201cDon\u2019t sail on land\u201d is a Pythagorean saying, and shows that\ntaxes and similar contracts, being troublesome and fluctuating, ought\nto be declined. Wherefore also the Word says that the tax-gatherers\nshall be saved with difficulty.[758]\n\nAnd again, \u201cDon\u2019t wear a ring, nor engrave on it the images of the\ngods,\u201d enjoins Pythagoras; as Moses ages before enacted expressly,\nthat neither a graven, nor molten, nor moulded, nor painted likeness\nshould be made; so that we may not cleave to things of sense, but pass\nto intellectual objects: for familiarity with the sight disparages the\nreverence of what is divine; and to worship that which is immaterial\nby matter, is to dishonour it by sense. Wherefore the wisest of the\nEgyptian priests decided that the temple of Athene should be hyp\u00e6thral,\njust as the Hebrews constructed the temple without an image. And some,\nin worshipping God, make a representation of heaven containing the\nstars; and so worship, although Scripture says, \u201cLet us make man in our\nimage and likeness.\u201d[759] I think it worth while also to adduce the\nutterance of Eurysus the Pythagorean, which is as follows, who in his\nbook _On Fortune_, having said that the \u201cCreator, on making man,\ntook Himself as an exemplar,\u201d added, \u201cAnd the body is like the other\nthings, as being made of the same material, and fashioned by the best\nworkman, who wrought it, taking Himself as the archetype.\u201d And, in\nfine, Pythagoras and his followers, with Plato also, and most of the\nother philosophers, were best acquainted with the Lawgiver, as may be\nconcluded from their doctrine. And by a happy utterance of divination,\nnot without divine help, concurring in certain prophetic declarations,\nand seizing the truth in portions and aspects, in terms not obscure,\nand not going beyond the explanation of the things, they honoured it\non ascertaining the appearance of relation with the truth. Whence\nthe Hellenic philosophy is like the torch of wick which men kindle,\nartificially stealing the light from the sun. But on the proclamation\nof the Word all that holy light shone forth. Then in houses by night\nthe stolen light is useful; but by day the fire blazes, and all the\nnight is illuminated by such a sun of intellectual light.\n\nNow Pythagoras made an epitome of the statements on righteousness in\nMoses, when he said, \u201cDo not step over the balance;\u201d that is, do not\ntransgress equality in distribution, honouring justice so.\n\n \u201cWhich friends to friends for ever,\n To cities, cities--to allies, allies binds,\n For equality is what is right for men;\n But less to greater ever hostile grows,\n And days of hate begin,\u201d\n\nas is said with poetic grace.\n\nWherefore the Lord says, \u201cTake my yoke, for it is gentle and\nlight.\u201d[760] And on the disciples, striving for the pre-eminence, He\nenjoins equality with simplicity, saying \u201cthat they must become as\nlittle children.\u201d[761] Likewise also the apostle writes, that \u201cno one\nin Christ is bond or free, or Greek or Jew. For the creation in Christ\nJesus is new, is equality, free of strife--not grasping--just.\u201d For\nenvy, and jealousy, and bitterness, stand without the divine choir.\n\nThus also those skilled in the mysteries forbid \u201cto eat the heart;\u201d\nteaching that we ought not to gnaw and consume the soul by idleness and\nby vexation, on account of things which happen against one\u2019s wishes.\nWretched, accordingly, was the man whom Homer also says, wandering\nalone, \u201cate his own heart.\u201d But again, seeing the Gospel supposes\ntwo ways--the apostles, too, similarly with all the prophets--and\nseeing they call that one \u201cnarrow and confined\u201d which is circumscribed\naccording to the commandments and prohibitions, and the opposite one,\nwhich leads to perdition, \u201cbroad and roomy,\u201d open to pleasures and\nwrath, and say, \u201cBlessed is the man who walketh not in the counsel\nof the ungodly, and standeth not in the way of sinners.\u201d[762] Hence\nalso comes the fable of Prodicus of Ceus about Virtue and Vice.\nAnd Pythagoras shrinks not from prohibiting to walk on the public\nthoroughfares, enjoining the necessity of not following the sentiments\nof the many, which are crude and inconsistent. And Aristocritus, in\nthe first book of his _Positions against Heracliodorus_, mentions\na letter to this effect: \u201cAt\u0153eas king of the Scythians to the people\nof Byzantium: Do not impair my revenues in case my mares drink your\nwater;\u201d for the Barbarian indicated symbolically that he would make war\non them. Likewise also the poet Euphorion introduces Nestor saying,\n\n \u201cWe have not yet wet the Ach\u00e6an steeds in Simois.\u201d\n\nTherefore also the Egyptians place Sphinxes before their temples, to\nsignify that the doctrine respecting God is enigmatical and obscure;\nperhaps also that we ought both to love and fear the Divine Being: to\nlove Him as gentle and benign to the pious; to fear Him as inexorably\njust to the impious; for the sphinx shows the image of a wild beast and\nof a man together.\n\n\n\n\n CHAPTER VI.\n\n THE MYSTIC MEANING OF THE TABERNACLE AND\n ITS FURNITURE.\n\n\nIt were tedious to go over all the Prophets and the Law, specifying\nwhat is spoken in enigmas; for almost the whole Scripture gives its\nutterances in this way. It may suffice, I think, for any one possessed\nof intelligence, for the proof of the point in hand, to select a few\nexamples.\n\nNow concealment is evinced in the reference of the seven circuits\naround the temple, which are made mention of among the Hebrews; and the\nequipment on the robe, indicating by the various symbols, which had\nreference to visible objects, the agreement which from heaven reaches\ndown to earth. And the covering and the veil were variegated with blue,\nand purple, and scarlet, and linen. And so it was suggested that the\nnature of the elements contained the revelation of God. For purple is\nfrom water, linen from the earth; blue, being dark, is like the air, as\nscarlet is like fire.\n\nIn the midst of the covering and veil, where the priests were allowed\nto enter, was situated the altar of incense, the symbol of the earth\nplaced in the middle of this universe; and from it came the fumes of\nincense. And that place intermediate between the inner veil, where the\nhigh priest alone, on prescribed days, was permitted to enter, and the\nexternal court which surrounded it--free to all the Hebrews--was, they\nsay, the middlemost point of heaven and earth. But others say it was\nthe symbol of the intellectual world, and that of sense. The covering,\nthen, the barrier of popular unbelief, was stretched in front of the\nfive pillars, keeping back those in the surrounding space.\n\nSo very mystically the five loaves are broken by the Saviour, and fill\nthe crowd of the listeners. For great is the crowd that keep to the\nthings of sense, as if they were the only things in existence. \u201cCast\nyour eyes round, and see,\u201d says Plato, \u201cthat none of the uninitiated\nlisten.\u201d Such are they who think that nothing else exists, but what\nthey can hold tight with their hands; but do not admit as in the\ndepartment of existence, actions and processes of generation, and the\nwhole of the unseen. For such are those who keep by the five senses.\nBut the knowledge of God is a thing inaccessible to the ears and\nlike organs of this kind of people. Hence the Son is said to be the\nFather\u2019s face, being the revealer of the Father\u2019s character to the\nfive senses by clothing Himself with flesh. \u201cBut if we live in the\nSpirit, let us also walk in the Spirit.\u201d[763] \u201cFor we walk by faith,\nnot by sight,\u201d[764] the noble apostle says. Within the veil, then, is\nconcealed the sacerdotal service; and it keeps those engaged in it far\nfrom those without.\n\nAgain, there is the veil of the entrance into the holy of holies.\nFour pillars there are, the sign of the sacred tetrad of the ancient\ncovenants. Further, the mystic name of four letters which was affixed\nto those alone to whom the adytum was accessible, is called Jave, which\nis interpreted, \u201cWho is and shall be.\u201d The name of God, too, among the\nGreeks contains four letters.\n\nNow the Lord, having come alone into the intellectual world, enters\nby His sufferings, introduced into the knowledge of the Ineffable,\nascending above every name which is known by sound. The lamp, too, was\nplaced to the south of the altar of incense; and by it were shown the\nmotions of the seven planets, that perform their revolutions towards\nthe south. For three branches rose on either side of the lamp, and\nlights on them; since also the sun, like the lamp, set in the midst of\nall the planets, dispenses with a kind of divine music the light to\nthose above and to those below.\n\nThe golden lamp conveys another enigma as a symbol of Christ, not in\nrespect of form alone, but in his casting light, \u201cat sundry times and\ndivers manners,\u201d[765] on those who believe on Him and hope, and who see\nby means of the ministry of the First-born. And they say that the seven\neyes of the Lord \u201care the seven spirits resting on the rod that springs\nfrom the root of Jesse.\u201d[766]\n\nNorth of the altar of incense was placed a table, on which there\nwas \u201cthe exhibition of the loaves;\u201d for the most nourishing of the\nwinds are those of the north. And thus are signified certain seats of\nchurches conspiring so as to form one body and one assemblage.\n\nAnd the things recorded of the sacred ark signify the properties of the\nworld of thought, which is hidden and closed to the many.\n\nAnd those golden figures, each of them with six wings, signify either\nthe two bears, as some will have it, or rather the two hemispheres. And\nthe name cherubim meant \u201cmuch knowledge.\u201d But both together have twelve\nwings, and by the zodiac and time, which moves on it, point out the\nworld of sense. It is of them, I think, that Tragedy, discoursing of\nNature, says:\n\n \u201cUnwearied Time circles full in perennial flow,\n Producing itself. And the twin-bears\n On the swift wandering motions of their wings,\n Keep the Atlantean pole.\u201d\n\nAnd Atlas,[767] the unsuffering pole, may mean the fixed sphere, or\nbetter perhaps, motionless eternity. But I think it better to regard\nthe ark, so called from the Hebrew word Thebotha,[768] as signifying\nsomething else. It is interpreted, _one instead of one in all\nplaces_. Whether, then, it is the eighth region and the world of\nthought, or God, all-embracing, and without shape, and invisible, that\nis indicated, we may for the present defer saying. But it signifies the\nrepose which dwells with the adoring spirits, which are meant by the\ncherubim.\n\nFor He who prohibited the making of a graven image, would never Himself\nhave made an image in the likeness of holy things. Nor is there at all\nany composite thing, and creature endowed with sensation, of the sort\nin heaven. But the face is a symbol of the rational soul, and the wings\nare the lofty ministers and energies of powers right and left; and the\nvoice is delightsome glory in ceaseless contemplation. Let it suffice\nthat the mystic interpretation has advanced so far.\n\nNow the high priest\u2019s robe is the symbol of the world of sense.\nThe seven planets are represented by the five stones and the two\ncarbuncles, for Saturn and the Moon. The former is southern, and moist,\nand earthy, and heavy; the latter aerial, whence she is called by some\nArtemis, as if Aerotomos (cutting the air); and the air is cloudy.\nAnd co-operating as they did in the production of things here below,\nthose that by Divine Providence are set over the planets are rightly\nrepresented as placed on the breast and shoulders; and by them was the\nwork of creation, the first week. And the breast is the seat of the\nheart and soul.\n\nDifferently, the stones might be the various phases of salvation; some\noccupying the upper, some the lower parts of the entire body saved. The\nthree hundred and sixty bells, suspended from the robe, is the space of\na year, \u201cthe acceptable year of the Lord,\u201d proclaiming and resounding\nthe stupendous manifestation of the Saviour. Further, the broad gold\nmitre indicates the regal power of the Lord, \u201csince the head of the\nchurch\u201d is the Saviour.[769] The mitre that is on it [_i.e._ the\nhead] is, then, a sign of most princely rule; and otherwise we have\nheard it said, \u201cThe Head of Christ is the God and Father of our Lord\nJesus Christ.\u201d[770] Moreover, there was the breastplate, comprising the\nephod, which is the symbol of work, and the oracle (\u03bb\u03bf\u03b3\u03af\u03bf\u03bd); and this\nindicated the Word (\u03bb\u03cc\u03b3\u03bf\u03c2) by which it was framed, and is the symbol\nof heaven, made by the Word,[771] and subjected to Christ, the Head of\nall things, inasmuch as it moves in the same way, and in a like manner.\nThe luminous emerald stones, therefore, in the ephod, signify the\nsun and moon, the helpers of nature. The shoulder, I take it, is the\ncommencement of the hand.\n\nThe twelve stones, set in four rows on the breast, describe for us the\ncircle of the zodiac, in the four changes of the year. It was otherwise\nrequisite that the law and the prophets should be placed beneath\nthe Lord\u2019s head, because in both Testaments mention is made of the\nrighteous. For were we to say that the apostles were at once prophets\nand righteous, we should say well, \u201csince one and the self-same Holy\nSpirit works in all.\u201d[772] And as the Lord is above the whole world,\nyea, above the world of thought, so the name engraven on the plate\nhas been regarded to signify, above all rule and authority; and it\nwas inscribed with reference both to the written commandments and the\nmanifestation to sense. And it is the name of God that is expressed;\nsince, as the Son sees the goodness of the Father, God the Saviour\nworks, being called the first principle of all things, which was imaged\nforth from the invisible God first, and before the ages, and which\nfashioned all things which came into being after itself. Nay more, the\noracle[773] exhibits the prophecy which by the Word cries and preaches,\nand the judgment that is to come; since it is the same Word which\nprophesies, and judges, and discriminates all things.\n\nAnd they say that the robe prophesied the ministry in the flesh, by\nwhich He was seen in closer relation to the world. So the high priest,\nputting off his consecrated robe (the universe, and the creation in the\nuniverse, were consecrated by Him assenting that, what was made, was\ngood), washes himself, and puts on the other tunic--a holy-of-holies\none, so to speak--which is to accompany him into the adytum;\nexhibiting, as seems to me, the Levite and Gnostic, as the chief of\nother priests (those bathed in water, and clothed in faith alone, and\nexpecting their own individual abode), himself distinguishing the\nobjects of the intellect from the things of sense, rising above other\npriests, hasting to the entrance to the world of ideas, to wash himself\nfrom the things here below, not in water, as formerly one was cleansed\non being enrolled in the tribe of Levi. But purified already by the\ngnostic Word in his whole heart, and thoroughly regulated, and having\nimproved that mode of life received from the priest to the highest\npitch, being quite sanctified both in word and life, and having put\non the bright array of glory, and received the ineffable inheritance\nof that spiritual and perfect man, \u201cwhich eye hath not seen and ear\nhath not heard, and it hath not entered into the heart of man;\u201d and\nhaving become son and friend, he is now replenished with insatiable\ncontemplation face to face. For there is nothing like hearing the Word\nHimself, who by means of the Scripture inspires fuller intelligence.\nFor so it is said, \u201cAnd he shall put off the linen robe, which he had\nput on when he entered into the holy place; and shall lay it aside\nthere, and wash his body in water in the holy place, and put on his\nrobe.\u201d[774] But in one way, as I think, the Lord puts off and puts on\nby descending into the region of sense; and in another, he who through\nHim has believed puts off and puts on, as the apostle intimated, the\nconsecrated stole. Thence, after the image of the Lord, the worthiest\nwere chosen from the sacred tribes to be high priests, and those\nelected to the kingly office and to prophecy were anointed.\n\n\n\n\n CHAPTER VII.\n\n THE EGYPTIAN SYMBOLS AND ENIGMAS OF SACRED THINGS.\n\n\nWhence also the Egyptians did not entrust the mysteries they possessed\nto all and sundry, and did not divulge the knowledge of divine things\nto the profane; but only to those destined to ascend the throne,\nand those of the priests that were judged the worthiest, from their\nnurture, culture, and birth. Similar, then, to the Hebrew enigmas\nin respect to concealment, are those of the Egyptians also. Of the\nEgyptians, some show the sun on a ship, others on a crocodile. And they\nsignify hereby, that the sun, making a passage through the delicious\nand moist air, generates time; which is symbolized by the crocodile\nin some other sacerdotal account. Further, at Diospolis in Egypt,\non the temple called Pylon, there was figured a boy as the symbol of\nproduction, and an old man as that of decay. A hawk, on the other hand,\nwas the symbol of God, as a fish of hate; and, according to a different\nsymbolism, the crocodile of impudence. The whole symbol, then, when put\ntogether, appears to teach this: \u201cOh ye who are born and die, God hates\nimpudence.\u201d\n\nAnd there are those who fashion ears and eyes of costly material,\nand consecrate them, dedicating them in the temples to the gods--by\nthis plainly indicating that God sees and hears all things. Besides,\nthe lion is with them the symbol of strength and prowess, as the ox\nclearly is of the earth itself, and husbandry and food, and the horse\nof fortitude and confidence; while, on the other hand, the sphinx, of\nstrength combined with intelligence--as it had a body entirely that\nof a lion, and the face of a man. Similarly to these, to indicate\nintelligence, and memory, and power, and art, a man is sculptured in\nthe temples. And in what is called among them the Komasi\u00e6 of the gods,\nthey carry about golden images--two dogs, one hawk, and one ibis; and\nthe four figures of the images they call four letters. For the dogs\nare symbols of the two hemispheres, which, as it were, go round and\nkeep watch; the hawk, of the sun, for it is fiery and destructive (so\nthey attribute pestilential diseases to the sun); the ibis, of the\nmoon, likening the shady parts to that which is dark in plumage, and\nthe luminous to the light. And some will have it that by the dogs are\nmeant the tropics, which guard and watch the sun\u2019s passage to the south\nand north. The hawk signifies the equinoctial line, which is high and\nparched with heat, as the ibis the ecliptic. For the ibis seems, above\nother animals, to have furnished to the Egyptians the first rudiments\nof the invention of number and measure, as the oblique line did of\ncircles.\n\n\n\n\n CHAPTER VIII.\n\n THE USE OF THE SYMBOLIC STYLE BY POETS AND\n PHILOSOPHERS.\n\n\nBut it was not only the most highly intellectual of the Egyptians,\nbut also such of other barbarians as prosecuted philosophy, that\naffected the symbolical style. They say, then, that Idanthuris king\nof the Scythians, as Pherecydes of Syros relates, sent to Darius,\non his passing the Ister in threat of war, a symbol, instead of a\nletter, consisting of a mouse, a frog, a bird, a javelin, a plough.\nAnd there being a doubt in reference to them, as was to be expected,\nOrontopagas the Chiliarch said that they were to resign the kingdom;\ntaking dwellings to be meant by the mouse, waters by the frog, air\nby the bird, land by the plough, arms by the javelin. But Xiphodres\ninterpreted the contrary; for he said, \u201cIf we do not take our flight\nlike birds, or like mice get below the earth, or like frogs beneath the\nwater, we shall not escape their arrows; for we are not lords of the\nterritory.\u201d\n\nIt is said that Anacharsis the Scythian, while asleep, held his secret\nparts with his left hand, and his mouth with his right, to intimate\nthat both ought to be mastered, but that it was a greater thing to\nmaster the tongue than voluptuousness.\n\nAnd why should I linger over the barbarians, when I can adduce\nthe Greeks as exceedingly addicted to the use of the method of\nconcealment? Androcydes the Pythagorean says the far-famed so-called\nEphesian letters were of the class of symbols. For he said that \u1f04\u03c3\u03ba\u03b9\u03bf\u03bd\n(shadowless) meant darkness, for it has no shadow; and \u03ba\u03b1\u03c4\u03ac\u03c3\u03ba\u03b9\u03bf\u03bd\n(shadowy) light, since it casts with its rays the shadow; and \u03bb\u03af\u03be is\nthe earth, according to an ancient appellation; and \u03c4\u03b5\u03c4\u03c1\u03ac\u03c2 is the\nyear, in reference to the seasons; and \u03b4\u03b1\u03bc\u03bd\u03b1\u03bc\u03b5\u03bd\u03b5\u03cd\u03c2 is the sun, which\noverpowers (\u03b4\u03b1\u03bc\u03ac\u03b6\u03c9\u03bd); and \u03c4\u1f70 \u03b1\u1f34\u03c3\u03b9\u03b1 is the true voice. And then the\nsymbol intimates that divine things have been arranged in harmonious\norder--darkness to light, the sun to the year, and the earth to\nnature\u2019s processes of production of every sort. Also Dionysius\nThrax, the grammarian, in his book, _Respecting the Exposition of\nthe Symbolical Signification in Circles_, says expressly, \u201cSome\nsignified actions not by words only, but also by symbols: by words, as\nis the case of what are called the Delphic maxims, \u2018Nothing in excess,\u2019\n\u2018Know thyself,\u2019 and the like; and by symbols, as the wheel that is\nturned in the temples of the gods, derived from the Egyptians, and the\nbranches that are given to the worshippers. For the Thracian Orpheus\nsays:\n\n \u201cWhatever works of branches are a care to men on earth,\n Not one has one fate in the mind, but all things\n Revolve around; and it is not lawful to stand at one point,\n But each one keeps an equal part of the race as they began.\u201d\n\nThe branches either stand as the symbol of the first food, or they are\nthat the multitude may know that fruits spring and grow universally,\nremaining a very long time; but that the duration of life allotted to\nthemselves is brief. And it is on this account that they will have\nit that the branches are given; and perhaps also that they may know,\nthat as these, on the other hand, are burned, so also they themselves\nspeedily leave this life, and will become fuel for fire.\n\nVery useful, then, is the mode of symbolic interpretation for many\npurposes; and it is helpful to the right theology, and to piety,\nand to the display of intelligence, and the practice of brevity,\nand the exhibition of wisdom. \u201cFor the use of symbolical speech is\ncharacteristic of the wise man,\u201d appositely remarks the grammarian\nDidymus, \u201cand the explanation of what is signified by it.\u201d And indeed\nthe most elementary instruction of children embraces the interpretation\nof the four elements; for it is said that the Phrygians call water\nBedu, as also Orpheus says:\n\n \u201cAnd bright water is poured down, the Bedu of the nymphs.\u201d\n\nDion Thytes also seems to write similarly:\n\n \u201cAnd taking Bedu, pour it on your hands, and turn to divination.\u201d\n\nOn the other hand, the comic poet, Philydeus, understands by Bedu the\nair, as being (Biodoros) life-giver, in the following lines:\n\n \u201cI pray that I may inhale the salutary Bedu,\n Which is the most essential part of health;\n Inhale the pure, the unsullied air.\u201d\n\nIn the same opinion also concurs Neanthes of Cyzicum, who writes that\nthe Macedonian priests invoke Bedu, which they interpret to mean _the\nair_, to be propitious to them and to their children. And Zaps some\nhave ignorantly taken for fire (from \u03b6\u03ad\u03c3\u03b9\u03bd, _boiling_); for so the\nsea is called, as Euphorion, in his reply to Theoridas:\n\n \u201cAnd Zaps, destroyer of ships, wrecked it on the rocks.\u201d\n\nAnd Dionysius Iambus similarly:\n\n \u201cBriny Zaps moans about the maddened deep.\u201d\n\nSimilarly Cratinus the younger, the comic poet:\n\n \u201cZaps casts forth shrimps and little fishes.\u201d\n\nAnd Simmias of Rhodes:\n\n \u201cParent of the Ignetes and the Telchines briny Zaps was born.\u201d[775]\n\nAnd \u03c7\u03b8\u03ce\u03bd is the earth (\u03ba\u03b5\u03c7\u03c5\u03bc\u03ad\u03bd\u03b7), spread forth to bigness. And\nPlectron, according to some, is the sky (\u03c0\u03cc\u03bb\u03bf\u03c2), according to others,\nit is the air, which strikes (\u03c0\u03bb\u03ae\u03c3\u03c3\u03bf\u03bd\u03c4\u03b1) and moves to nature and\nincrease, and which fills all things. But these have not read Cleanthes\nthe philosopher, who expressly calls Plectron the sun; for darting his\nbeams in the east, as if striking the world, he leads the light to its\nharmonious course. And from the sun it signifies also the rest of the\nstars.\n\nAnd the Sphinx is not the comprehension[776] of the universe, and the\nrevolution of the world, according to the poet Aratus; but perhaps it\nis the spiritual tone which pervades and holds together the universe.\nBut it is better to regard it as the ether, which holds together and\npresses all things; as also Empedocles says:\n\n \u201cBut come now, first will I speak of the Sun, the first principle\n of all things,\n From which all, that we look upon, has sprung,\n Both earth, and billowy deep, and humid air;\n Titan and Ether too, which binds all things around.\u201d\n\nAnd Apollodorus of Corcyra says that these lines were recited by\nBranchus the seer, when purifying the Milesians from plague; for he,\nsprinkling the multitude with branches of laurel, led off the hymn\nsomehow as follows:\n\n \u201cSing Boys Hecaergus and Hecaerga.\u201d\n\nAnd the people accompanied him, saying, \u201cBedu,[777] Zaps, Chthon,\nPlectron, Sphinx, Cnaxzbi, Chthyptes, Phlegmos, Drops.\u201d Callimachus\nrelates the story in iambics. Cnaxzbi is, by derivation, the plague,\nfrom its gnawing (\u03ba\u03bd\u03b1\u03af\u03b5\u03b9\u03bd) and destroying (\u03b4\u03b9\u03b1\u03c6\u03b8\u03b5\u03af\u03c1\u03b5\u03b9\u03bd), and \u03b8\u1fe6\u03c8\u03b1\u03b9\nis to consume with a thunderbolt. Thespis the tragic poet says that\nsomething else was signified by these, writing thus: \u201cLo, I offer to\nthee a libation of white Cnaxzbi, having pressed it from the yellow\nnurses. Lo, to thee, O two-horned Pan, mixing Chthyptes cheese with\nred honey, I place it on thy sacred altars. Lo, to thee I pour as a\nlibation the sparkling gleam of Bromius.\u201d He signifies, as I think, the\nsoul\u2019s first milk-like nutriment of the four-and-twenty elements, after\nwhich solidified milk comes as food. And last, he teaches of the blood\nof the vine of the Word, the sparkling wine, the perfecting gladness\nof instruction. And Drops is the operating Word, which, beginning with\nelementary training, and advancing to the growth of the man, inflames\nand illumines man up to the measure of maturity.\n\nThe third is said to be a writing copy for children--\u03bc\u03ac\u03c1\u03c0\u03c4\u03b5\u03c2 \u03c3\u03c6\u03af\u03b3\u03be,\n\u03ba\u03bb\u03ce\u03c8 \u03b6\u03c5\u03bd\u03c7\u03b8\u03b7\u03b4\u03cc\u03bd. And it signifies, in my opinion, that by the\narrangement of the elements and of the world, we must advance to the\nknowledge of what is more perfect, since eternal salvation is attained\nby force and toil; for \u03bc\u03ac\u03c1\u03c8\u03b1\u03b9 is to grasp. And the harmony of the\nworld is meant by the Sphinx; and \u03b6\u03c5\u03bd\u03c7\u03b8\u03b7\u03b4\u03cc\u03bd means difficulty; and\n\u03ba\u03bb\u1f7c\u03c8\u03c2 means at once the secret knowledge of the Lord and day. Well!\ndoes not Epigenes, in his book on the _Poetry of Orpheus_, in\nexhibiting the peculiarities found in Orpheus, say that by \u201cthe curved\nrods\u201d (\u03ba\u03b5\u03c1\u03b1\u03af\u03c3\u03b9) is meant \u201cploughs;\u201d and by the warp (\u03c3\u03c4\u03ae\u03bc\u03bf\u03c3\u03b9), the\nfurrows; and the woof (\u03bc\u03af\u03c4\u03bf\u03c2) is a figurative expression for the seed;\nand that the tears of Zeus signify a shower; and that the \u201cparts\u201d\n(\u03bc\u03bf\u1fd6\u03c1\u03b1\u03b9) are, again, the phases of the moon, the thirtieth day, and the\nfifteenth, and the new moon, and that Orpheus accordingly calls them\n\u201cwhite-robed,\u201d as being parts of the light? Again, that the Spring is\ncalled \u201cflowery,\u201d from its nature; and Night \u201cstill,\u201d on account of\nrest; and the Moon \u201cGorgonian,\u201d on account of the face in it; and that\nthe time in which it is necessary to sow is called Aphrodite by the\n\u201cTheologian.\u201d[778] In the same way, too, the Pythagoreans figuratively\ncalled the planets the \u201cdogs of Persephone;\u201d and to the sea they\napplied the metaphorical appellation of \u201cthe tears of Kronus.\u201d Myriads\non myriads of enigmatical utterances by both poets and philosophers\nare to be found; and there are also whole books which present the mind\nof the writer veiled, as that of Heraclitus _On Nature_, who on\nthis very account is called \u201cObscure.\u201d Similar to this book is the\n_Theology_ of Pherecydes of Syrus; for Euphorion the poet, and the\n_Causes_ of Callimachus, and the _Alexandra_ of Lycophron,\nand the like, are proposed as an exercise in exposition to all the\ngrammarians.\n\nIt is, then, proper that the Barbarian philosophy, on which it is our\nbusiness to speak, should prophesy also obscurely and by symbols, as\nwas evinced. Such are the injunctions of Moses: \u201cThese common things,\nthe sow, the hawk, the eagle, and the raven, are not to be eaten.\u201d[779]\nFor the sow is the emblem of voluptuous and unclean lust of food,\nand lecherous and filthy licentiousness in venery, always prurient,\nand material, and lying in the mire, and fattening for slaughter and\ndestruction.\n\nAgain, he commands to eat that which parts the hoof and ruminates;\n\u201cintimating,\u201d says Barnabas, \u201cthat we ought to cleave to those who fear\nthe Lord, and meditate in their heart on that portion of the word which\nthey have received, to those who speak and keep the Lord\u2019s statutes,\nto those to whom meditation is a work of gladness, and who ruminate on\nthe word of the Lord. And what is the parted hoof? That the righteous\nwalks in this world, and expects the holy eternity to come.\u201d Then he\nadds, \u201cSee how well Moses enacted. But whence could they understand\nor comprehend these things? We who have rightly understood speak the\ncommandments as the Lord wished; wherefore He circumcised our ears and\nhearts, that we may comprehend these things. And when he says, \u2018Thou\nshalt not eat the eagle, the hawk, the kite, and the crow;\u2019 he says,\n\u2018Thou shalt not adhere to or become like those men who know not how\nto procure for themselves subsistence by toil and sweat, but live by\nplunder, and lawlessly.\u2019 For the eagle indicates robbery, the hawk\ninjustice, and the raven greed. It is also written, \u2018With the innocent\nman thou wilt be innocent, and with the chosen choice, and with the\nperverse thou shalt pervert.\u2019[780] It is incumbent on us to cleave to\nthe saints, because they that cleave to them shall be sanctified.\u201d\n\nThence Theognis writes:\n\n \u201cFor from the good you will learn good things;\n But if you mix with the bad, you will destroy any mind you may have.\u201d\n\nAnd when, again, it is said in the ode, \u201cFor He hath triumphed\ngloriously: the horse and his rider hath He cast into the sea;\u201d[781]\nthe many-limbed and brutal affection, lust, with the rider mounted,\nwho gives the reins to pleasures, \u201cHe has cast into the sea,\u201d throwing\nthem away into the disorders of the world. Thus also Plato, in his\nbook _On the Soul_, says that the charioteer and the horse that ran\noff--the irrational part, which is divided in two, into anger and\nconcupiscence--fall down; and so the myth intimates that it was through\nthe licentiousness of the steeds that Pha\u00ebthon was thrown out. Also in\nthe case of Joseph: the brothers having envied this young man, who by\nhis knowledge was possessed of uncommon foresight, stripped off the\ncoat of many colours, and took and threw him into a pit (the pit was\nempty, it had no water), rejecting the good man\u2019s varied knowledge,\nspringing from his love of instruction; or, in the exercise of the bare\nfaith, which is according to the law, they threw him into the pit empty\nof water, selling him into Egypt, which was destitute of the divine\nword. And the pit was destitute of knowledge; into which being thrown\nand stript of his knowledge, he that had become unconsciously wise,\nstript of knowledge, seemed like his brethren. Otherwise interpreted,\nthe coat of many colours is lust, which takes its way into a yawning\npit. \u201cAnd if one open up or hew out a pit,\u201d it is said, \u201cand do not\ncover it, and there fall in there a calf or ass, the owner of the\npit shall pay the price in money, and give it to his neighbour; and\nthe dead body shall be his.\u201d[782] Here add that prophecy: \u201cThe ox\nknoweth his owner, and the ass his master\u2019s crib: but Israel hath not\nunderstood me.\u201d[783] In order, then, that none of those, who have\nfallen in with the knowledge taught by thee, may become incapable of\nholding the truth, and disobey and fall away, it is said, Be thou sure\nin the treatment of the word, and shut up the living spring in the\ndepth from those who approach irrationally, but reach drink to those\nthat thirst for truth. Conceal it, then, from those who are unfit to\nreceive the depth of knowledge, and so cover the pit. The owner of the\npit, then, the Gnostic, shall himself be punished, incurring the blame\nof the others stumbling, and of being overwhelmed by the greatness\nof the word, he himself being of small capacity; or transferring the\nworker into the region of speculation, and on that account dislodging\nhim from offhand faith. \u201cAnd will pay money,\u201d rendering a reckoning,\nand submitting his accounts to the \u201comnipotent Will.\u201d\n\nThis, then, is the type of \u201cthe law and the prophets which were until\nJohn;\u201d[784] while he, though speaking more perspicuously as no longer\nprophesying, but pointing out as now present, Him, who was proclaimed\nsymbolically from the beginning, nevertheless said, \u201cI am not worthy\nto loose the latchet of the Lord\u2019s shoe.\u201d[785] For he confesses that he\nis not worthy to baptize so great a Power; for it behoves those, who\npurify others, to free the soul from the body and its sins, as the foot\nfrom the thong. Perhaps also this signified the final exertion of the\nSaviour\u2019s power toward us--the immediate, I mean--that by His presence,\nconcealed in the enigma of prophecy, inasmuch as he, by pointing out\nto sight Him that had been prophesied of, and indicating the Presence\nwhich had come, walking forth into the light, loosed the latchet of the\noracles of the [old] economy, by unveiling the meaning of the symbols.\n\nAnd the observances practised by the Romans in the case of wills have\na place here; those balances and small coins to denote justice, and\nfreeing of slaves, and rubbing of the ears. For these observances\nare, that things may be transacted with justice; and those for the\ndispensing of honour; and the last, that he who happens to be near, as\nif a burden were imposed on him, should stand and hear and take the\npost of mediator.\n\n\n\n\n CHAPTER IX.\n\n REASONS FOR VEILING THE TRUTH IN SYMBOLS.\n\n\nBut, as appears, I have, in my eagerness to establish my point,\ninsensibly gone beyond what is requisite. For life would fail me to\nadduce the multitude of those who philosophize in a symbolical manner.\nFor the sake, then, of memory and brevity, and of attracting to the\ntruth, such are the scriptures of the Barbarian philosophy.\n\nFor only to those who often approach them, and have given them a trial\nby faith and in their whole life, will they supply the real philosophy\nand the true theology. They also wish us to require an interpreter\nand guide. For so they considered, that, receiving truth at the\nhands of those who knew it well, we would be more earnest and less\nliable to deception, and those worthy of them would profit. Besides,\nall things that shine through a veil show the truth grander and\nmore imposing; as fruits shining through water, and figures through\nveils, which give added reflections to them. For, in addition to the\nfact that things unconcealed are perceived in one way, the rays of\nlight shining round reveal defects. Since, then, we may draw several\nmeanings, as we do from what is expressed in veiled form, such being\nthe case, the ignorant and unlearned man fails. But the Gnostic\napprehends. Now, then, it is not wished that all things should be\nexposed indiscriminately to all and sundry, or the benefits of wisdom\ncommunicated to those who have not even in a dream been purified in\nsoul, (for it is not allowed to hand to every chance comer what has\nbeen procured with such laborious efforts); nor are the mysteries of\nthe word to be expounded to the profane.\n\nThey say, then, that Hipparchus the Pythagorean, being guilty of\nwriting the tenets of Pythagoras in plain language, was expelled\nfrom the school, and a pillar raised for him as if he had been dead.\nWherefore also in the Barbarian philosophy they call those dead\nwho have fallen away from the dogmas, and have placed the mind in\nsubjection to carnal passions. \u201cFor what fellowship hath righteousness\nand iniquity?\u201d according to the divine apostle. \u201cOr what communion hath\nlight with darkness? or what concord hath Christ with Belial? or what\nportion hath the believer with the unbeliever?\u201d[786] For the honours of\nthe Olympians and of mortals lie apart. \u201cWherefore also go forth from\nthe midst of them, and be separated, saith the Lord, and touch not the\nunclean thing; and I will receive you, and will be to you for a Father,\nand ye shall be my sons and daughters.\u201d[787]\n\nIt was not only the Pythagoreans and Plato, then, that concealed many\nthings; but the Epicureans too say that they have things that may not\nbe uttered, and do not allow all to peruse those writings. The Stoics\nalso say that by the first Zeno things were written which they do not\nreadily allow disciples to read, without their first giving proof\nwhether or not they are genuine philosophers. And the disciples of\nAristotle say that some of their treatises are esoteric, and others\ncommon and exoteric. Further, those who instituted the mysteries,\nbeing philosophers, buried their doctrines in myths, so as not to be\nobvious to all. Did they then, by veiling human opinions, prevent the\nignorant from handling them; and was it not more beneficial for the\nholy and blessed contemplation of realities to be concealed? But it was\nnot only the tenets of the Barbarian philosophy, or the Pythagorean\nmyths. But even those myths in Plato (in the _Republic_, that\nof Hero the Armenian; and in the _Gorgias_, that of \u00c6acus and\nRhadamanthus; and in the _Ph\u00e6do_, that of Tartarus; and in the\n_Protagoras_, that of Prometheus and Epimetheus; and besides\nthese, that of the war between the Atlantini and the Athenians in the\nAtlanticum) are to be expounded allegorically, not absolutely in all\ntheir expressions, but in those which express the general sense. And\nthese we shall find indicated by symbols under the veil of allegory.\nAlso the association of Pythagoras, and the twofold intercourse with\nthe associates which designates the majority, hearers (\u1f00\u03ba\u03bf\u03c5\u03c3\u03bc\u03b1\u03c4\u03b9\u03ba\u03bf\u03b9),\nand the others that have a genuine attachment to philosophy, disciples\n(\u03bc\u03b1\u03b8\u03b5\u03bc\u03b1\u03c4\u03b9\u03ba\u03bf\u03af), yet signified that something was spoken to the\nmultitude, and something concealed from them. Perchance, too, the\ntwofold species of the Peripatetic teaching--that called probable, and\nthat called knowable--came very near the distinction between opinion on\nthe one hand, and glory and truth on the other.\n\n \u201cTo win the flowers of fair renown from men,\n Be not induced to speak aught more than right.\u201d\n\nThe Ionic muses accordingly expressly say, \u201cThat the majority of\npeople, wise in their own estimation, follow minstrels and make use of\nlaws, knowing that many are bad, few good; but that the best pursue\nglory: for the best make choice of the everlasting glory of men above\nall. But the multitude cram themselves like brutes, measuring happiness\nby the belly and the pudenda, and the basest things in us.\u201d And the\ngreat Parmenides of Elea is introduced describing thus the teaching of\nthe two ways:\n\n \u201cThe one is the dauntless heart of convincing truth;\n The other is in the opinions of men, in whom is no true faith.\u201d\n\n\n\n\n CHAPTER X.\n\n THE OPINION OF THE APOSTLES ON VEILING THE MYSTERIES\n OF THE FAITH.\n\n\nRightly, therefore, the divine apostle says, \u201cBy revelation the mystery\nwas made known to me (as I wrote before in brief, in accordance with\nwhich, when ye read, ye may understand my knowledge in the mystery\nof Christ), which in other ages was not made known to the sons of\nmen, as it is now revealed to His holy apostles and prophets.\u201d[788]\nFor there is an instruction of the perfect, of which, writing to the\nColossians, he says, \u201cWe cease not to pray for you, and beseech that\nye may be filled with the knowledge of His will in all wisdom and\nspiritual understanding; that ye may walk worthy of the Lord to all\npleasing; being fruitful in every good work, and increasing in the\nknowledge of God; strengthened with all might according to the glory\nof His power.\u201d[789] And again he says, \u201cAccording to the disposition\nof the grace of God which is given me, that ye may fulfil the word of\nGod; the mystery which has been hid from ages and generations, which\nnow is manifested to His saints: to whom God wished to make known what\nis the riches of the glory of this mystery among the nations.\u201d[790]\nSo that, on the one hand, then, are the mysteries which were hid till\nthe time of the apostles, and were delivered by them as they received\nfrom the Lord, and, concealed in the Old Testament, were manifested to\nthe saints. And, on the other hand, there is \u201cthe riches of the glory\nof the mystery in the Gentiles,\u201d which is faith and hope in Christ;\nwhich in another place he has called the \u201cfoundation.\u201d[791] And again,\nas if in eagerness to divulge this knowledge, he thus writes: \u201cWarning\nevery man in all wisdom, that we may present every man (the whole\nman) perfect in Christ;\u201d not every man simply, since no one would\nbe unbelieving. Nor does he call every man who believes in Christ\nperfect; but he says all the man, as if he said the whole man, as if\npurified in body and soul. For that the knowledge does not appertain\nto all, he expressly adds: \u201cBeing knit together in love, and unto all\nthe riches of the full assurance of knowledge, to the acknowledgment\nof the mystery of God in Christ, in whom are hid all the treasures of\nwisdom and of knowledge.\u201d[792] \u201cContinue in prayer, watching therein\nwith thanksgiving.\u201d[793] And thanksgiving has place not for the soul\nand spiritual blessings alone, but also for the body, and for the good\nthings of the body. And he still more clearly reveals that knowledge\nbelongs not to all, by adding: \u201cPraying at the same time for you, that\nGod would open to us a door to speak the mystery of Christ, for which I\nam bound; that I may make it known as I ought to speak.\u201d[794] For there\nwere certainly, among the Hebrews, some things delivered unwritten.\n\u201cFor when ye ought to be teachers for the time,\u201d it is said, as if\nthey had grown old in the Old Testament, \u201cye have again need that one\nteach you which be the first principles of the oracles of God; and are\nbecome such as have need of milk, and not of solid food. For every one\nthat partaketh of milk is unskilful in the word of righteousness; for\nhe is a babe, being instructed with the first lessons. But solid food\nbelongs to those who are of full age, who by reason of use have their\nsenses exercised so as to distinguish between good and evil. Wherefore,\nleaving the first principles of the doctrine of Christ, let us go on to\nperfection.\u201d[795]\n\nBarnabas, too, who in person preached the word along with the apostle\nin the ministry of the Gentiles, says, \u201cI write to you most simply,\nthat ye may understand.\u201d Then below, exhibiting already a clearer trace\nof gnostic tradition, he says, \u201cWhat says the other prophet Moses to\nthem? Lo, thus saith the Lord God, Enter ye into the good land which\nthe Lord God sware, the God of Abraham, and Isaac, and Jacob; and ye\nreceived for an inheritance that land, flowing with milk and honey.\nWhat says knowledge? Learn, hope, it says, in Jesus, who is to be\nmanifested to you in the flesh. For man is the suffering land; for from\nthe face of the ground was the formation of Adam. What, then, does\nit say in reference to the good land, flowing with milk and honey?\nBlessed be our Lord, brethren, who has put into our hearts wisdom, and\nthe understanding of His secrets. For the prophet says, \u201cWho shall\nunderstand the Lord\u2019s parable but the wise and understanding, and he\nthat loves his Lord?\u201d It is but for few to comprehend these things.\nFor it is not in the way of envy that the Lord announced in a Gospel,\n\u201cMy mystery is to me, and to the sons of my house;\u201d[796] placing the\nelection in safety, and beyond anxiety; so that the things pertaining\nto what it has chosen and taken may be above the reach of envy. For he\nwho has not the knowledge of good is wicked: for there is one good, the\nFather; and to be ignorant of the Father is death, as to know Him is\neternal life, through participation in the power of the incorrupt One.\nAnd to be incorruptible is to participate in divinity; but revolt from\nthe knowledge of God brings corruption. Again the prophet says: \u201cAnd I\nwill give thee treasures, concealed, dark, unseen; that they may know\nthat I am the Lord.\u201d[797] Similarly David sings: \u201cFor, lo, Thou hast\nloved truth; the obscure and hidden things of wisdom hast Thou showed\nme.\u201d[798] \u201cDay utters speech to day\u201d[799] (what is clearly written),\n\u201cand night to night proclaims knowledge\u201d (which is hidden in a mystic\nveil); \u201cand there are no words or utterances whose voices shall not be\nheard\u201d by God, who said, \u201cShall one do what is secret, and I shall not\nsee him?\u201d\n\nWherefore instruction, which reveals hidden things, is called\nillumination, as it is the teacher only who uncovers the lid of the\nark, contrary to what the poets say, that \u201cZeus stops up the jar of\ngood things, but opens that of evil.\u201d \u201cFor I know,\u201d says the apostle,\n\u201cthat when I come to you, I shall come in the fulness of the blessing\nof Christ;\u201d[800] designating the spiritual gift, and the gnostic\ncommunication, which being present he desires to impart to them present\nas \u201cthe fulness of Christ, according to the revelation of the mystery\nsealed in the ages of eternity, but now manifested by the prophetic\nScriptures, according to the command of the eternal God, made known to\nall the nations, in order to the obedience of faith,\u201d that is, those of\nthe nations who believe that it is. But only to a few of them is shown\nwhat those things are which are contained in the mystery.\n\nRightly then, Plato, in the epistles, treating of God, says: \u201cWe must\nspeak in enigmas; that should the tablet come by any mischance on its\nleaves either by sea or land, he who reads may remain ignorant.\u201d For\nthe God of the universe, who is above all speech, all conception, all\nthought, can never be committed to writing, being inexpressible even\nby His own power. And this too Plato showed, by saying: \u201cConsidering,\nthen, these things, take care lest some time or other you repent on\naccount of the present things, departing in a manner unworthy. The\ngreatest safeguard is not to write, but learn; for it is utterly\nimpossible that what is written will not vanish.\u201d\n\nAkin to this is what the holy Apostle Paul says, preserving the\nprophetic and truly ancient secret from which the teachings that were\ngood were derived by the Greeks: \u201cHowbeit we speak wisdom among them\nwho are perfect; but not the wisdom of this world, or of the princes of\nthis world, that come to nought; but we speak the wisdom of God hidden\nin a mystery.\u201d[801] Then proceeding, he thus inculcates the caution\nagainst the divulging of his words to the multitude in the following\nterms: \u201cAnd I, brethren, could not speak to you as to spiritual, but as\nto carnal, even to babes in Christ. I have fed you with milk, not with\nmeat: for ye were not yet able; neither are ye now able. For ye are yet\ncarnal.\u201d[802]\n\nIf, then, \u201cthe milk\u201d is said by the apostle to belong to the babes, and\n\u201cmeat\u201d to be the food of the full-grown, milk will be understood to\nbe catechetical instruction--the first food, as it were, of the soul.\nAnd meat is the mystic contemplation; for this is the flesh and the\nblood of the Word, that is, the comprehension of the divine power and\nessence. \u201cTaste and see that the Lord is Christ,\u201d[803] it is said. For\nso He imparts of Himself to those who partake of such food in a more\nspiritual manner; when now the soul nourishes itself, according to the\ntruth-loving Plato. For the knowledge of the divine essence is the meat\nand drink of the divine Word. Wherefore also Plato says, in the second\nbook of the _Republic_, \u201cIt is those that sacrifice not a sow, but\nsome great and difficult sacrifice,\u201d who ought to inquire respecting\nGod. And the apostle writes, \u201cChrist our passover was sacrificed for\nus;\u201d[804]--a sacrifice hard to procure, in truth, the Son of God\nconsecrated for us.\n\n\n\n\n CHAPTER XI.\n\n ABSTRACTION FROM MATERIAL THINGS NECESSARY IN ORDER\n TO ATTAIN TO THE TRUE KNOWLEDGE OF GOD.\n\n\nNow the sacrifice which is acceptable to God is unswerving abstraction\nfrom the body and its passions. This is the really true piety. And\nis not, on this account, philosophy rightly called by Socrates the\npractice of Death? For he who neither employs his eyes in the exercise\nof thought, nor draws aught from his other senses, but with pure mind\nitself applies to objects, practises the true philosophy. This is,\nthen, the import of the silence of five years prescribed by Pythagoras,\nwhich he enjoined on his disciples; that, abstracting themselves from\nthe objects of sense, they might with the mind alone contemplate the\nDeity. It was from Moses that the chief of the Greeks drew these\nphilosophical tenets. For he commands holocausts to be skinned and\ndivided into parts. For the gnostic soul must be consecrated to the\nlight, stript of the integuments of matter, devoid of the frivolousness\nof the body and of all the passions, which are acquired through vain\nand lying opinions, and divested of the lusts of the flesh. But the\nmost of men, clothed with what is perishable, like cockles, and rolled\nall round in a ball in their excesses, like hedgehogs, entertain the\nsame ideas of the blessed and incorruptible God as of themselves. But\nit has escaped their notice, though they be near us, that God has\nbestowed on us ten thousand things in which He does not share: birth,\nbeing Himself unborn; food, He wanting nothing; and growth, He being\nalways equal; and long life and immortality, He being immortal and\nincapable of growing old. Wherefore let no one imagine that hands, and\nfeet, and mouth, and eyes, and going in and coming out, and resentments\nand threats, are said by the Hebrews to be attributes of God. By no\nmeans; but that certain of these appellations are used more sacredly\nin an allegorical sense, which, as the discourse proceeds, we shall\nexplain at the proper time.\n\n\u201cWisdom of all medicines is the Panacea,\u201d writes Callimachus in the\n_Epigrams_. \u201cAnd one becomes wise from another, both in past times\nand at present,\u201d says Bacchylides in the _P\u00e6ans_; \u201cfor it is not\nvery easy to find the portals of unutterable words.\u201d Beautifully,\ntherefore, Isocrates writes in the _Panathenaic_, having put\nthe question, \u201cWho, then, are well trained?\u201d adds, \u201cFirst, those who\nmanage well the things which occur each day, whose opinion jumps\nwith opportunity, and is able for the most part to hit on what is\nbeneficial; then those who behave becomingly and rightly to those who\napproach them, who take lightly and easily annoyances and molestations\noffered by others, but conduct themselves as far as possible, to\nthose with whom they have intercourse, with consummate care and\nmoderation; further, those who have the command of their pleasures,\nand are not too much overcome by misfortunes, but conduct themselves\nin the midst of them with manliness, and in a way worthy of the nature\nwhich we share; fourth--and this is the greatest--those who are not\ncorrupted by prosperity, and are not put beside themselves, or made\nhaughty, but continue in the class of sensible people.\u201d Then he puts\non the top-stone of the discourse: \u201cThose who have the disposition of\ntheir soul well suited not to one only of these things, but to them\nall--those I assert to be wise and perfect men, and to possess all the\nvirtues.\u201d\n\nDo you see how the Greeks deify the gnostic life (though not knowing\nhow to become acquainted with it)? And what knowledge it is, they know\nnot even in a dream. If, then, it is agreed among us that knowledge\nis the food of reason, \u201cblessed truly are they,\u201d according to the\nscripture, \u201cwho hunger and thirst after truth: for they shall be\nfilled\u201d with everlasting food. In the most wonderful harmony with\nthese words, Euripides, the philosopher of the drama, is found in the\nfollowing words,--making allusion, I know not how, at once to the\nFather and the Son:\n\n \u201cTo thee, the lord of all, I bring\n Cakes and libations too, O Zeus,\n Or Hades would\u2019st thou choose be called;\n Do thou accept my offering of all fruits,\n Rare, full, poured forth.\u201d\n\nFor a whole burnt-offering and rare sacrifice for us is Christ. And\nthat unwittingly he mentions the Saviour, he will make plain, as he\nadds:\n\n \u201cFor thou who, \u2019midst the heavenly gods,\n Jove\u2019s sceptre sway\u2019st, dost also share\n The rule of those on earth.\u201d\n\nThen he says expressly:\n\n \u201cSend light to human souls that fain would know\n Whence conflicts spring, and what the root of ills,\n And of the blessed gods to whom due rites\n Of sacrifice we needs must pay, that so\n We may from troubles find repose.\u201d\n\nIt is not then without reason that in the mysteries that obtain among\nthe Greeks, lustrations hold the first place; as also the laver among\nthe Barbarians. After these are the minor mysteries, which have some\nfoundation of instruction and of preliminary preparation for what is\nto come after; and the great mysteries, in which nothing remains to be\nlearned of the universe, but only to contemplate and comprehend nature\nand things.\n\nWe shall understand the mode of purification by confession, and that of\ncontemplation by analysis, advancing by analysis to the first notion,\nbeginning with the properties underlying it; abstracting from the body\nits physical properties, taking away the dimension of depth, then that\nof breadth, and then that of length. For the point which remains is a\nunit, so to speak, having position; from which if we abstract position,\nthere is the conception of unity.\n\nIf, then, abstracting all that belongs to bodies and things called\nincorporeal, we cast ourselves into the greatness of Christ, and\nthence advance into immensity by holiness, we may reach somehow to the\nconception of the Almighty, knowing not what He is, but what He is not.\nAnd form and motion, or standing, or a throne, or place, or right hand\nor left, are not at all to be conceived as belonging to the Father of\nthe universe, although it is so written. But what each of these means\nwill be shown in its proper place. The First Cause is not then in\nspace, but above both space, and time, and name, and conception.\n\nWherefore also Moses says, \u201cShow thyself to me\u201d[805]--intimating most\nclearly that God is not capable of being taught by man, or expressed\nin speech, but to be known only by His own power. For inquiry was\nobscure and dim; but the grace of knowledge is from Him by the Son.\nMost clearly Solomon shall testify to us, speaking thus: \u201cThe prudence\nof man is not in me: but God giveth me wisdom, and I know holy\nthings.\u201d[806] Now Moses, describing allegorically the divine prudence,\ncalled it the tree of life planted in Paradise; which Paradise may be\nthe world in which all things proceeding from creation grow. In it also\nthe Word blossomed and bore fruit, being \u201cmade flesh,\u201d and gave life to\nthose \u201cwho had tasted of His graciousness;\u201d since it was not without\nthe wood of the tree that He came to our knowledge. For our life was\nhung on it, in order that we might believe. And Solomon again says:\n\u201cShe is a tree of immortality to those who take hold of her.\u201d[807]\n\u201cBehold, I set before thy face life and death, to love the Lord thy\nGod, and to walk in His ways, and hear His voice, and trust in life.\nBut if ye transgress the statutes and the judgments which I have given\nyou, ye shall be destroyed with destruction. For this is life, and the\nlength of thy days, to love the Lord thy God.\u201d[808]\n\nAgain: \u201cAbraham, when he came to the place which God told him of on\nthe third day, looking up, saw the place afar off.\u201d[809] For the first\nday is that which is constituted by the sight of good things; and the\nsecond is the soul\u2019s[810] best desire; on the third, the mind perceives\nspiritual things, the eyes of the understanding being opened by the\nTeacher who rose on the third day. The three days may be the mystery of\nthe seal,[811] in which God is really believed. It is consequently afar\noff that he sees the place. For the region of God is hard to attain;\nwhich Plato called the region of ideas, having learned from Moses that\nit was a place which contained all things universally. But it is seen\nby Abraham afar off, rightly, because of his being in the realms of\ngeneration, and he is forthwith initiated by the angel. Thence says\nthe apostle: \u201cNow we see as through a glass, but then face to face,\u201d\nby those sole pure and incorporeal applications of the intellect. In\nreasoning, it is possible to divine respecting God, if one attempt\nwithout any of the senses, by reason, to reach what is individual; and\ndo not quit the sphere of existences, till, rising up to the things\nwhich transcend it, he apprehends by the intellect itself that which is\ngood, moving in the very confines of the world of thought, according to\nPlato.\n\nAgain, Moses, not allowing altars and temples to be constructed in\nmany places, but raising one temple of God, announced that the world\nwas only-begotten, as Basilides says, and that God is one, as does\nnot as yet appear to Basilides. And since the gnostic Moses does\nnot circumscribe within space Him that cannot be circumscribed, he\nset up no image in the temple to be worshipped; showing that God\nwas invisible, and incapable of being circumscribed; and somehow\nleading the Hebrews to the conception of God by the honour for His\nname in the temple. Further, the Word, prohibiting the constructing\nof temples and all sacrifices, intimates that the Almighty is not\ncontained in anything, by what He says: \u201cWhat house will ye build to\nme? saith the Lord. Heaven is my throne,\u201d[812] and so on. Similarly\nrespecting sacrifices: \u201cI do not desire the blood of bulls and the fat\nof lambs,\u201d[813] and what the Holy Spirit by the prophet in the sequel\nforbids.\n\nMost excellently, therefore, Euripides accords with these, when he\nwrites:\n\n \u201cWhat house constructed by the workmen\u2019s hands,\n With folds of walls, can clothe the shape divine?\u201d\n\nAnd of sacrifices he thus speaks:\n\n \u201cFor God needs nought, if He is truly God.\n These of the minstrels are the wretched myths.\u201d\n\n\u201cFor it was not from need that God made the world; that He might\nreap honours from men and the other gods and demons, winning a kind\nof revenue from creation, and from us, fumes, and from the gods and\ndemons, their proper ministries,\u201d says Plato. Most instructively,\ntherefore, says Paul in the Acts of the Apostles: \u201cThe God that made\nthe world, and all things in it, being the Lord of heaven and earth,\ndwelleth not in temples made with hands; neither is worshipped by\nmen\u2019s hands, as if He needed anything; seeing that it is He Himself\nthat giveth to all breath, and life, and all things.\u201d[814] And Zeno,\nthe founder of the Stoic sect, says in this book of the _Republic_,\n\u201cthat we ought to make neither temples nor images; for that no work\nis worthy of the gods.\u201d And he was not afraid to write in these very\nwords: \u201cThere will be no need to build temples. For a temple is not\nworth much, and ought not to be regarded as holy. For nothing is\nworth much, and holy, which is the work of builders and mechanics.\u201d\nRightly, therefore, Plato too, recognising the world as God\u2019s temple,\npointed out to the citizens a spot in the city where their idols were\nto be laid up. \u201cLet not, then, any one again,\u201d he says, \u201cconsecrate\ntemples to the gods. For gold and silver in other states, in the case\nof private individuals and in the temples, is an invidious possession;\nand ivory, a body which has abandoned the life, is not a sacred votive\noffering; and steel and brass are the instruments of wars; but whatever\none wishes to dedicate, let it be wood of one tree, as also stone for\ncommon temples.\u201d Rightly, then, in the great epistle he says: \u201cFor it\nis not capable of expression, like other branches of study. But as the\nresult of great intimacy with this subject, and living with it, a\nsudden light, like that kindled by a coruscating fire, arising in the\nsoul, feeds itself.\u201d Are not these statements like those of Zephaniah\nthe prophet? \u201cAnd the Spirit of the Lord took me, and brought me up to\nthe fifth heaven, and I beheld angels called Lords; and their diadem\nwas set on in the Holy Spirit; and each of them had a throne sevenfold\nbrighter than the light of the rising sun; and they dwelt in temples of\nsalvation, and hymned the ineffable, Most High God.\u201d[815]\n\n\n\n\n CHAPTER XII.\n\n GOD CANNOT BE EMBRACED IN WORDS OR BY THE MIND.\n\n\n\u201cFor both is it a difficult task to discover the Father and Maker\nof this universe; and having found Him, it is impossible to declare\nHim to all. For this is by no means capable of expression, like the\nother subjects of instruction,\u201d says the truth-loving Plato. For he\nhad heard right well that the all-wise Moses, ascending the mount for\nholy contemplation, to the summit of intellectual objects, necessarily\ncommands that the whole people do not accompany him. And when the\nScripture says, \u201cMoses entered into the thick darkness where God was,\u201d\nthis shows to those capable of understanding, that God is invisible and\nbeyond expression by words. And \u201cthe darkness\u201d--which, is in truth, the\nunbelief and ignorance of the multitude--obstructs the gleam of the\ntruth. And again Orpheus, the theologian, aided from this quarter, says:\n\n \u201cOne is perfect in himself, and all things are made the progeny of\n one,\u201d\n\nor, \u201care born;\u201d for so also is it written. He adds:\n\n \u201cHim\n No one of mortals has seen, but He sees all.\u201d\n\nAnd he adds more clearly:\n\n \u201cHim see I not, for round about, a cloud\n Has settled; for in mortal eyes are small,\n And mortal pupils--only flesh and bones grow there.\u201d\n\nTo these statements the apostle will testify: \u201cI know a man in\nChrist, caught up into the third heaven, and thence into Paradise,\nwho heard unutterable words which it is not lawful for a man to\nspeak,\u201d--intimating thus the impossibility of expressing God, and\nindicating that what is divine is unutterable by human[816] power; if,\nindeed, he begins to speak above the third heaven, as it is lawful to\ninitiate the elect souls in the mysteries there. For I know what is in\nPlato (for the examples from the barbarian philosophy, which are many,\nare suggested now by the composition which, in accordance with promises\npreviously given, waits the suitable time). For doubting, in _Tim\u00e6us_,\nwhether we ought to regard several worlds as to be understood by many\nheavens, or this one, he makes no distinction in the names, calling the\nworld and heaven by the same name. But the words of the statement are\nas follows: \u201cWhether, then, have we rightly spoken of one heaven, or of\nmany and infinite? It were more correct to say one, if indeed it was\ncreated according to the model.\u201d Further, in the Epistle of the Romans\nto the Corinthians it is written, \u201cAn ocean illimitable by men and the\nworlds after it.\u201d Consequently, therefore, the noble apostle exclaims,\n\u201cOh the depth of the riches both of the wisdom and the knowledge of\nGod!\u201d[817]\n\nAnd was it not this which the prophet meant, when he ordered unleavened\ncakes[818] to be made, intimating that the truly sacred mystic word,\nrespecting the unbegotten and His powers, ought to be concealed? In\nconfirmation of these things, in the Epistle to the Corinthians the\napostle plainly says: \u201cHowbeit we speak wisdom among those who are\nperfect, but not the wisdom of this world, or of the princes of this\nworld, that come to nought. But we speak the wisdom of God hidden\nin a mystery.\u201d[819] And again in another place he says: \u201cTo the\nacknowledgment of the mystery of God in Christ, in whom are hid all\nthe treasures of wisdom and knowledge.\u201d[820] These things the Saviour\nHimself seals when He says: \u201cTo you it is given to know the mysteries\nof the kingdom of heaven.\u201d[821] And again the Gospel says that the\nSaviour spake to the apostles the word in a mystery. For prophecy says\nof Him: \u201cHe will open His mouth in parables, and will utter things\nkept secret from the foundation of the world.\u201d[822] And now, by the\nparable of the leaven, the Lord shows concealment; for He says, \u201cThe\nkingdom of heaven is like leaven, which a woman took and hid in three\nmeasures of meal, till the whole was leavened.\u201d[823] For the tripartite\nsoul is saved by obedience, through the spiritual power hidden in it\nby faith; or because the power of the word which is given to us, being\nstrong[824] and powerful, draws to itself secretly and invisibly every\none who receives it, and keeps it within himself, and brings his whole\nsystem into unity.\n\nAccordingly Solon has written most wisely respecting God, thus:\n\n \u201cIt is most difficult to apprehend the mind\u2019s invisible measure\n Which alone holds the boundaries of all things.\u201d\n\nFor \u201cthe divine,\u201d says the poet of Agrigentum,[825]\n\n \u201cIs not capable of being approached with our eyes,\n Or grasped with our hands; but the highway\n Of persuasion, highest of all, leads to men\u2019s minds.\u201d\n\nAnd John the apostle says: \u201cNo man hath seen God at any time. The\nonly-begotten God, who is in the bosom of the Father, He hath declared\nHim,\u201d[826]--calling invisibility and ineffableness the bosom of God.\nHence some have called it the Depth, as containing and embosoming all\nthings, inaccessible and boundless.\n\nThis discourse respecting God is most difficult to handle. For since\nthe first principle of everything is difficult to find out, the\nabsolutely first and oldest principle, which is the cause of all other\nthings being and having been, is difficult to exhibit. For how can\nthat be expressed which is neither genus, nor difference, nor species,\nnor individual, nor number; nay more, is neither an event, nor that to\nwhich an event happens? No one can rightly express Him wholly. For on\naccount of His greatness He is ranked as the All, and is the Father\nof the universe. Nor are any parts to be predicated of Him. For the\nOne is indivisible; wherefore also it is infinite, not considered with\nreference to inscrutability, but with reference to its being without\ndimensions, and not having a limit. And therefore it is without form\nand name. And if we name it, we do not do so properly, terming it\neither the One, or the Good, or Mind, or Absolute Being, or Father,\nor God, or Creator, or Lord. We speak not as supplying His name; but\nfor want, we use good names, in order that the mind may have these as\npoints of support, so as not to err in other respects. For each one\nby itself does not express God; but all together are indicative of\nthe power of the Omnipotent. For predicates are expressed either from\nwhat belongs to things themselves, or from their mutual relation. But\nnone of these are admissible in reference to God. Nor any more is He\napprehended by the science of demonstration. For it depends on primary\nand better known principles. But there is nothing antecedent to the\nUnbegotten.\n\nIt remains that we understand, then, the Unknown, by divine grace, and\nby the word alone that proceeds from Him; as Luke in the Acts of the\nApostles relates that Paul said, \u201cMen of Athens, I perceive that in all\nthings ye are too superstitious. For in walking about, and beholding\nthe objects of your worship, I found an altar on which was inscribed,\nTo the Unknown God. Whom therefore ye ignorantly worship, Him declare I\nunto you.\u201d[827]\n\n\n\n\n CHAPTER XIII.\n\n THE KNOWLEDGE OF GOD A DIVINE GIFT, ACCORDING TO\n THE PHILOSOPHERS.\n\n\nEverything, then, which falls under a name, is originated, whether\nthey will or not. Whether, then, the Father Himself draws to Himself\nevery one who has led a pure life, and has reached the conception of\nthe blessed and incorruptible nature; or whether the free-will which is\nin us, by reaching the knowledge of the good, leaps and bounds over the\nbarriers, as the gymnasts say; yet it is not without eminent grace that\nthe soul is winged, and soars, and is raised above the higher spheres,\nlaying aside all that is heavy, and surrendering itself to its kindred\nelement.\n\nPlato, too, in _Meno_, says that virtue is God-given, as the\nfollowing expressions show: \u201cFrom this argument then, O Meno, virtue\nis shown to come to those, in whom it is found, by divine providence.\u201d\nDoes it not then appear that \u201cthe gnostic disposition\u201d which has come\nto all is enigmatically called \u201cdivine providence?\u201d And he adds more\nexplicitly: \u201cIf, then, in this whole treatise we have investigated\nwell, it results that virtue is neither by nature, nor is it taught,\nbut is produced by divine providence, not without intelligence, in\nthose in whom it is found.\u201d Wisdom which is God-given, as being the\npower of the Father, rouses indeed our free-will, and admits faith, and\nrepays the application of the elect with its crowning fellowship.\n\nAnd now I will adduce Plato himself, who clearly deems it fit to\nbelieve the children of God. For, discoursing on gods that are visible\nand born, in _Tim\u00e6us_, he says: \u201cBut to speak of the other demons,\nand to know their birth, is too much for us. But we must credit those\nwho have formerly spoken, they being the offspring of the gods, as they\nsaid, and knowing well their progenitors, although they speak without\nprobable and necessary proofs.\u201d I do not think it possible that clearer\ntestimony could be borne by the Greeks, that our Saviour, and those\nanointed to prophesy (the latter being called the sons of God, and\nthe Lord being His own Son), are the true witnesses respecting divine\nthings. Wherefore also they ought to be believed, being inspired, he\nadded. And were one to say in a more tragic vein, that we ought not to\nbelieve,\n\n \u201cFor it was not Zeus that told me these things,\u201d\n\nyet let him know that it was God Himself that promulgated the\nScriptures by His Son. And he, who announces what is his own, is to\nbe believed. \u201cNo one,\u201d says the Lord, \u201chath known the Father but\nthe Son, and he to whom the Son shall reveal Him.\u201d[828] This, then,\nis to be believed, according to Plato, though it is announced and\nspoken \u201cwithout probable and necessary proofs,\u201d but in the Old and\nNew Testament. \u201cFor except ye believe,\u201d says the Lord, \u201cye shall die\nin your sins.\u201d[829] And again: \u201cHe that believeth hath everlasting\nlife.\u201d[830] \u201cBlessed are all they that put their trust in Him.\u201d[831]\nFor trusting is more than faith. For when one has believed[832] that\nthe Son of God is our teacher, he trusts[833] that his teaching is\ntrue. And as \u201cinstruction,\u201d according to Empedocles, \u201cmakes the mind\ngrow,\u201d so trust in the Lord makes faith grow.\n\nWe say, then, that it is characteristic of the same persons to vilify\nphilosophy and run down faith, and to praise iniquity and felicitate\na libidinous life. But now faith, if it is the voluntary assent of\nthe soul, is still the doer of good things, the foundation of right\nconduct; and if Aristotle defines strictly when he teaches that \u03c0\u03bf\u03b9\u03b5\u1fd6\u03bd\nis applied to the irrational creatures and to inanimate things, while\n\u03c0\u03c1\u03ac\u03c4\u03c4\u03b5\u03b9\u03bd is applicable to men only, let him correct those who say that\nGod is the maker (\u03c0\u03bf\u03b9\u03b7\u03c4\u03ae\u03c2) of the universe. And what is done (\u03c0\u03c1\u03b1\u03ba\u03c4\u03bf\u03bd),\nhe says, is as good or as necessary. To do wrong, then, is not good,\nfor no one does wrong except for some other thing; and nothing that\nis necessary is voluntary. To do wrong, then, is voluntary, so that\nit is not necessary. But the good differ especially from the bad in\ninclinations and good desires. For all depravity of soul is accompanied\nwith want of restraint; and he who acts from passion, acts from want of\nrestraint and from depravity.\n\nI cannot help admiring in every particular that divine utterance:\n\u201cVerily, verily, I say unto you, He that entereth not in by the\ndoor into the sheepfold, but climbeth up some other way, the same\nis a thief and a robber. But he that entereth in by the door is the\nshepherd of the sheep. To him the porter openeth.\u201d Then the Lord says\nin explanation, \u201cI am the door of the sheep.\u201d[834] Men must then\nbe saved by learning the truth through Christ, even if they attain\nphilosophy. For now that is clearly shown \u201cwhich was not made known to\nother ages, which is now revealed to the sons of men.\u201d[835] For there\nwas always a natural manifestation of the one Almighty God, among all\nright-thinking men; and the most, who had not quite divested themselves\nof shame with respect to the truth, apprehended the eternal beneficence\nin divine providence. In fine, then, Xenocrates the Chalcedonian was\nnot quite without hope that the notion of the Divinity existed even in\nthe irrational creatures. And Democritus, though against his will, will\nmake this avowal by the consequences of his dogmas; for he represents\nthe same images as issuing, from the divine essence, on men and on the\nirrational animals. Far from destitute of a divine idea is man, who,\nit is written in Genesis, partook of inspiration, being endowed with a\npurer essence than the other animate creatures. Hence the Pythagoreans\nsay that mind comes to man by divine providence, as Plato and Aristotle\navow; but we assert that the Holy Spirit inspires him who has believed.\nThe Platonists hold that mind is an effluence of divine dispensation in\nthe soul, and they place the soul in the body. For it is expressly said\nby Joel, one of the twelve prophets, \u201cAnd it shall come to pass after\nthese things, I will pour out of my Spirit on all flesh, and your sons\nand your daughters shall prophesy.\u201d[836] But it is not as a portion\nof God that the Spirit is in each of us. But how this dispensation\ntakes place, and what the Holy Spirit is, shall be shown by us in the\nbooks on prophecy, and in those on the soul. But \u201cincredulity is good\nat concealing the depths of knowledge,\u201d according to Heraclitus; \u201cfor\nincredulity escapes from ignorance.\u201d\n\n\n\n\n CHAPTER XIV.\n\n GREEK PLAGIARISMS FROM THE HEBREWS.\n\n\nLet us add in completion what follows, and exhibit now with greater\nclearness the plagiarism of the Greeks from the Barbarian philosophy.\n\nNow the Stoics say that God, like the soul, is essentially body and\nspirit. You will find all this explicitly in their writings. Do not\nconsider at present their allegories as the gnostic truth presents\nthem; whether they show one thing and mean another, like the dexterous\nathletes. Well, they say that God pervades all being; while we call Him\nsolely Maker, and Maker by the Word. They were misled by what is said\nin the book of Wisdom: \u201cHe pervades and passes through all by reason of\nHis purity;\u201d[837] since they did not understand that this was said of\nWisdom, which was the first of the creation of God.\n\nSo be it, they say. But the philosophers, the Stoics, and Plato, and\nPythagoras, nay more, Aristotle the Peripatetic, suppose the existence\nof matter among the first principles; and not one first principle. Let\nthem then know that what is called matter by them, is said by them to\nbe without quality, and without form, and more daringly said by Plato\nto be non-existence. And does he not say very mystically, knowing\nthat the true and real first cause is one, in these very words: \u201cNow,\nthen, let our opinion be so. As to the first principle or principles\nof the universe, or what opinion we ought to entertain about all these\npoints, we are not now to speak, for no other cause than on account of\nits being difficult to explain our sentiments in accordance with the\npresent form of discourse.\u201d But undoubtedly that prophetic expression,\n\u201cNow the earth was invisible and formless,\u201d supplied them with the\nground of material essence.\n\nAnd the introduction of \u201cchance\u201d was hence suggested to Epicurus, who\nmisapprehended the statement, \u201cVanity of vanities, and all is vanity.\u201d\nAnd it occurred to Aristotle to extend Providence as far as the moon\nfrom this psalm: \u201cLord, Thy mercy is in the heavens; and Thy truth\nreacheth to the clouds.\u201d[838] For the explanation of the prophetic\nmysteries had not yet been revealed previous to the advent of the Lord.\n\nPunishments after death, on the other hand, and penal retribution by\nfire, were pilfered from the Barbarian philosophy both by all the\npoetic Muses and by the Hellenic philosophy. Plato, accordingly, in the\nlast book of the _Republic_, says in these express terms: \u201cThen\nthese men fierce and fiery to look on, standing by, and hearing the\nsound, seized and took some aside; and binding Arid\u00e6us and the rest\nhand, foot, and head, and throwing them down, and flaying them, dragged\nthem along the way, tearing their flesh with thorns.\u201d For the fiery\nmen are meant to signify the angels, who seize and punish the wicked.\n\u201cWho maketh,\u201d it is said, \u201cHis angels spirits; His ministers flaming\nfire.\u201d[839] It follows from this that the soul is immortal. For what\nis tortured or corrected being in a state of sensation lives, though\nsaid to suffer. Well! Did not Plato know of the rivers of fire and the\ndepth of the earth, and Tartarus, called by the Barbarians Gehenna,\nnaming, as he does prophetically,[840] Cocytus, and Acheron, and\nPyriphlegethon, and introducing such corrective tortures for discipline?\n\nBut indicating \u201cthe angels,\u201d as the Scripture says, \u201cof the little\nones, and of the least, which see God,\u201d and also the oversight reaching\nto us exercised by the tutelary angels, he shrinks not from writing,\n\u201cThat when all the souls have selected their several lives, according\nas it has fallen to their lot, they advance in order to Lachesis; and\nshe sends along with each one, as his guide in life, and the joint\naccomplisher of his purposes, the demon which he has chosen.\u201d Perhaps\nalso the demon of Socrates suggested to him something similar.\n\nNay, the philosophers, having so heard from Moses, taught that the\nworld was created.[841] And so Plato expressly said, \u201cWhether was\nit that the world had no beginning of its existence, or derived its\nbeginning from some beginning? For being visible, it is tangible;\nand being tangible, it has a body.\u201d Again, when he says, \u201cIt is a\ndifficult task to find the Maker and Father of this universe,\u201d he not\nonly showed that the universe was created, but points out that it\nwas generated by him as a son, and that he is called its father, as\nderiving its being from him alone, and springing from non-existence.\nThe Stoics, too, hold the tenet that the world was created.\n\nAnd that the devil so spoken of by the Barbarian philosophy, the\nprince of the demons, is a wicked spirit, Plato asserts in the tenth\nbook of the _Laws_, in these words: \u201cMust we not say that spirit\nwhich pervades the things that are moved on all sides, pervades also\nheaven? Well, what? One or more? Several, say I, in reply for you.\nLet us not suppose fewer than two--that which is beneficent, and\nthat which is able to accomplish the opposite.\u201d Similarly in the\n_Ph\u00e6drus_ he writes as follows: \u201cNow there are other evils. But\nsome demon has mingled pleasure with the most things at present.\u201d\nFurther, in the tenth book of the _Laws_, he expressly emits that\napostolic sentiment, \u201cOur contest is not with flesh and blood, but\nprincipalities, with powers, with the spiritual things of those which\nare in heaven;\u201d writing thus: \u201cFor since we are agreed that heaven is\nfull of many good beings; but it is also full of the opposite of these,\nand more of these; and as we assert such a contest is deathless, and\nrequiring marvellous watchfulness.\u201d\n\nAgain, the Barbarian philosophy knows the world of thought and the\nworld of sense--the former archetypal, and the latter the image of that\nwhich is called the model; and assigns the former to the Monad, as\nbeing perceived by the mind, and the world of sense to the number six.\nFor six is called by the Pythagoreans marriage, as being the genital\nnumber; and he places in the Monad the invisible heaven and the holy\nearth, and intellectual light. For \u201cin the beginning,\u201d it is said, \u201cGod\nmade the heaven and the earth; and the earth was invisible.\u201d And it is\nadded, \u201cAnd God said, Let there be light; and there was light.\u201d[842]\nAnd in the material cosmogony He creates a solid heaven (and what is\nsolid is capable of being perceived by sense), and a visible earth,\nand a light that is seen. Does not Plato hence appear to have left\nthe ideas of living creatures in the intellectual world, and to make\nintellectual objects into sensible species according to their genera?\nRightly then Moses says, that the body which Plato calls \u201cthe earthly\ntabernacle\u201d was formed of the ground, but that the rational soul was\nbreathed by God into man\u2019s face. For there, they say, the ruling\nfaculty is situated; interpreting the access by the senses into the\nfirst man as the addition of the soul.\n\nWherefore also man is said \u201cto have been made in [God\u2019s] image and\nlikeness.\u201d For the image of God is the divine and royal Word, the\nimpassible man; and the image of the image is the human mind. And if\nyou wish to apprehend the likeness by another name, you will find it\nnamed in Moses, a divine correspondence. For he says, \u201cWalk after the\nLord your God, and keep His commandments.\u201d[843] And I reckon all the\nvirtuous, servants and followers of God. Hence the Stoics say that the\nend of philosophy is to live agreeably to nature; and Plato, likeness\nto God, as we have shown in the second Miscellany. And Zeno the Stoic,\nborrowing from Plato, and he from the Barbarian philosophy, says that\nall the good are friends of one another. For Socrates says in the\n_Ph\u00e6drus_, \u201cthat it has not been ordained that the bad should be a\nfriend to the bad, nor the good be not a friend to the good;\u201d as also\nhe showed sufficiently in the _Lysis_, that friendship is never\npreserved in wickedness and vice. And the Athenian stranger similarly\nsays, \u201cthat there is conduct pleasing and conformable to God, based\non one ancient ground-principle, That like loves like, provided it be\nwithin measure. But things beyond measure are congenial neither to\nwhat is within nor what is beyond measure. Now it is the case that\nGod is the measure to us of all things.\u201d Then proceeding, Plato[844]\nadds: \u201cFor every good man is like every other good man; and so being\nlike to God, he is liked by every good man and by God.\u201d At this point\nI have just recollected the following. In the end of the _Tim\u00e6us_\nhe says: \u201cYou must necessarily assimilate that which perceives to that\nwhich is perceived, according to its original nature; and it is by so\nassimilating it that you attain to the end of the highest life proposed\nby the gods to men,[845] for the present or the future time.\u201d For those\nhave equal power with these. He, who seeks, will not stop till he find;\nand having found, he will wonder; and wondering, he will reign; and\nreigning, he will rest. And what? Were not also those expressions of\nThales derived from these? The fact that God is glorified for ever,\nand that He is expressly called by us the Searcher of hearts, he\ninterprets. For Thales being asked, What is the divinity? said, What\nhas neither beginning nor end. And on another asking, \u201cIf a man could\nelude the knowledge of the Divine Being while doing aught?\u201d said, \u201cHow\ncould he who cannot do so while thinking?\u201d\n\nFurther, the Barbarian philosophy recognises good as alone excellent,\nand virtue as sufficient for happiness, when it says, \u201cBehold, I\nhave set before your eyes good and evil, life and death, that ye may\nchoose life.\u201d[846] For it calls good, \u201clife,\u201d and the choice of it\nexcellent, and the choice of the opposite \u201cevil.\u201d And the end of good\nand of life is to become a lover of God: \u201cFor this is thy life and\nlength of days,\u201d to love that which tends to the truth. And these\npoints are yet clearer. For the Saviour, in enjoining to love God and\nour neighbour, says, \u201cthat on these two commandments hang the whole\nlaw and the prophets.\u201d Such are the tenets promulgated by the Stoics;\nand before these, by Socrates, in the _Ph\u00e6drus_, who prays, \u201cO\nPan, and ye other gods, give me to be beautiful within.\u201d And in the\n_The\u00e6tetus_ he says expressly, \u201cFor he that speaks well (\u03ba\u03b1\u03bb\u1ff6\u03c2)\nis both beautiful and good.\u201d And in the _Protagoras_ he avers to\nthe companions of Protagoras that he has met in with one more beautiful\nthan Alcibiades, if indeed that which is wisest is most beautiful.\nFor he said that virtue was the soul\u2019s beauty, and, on the contrary,\nthat vice was the soul\u2019s deformity. Accordingly, Antipatrus the Stoic,\nwho composed three books on the point, \u201cThat, according to Plato,\nonly the beautiful is good,\u201d shows that, according to him, virtue is\nsufficient for happiness; and adduces several other dogmas agreeing\nwith the Stoics. And by Aristobulus, who lived in the time of Ptolemy\nPhiladelphus, who is mentioned by the composer of the epitome of the\nbooks of the Maccabees, there were abundant books to show that the\nPeripatetic philosophy was derived from the law of Moses and from the\nother prophets. Let such be the case.\n\nPlato plainly calls us brethren, as being of one God and one teacher,\nin the following words: \u201cFor ye who are in the state are entirely\nbrethren (as we shall say to them, continuing our story). But the God\nwho formed you, mixed gold in the composition of these of you who are\nfit to rule, at your birth, wherefore you are most highly honoured; and\nsilver in the case of those who are helpers; and steel and brass in the\ncase of farmers and other workers.\u201d Whence, of necessity, some embrace\nand love those things to which knowledge pertains; and others matters\nof opinion. Perchance he prophesies of that elect nature which is bent\non knowledge; if by the supposition he makes of three natures he does\nnot describe three polities, as some supposed: that of the Jews, the\nsilver; that of the Greeks, the third; and that of the Christians, with\nwhom has been mingled the regal gold, the Holy Spirit, the golden.[847]\n\nAnd exhibiting the Christian life, he writes in the _The\u00e6tetus_\nin these words: \u201cLet us now speak of the highest principles. For\nwhy should we speak of those who make an abuse of philosophy? These\nknow neither the way to the forum, nor know they the court or the\nsenate-house, or any other public assembly of the state. As for laws\nand decrees spoken or[848] written, they neither see nor hear them.\nBut party feelings of political associations and public meetings, and\nrevels with musicians [occupy them][849]; but they never even dream\nof taking part in affairs. Has any one conducted himself either well\nor ill in the state, or has aught evil descended to a man from his\nforefathers?--it escapes their attention as much as do the sands of the\nsea. And the man does not even know that he does not know all these\nthings; but in reality his body alone is situated and dwells in the\nstate, while the man himself flies, according to Pindar, beneath the\nearth and above the sky, astronomizing, and exploring all nature on all\nsides.\u201d\n\nAgain, with the Lord\u2019s saying, \u201cLet your yea be yea, and your nay nay,\u201d\nmay be compared the following: \u201cBut to admit a falsehood, and destroy\na truth, is in nowise lawful.\u201d With the prohibition, also, against\nswearing agrees the saying in the tenth book of the _Laws_: \u201cLet\npraise and an oath in everything be absent.\u201d\n\nAnd in general, Pythagoras, and Socrates, and Plato say that they hear\nGod\u2019s voice while closely contemplating the fabric of the universe,\nmade and preserved unceasingly by God. For they heard Moses say, \u201cHe\nsaid, and it was done,\u201d describing the word of God as an act.\n\nAnd founding on the formation of man from the dust, the philosophers\nconstantly term the body earthy. Homer, too, does not hesitate to put\nthe following as an imprecation:\n\n \u201cBut may you all become earth and water.\u201d\n\nAs Esaias says, \u201cAnd trample them down as clay.\u201d And Callimachus\nclearly writes:\n\n \u201cThat was the year in which\n Birds, fishes, quadrupeds,\n Spoke like Prometheus\u2019 clay.\u201d\n\nAnd the same again:\n\n \u201cIf thee Prometheus formed,\n And thou art not of other clay.\u201d\n\nHesiod says of Pandora:\n\n \u201cAnd bade Heph\u00e6stus, famed, with all his speed,\n Knead earth with water, and man\u2019s voice and mind\n Infuse.\u201d\n\nThe Stoics, accordingly, define nature to be artificial fire, advancing\nsystematically to generation. And God and His Word are by Scripture\nfiguratively termed fire and light. But how? Does not Homer himself, is\nnot Homer himself, paraphrasing the retreat of the water from the land,\nand the clear uncovering of the dry land, when he says of Tethys and\nOceanus:\n\n \u201cFor now for a long time they abstain from\n Each other\u2019s bed and love?\u201d[850]\n\nAgain, power in all things is by the most intellectual among the Greeks\nascribed to God; Epicharmus--he was a Pythagorean--saying:\n\n \u201cNothing escapes the divine. This it behoves thee to know.\n He is our observer. To God nought is impossible.\u201d\n\nAnd the lyric poet:\n\n \u201cAnd God from gloomy night\n Can raise unstained light,\n And can in darksome gloom obscure\n The day\u2019s refulgence pure.\u201d\n\nHe alone who is able to make night during the period of day is God.\n\nIn the _Ph\u00e6nomena_ Aratus writes thus:\n\n \u201cWith Zeus let us begin; whom let us ne\u2019er,\n Being men, leave unexpressed. All full of Zeus,\n The streets, and throngs of men, and full the sea,\n And shores, and everywhere we Zeus enjoy.\u201d\n\nHe adds:\n\n \u201cFor we also are\n His offspring;....\u201d\n\nthat is, by creation.\n\n \u201cWho, bland to men,\n Propitious signs displays, and to their tasks\n Arouses. For these signs in heaven He fixed,\n The constellations spread, and crowned the year\n With stars; to show to men the seasons\u2019 tasks,\n That all things may proceed in order sure.\n Him ever first, Him last too, they adore:\n Hail Father, marvel great--great boon to men.\u201d\n\nAnd before him, Homer, framing the world in accordance with Moses on\nthe Vulcan-wrought shield, says:\n\n \u201cOn it he fashioned earth, and sky, and sea,\n And all the signs with which the heaven is crowned.\u201d[851]\n\nFor the Zeus celebrated in poems and prose compositions leads the mind\nup to God. And already, so to speak, Democritus writes, \u201cthat a few\nmen are in the light, who stretch out their hands to that place which\nwe Greeks now call the air. Zeus speaks all, and he hears all, and\ndistributes and takes away, and he is king of all.\u201d And more mystically\nthe B\u0153otian Pindar, being a Pythagorean, says:\n\n \u201cOne is the race of gods and men,\n And of one mother both have breath;\u201d\n\nthat is, of matter: and names the one creator of these things, whom he\ncalls Father, chief artificer, who furnishes the means of advancement\non to divinity, according to merit.\n\nFor I pass over Plato; he plainly, in the epistle to Erastus and\nCoriscus, is seen to exhibit the Father and Son somehow or other from\nthe Hebrew Scriptures, exhorting in these words: \u201cIn invoking by oath,\nwith not illiterate gravity, and with culture, the sister of gravity,\nGod the author of all, and invoking Him by oath as the Lord, the Father\nof the Leader, and author; whom if ye study with a truly philosophical\nspirit, ye shall know.\u201d And the address in the _Tim\u00e6us_ calls the\ncreator, Father, speaking thus: \u201cYe gods of gods, of whom I am Father;\nand the Creator of your works.\u201d So that when he says, \u201cAround the king\nof all, all things are, and because of Him are all things; and he [or\nthat] is the cause of all good things; and around the second are the\nthings second in order; and around the third, the third,\u201d I understand\nnothing else than the Holy Trinity to be meant; for the third is the\nHoly Spirit, and the Son is the second, by whom all things were made\naccording to the will of the Father.\n\nAnd the same, in the tenth book of the _Republic_, mentions Eros\nthe son of Armenius, who is Zoroaster. Zoroaster, then, writes: \u201cThese\nwere composed by Zoroaster, the son of Armenius, a Pamphyllian by\nbirth: having died in battle, and been in Hades, I learned them of the\ngods.\u201d This Zoroaster, Plato says, having been placed on the funeral\npyre, rose again to life in twelve days. He alludes perchance to the\nresurrection, or perchance to the fact that the path for souls to\nascension lies through the twelve signs of the zodiac; and he himself\nsays, that the descending pathway to birth is the same. In the same way\nwe are to understand the twelve labours of Hercules, after which the\nsoul obtains release from this entire world.\n\nI do not pass over Empedocles, who speaks thus physically of the\nrenewal of all things, as consisting in a transmutation into the\nessence of fire, which is to take place. And most plainly of the\nsame opinion is Heraclitus of Ephesus, who considered that there was\na world everlasting, and recognised one perishable--that is, in its\narrangement, not being different from the former, viewed in a certain\naspect. But that he knew the imperishable world which consists of the\nuniversal essence to be everlastingly of a certain nature, he makes\nclear by speaking thus: \u201cThe same world of all things, neither any of\nthe gods, nor any one of men, made. But there was, and is, and will\nbe ever-living fire, kindled according to measure,[852] and quenched\naccording to measure.\u201d And that he taught it to be generated and\nperishable, is shown by what follows: \u201cThere are transmutations of\nfire,--first, the sea; and of the sea the half is land, the half fiery\nvapour.\u201d For he says that these are the effects of power. For fire is\nby the Word of God, which governs all things, changed by the air into\nmoisture, which is, as it were, the germ of cosmical change; and this\nhe calls sea. And out of it again is produced earth, and sky, and all\nthat they contain. How, again, they are restored and ignited, he shows\nclearly in these words: \u201cThe sea is diffused and measured according to\nthe same rule which subsisted before it became earth.\u201d Similarly also\nrespecting the other elements, the same is to be understood. The most\nrenowned of the Stoics teach similar doctrines with him, in treating of\nthe conflagration and the government of the world, and both the world\nand man properly so called, and of the continuance of our souls.\n\nPlato, again, in the seventh book of the _Republic_, has called\n\u201cthe day here nocturnal,\u201d as I suppose, on account of \u201cthe world-rulers\nof this darkness;\u201d[853] and the descent of the soul into the body,\nsleep and death, similarly with Heraclitus. And was not this announced,\noracularly, of the Saviour, by the Spirit, saying by David, \u201cI slept,\nand slumbered; I awoke: for the Lord will sustain me?\u201d[854] For He not\nonly figuratively calls the resurrection of Christ rising from sleep;\nbut to the descent of the Lord into the flesh he also applies the\nfigurative term sleep. The Saviour Himself enjoins, \u201cWatch;\u201d[855] as\nmuch as to say, \u201cStudy how to live, and endeavour to separate the soul\nfrom the body.\u201d\n\nAnd the Lord\u2019s day Plato prophetically speaks of in the tenth book of\nthe _Republic_, in these words: \u201cAnd when seven days have passed\nto each of them in the meadow, on the eighth they are to set out and\narrive in four days.\u201d By the meadow is to be understood the fixed\nsphere, as being a mild and genial spot, and the locality of the pious;\nand by the seven days each motion of the seven planets, and the whole\npractical art which speeds to the end of rest. But after the wandering\norbs the journey leads to heaven, that is, to the eighth motion and\nday. And he says that souls are gone on the fourth day, pointing\nout the passage through the four elements. But the seventh day is\nrecognised as sacred, not by the Hebrews only, but also by the Greeks;\naccording to which the whole world of all animals and plants revolve.\nHesiod says of it:\n\n \u201cThe first, and fourth, and seventh day were held sacred.\u201d\n\nAnd again:\n\n \u201cAnd on the seventh the sun\u2019s resplendent orb.\u201d\n\nAnd Homer:\n\n \u201cAnd on the seventh then came the sacred day.\u201d\n\nAnd:\n\n \u201cThe seventh was sacred.\u201d\n\nAnd again:\n\n \u201cIt was the seventh day, and all things were accomplished.\u201d\n\nAnd again:\n\n \u201cAnd on the seventh morn we leave the stream of Acheron.\u201d\n\nCallimachus the poet also writes:\n\n \u201cIt was the seventh morn, and they had all things done.\u201d\n\nAnd again:\n\n \u201cAmong good days is the seventh day, and the seventh race.\u201d\n\nAnd:\n\n \u201cThe seventh is among the prime, and the seventh is perfect.\u201d\n\nAnd:\n\n \u201cNow all the seven were made in starry heaven,\n In circles shining as the years appear.\u201d\n\nThe Elegies of Solon, too, intensely deify the seventh day.\n\nAnd how? Is it not similar to Scripture when it says, \u201cLet us remove\nthe righteous man from us, because he is troublesome to us?\u201d[856] when\nPlato, all but predicting the economy of salvation, says in the second\nbook of the _Republic_ as follows: \u201cThus he who is constituted\njust shall be scourged, shall be stretched on the rack, shall be bound,\nhave his eyes put out; and at last, having suffered all evils, shall be\ncrucified.\u201d\n\nAnd the Socratic Antisthenes, paraphrasing that prophetic utterance,\n\u201cTo whom have ye likened me? saith the Lord,\u201d[857] says that \u201cGod is\nlike no one; wherefore no one can come to the knowledge of Him from an\nimage.\u201d\n\nXenophon too, the Athenian, utters these similar sentiments in the\nfollowing words: \u201cHe who shakes all things, and is Himself immoveable,\nis manifestly one great and powerful. But what He is in form, appears\nnot. No more does the sun, who wishes to shine in all directions, deem\nit right to permit any one to look on himself. But if one gaze on him\naudaciously, he loses his eyesight.\u201d\n\n \u201cWhat flesh can see with eyes the Heavenly, True,\n Immortal God, whose dwelling is the poles?\n Not even before the bright beams of the sun\n Are men, as being mortal, fit to stand,\u201d--\n\nthe Sibyl had said before. Rightly, then, Xenophanes of Colophon,\nteaching that God is one and incorporeal, adds:\n\n \u201cOne God there is, \u2019midst gods and men supreme;\n In form, in mind, unlike to mortal men.\u201d\n\nAnd again:\n\n \u201cBut men have the idea that gods are born,\n And wear their clothes, and have both voice and shape.\u201d\n\nAnd again:\n\n \u201cBut had the oxen or the lions hands,\n Or could with hands depict a work like men,\n Were beasts to draw the semblance of the gods,\n The horses would them like to horses sketch,\n To oxen, oxen, and their bodies make\n Of such a shape as to themselves belongs.\u201d\n\nLet us hear, then, the lyric poet Bacchylides speaking of the divine:\n\n \u201cWho to diseases dire[858] never succumb,\n And blameless are; in nought resembling men.\u201d\n\nAnd also Cleanthes, the Stoic, who writes thus in a poem on the\nDeity:[859]\n\n \u201cIf you ask what is the nature of the good, listen--\n That which is regular, just, holy, pious,\n Self-governing, useful, fair, fitting,\n Grave, independent, always beneficial,\n That feels no fear or grief, profitable, painless,\n Helpful, pleasant, safe, friendly,\n Held in esteem, agreeing with itself, honourable,\n Humble, careful, meek, zealous,\n Perennial, blameless, ever-during.\u201d\n\nAnd the same, tacitly vilifying the idolatry of the multitude, adds:\n\n \u201cBase is every one who looks to opinion,\n With the view of deriving any good from it.\u201d\n\nWe are not, then, to think of God according to the opinion of the\nmultitude.\n\n \u201cFor I do not think that secretly,\n Imitating the guise of a scoundrel,\n He would go to thy bed as a man,\u201d\n\nsays Amphion to Antiope. And Sophocles plainly writes:\n\n \u201cHis mother Zeus espoused,\n Not in the likeness of gold, nor covered\n With swan\u2019s plumage, as the Pluronian girl\n He impregnated; but an out and out man.\u201d\n\nHe further proceeds, and adds:\n\n \u201cAnd quick the adulterer stood on the bridal steps.\u201d\n\nThen he details still more plainly the licentiousness of the fabled\nZeus:\n\n \u201cBut he nor food nor cleansing water touched,\n But heart-stung went to bed, and that whole night\n Wantoned.\u201d\n\nBut let these be resigned to the follies of the theatre.\n\nHeraclitus plainly says: \u201cBut of the word which is eternal men are\nnot able to understand, both before they have heard it, and on first\nhearing it.\u201d And the lyrist Melanippides says in song:\n\n \u201cHear me, O Father, Wonder of men,\n Ruler of the ever-living soul.\u201d\n\nAnd Parmenides the great, as Plato says in the _Sophist_, writes of God\nthus:\n\n \u201cVery much, since unborn and indestructible He is,\n Whole, only-begotten, and immoveable, and unoriginated.\u201d\n\nHesiod also says:\n\n \u201cFor He of the immortals all is King and Lord.\n With God[860] none else in might may strive.\u201d\n\nNay more, Tragedy, drawing away from idols, teaches to look up to\nheaven. Sophocles, as Hecat\u00e6us, who composed the histories in the work\nabout Abraham and the Egyptians, says, exclaims plainly on the stage:\n\n \u201cOne in very truth, God is One,\n Who made the heaven and the far-stretching earth,\n The Deep\u2019s blue billow, and the might of winds.\n But of us mortals, many erring far\n In heart, as solace for our woes, have raised\n Images of gods--of stone, or else of brass,\n Or figures wrought of gold or ivory;\n And sacrifices and vain festivals\n To these appointing, deem ourselves devout.\u201d\n\nAnd Euripides on the stage, in tragedy, says:\n\n \u201cDost thou this lofty, boundless Ether see,\n Which holds the earth around in the embrace\n Of humid arms? This reckon Zeus,\n And this regard as God.\u201d\n\nAnd in the drama of Pirithous, the same writes those lines in tragic\nvein:\n\n \u201cThee, self-sprung, who on Ether\u2019s wheel\n Hast universal nature spun,\n Around whom Light and dusky spangled Night,\n The countless host of stars, too, ceaseless dance.\u201d\n\nFor there he says that the creative mind is self-sprung. What follows\napplies to the universe, in which are the opposites of light and\ndarkness.\n\n\u00c6schylus also, the son of Euphorion, says with very great solemnity of\nGod:\n\n \u201cEther is Zeus, Zeus earth, and Zeus the heaven;\n The universe is Zeus, and all above.\u201d\n\nI am aware that Plato assents to Heraclitus, who writes: \u201cThe one thing\nthat is wise alone will not be expressed, and means the name of Zeus.\u201d\nAnd again, \u201cLaw is to obey the will of one.\u201d And if you wish to adduce\nthat saying, \u201cHe that hath ears to hear, let him hear,\u201d you will find\nit expressed by the Ephesian[861] to the following effect: \u201cThose that\nhear without understanding are like the deaf. The proverb witnesses\nagainst them, that when present they are absent.\u201d\n\nBut do you want to hear from the Greeks expressly of one first\nprinciple? Tim\u00e6us the Locrian, in the work on Nature, shall testify\nin the following words: \u201cThere is one first principle of all things\nunoriginated. For were it originated, it would be no longer the\nfirst principle; but the first principle would be that from which it\noriginated.\u201d For this true opinion was derived from what follows:\n\u201cHear,\u201d it is said, \u201cO Israel; the Lord thy God is one, and Him only\nshalt thou serve.\u201d[862]\n\n \u201cLo[863] He all sure and all unerring is,\u201d\n\nsays the Sibyl.\n\nHomer also manifestly mentions the Father and the Son by a happy hit of\ndivination in the following words:\n\n \u201cIf Outis,[864] alone as thou art, offers thee violence,\n And there is no escaping disease sent by Zeus,\n For the Cyclops heed not \u00c6gis-bearing Zeus.\u201d[865]\n\nAnd before him Orpheus said, speaking of the point in hand:\n\n \u201cSon of great Zeus, Father of \u00c6gis-bearing Zeus.\u201d\n\nAnd Xenocrates the Chalcedonian, who mentions the supreme Zeus and the\ninferior Zeus, leaves an indication of the Father and the Son. Homer,\nwhile representing the gods as subject to human passions, appears\nto know the Divine Being, whom Epicurus does not so revere. He says\naccordingly:\n\n \u201cWhy, son of Peleus, mortal as thou art,\n With swift feet me pursuest, a god\n Immortal? Hast thou not yet known\n That I am a god?\u201d[866]\n\nFor he shows that the Divinity cannot be captured by a mortal, or\napprehended either with feet, or hands, or eyes, or by the body at all.\n\u201cTo whom have ye likened the Lord? or to what likeness have ye likened\nHim?\u201d says the Scripture.[867] Has not the artificer made the image? or\nthe goldsmith, melting the gold, has gilded it, and what follows.\n\nThe comic poet Epicharmus speaks in the _Republic_ clearly of the\nWord in the following terms:\n\n \u201cThe life of men needs calculation and number alone,\n And we live by number and calculation, for these save mortals.\u201d[868]\n\nHe then adds expressly:\n\n \u201cReason governs mortals, and alone preserves manners.\u201d\n\nThen:\n\n \u201cThere is in man reasoning; and there is a divine Reason.[869]\n Reason is implanted in man to provide for life and sustenance,\n But divine Reason attends the arts in the case of all,\n Teaching them always what it is advantageous to do.\n For it was not man that discovered art, but God brought it;\n And the Reason of man derives its origin from the divine Reason.\u201d\n\nThe Spirit also cries by Isaiah: \u201cWherefore the multitude of\nsacrifices? saith the Lord. I am full of holocausts of rams, and\nthe fat of lambs and the blood of bulls I wish not;\u201d and a little\nafter adds: \u201cWash you, and be clean. Put away wickedness from your\nsouls,\u201d[870] and so forth.\n\nMenander, the comic poet, writes in these very words:\n\n \u201cIf one by offering sacrifice, a crowd\n Of bulls or kids, O Pamphilus, by Zeus,\n Or such like things; by making works of art,\n Garments of gold or purple, images\n Of ivory or emerald, deems by these\n God can be made propitious, he does err,\n And has an empty mind. For the man must prove\n A man of worth, who neither maids deflowers,\n Nor an adulterer is, nor steals, nor kills\n For love of worldly wealth, O Pamphilus.\n Nay, covet not a needle\u2019s thread. For God\n Thee sees, being near beside thee.\u201d...[871]\n\n\u201cI am a God at hand,\u201d it is said by Jeremiah,[872] \u201cand not a God afar\noff. Shall a man do aught in secret places, and I shall not see him?\u201d\n\nAnd again Menander, paraphrasing that scripture, \u201cSacrifice a sacrifice\nof righteousness, and trust in the Lord,\u201d[873] thus writes:\n\n \u201cAnd not a needle even that is\n Another\u2019s ever covet, dearest friend;\n For God in righteous works delights, and so\n Permits him to increase his worldly wealth,\n Who toils, and ploughs the land both night and day.\n But sacrifice to God, and righteous be,\n Shining not in bright robes, but in thy heart;\n And when thou hear\u2019st the thunder, do not flee,\n Being conscious to thyself of nought amiss,\n Good sir, for thee God ever present sees.\u201d[874]\n\n\u201cWhilst thou art yet speaking,\u201d says the Scripture, \u201cI will say, Lo,\nhere I am.\u201d[875]\n\nAgain Diphilus, the comic poet, discourses as follows on the judgment:\n\n \u201cThink\u2019st thou, O Niceratus, that the dead,\n Who in all kinds of luxury in life have shared,\n Escape the Deity, as if forgot.\n There is an eye of justice, which sees all.\n For two ways, as we deem, to Hades lead--\n One for the good, the other for the bad.\n But if the earth hides both for ever, then\n Go plunder, steal, rob, and be turbulent.\n But err not. For in Hades judgment is,\n Which God the Lord of all will execute,\n Whose name too dreadful is for me to name,\n Who gives to sinners length of earthly life.\n If any mortal thinks, that day by day,\n While doing ill, he eludes the gods\u2019 keen sight,\n His thoughts are evil; and when justice has\n The leisure, he shall then detected be\n So thinking. Look, whoe\u2019er you be that say\n That there is not a God. There is, there is.\n If one, by nature evil, evil does,\n Let him redeem the time; for such as he\n Shall by and by due punishment receive.\u201d[876]\n\nAnd with this agrees the tragedy[877] in the following lines:\n\n \u201cFor there shall come, shall come[878] that point of time,\n When Ether, golden-eyed, shall ope its store\n Of treasured fire; and the devouring flame,\n Raging, shall burn all things on earth below,\n And all above.\u201d...\n\nAnd after a little he adds:\n\n \u201cAnd when the whole world fades,\n And vanished all the abyss of ocean\u2019s waves,\n And earth of trees is bare; and wrapt in flames,\n The air no more begets the winged tribes;\n Then He who all destroyed, shall all restore.\u201d\n\nWe shall find expressions similar to these also in the Orphic hymns,\nwritten as follows:\n\n \u201cFor having hidden all, brought them again\n To gladsome light, forth from his sacred heart,\n Solicitous.\u201d\n\nAnd if we live throughout holily and righteously, we are happy here,\nand shall be happier after our departure hence; not possessing\nhappiness for a time, but enabled to rest in eternity.\n\n \u201cAt the same hearth and table as the rest\n Of the immortal gods, we sit all free\n Of human ills, unharmed,\u201d\n\nsays the philosophic poetry of Empedocles. And so, according to the\nGreeks, none is so great as to be above judgment, none so insignificant\nas to escape its notice.\n\nAnd the same Orpheus speaks thus:\n\n \u201cBut to the word divine, looking, attend,\n Keeping aright the heart\u2019s receptacle\n Of intellect, and tread the straight path well,\n And only to the world\u2019s immortal King\n Direct thy gaze.\u201d[879]\n\nAnd again, respecting God, saying that He was invisible, and that\nHe was known to but one, a Chaldean by race--meaning either by this\nAbraham or his son--he speaks as follows:\n\n \u201cBut one a scion of Chaldean race;\n For he the sun\u2019s path knew right well,\n And how the motion of the sphere about\n The earth proceeds, in circle moving\n Equally around its axis, how the winds\n Their chariot guide o\u2019er air and sea.\u201d\n\nThen, as if paraphrasing the expression, \u201cHeaven is my throne, and\nearth is my footstool,\u201d[880] he adds:\n\n \u201cBut in great heaven, He is seated firm\n Upon a throne of gold, and \u2019neath His feet\n The earth. His right hand round the ocean\u2019s bound\n He stretches; and the hills\u2019 foundations shake\n To the centre at His wrath, nor can endure\n His mighty strength. He all celestial is,\n And all things finishes upon the earth.\n He the Beginning, Middle is, and End.\n But Thee I dare not speak. In limbs\n And mind I tremble. He rules from on high.\u201d\n\nAnd so forth. For in these he indicates these prophetic utterances: \u201cIf\nThou openest the heaven, trembling shall seize the mountains from Thy\npresence; and they shall melt, as wax melteth before the fire;\u201d[881]\nand in Isaiah, \u201cWho hath measured the heaven with a span, and the whole\nearth with His fist?\u201d[882] Again, when it is said:\n\n \u201cRuler of Ether, Hades, Sea, and Land,\n Who with Thy bolts Olympus\u2019 strong-built home\n Dost shake. Whom demons dread, and whom the throng\n Of gods do fear. Whom, too, the Fates obey,\n Relentless though they be. O deathless One,\n Our mother\u2019s Sire! whose wrath makes all things reel;\n Who mov\u2019st the winds, and shroud\u2019st in clouds the world,\n Broad Ether cleaving with Thy lightning gleams,--\n Thine is the order \u2019mongst the stars, which run\n As Thine unchangeable behests direct.\n Before Thy burning throne the angels wait,\n Much-working, charged to do all things for men.\n Thy young Spring shines, all prank\u2019d with purple flowers;\n Thy Winter with its chilling clouds assails;\n Thine Autumn noisy Bacchus distributes.\u201d\n\nThen he adds, naming expressly the Almighty God:\n\n \u201cDeathless Immortal, capable of being\n To the immortals only uttered! Come,\n Greatest of gods, with strong Necessity.\n Dread, invincible, great, deathless One,\n Whom Ether crowns.\u201d...\n\nBy the expression \u201cSire of our Mother\u201d (\u03bc\u03b7\u03c4\u03c1\u03bf\u03c0\u03ac\u03c4\u03c9\u03c1) he not only\nintimates creation out of nothing, but gives occasion to those who\nintroduce emissions of imagining a consort of the Deity. And he\nparaphrases those prophetic Scriptures--that in Isaiah, \u201cI am He that\nfixes the thunder, and creates the wind; whose hands have founded the\nhost of heaven;\u201d[883] and that in Moses, \u201cBehold, behold that I am He,\nand there is no god beside me: I will kill, and I will make to live; I\nwill smite, and I will heal: and there is none that shall deliver out\nof my hands.\u201d[884]\n\n \u201cAnd He, from good, to mortals planteth ill,\n And cruel war, and tearful woes,\u201d\n\naccording to Orpheus.\n\nSuch also are the words of the Parian Archilochus:\n\n \u201cO Zeus, thine is the power of heaven, and thou\n Inflict\u2019st on men things violent and wrong.\u201d[885]\n\nAgain let the Thracian Orpheus sing to us:\n\n \u201cHis right hand all around to ocean\u2019s bound\n He stretches; and beneath His feet is earth.\u201d\n\nThese are plainly derived from the following: \u201cThe Lord will save\nthe inhabited cities, and grasp the whole land in His hand like a\nnest;\u201d[886] \u201cIt is the Lord that made the earth by His power,\u201d as\nsaith Jeremiah, \u201cand set up the earth by His wisdom.\u201d[887] Further, in\naddition to these, Phocylides, who calls the angels demons, explains in\nthe following words that some of them are good, and others bad (for we\nalso have learned that some are apostate):\n\n \u201cDemons there are--some here, some there--set over men;\n Some, on man\u2019s entrance [into life], to ward off ill.\u201d\n\nRightly, then, also Philemon, the comic poet, demolishes idolatry in\nthese words:\n\n \u201cFortune is no divinity to us:\n There\u2019s no such god. But what befalls by chance\n And of itself to each, is Fortune called.\u201d\n\nAnd Sophocles the tragedian says:\n\n \u201cNot even the gods have all things as they choose,\n Excepting Zeus; for he beginning is and end.\u201d\n\nAnd Orpheus:\n\n \u201cOne Might, the great, the flaming heaven, was\n One Deity. All things one Being were; in whom\n All these revolve fire, water, and the earth.\u201d\n\nAnd so forth.\n\nPindar, the lyric poet, as if in Bacchic frenzy, plainly says:\n\n \u201cWhat is God? The All.\u201d\n\nAnd again:\n\n \u201cGod, who makes all mortals.\u201d\n\nAnd when he says,\n\n \u201cHow little, being a man, dost thou expect\n Wisdom for man? \u2019Tis hard for mortal mind\n The counsels of the gods to scan; and thou\n Wast of a mortal mother born,\u201d\n\nhe drew the thought from the following: \u201cWho hath known the mind of the\nLord, or who was His counsellor?\u201d[888] Hesiod, too, agrees with what is\nsaid above, in what he writes:\n\n \u201cNo prophet, sprung of men that dwell on earth,\n Can know the mind of \u00c6gis-bearing Zeus.\u201d\n\nSimilarly, then, Solon the Athenian, in the _Elegies_, following\nHesiod, writes:\n\n \u201cThe Immortal\u2019s mind to men is quite unknown.\u201d\n\nAgain Moses, having prophesied that the woman would bring forth\nin trouble and pain, on account of transgression, a poet not\nundistinguished writes:\n\n \u201cNever by day\n From toil and woe shall they have rest, nor yet\n By night from groans. Sad cares the gods to men\n Shall give.\u201d\n\nFurther, when Homer says,\n\n \u201cThe Sire himself the golden balance held,\u201d[889]\n\nhe intimates that God is just.\n\nAnd Menander, the comic poet, in exhibiting God, says:\n\n \u201cTo each man, on his birth, there is assigned\n A tutelary Demon, as his life\u2019s good guide.\n For that the Demon evil is, and harms\n A good life, is not to be thought.\u201d\n\nThen he adds:\n\n \u201c\u1f0d\u03c0\u03b1\u03bd\u03c4\u03b1 \u03b4\u2019 \u1f00\u03b3\u03b1\u03b8\u1f78\u03bd \u03b5\u1f36\u03bd\u03b1\u03b9 \u03c4\u1f78\u03bd \u0398\u03b5\u03cc\u03bd,\u201d--\n\nmeaning either \u201cthat every one good is God,\u201d or, what is preferable,\n\u201cthat God in all things is good.\u201d\n\nAgain, \u00c6schylus the tragedian, setting forth the power of God, does not\nshrink from calling Him the Highest in these words:\n\n \u201cPlace God apart from mortals; and think not\n That He is, like thyself, corporeal.\n Thou know\u2019st Him not. Now He appears as fire,\n Dread force; as water now; and now as gloom;\n And in the beasts is dimly shadowed forth,\n In wind, and cloud, in lightning, thunder, rain;\n And minister to Him the seas and rocks,\n Each fountain and the water\u2019s floods and streams.\n The mountains tremble, and the earth, the vast\n Abyss of sea, and towering height of hills,\n When on them looks the Sovereign\u2019s awful eye:\n Almighty is the glory of the Most High God.\u201d[890]\n\nDoes he not seem to you to paraphrase that text, \u201cAt the presence of\nthe Lord the earth trembles?\u201d[891] In addition to these, the most\nprophetic Apollo is compelled--thus testifying to the glory of God--to\nsay of Athene, when the Medes made war against Greece, that she\nbesought and supplicated Zeus for Attica. The oracle is as follows:\n\n \u201cPallas cannot Olympian Zeus propitiate,\n Although with many words and sage advice she prays;\n But he will give to the devouring fire many temples of the immortals,\n Who now stand shaking with terror, and bathed in sweat;\u201d[892]\n\nand so forth.\n\nThearidas, in his book _On Nature_, writes: \u201cThere was then one\nreally true beginning [first principle] of all that exists--one. For\nthat Being in the beginning is one and alone.\u201d\n\n \u201cNor is there any other except the Great King,\u201d\n\nsays Orpheus. In accordance with whom, the comic poet Diphilus says\nvery sententiously,[893] the\n\n \u201cFather of all,\n To Him alone incessant reverence pay,\n The inventor and the author of such blessings.\u201d\n\nRightly therefore Plato \u201caccustoms the best natures to attain to that\nstudy which formerly we said was the highest, both to see the good and\nto accomplish that ascent. And this, as appears, is not the throwing of\nthe potsherds;[894] but the turning round of the soul from a nocturnal\nday to that which is a true return to that which really is, which we\nshall assert to be the true philosophy.\u201d Such as are partakers of this\nhe judges[895] to belong to the golden race, when he says: \u201cYe are all\nbrethren; and those who are of the golden race are most capable of\njudging most accurately in every respect.\u201d[896]\n\nThe Father, then, and Maker of all things is apprehended by all things,\nagreeably to all, by innate power and without teaching,--things\ninanimate, sympathizing with the animate creation; and of living\nbeings some are already immortal, working in the light of day. But\nof those that are still mortal, some are in fear, and carried still\nin their mother\u2019s womb; and others regulate themselves by their own\nindependent reason. And of men all are Greeks and Barbarians. But\nno race anywhere of tillers of the soil, or nomads, and not even of\ndwellers in cities, can live, without being imbued with the faith of\na superior being. Wherefore every eastern nation, and every nation\ntouching the western shores; or the north, and each one towards\nthe south,[897]--all have one and the same preconception respecting\nHim who hath appointed government; since the most universal of His\noperations equally pervade all. Much more did the philosophers among\nthe Greeks, devoted to investigation, starting from the Barbarian\nphilosophy, attribute providence[898] to the \u201cInvisible, and sole,\nand most powerful, and most skilful and supreme cause of all things\nmost beautiful;\u201d--not knowing the inferences from these truths, unless\ninstructed by us, and not even how God is to be known naturally; but\nonly, as we have already often said, by a true periphrasis.[899]\nRightly therefore the apostle says, \u201cIs He the God of the Jews only,\nand not also of the Greeks?\u201d--not only saying prophetically that of\nthe Greeks believing Greeks would know God; but also intimating that\nin power the Lord is the God of all, and truly Universal King. For\nthey know neither what He is, nor how He is Lord, and Father, and\nMaker, nor the rest of the system of the truth, without being taught\nby it. Thus also the prophetic utterances have the same force as the\napostolic word. For Isaiah says: \u201cIf ye say, We trust in the Lord our\nGod: now make an alliance with my lord the king of the Assyrians.\u201d And\nhe adds: \u201cAnd now, was it without the Lord that we came up to this land\nto make war against it?\u201d[900] And Jonah, himself a prophet, intimates\nthe same thing in what he says: \u201cAnd the shipmaster came to him, and\nsaid to him, Why dost thou snore? Rise, call on thy God, that He may\nsave us, and that we may not perish.\u201d[901] For the expression \u201cthy\nGod\u201d he makes as if to one who knew Him by way of knowledge; and the\nexpression, \u201cthat God may save us,\u201d revealed the consciousness in the\nminds of heathens who had applied their mind to the Ruler of all, but\nhad not yet believed. And again the same: \u201cAnd he said to them, I am\nthe servant of the Lord; and I fear the Lord, the God of heaven.\u201d And\nagain the same: \u201cAnd he said, Let us by no means perish for the life\nof this man.\u201d And Malachi the prophet plainly exhibits God saying, \u201cI\nwill not accept sacrifice at your hands. For from the rising of the\nsun to its going down, my name is glorified among the Gentiles; and in\nevery place sacrifice is offered to me.\u201d[902] And again: \u201cBecause I am\na great King, saith the Lord omnipotent; and my name is manifest among\nthe nations.\u201d What name? The Son declaring the Father among the Greeks\nwho have believed.\n\nPlato in what follows gives an exhibition of free-will: \u201cVirtue owns\nnot a master; and in proportion as each one honours or dishonours it,\nin that proportion he will be a partaker of it. The blame lies in the\nexercise of free choice.\u201d But God is blameless. For He is never the\nauthor of evil.\n\n\u201cO warlike Trojans,\u201d says the lyric poet,[903]\n\n \u201cHigh ruling Zeus, who beholds all things,\n Is not the cause of great woes to mortals;\n But it is in the power of all men to find\n Justice, holy, pure,\n Companion of order,\n And of wise Themis\n The sons of the blessed are ye\n In finding her as your associate.\u201d\n\nAnd Pindar expressly introduces also Zeus Soter, the consort of Themis,\nproclaiming him King, Saviour, Just, in the following lines:\n\n \u201cFirst, prudent Themis, of celestial birth,\n On golden steeds, by Ocean\u2019s rock,\n The Fates brought to the stair sublime,\n The shining entrance of Olympus,\n Of Saviour Zeus for aye[904] to be the spouse,\n And she, the Hours, gold-diademed, fair-fruited, good, brought\n forth.\u201d[905]\n\nHe, then, who is not obedient to the truth, and is puffed up with\nhuman teaching, is wretched and miserable, according to Euripides:\n\n \u201cWho these things seeing, yet apprehends not God,\n But mouthing lofty themes, casts far\n Perverse deceits; stubborn in which, the tongue\n Its shafts discharges, about things unseen,\n Devoid of sense.\u201d\n\nLet him who wishes, then, approaching to the true instruction, learn\nfrom Parmenides the Eleatic, who promises:\n\n \u201cEthereal nature, then, and all the signs\n In Ether thou shalt know, and the effects,\n All viewless, of the sacred Sun\u2019s clear torch,\n And whence produced. The round-eyed Moon\u2019s\n Revolving influences and nature thou\n Shalt learn; and the ensphering heaven shalt know;\n Whence sprung; and how Necessity took it\n And chained so as to keep the starry bounds.\u201d\n\nAnd Metrodorus, though an Epicurean, spoke thus, divinely inspired:\n\u201cRemember, O Menestratus, that, being a mortal endowed with a\ncircumscribed life, thou hast in thy soul ascended, till thou hast\nseen endless time, and the infinity of things; and what is to be, and\nwhat has been;\u201d when with the blessed choir, according to Plato, we\nshall gaze on the blessed sight and vision; we following with Zeus, and\nothers with other deities, if we may be permitted so to say, to receive\ninitiation into the most blessed mystery: which we shall celebrate,\nourselves being perfect and untroubled by the ills which awaited us at\nthe end of our time; and introduced to the knowledge of perfect and\ntranquil visions, and contemplating them in pure sunlight; we ourselves\npure, and now no longer distinguished by that, which, when carrying it\nabout, we call the body, being bound to it like an oyster to its shell.\n\nThe Pythagoreans call heaven the Antichthon [the opposite Earth].\nAnd in this land, it is said by Jeremiah, \u201cI will place thee among\nthe children, and give thee the chosen land as inheritance of God\nOmnipotent;\u201d[906] and they who inherit it shall reign over the earth.\nMyriads on myriads of examples rush on my mind which I might adduce.\nBut for the sake of symmetry the discourse must now stop, in order\nthat we may not exemplify the saying of Agatho the tragedian:\n\n \u201cTreating our by-work as work,\n And doing our work as by-work.\u201d\n\nIt having been, then, as I think, clearly shown in what way it is to be\nunderstood that the Greeks were called thieves by the Lord, I willingly\nleave the dogmas of the philosophers. For were we to go over their\nsayings, we should gather together directly such a quantity of notes,\nin showing that the whole of the Hellenic wisdom was derived from the\nBarbarian philosophy. But this speculation, we shall, nevertheless,\nagain touch on, as necessity requires, when we collect the opinions\ncurrent among the Greeks respecting first principles.\n\nBut from what has been said, it tacitly devolves on us to consider in\nwhat way the Hellenic books are to be perused by the man who is able to\npass through the billows in them. Therefore\n\n \u201cHappy is he who possesses the wealth of the divine mind,\u201d\n\nas appears according to Empedocles:\n\n \u201cBut wretched he, who cares for dark opinion about the gods.\u201d\n\nHe divinely showed knowledge and ignorance to be the boundaries of\nhappiness and misery. \u201cFor it behoves philosophers to be acquainted\nwith very many things,\u201d according to Heraclitus; and truly must\n\n \u201cHe, who seeks to be good, err in many things.\u201d\n\nIt is then now clear to us, from what has been said, that the\nbeneficence of God is eternal, and that, from an unbeginning principle,\nequal natural righteousness reached all, according to the worth of each\nseveral race,--never having had a beginning. For God did not make a\nbeginning of being Lord and Good, being always what He is. Nor will He\never cease to do good, although He bring all things to an end. And each\none of us is a partaker of His beneficence, as far as He wills. For the\ndifference of the elect is made by the intervention of a choice worthy\nof the soul, and by exercise.\n\nThus, then, let our fifth Miscellany of gnostic notes in accordance\nwith the true philosophy be brought to a close.\n\n\n\n\n BOOK VI.\n\n CHAPTER I.\n\n PLAN.\n\n\nThe sixth and also the seventh Miscellany of gnostic notes, in\naccordance with the true philosophy, having delineated as well as\npossible the ethical argument conveyed in them, and having exhibited\nwhat the Gnostic is in his life, proceed to show the philosophers that\nhe is by no means impious, as they suppose, but that he alone is truly\npious, by a compendious exhibition of the Gnostic\u2019s form of religion,\nas far as it is possible, without danger, to commit it to writing in a\nbook of reference. For the Lord enjoined \u201cto labour for the meat which\nendureth to eternity.\u201d[907] And the prophet says, \u201cBlessed is he that\nsoweth into all waters, whose ox and ass tread,\u201d[908] [that is,] the\npeople, from the Law and from the Gentiles, gathered into one faith.\n\n\u201cNow the weak eateth herbs,\u201d according to the noble apostle.[909]\n_The Instructor_, divided by us into three books, has already\nexhibited the training and nurture up from the state of childhood,\nthat is, the course of life which from elementary instruction grows by\nfaith; and in the case of those enrolled in the number of men, prepares\nbeforehand the soul, endued with virtue, for the reception of gnostic\nknowledge. The Greeks, then, clearly learning, from what shall be said\nby us in these pages, that in profanely persecuting the God-loving\nman, they themselves act impiously; then, as the notes advance, in\naccordance with the style of the _Miscellanies_, we must solve\nthe difficulties raised both by Greeks and Barbarians with respect to\nthe coming of the Lord.\n\nIn a meadow the flowers blooming variously, and in a park the\nplantations of fruit-trees, are not separated according to their\nspecies from those of other kinds. If some, culling varieties, have\ncomposed learned collections, Meadows, and Helicons, and Honeycombs,\nand Robes; then, with the things which come to recollection by\nhaphazard, and are expurgated neither in order nor expression,\nbut purposely scattered, the form of the _Miscellanies_ is\npromiscuously variegated like a meadow. And such being the case, my\nnotes shall serve as kindling sparks; and in the case of him, who is\nfit for knowledge, if he chance to fall in with them, research made\nwith exertion will turn out to his benefit and advantage. For it is\nright that labour should precede not only food, but also, much more\nknowledge, in the case of those that are advancing to the eternal and\nblessed salvation by the \u201cstrait and narrow way,\u201d which is truly the\nLord\u2019s.\n\nOur knowledge, and our spiritual garden, is the Saviour Himself;\ninto whom we are planted, being transferred and transplanted, from\nour old life, into the good land. And transplanting contributes to\nfruitfulness. The Lord, then, into whom we have been transplanted, is\nthe Light and the true Knowledge.\n\nNow knowledge is otherwise spoken of in a twofold sense: that, commonly\nso called, which appears in all men (similarly also comprehension and\napprehension), universally, in the knowledge of individual objects;\nin which not only the rational powers, but equally the irrational,\nshare, which I would never term knowledge, inasmuch as the apprehension\nof things through the senses comes naturally. But that which _par\nexcellence_ is termed knowledge, bears the impress of judgment and\nreason, in the exercise of which there will be rational cognitions\nalone, applying purely to objects of thought, and resulting from\nthe bare energy of the soul. \u201cHe is a good man,\u201d says David,[910]\n\u201cwho pities\u201d (those ruined through error), \u201cand lends\u201d (from the\ncommunication of the word of truth) not at haphazard, for \u201che will\ndispense his words in judgment:\u201d with profound calculation, \u201che hath\ndispersed, he hath given to the poor.\u201d\n\n\n\n\n CHAPTER II.\n\n THE SUBJECT OF PLAGIARISMS RESUMED. THE GREEKS\n PLAGIARIZED FROM ONE ANOTHER.\n\n\nBefore handling the point proposed, we must, by way of preface, add to\nthe close of the fifth book what is wanting. For since we have shown\nthat the symbolical style was ancient, and was employed not only by our\nprophets, but also by the majority of the ancient Greeks, and by not a\nfew of the rest of the Gentile Barbarians, it was requisite to proceed\nto the mysteries of the initiated. I postpone the elucidation of these\ntill we advance to the confutation of what is said by the Greeks on\nfirst principles; for we shall show that the mysteries belong to the\nsame branch of speculation. And having proved that the declaration of\nHellenic thought is illuminated all round by the truth, bestowed on us\nin the Scriptures, taking it according to the sense, we have proved,\nnot to say what is invidious, that the theft of the truth passed to\nthem.\n\nCome, and let us adduce the Greeks as witnesses against themselves\nto the theft. For, inasmuch as they pilfer from one another, they\nestablish the fact that they are thieves; and although against their\nwill, they are detected, clandestinely appropriating to those of their\nown race the truth which belongs to us. For if they do not keep their\nhands from each other, they will hardly do it from our authors. I shall\nsay nothing of philosophic dogmas, since the very persons who are the\nauthors of the divisions into sects, confess in writing, so as not to\nbe convicted of ingratitude, that they have received from Socrates the\nmost important of their dogmas. But after availing myself of a few\ntestimonies of men most talked of, and of repute among the Greeks, and\nexposing their plagiarizing style, and selecting them from various\nperiods, I shall turn to what follows.\n\nOrpheus, then, having composed the line:\n\n \u201cSince nothing else is more shameless and wretched than woman,\u201d--\n\nHomer plainly says:\n\n \u201cSince nothing else is more dreadful and shameless than a woman.\u201d[911]\n\nAnd Mus\u00e6us having written:\n\n \u201cSince art is greatly superior to strength,\u201d--\n\nHomer says:\n\n \u201cBy art rather than strength is the woodcutter greatly superior.\u201d[912]\n\nAgain, Mus\u00e6us having composed the lines:\n\n \u201cAnd as the fruitful field produceth leaves,\n And on the ash trees some fade, others grow,\n So whirls the race of man its leaf,\u201d[913]--\n\nHomer transcribes:\n\n \u201cSome of the leaves the wind strews on the ground.\n The budding wood bears some; in time of spring,\n They come. So springs one race of men, and one departs.\u201d[914]\n\nAgain, Homer having said:\n\n \u201cIt is unholy to exult over dead men,\u201d[915]--\n\nArchilochus and Cratinus write, the former:\n\n \u201cIt is not noble at dead men to sneer;\u201d\n\nand Cratinus in the _Lacones_:\n\n \u201cFor men \u2019tis dreadful to exult\n Much o\u2019er the stalwart dead.\u201d\n\nAgain, Archilochus, transferring that Homeric line:\n\n \u201cI erred, nor say I nay, instead of many,\u201d[916]--\n\nwrites thus:\n\n \u201cI erred, and this mischief hath somehow seized another.\u201d\n\nAs certainly also that line:\n\n \u201cEven-handed[917] war the slayer slays.\u201d[918]\n\nHe also, altering, has given forth thus:\n\n \u201cI will do it.\n \u201dFor Mars to men in truth is even-handed.\u201d[917]\n\nAlso, translating the following:\n\n \u201cThe issues of victory among men depend on the gods,\u201d[919]\n\nhe openly encourages youth, in the following iambic:\n\n \u201cVictory\u2019s issues on the gods depend.\u201d\n\nAgain, Homer having said:\n\n \u201cWith feet unwashed sleeping on the ground,\u201d[920]\n\n\u2013Euripides writes in _Erechtheus_:\n\n \u201cUpon the plain spread with no couch they sleep,\n Nor in the streams of water lave their feet.\u201d\n\nArchilochus having likewise said:\n\n \u201cBut one with this and one with that\n His heart delights,\u201d--\n\nin correspondence with the Homeric line:\n\n \u201cFor one in these deeds, one in those delights,\u201d[921]--\n\nEuripides says in _\u00c6neus_:\n\n \u201cBut one in these ways, one in those, has more delight.\u201d\n\nAnd I have heard \u00c6schylus saying:\n\n \u201cHe who is happy ought to stay at home;\n There should he also stay, who speeds not well.\u201d\n\nAnd Euripides, too, shouting the like on the stage:\n\n \u201cHappy the man who, prosperous, stays at home.\u201d\n\nMenander, too, on comedy, saying:\n\n \u201cHe ought at home to stay, and free remain,\n Or be no longer rightly happy.\u201d\n\nAgain, Theognis having said:\n\n \u201cThe exile has no comrade dear and true,\u201d--\n\nEuripides has written:\n\n \u201cFar from the poor flies every friend.\u201d\n\nAnd Epicharmus, saying:\n\n \u201cDaughter, woe worth the day!\n Thee who art old I marry to a youth;\u201d[922]\n\nand adding:\n\n \u201cFor the young husband takes some other girl,\n And for another husband longs the wife,\u201d--\n\nEuripides[923] writes:\n\n \u201c\u2019Tis bad to yoke an old wife to a youth;\n For he desires to share another\u2019s bed,\n And she, by him deserted, mischief plots.\u201d\n\nEuripides having, besides, said in the _Medea_:\n\n \u201cFor no good do a bad man\u2019s gifts,\u201d--\n\nSophocles in _Ajax Flagellifer_ utters this iambic:\n\n \u201cFor foes\u2019 gifts are no gifts, nor any boon.\u201d[924]\n\nSolon having written:\n\n \u201cFor surfeit insolence begets,\n When store of wealth attends.\u201d\n\nTheognis writes in the same way:\n\n \u201cFor surfeit insolence begets,\n When store of wealth attends the bad.\u201d\n\nWhence also Thucydides, in the _Histories_, says: \u201cMany men, to whom\nin a great degree, and in a short time, unlooked-for prosperity comes,\nare wont to turn to insolence.\u201d And Philistus[925] likewise imitates\nthe same sentiment, expressing himself thus: \u201cAnd the many things\nwhich turn out prosperously to men, in accordance with reason, have an\nincredibly dangerous[926] tendency to misfortune. For those who meet\nwith unlooked success beyond their expectations, are for the most part\nwont to turn to insolence.\u201d Again, Euripides having written:\n\n \u201cFor children sprung of parents who have led\n A hard and toilsome life, superior are;\u201d\n\nCritias writes: \u201cFor I begin with a man\u2019s origin: how far the best and\nstrongest in body will he be, if his father exercises himself, and\neats in a hardy way, and subjects his body to toilsome labour; and if\nthe mother of the future child be strong in body, and give herself\nexercise.\u201d\n\nAgain, Homer having said of the Heph\u00e6stus-made shield:\n\n \u201cUpon it earth and heaven and sea he made,\n And Ocean\u2019s rivers\u2019 mighty strength portrayed,\u201d--\n\nPherecydes of Syros says: \u201cZas makes a cloak large and beautiful, and\nworks on it earth and Ogenus, and the palace of Ogenus.\u201d\n\nAnd Homer having said:\n\n \u201cShame, which greatly hurts a man or helps,\u201d[927]--\n\nEuripides writes in _Erechtheus_:\n\n \u201cOf shame I find it hard to judge;\n \u2019Tis needed. \u2019Tis at times a great mischief.\u201d\n\nTake, by way of parallel, such plagiarisms as the following, from\nthose who flourished together, and were rivals of each other. From the\n_Orestes_ of Euripides:\n\n \u201cDear charm of sleep, aid in disease.\u201d\n\nFrom the _Eriphyle_ of Sophocles:\n\n \u201cHie thee to sleep, healer of that disease.\u201d\n\nAnd from the Antigone of Sophocles:\n\n \u201cBastardy is opprobrious in name; but the nature is equal;\u201d[928]\n\nAnd from the _Aleuades_ of Sophocles:\n\n \u201cEach good thing has its nature equal.\u201d\n\nAgain, in the _Ctimenus_[929] of Euripides:\n\n \u201cFor him who toils, God helps;\u201d\n\nAnd in the _Minos_ of Sophocles:\n\n \u201cTo those who act not, fortune is no ally;\u201d\n\nAnd from the _Alexander_ of Euripides:\n\n \u201cBut time will show; and learning, by that test,\n I shall know whether thou art good or bad;\u201d\n\nAnd from the _Hipponos_ of Sophocles:\n\n \u201cBesides, conceal thou nought; since Time,\n That sees all, hears all, all things will unfold.\u201d\n\nBut let us similarly run over the following; for Eumelus having\ncomposed the line,\n\n \u201cOf Memory and Olympian Zeus the daughters nine,\u201d\n\nSolon thus begins the elegy:\n\n \u201cOf Memory and Olympian Zeus the children bright.\u201d\n\nAgain, Euripides, paraphrasing the Homeric line:\n\n \u201cWhat, whence art thou? Thy city and thy parents, where?\u201d[930]\n\n]employs the following iambics in _\u00c6geus_:\n\n \u201cWhat country shall we say that thou hast left\n To roam in exile, what thy land--the bound\n Of thine own native soil? Who thee begat?\n And of what father dost thou call thyself the son?\u201d\n\nAnd what? Theognis[931] having said:\n\n \u201cWine largely drunk is bad; but if one use\n It with discretion, \u2019tis not bad, but good,\u201d--\n\ndoes not Panyasis write?\n\n \u201cAbove the gods\u2019 best gift to men ranks wine,\n In measure drunk; but in excess the worst.\u201d\n\nHesiod, too, saying:\n\n \u201cBut for the fire to thee I\u2019ll give a plague,[932]\n For all men to delight themselves withal,\u201d--\n\nEuripides writes:\n\n \u201cAnd for the fire\n Another fire greater and unconquerable,\n Sprung up in the shape of women.\u201d[933]\n\nAnd in addition, Homer, saying:\n\n \u201cThere is no satiating the greedy paunch,\n Baneful, which many plagues has caused to men.\u201d[934]\n\nEuripides says:\n\n \u201cDire need and baneful paunch me overcome;\n From which all evils come.\u201d\n\nBesides, Callias the comic poet having written:\n\n \u201cWith madmen, all men must be mad, they say,\u201d--\n\nMenander, in the _Poloumenoi_, expresses himself similarly, saying:\n\n \u201cThe presence of wisdom is not always suitable:\n One sometimes must with others play[935] the fool.\u201d\n\nAnd Antimachus of Teos having said:\n\n \u201cFrom gifts, to mortals many ills arise,\u201d--\n\nAugias composed the line:\n\n \u201cFor gifts men\u2019s mind and acts deceive.\u201d\n\nAnd Hesiod having said:\n\n \u201cThan a good wife, no man a better thing\n Ere gained; than a bad wife, a worse,\u201d--\n\nSimonides said:\n\n \u201cA better prize than a good wife no man\n Ere gained, than a bad one nought worse.\u201d\n\nAgain, Epicharmas having said:\n\n \u201cAs destined long to live, and yet not long,\n Think of thyself,\u201d--\n\nEuripides writes:\n\n \u201cWhy? seeing the wealth we have uncertain is,\n Why don\u2019t we live as free from care, as pleasant\n As we may?\u201d\n\nSimilarly also, the comic poet Diphilus having said:\n\n \u201cThe life of men is prone to change,\u201d--\n\nPosidippus says:\n\n \u201cNo man of mortal mould his life has passed\n From suffering free. Nor to the end again\n Has continued prosperous.\u201d\n\nSimilarly[936] speaks to thee Plato, writing of man as a creature\nsubject to change.\n\nAgain, Euripides having said:\n\n \u201cOh life to mortal men of trouble full,\n How slippery in everything art thou!\n Now grow\u2019st thou, and thou now decay\u2019st away.\n And there is set no limit, no, not one,\n For mortals of their course to make an end,\n Except when Death\u2019s remorseless final end\n Comes, sent from Zeus,\u201d--\n\nDiphilus writes:\n\n \u201cThere is no life which has not its own ills,\n Pains, cares, thefts, and anxieties, disease;\n And Death, as a physician, coming, gives\n Rest to their victims in his quiet sleep.\u201d[937]\n\nFurthermore, Euripides having said:\n\n \u201cMany are fortune\u2019s shapes,\n And many things contrary to expectation the gods perform,\u201d--\n\nThe tragic poet Theodectes similarly writes:\n\n \u201cThe instability of mortals\u2019 fates.\u201d\n\nAnd Bacchylides having said:\n\n \u201cTo few[938] alone of mortals is it given\n To reach hoary age, being prosperous all the while,\n And not meet with calamities,\u201d--\n\nMoschion, the comic poet, writes:\n\n \u201cBut he of all men is most blest,\n Who leads throughout an equal life.\u201d\n\nAnd you will find that, Theognis having said:\n\n \u201cFor no advantage to a man grown old\n A young wife is, who will not, as a ship\n The helm, obey,\u201d--\n\nAristophanes, the comic poet, writes:\n\n \u201cAn old man to a young wife suits but ill.\u201d\n\nFor Anacreon, having written:\n\n \u201cLuxurious love I sing,\n With flowery garlands graced,\n He is of gods the king,\n He mortal men subdues,\u201d--\n\nEuripides writes:\n\n \u201cFor love not only men attacks,\n And women; but disturbs\n The souls of gods above, and to the sea\n Descends.\u201d\n\nBut not to protract the discourse further, in our anxiety to show the\npropensity of the Greeks to plagiarism in expressions and dogmas, allow\nus to adduce the express testimony of Hippias, the sophist of Elea,\nwho discourses on the point in hand, and speaks thus: \u201cOf these things\nsome perchance are said by Orpheus, some briefly by Mus\u00e6us; some in one\nplace, others in other places; some by Hesiod, some by Homer, some by\nthe rest of the poets; and some in prose compositions, some by Greeks,\nsome by Barbarians. And I from all these, placing together the things\nof most importance and of kindred character, will make the present\ndiscourse new and varied.\u201d\n\nAnd in order that we may see that philosophy and history, and even\nrhetoric, are not free of a like reproach, it is right\n\nto adduce a few instances from them. For Alcm\u00e6on of Crotona having\nsaid, \u201cIt is easier to guard against a man who is an enemy than a\nfriend,\u201d Sophocles wrote in the _Antigone_:\n\n \u201cFor what sore more grievous than a bad friend?\u201d\n\nAnd Xenophon said: \u201cNo man can injure enemies in any other way than by\nappearing to be a friend.\u201d\n\nAnd Euripides having said in _Telephus_:\n\n \u201cShall we Greeks be slaves to Barbarians?\u201d--\n\nThrasymachus, in the oration for the Lariss\u00e6ans, says: \u201cShall we be\nslaves to Archelaus--Greeks to a Barbarian?\u201d\n\nAnd Orpheus having said:\n\n \u201cWater is the change for soul, and death for water;\n From water is earth, and what comes from earth is again water,\n And from that, soul, which changes the whole ether;\u201d\n\nand Heraclitus, putting together the expressions from these lines,\nwrites thus:\n\n \u201cIt is death for souls to become water, and death for water to\n become earth; and from earth comes water, and from water soul.\u201d\n\nAnd Athamas the Pythagorean having said, \u201cThus was produced\nthe beginning of the universe; and there are four roots--fire,\nwater, air, earth: for from these is the origination of what is\nproduced,\u201d--Empedocles of Agrigentum wrote:\n\n \u201cThe four roots of all things first do thou hear--\n Fire, water, earth, and ether\u2019s boundless height:\n For of these all that was, is, shall be, comes.\u201d\n\nAnd Plato having said, \u201cWherefore also the gods, knowing men, release\nsooner from life those they value most,\u201d Menander wrote:\n\n \u201cWhom the gods love, dies young.\u201d\n\nAnd Euripides having written in the _\u0152nomaus_:\n\n \u201cWe judge of things obscure from what we see;\u201d\n\nand in the _Ph\u0153nix_:\n\n \u201cBy signs the obscure is fairly grasped,\u201d--\n\nHyperides says, \u201cBut we must investigate things unseen by learning\nfrom signs and probabilities.\u201d And Isocrates having said, \u201cWe must\nconjecture the future by the past,\u201d Andocides does not shrink from\nsaying, \u201cFor we must make use of what has happened previously as signs\nin reference to what is to be.\u201d Besides, Theognis having said:\n\n \u201cThe evil of counterfeit silver and gold is not intolerable,\n O Cyrnus, and to a wise man is not difficult of detection;\n But if the mind of a friend is hidden in his breast,\n If he is false,[939] and has a treacherous heart within,\n This is the basest thing for mortals, caused by God,\n And of all things the hardest to detect,\u201d--\n\nEuripides writes:\n\n \u201cOh Zeus, why hast thou given to men clear tests\n Of spurious gold, while on the body grows\n No mark sufficing to discover clear\n The wicked man?\u201d\n\nHyperides himself also says, \u201cThere is no feature of the mind impressed\non the countenance of men.\u201d\n\nAgain, Stasinus having composed the line:\n\n \u201cFool, who, having slain the father, leaves the children,\u201d--\n\nXenophon[940] says, \u201cFor I seem to myself to have acted in like manner,\nas if one who killed the father should spare his children.\u201d And\nSophocles having written in the _Antigone_:\n\n \u201cMother and father being in Hades now,\n No brother ever can to me spring forth,\u201d--\n\nHerodotus says, \u201cMother and father being no more, I shall not have\nanother brother.\u201d In addition to these, Theopompus having written:\n\n \u201cTwice children are old men in very truth;\u201d\n\nAnd before him Sophocles in _Peleus_:\n\n \u201cPeleus, the son of \u00c6acus, I, sole housekeeper,\n Guide, old as he is now, and train again,\n For the aged man is once again a child,\u201d--\n\nAntipho the orator says, \u201cFor the nursing of the old is like the\nnursing of children.\u201d Also the philosopher Plato says, \u201cThe old man\nthen, as seems, will be twice a child.\u201d Further, Thucydides having\nsaid, \u201cWe alone bore the brunt at Marathon,\u201d[941]--Demosthenes said,\n\u201cBy those who bore the brunt at Marathon.\u201d Nor will I omit the\nfollowing. Cratinus having said in the _Pytine_:[942]\n\n \u201cThe preparation perchance you know,\u201d--\n\nAndocides the orator says, \u201cThe preparation, gentlemen of the jury,\nand the eagerness of our enemies, almost all of you know.\u201d Similarly\nalso Nicias, in the speech on the deposit, against Lysias, says, \u201cThe\npreparation and the eagerness of the adversaries, ye see, O gentlemen\nof the jury.\u201d After him \u00c6schines says, \u201cYou see the preparation, O men\nof Athens, and the line of battle.\u201d Again, Demosthenes having said,\n\u201cWhat zeal and what canvassing, O men of Athens, have been employed\nin this contest, I think almost all of you are aware;\u201d and Philinus\nsimilarly, \u201cWhat zeal, what forming of the line of battle, gentlemen of\nthe jury, have taken place in this contest, I think not one of you is\nignorant.\u201d Isocrates, again, having said, \u201cAs if she were related to\nhis wealth, not him,\u201d Lysias says in the _Orphics_, \u201cAnd he was plainly\nrelated not to the persons, but to the money.\u201d Since Homer also having\nwritten:\n\n \u201cO friend, if in this war, by taking flight,\n We should from age and death exemption win,\n I would not fight among the first myself,\n Nor would I send thee to the glorious fray;\n But now--for myriad fates of death attend\n In any case, which man may not escape\n Or shun--come on. To some one we shall bring\n Renown, or some one shall to us,\u201d[943]--\n\nTheopompus writes, \u201cFor if, by avoiding the present danger, we were\nto pass the rest of our time in security, to show love of life would\nnot be wonderful. But now, so many fatalities are incident to life,\nthat death in battle seems preferable.\u201d And what? Chilo the sophist\nhaving uttered the apophthegm, \u201cBecome surety, and mischief is at\nhand,\u201d did not Epicharmus utter the same sentiment in other terms, when\nhe said, \u201cSuretyship is the daughter of mischief, and loss that of\nsuretyship?\u201d[944] Further, Hippocrates the physician having written,\n\u201cYou must look to time, and locality, and age, and disease,\u201d Euripides\nsays in _Hexameters_:[945]\n\n \u201cThose who the healing art would practise well,\n Must study people\u2019s modes of life, and note\n The soil, and the diseases so consider.\u201d\n\nHomer, again, having written:\n\n \u201cI say no mortal man can doom escape,\u201d--\n\nArchinus says, \u201cAll men are bound to die either sooner or later;\u201d and\nDemosthenes, \u201cTo all men death is the end of life, though one should\nkeep himself shut up in a coop.\u201d\n\nAnd Herodotus, again, having said, in his discourse about Glaucus the\nSpartan, that the Pythian said, \u201cIn the case of the Deity, to say and\nto do are equivalent,\u201d Aristophanes said:\n\n \u201cFor to think and to do are equivalent.\u201d\n\nAnd before him, Parmenides of Elea said:\n\n \u201cFor thinking and being are the same.\u201d\n\nAnd Plato having said, \u201cAnd we shall show, not absurdly perhaps, that\nthe beginning of love is sight; and hope diminishes the passion, memory\nnourishes it, and intercourse preserves it;\u201d does not Philemon the\ncomic poet write:\n\n \u201cFirst all see, then admire;\n Then gaze, then come to hope;\n And thus arises love?\u201d\n\nFurther, Demosthenes having said, \u201cFor to all of us death is a debt,\u201d\nand so forth, Phanocles writes in _Loves_, or _The Beautiful_:\n\n \u201cBut from the Fates\u2019 unbroken thread escape\n Is none for those that feed on earth.\u201d\n\nYou will also find that Plato having said, \u201cFor the first sprout of\neach plant, having got a fair start, according to the virtue of its\nown nature, is most powerful in inducing the appropriate end;\u201d the\nhistorian writes, \u201cFurther, it is not natural for one of the wild\nplants to become cultivated, after they have passed the earlier period\nof growth;\u201d and the following of Empedocles:\n\n \u201cFor I already have been boy and girl,\n And bush, and bird, and mute fish in the sea,\u201d--\n\nEuripides transcribes in _Chrysippus_:\n\n \u201cBut nothing dies\n Of things that are; but being dissolved,\n One from the other,\n Shows another form.\u201d\n\nAnd Plato having said, in the _Republic_, that women were common,\nEuripides writes in the _Protesilaus_:\n\n \u201cFor common, then, is woman\u2019s bed.\u201d\n\nFurther, Euripides having written:\n\n \u201cFor to the temperate enough sufficient is,\u201d--\n\nEpicurus expressly says, \u201cSufficiency is the greatest riches of all.\u201d\n\nAgain, Aristophanes having written:\n\n \u201cLife thou securely shalt enjoy, being just\n And free from turmoil, and from fear live well,\u201d--\n\nEpicurus says, \u201cThe greatest fruit of righteousness is tranquillity.\u201d\n\nLet these species, then, of Greek plagiarism of sentiments, being such,\nstand as sufficient for a clear specimen to him who is capable of\nperceiving.\n\nAnd not only have they been detected pirating and paraphrasing thoughts\nand expressions, as will be shown; but they will also be convicted of\nthe possession of what is entirely stolen. For stealing entirely what\nis the production of others, they have published it as their own; as\nEugamon of Cyrene did the entire book on the Thesprotians from Mus\u00e6us,\nand Pisander of Camirus the Heraclea of Pisinus of Lindus, and Panyasis\nof Halicarnassus, the capture of \u0152chalia from Cleophilus of Samos.\n\nYou will also find that Homer, the great poet, took from Orpheus, from\nthe _Disappearance_ of Dionysus, those words and what follows\nverbatim:\n\n \u201cAs a man trains a luxuriant shoot of olive.\u201d[946]\n\nAnd in the _Theogony_, it is said by Orpheus of Kronos:\n\n \u201cHe lay, his thick neck bent aside; and him\n All-conquering Sleep had seized.\u201d\n\nThese Homer transferred to the Cyclops.[947] And Hesiod writes of\nMelampous:\n\n \u201cGladly to hear, what the immortals have assigned\n To men, the brave from cowards clearly marks;\u201d\n\nand so forth, taking it word for word from the poet Mus\u00e6us.\n\nAnd Aristophanes the comic poet has, in the first of the\n_Thesmophoriazus\u00e6_, transferred the words from the _Empiprameni_ of\nCratinus. And Plato the comic poet, and Aristophanes in _D\u00e6dalus_,\nsteal from one another. _Cocalus_, composed by Araros,[948] the son of\nAristophanes, was by the comic poet Philemon altered, and made into the\ncomedy called _Hypobolim\u00e6us_.\n\nEumelus and Acusilaus the historiographers changed the contents of\nHesiod into prose, and published them as their own. Gorgias of Leontium\nand Eudemus of Naxus, the historians, stole from Melesagoras. And,\nbesides, there is Bion of Proconnesus, who epitomized and transcribed\nthe writings of the ancient Cadmus, and Archilochus, and Aristocles,\nand Leandrus, and Hellanicus, and Hecat\u00e6us, and Androtion, and\nPhilochorus. Dieuchidas of Megara transferred the beginning of his\ntreatise from the _Deucalion_ of Hellanicus. I pass over in silence\nHeraclitus of Ephesus, who took a very great deal from Orpheus.\n\nFrom Pythagoras Plato derived the immortality of the soul; and he from\nthe Egyptians. And many of the Platonists composed books, in which\nthey show that the Stoics, as we said in the beginning, and Aristotle,\ntook the most and principal of their dogmas from Plato. Epicurus also\npilfered his leading dogmas from Democritus. Let these things then be\nso. For life would fail me, were I to undertake to go over the subject\nin detail, to expose the selfish plagiarism of the Greeks, and how they\nclaim the discovery of the best of their doctrines, which they have\nreceived from us.\n\n\n\n\n CHAPTER III.\n\n PLAGIARISM BY THE GREEKS OF THE MIRACLES RELATED\n IN THE SACRED BOOKS OF THE HEBREWS.\n\n\nAnd now they are convicted not only of borrowing doctrines from the\nBarbarians, but also of relating as prodigies of Hellenic mythology\nthe marvels found in our records, wrought through divine power from\nabove, by those who led holy lives, while devoting attention to us.\nAnd we shall ask at them whether those things which they relate are\ntrue or false. But they will not say that they are false; for they will\nnot with their will condemn themselves of the very great silliness of\ncomposing falsehoods, but of necessity admit them to be true. And how\nwill the prodigies enacted by Moses and the other prophets any longer\nappear to them incredible? For the Almighty God, in His care for all\nmen, turns some to salvation by commands, some by threats, some by\nmiraculous signs, some by gentle promises.\n\nWell, the Greeks, when once a drought had wasted Greece for a\nprotracted period, and a dearth of the fruits of the earth ensued, it\nis said, those that survived of them, having, because of the famine,\ncome as suppliants to Delphi, asked the Pythian priestess how they\nshould be released from the calamity. She announced that the only help\nin their distress was, that they should avail themselves of the prayers\nof \u00c6acus. Prevailed on by them, \u00c6acus, ascending the Hellenic hill, and\nstretching out pure[949] hands to heaven, and invoking the common[950]\nGod, besought him to pity wasted Greece. And as he prayed, thunder\nsounded, out of the usual course of things, and the whole surrounding\natmosphere was covered with clouds. And impetuous and continued rains,\nbursting down, filled the whole region. The result was a copious and\nrich fertility wrought by the husbandry of the prayers of \u00c6acus.\n\n\u201cAnd Samuel called on the Lord,\u201d it is said, \u201cand the Lord gave forth\nHis voice, and rain in the day of harvest.\u201d[951] Do you see that \u201cHe\nwho sendeth His rain on the just and on the unjust\u201d[952] by the subject\npowers is the one God? And the whole of our Scripture is full of\ninstances of God, in reference to the prayers of the just, hearing and\nperforming each one of their petitions.\n\nAgain, the Greeks relate, that in the case of a failure once of the\nEtesian winds, Arist\u00e6us once sacrificed in Ceus to Isthmian Zeus.\nFor there was great devastation, everything being burnt up with the\nheat in consequence of the winds, which had been wont to refresh the\nproductions of the earth, not blowing, and he easily called them back.\n\nAnd at Delphi, on the expedition of Xerxes against Greece, the Pythian\npriestess having made answer:\n\n \u201cO Delphians, pray the winds, and it will be better,\u201d--\n\nthey having erected an altar and performed sacrifice to the winds, had\nthem as their helpers. For, blowing violently around Cape Sepias, they\nshivered the whole preparations of the Persian expedition. Empedocles\nof Agrigentum was called \u201cChecker of Winds.\u201d Accordingly it is said,\nthat when, on a time, a wind blew from the mountain of Agrigentum,\nheavy and pestiferous for the inhabitants, and the cause also of\nbarrenness to their wives, he made the wind to cease. Wherefore he\nhimself writes in the lines:\n\n \u201cThou shalt the might of the unwearied winds make still,\n Which rushing to the earth spoil mortals\u2019 crops,\n And at thy will bring back the avenging blasts.\u201d\n\nAnd they say that he was followed by some that used divinations, and\nsome that had been long vexed by sore diseases.[953] They plainly,\nthen, believed in the performance of cures, and signs and wonders,\nfrom our Scriptures. For if certain powers move the winds and dispense\nshowers, let them hear the psalmist: \u201cHow amiable are thy tabernacles,\nO Lord of hosts!\u201d[954] This is the Lord of powers, and principalities,\nand authorities, of whom Moses speaks; so that we may be with Him. \u201cAnd\nye shall circumcise your hard heart, and shall not harden your neck\nany more. For He is Lord of lords and God of gods, the great God and\nstrong,\u201d[955] and so forth. And Isaiah says, \u201cLift your eyes to the\nheight, and see who hath produced all these things.\u201d[956]\n\nAnd some say that plagues, and hail-storms, and tempests, and the\nlike, are wont to take place, not alone in consequence of material\ndisturbance, but also through anger of demons and bad angels. For\ninstance, they say that the Magi at Cleone, watching the phenomena\nof the skies, when the clouds are about to discharge hail, avert the\nthreatening of wrath by incantations and sacrifices. And if at any time\nthere is the want of an animal, they are satisfied with bleeding their\nown finger for a sacrifice. The prophetess Diotima, by the Athenians\noffering sacrifice previous to the pestilence, effected a delay of the\nplague for ten years. The sacrifices, too, of Epimenides of Crete, put\noff the Persian war for an equal period. And it is considered to be\nall the same whether we call these spirits gods or angels. And those\nskilled in the matter of consecrating statues, in many of the temples\nhave erected tombs of the dead, calling the souls of these D\u00e6mons, and\nteaching them to be worshipped by men; as having, in consequence of the\npurity of their life, by the divine foreknowledge, received the power\nof wandering about the space around the earth in order to minister to\nmen. For they knew that some souls were by nature kept in the body. But\nof these, as the work proceeds, in the treatise on the angels, we shall\ndiscourse.\n\nDemocritus, who predicted many things from observation of celestial\nphenomena, was called \u201cWisdom\u201d (\u03a3\u03bf\u03c6\u03af\u03b1). On his meeting a cordial\nreception from his brother Damasus, he predicted that there would be\nmuch rain, judging from certain stars. Some, accordingly, convinced by\nhim, gathered their crops; for being in summer-time, they were still on\nthe threshing-floor. But others lost all, unexpected and heavy showers\nhaving burst down.\n\nHow then shall the Greeks any longer disbelieve the divine appearance\non Mount Sinai, when the fire burned, consuming none of the things that\ngrew on the mount; and the sound of trumpets issued forth, breathed\nwithout instruments? For that which is called the descent on the mount\nof God is the advent of divine power, pervading the whole world, and\nproclaiming \u201cthe light that is inaccessible.\u201d[957]\n\nFor such is the allegory, according to the Scripture. But the fire was\nseen, as Aristobulus says, while the whole multitude, amounting to not\nless than a million, besides those under age, were congregated around\nthe mountain, the circuit of the mount not being less than five days\u2019\njourney. Over the whole place of the vision the burning fire was seen\nby them all encamped as it were around; so that the descent was not\nlocal. For God is everywhere.\n\nNow the compilers of narratives say that in the island of Britain\nthere is a cave situated under a mountain, and a chasm on its summit;\nand that, accordingly, when the wind falls into the cave, and rushes\ninto the bosom of the cleft, a sound is heard like cymbals clashing\nmusically. And often in the woods, when the leaves are moved by a\nsudden gust of wind, a sound is emitted like the song of birds.\n\nThose also who composed the _Persics_ relate that in the uplands,\nin the country of the Magi, three mountains are situated on an extended\nplain, and that those who travel through the locality, on coming to the\nfirst mountain, hear a confused sound as of several myriads shouting,\nas if in battle array; and on reaching the middle one, they hear a\nclamour louder and more distinct; and at the end hear people singing\na p\u00e6an, as if victorious. And the cause, in my opinion, of the whole\nsound, is the smoothness and cavernous character of the localities; and\nthe air, entering in, being sent back and going to the same point,\nsounds with considerable force. Let these things be so. But it is\npossible for God Almighty, even without a medium, to produce a voice\nand vision through the ear, showing that His greatness has a natural\norder beyond what is customary, in order to the conversion of the\nhitherto unbelieving soul, and the reception of the commandment given.\nBut there being a cloud and a lofty mountain, how is it not possible\nto hear a different sound, the wind moving by the active cause?\nWherefore also the prophet says, \u201cYe heard the voice of words, and saw\nno similitude.\u201d[958] You see how the Lord\u2019s voice, the Word, without\nshape, the power of the Word, the luminous word of the Lord, the truth\nfrom heaven, from above, coming to the assembly of the church, wrought\nby the luminous immediate ministry.\n\n\n\n\n CHAPTER IV.\n\n THE GREEKS DREW MANY OF THEIR PHILOSOPHICAL TENETS\n FROM THE EGYPTIAN AND INDIAN GYMNOSOPHISTS.\n\n\nWe shall find another testimony in confirmation, in the fact that the\nbest of the philosophers, having appropriated their most excellent\ndogmas from us, boast, as it were, of certain of the tenets which\npertain to each sect being culled from other Barbarians, chiefly\nfrom the Egyptians--both other tenets, and that especially of the\ntransmigration of the soul. For the Egyptians pursue a philosophy of\ntheir own. This is principally shown by their sacred ceremonial. For\nfirst advances the Singer, bearing some one of the symbols of music.\nFor they say that he must learn two of the books of Hermes, the one of\nwhich contains the hymns of the gods, the second the regulations for\nthe king\u2019s life. And after the Singer advances the Astrologer,[959]\nwith a horologe in his hand, and a palm, the symbols of astrology.\nHe must have the astrological books of Hermes, which are four in\nnumber, always in his mouth. Of these, one is about the order of the\nfixed stars that are visible, and another about the conjunctions and\nluminous appearances of the sun and moon; and the rest respecting their\nrisings. Next in order advances the sacred Scribe, with wings on his\nhead, and in his hand a book and rule, in which were writing ink and\nthe reed, with which they write. And he must be acquainted with what\nare called hieroglyphics, and know about cosmography and geography,\nthe position of the sun and moon, and about the five planets; also the\ndescription of Egypt, and the chart of the Nile; and the description\nof the equipment of the priests and of the places consecrated to them,\nand about the measures and the things in use in the sacred rites. Then\nthe Stole-keeper follows those previously mentioned, with the cubit of\njustice and the cup for libations. He is acquainted with all points\ncalled P\u00e6deutic (relating to training) and Moschophatic (sacrificial).\nThere are also ten books which relate to the honour paid by them to\ntheir gods, and containing the Egyptian worship; as that relating to\nsacrifices, first-fruits, hymns, prayers, processions, festivals, and\nthe like. And behind all walks the Prophet, with the water-vase carried\nopenly in his arms; who is followed by those who carry the issue of\nloaves. He, as being the governor of the temple, learns the ten books\ncalled \u201cHieratic;\u201d and they contain all about the laws, and the gods,\nand the whole of the training of the priests. For the Prophet is, among\nthe Egyptians, also over the distribution of the revenues. There are\nthen forty-two books of Hermes indispensably necessary; of which the\nsix-and-thirty containing the whole philosophy of the Egyptians are\nlearned by the forementioned personages; and the other six, which are\nmedical, by the Pastophoroi (image-bearers),--treating of the structure\nof the body, and of diseases, and instruments, and medicines, and\nabout the eyes, and the last about women. Such are the customs of the\nEgyptians, to speak briefly.\n\nThe philosophy of the Indians, too, has been celebrated. Alexander of\nMacedon, having taken ten of the Indian Gymnosophists, that seemed the\nbest and most sententious, proposed to them problems, threatening to\nput to death him that did not answer to the purpose; ordering one, who\nwas the eldest of them, to decide.\n\nThe first, then, being asked whether he thought that the living were\nmore in number than the dead, said, The living; for that the dead were\nnot. The second, on being asked whether the sea or the land maintained\nlarger beasts, said, The land; for the sea was part of it. And the\nthird being asked which was the most cunning of animals? The one, which\nhas not hitherto been known, man. And the fourth being interrogated,\nFor what reason they had made Sabba, who was their prince, revolt,\nanswered, Because they wished him to live well rather than die ill. And\nthe fifth being asked, Whether he thought that day or night was first,\nsaid, One day. For puzzling questions must have puzzling answers. And\nthe sixth being posed with the query, How shall one be loved most? By\nbeing most powerful; in order that he may not be timid. And the seventh\nbeing asked, How any one of men could become God? said, If he do what\nit is impossible for man to do. And the eighth being asked, Which is\nthe stronger, life or death? said, Life, which bears such ills. And\nthe ninth being interrogated, Up to what point it is good for a man to\nlive? said, Till he does not think that to die is better than to live.\nAnd on Alexander ordering the tenth to say something, for he was judge,\nhe said, \u201cOne spake worse than another.\u201d And on Alexander saying, Shall\nyou not, then, die first, having given such a judgment? he said, And\nhow, O king, wilt thou prove true, after saying that thou wouldest kill\nfirst the first man that answered very badly?\n\nAnd that the Greeks are called pilferers of all manner of writing, is,\nas I think, sufficiently demonstrated by abundant proofs.\n\n\n\n\n CHAPTER V.\n\n THE GREEKS HAD SOME KNOWLEDGE OF THE TRUE GOD.\n\n\nAnd that the men of highest repute among the Greeks knew God, not by\npositive knowledge, but by indirect expression,[960] Peter says in\nthe _Preaching_: \u201cKnow then that there is one God, who made the\nbeginning of all things, and holds the power of the end; and is the\nInvisible, who sees all things; incapable of being contained, who\ncontains all things; needing nothing, whom all things need, and by whom\nthey are; incomprehensible, everlasting, unmade, who made all things by\nthe \u2018Word of His power,\u2019 that is, according to the gnostic scripture,\nHis Son.\u201d[961]\n\nThen he adds: \u201cWorship this God not as the Greeks,\u201d--signifying\nplainly, that the excellent among the Greeks worshipped the same God\nas we, but that they had not learned by perfect knowledge that which\nwas delivered by the Son. \u201cDo not then worship,\u201d he did not say, the\nGod whom the Greeks worship, but \u201cas the Greeks,\u201d--changing the manner\nof the worship of God, not announcing another God. What, then, the\nexpression \u201cnot as the Greeks\u201d means, Peter himself shall explain, as\nhe adds: \u201cSince they are carried away by ignorance, and know not God\u201d\n(as we do, according to the perfect knowledge); \u201cbut giving shape to\nthe things[962] of which He gave them the power for use--stocks and\nstones, brass and iron, gold and silver--matter;--and setting up the\nthings which are slaves for use and possession, worship them.[963] And\nwhat God hath given to them for food--the fowls of the air, and the\nfish of the sea, and the creeping things of the earth, and the wild\nbeasts with the four-footed cattle of the field, weasels and mice,\ncats and dogs and apes, and their own proper food--they sacrifice as\nsacrifices to mortals; and offering dead things to the dead, as to\ngods, are unthankful to God, denying His existence by these things.\u201d\nAnd that it is said, that we and the Greeks know the same God, though\nnot in the same way, he will infer thus: \u201cNeither worship as the Jews;\nfor they, thinking that they only know God, do not know Him, adoring\nas they do angels and archangels, the month and the moon. And if the\nmoon be not visible, they do not hold the Sabbath, which is called\nthe first; nor do they hold the new moon, nor the feast of unleavened\nbread, nor the feast, nor the great day.\u201d[964] Then he gives the\nfinishing stroke to the question: \u201cSo that do ye also, learning holily\nand righteously what we deliver to you; keep them, worshipping God\nin a new way, by Christ.\u201d For we find in the Scriptures, as the Lord\nsays: \u201cBehold, I make with you a new covenant, not as I made with your\nfathers in Mount Horeb.\u201d[965] He made a new covenant with us; for what\nbelonged to the Greeks and Jews is old. But we, who worship Him in a\nnew way, in the third form, are Christians. For clearly, as I think, he\nshowed that the one and only God was known by the Greeks in a Gentile\nway, by the Jews Judaically, and in a new and spiritual way by us.\n\nAnd further, that the same God that furnished both the Covenants was\nthe giver of Greek philosophy to the Greeks, by which the Almighty\nis glorified among the Greeks, he shows. And it is clear from this.\nAccordingly, then, from the Hellenic training, and also from that of\nthe law, are gathered into the one race of the saved people those\nwho accept faith: not that the three peoples are separated by time,\nso that one might suppose three natures, but trained in different\nCovenants of the one Lord, by the word of the one Lord. For that, as\nGod wished to save the Jews by giving to them prophets, so also by\nraising up prophets of their own in their own tongue, as they were\nable to receive God\u2019s beneficence, He distinguished the most excellent\nof the Greeks from the common herd, in addition to \u201c_Peter\u2019s\nPreaching_,\u201d the Apostle Paul will show, saying: \u201cTake also the\nHellenic books, read the Sibyl, how it is shown that God is one, and\nhow the future is indicated. And taking Hystaspes, read, and you will\nfind much more luminously and distinctly the Son of God described, and\nhow many kings shall draw up their forces against Christ, hating Him\nand those that bear His name, and His faithful ones, and His patience,\nand His coming.\u201d Then in one word he asks us, \u201cWhose is the world, and\nall that is in the world? Are they not God\u2019s?\u201d[966] Wherefore Peter\nsays, that the Lord said to the apostles: \u201cIf any one of Israel, then,\nwishes to repent, and by my name to believe in God, his sins shall be\nforgiven him, after twelve years. Go forth into the world, that no one\nmay say, We have not heard.\u201d\n\n\n\n\n CHAPTER VI.\n\n THE GOSPEL WAS PREACHED TO JEWS AND GENTILES\n IN HADES.\n\n\nBut as the proclamation [of the gospel] has come now at the fit\ntime, so also at the fit time were the Law and the Prophets given to\nthe Barbarians, and Philosophy to the Greeks, to fit their ears for\nthe gospel. \u201cTherefore,\u201d says the Lord who delivered Israel, \u201cin an\nacceptable time have I heard thee, and in a day of salvation have I\nhelped thee. And I have given thee for a Covenant to the nations;\nthat thou mightest inhabit the earth, and receive the inheritance of\nthe wilderness; saying to those that are in bonds, Come forth; and to\nthose that are in darkness, Show yourselves.\u201d For if the \u201cprisoners\u201d\nare the Jews, of whom the Lord said, \u201cCome forth, ye that will, from\nyour bonds,\u201d--meaning the voluntary bound, and who have taken on them\n\u201c_the burdens grievous to be borne_\u201d[967] by human injunction,--it\nis plain that \u201cthose in darkness\u201d are they who have the ruling faculty\nof the soul buried in idolatry.\n\nFor to those who were righteous according to the law, faith was\nwanting. Wherefore also the Lord, in healing them, said, \u201cThy faith\nhath saved thee.\u201d[968] But to those that were righteous according to\nphilosophy, not only faith in the Lord, but also the abandonment of\nidolatry, were necessary. Straightway, on the revelation of the truth,\nthey also repented of their previous conduct.\n\nWherefore the Lord preached the gospel to those in Hades. Accordingly\nthe Scripture says, \u201cHades says to Destruction, We have not seen His\nform, but we have heard His voice.\u201d[969] It is not plainly the place,\nwhich, the words above say, heard the voice, but those who have been\nput in Hades, and have abandoned themselves to destruction, as persons\nwho have thrown themselves voluntarily from a ship into the sea. They,\nthen, are those that hear the divine power and voice. For who in his\nsenses can suppose the souls of the righteous and those of sinners in\nthe same condemnation, charging Providence with injustice?\n\nBut how? Do not [the Scriptures] show that the Lord preached[970]\nthe gospel to those that perished in the flood, or rather had been\nchained, and to those kept \u201cin ward and guard?\u201d[971] And it has been\nshown also,[972] in the second book of the _Stromata_, that the\napostles, following the Lord, preached the gospel to those in Hades.\nFor it was requisite, in my opinion, that as here, so also there, the\nbest of the disciples should be imitators of the Master; so that He\nshould bring to repentance those belonging to the Hebrews, and they the\nGentiles; that is, those who had lived in righteousness according to\nthe Law and Philosophy, who had ended life not perfectly, but sinfully.\nFor it was suitable to the divine administration, that those possessed\nof greater worth in righteousness, and whose life had been pre-eminent,\non repenting of their transgressions, though found in another place,\nyet being confessedly of the number of the people of God Almighty,\nshould be saved, each one according to his individual knowledge.\n\nAnd, as I think, the Saviour also exerts His might because it is His\nwork to save; which accordingly He also did by drawing to salvation\nthose who became willing, by the preaching [of the gospel], to believe\non Him, wherever they were. If, then, the Lord descended to Hades for\nno other end but to preach the gospel, as He did descend; it was either\nto preach the gospel to all or to the Hebrews only. If, accordingly,\nto all, then all who believe shall be saved, although they may be of\nthe Gentiles, on making their profession there; since God\u2019s punishments\nare saving and disciplinary, leading to conversion, and choosing rather\nthe repentance than the death of a sinner;[973] and especially since\nsouls, although darkened by passions, when released from their bodies,\nare able to perceive more clearly, because of their being no longer\nobstructed by the paltry flesh.\n\nIf, then, He preached only to the Jews, who wanted the knowledge and\nfaith of the Saviour, it is plain that, since God is no respecter of\npersons, the apostles also, as here, so there, preached the gospel\nto those of the heathen who were ready for conversion. And it is\nwell said by the Shepherd, \u201cThey went down with them therefore into\nthe water, and again ascended. But these descended alive, and again\nascended alive. But those who had fallen asleep, descended dead, but\nascended alive.\u201d[974] Further, the Gospel[975] says, \u201cthat many bodies\nof those that slept arose,\u201d--plainly as having been translated to a\nbetter state.[976] There took place, then, a universal movement and\ntranslation through the economy of the Saviour.\n\nOne righteous man, then, differs not, as righteous, from another\nrighteous man, whether he be of the Law or a Greek. For God is not only\nLord of the Jews, but of all men, and more nearly the Father of those\nwho know Him. For if to live well and according to the law is to live,\nalso to live rationally according to the law is to live; and those who\nlived rightly before the Law were classed under faith,[977] and judged\nto be righteous,--it is evident that those, too, who were outside of\nthe Law, having lived rightly, in consequence of the peculiar nature of\nthe voice,[978] though they are in Hades and in ward,[979] on hearing\nthe voice of the Lord, whether that of His own person or that acting\nthrough His apostles, with all speed turned and believed. For we\nremember that the Lord is \u201cthe power of God,\u201d[980] and power can never\nbe weak.\n\nSo I think it is demonstrated that the God being good, and the Lord\npowerful, they save with a righteousness and equality which extend to\nall that turn to Him, whether here or elsewhere. For it is not here\nalone that the active power of God is beforehand, but it is everywhere\nand is always at work. Accordingly, in the _Preaching of Peter_,\nthe Lord says to the disciples after the resurrection, \u201cI have chosen\nyou twelve disciples, judging you worthy of me,\u201d whom the Lord wished\nto be apostles, having judged them faithful, sending them into the\nworld to the men on the earth, that they may know that there is one\nGod, showing clearly what would take place by the faith of Christ;\nthat they who heard and believed should be saved; and that those who\nbelieved not, after having heard, should bear witness, not having the\nexcuse to allege, We have not heard.\n\nWhat then? Did not the same dispensation obtain in Hades, so that\neven there, all the souls, on hearing the proclamation, might either\nexhibit repentance, or confess that their punishment was just,\nbecause they believed not? And it were the exercise of no ordinary\narbitrariness, for those who had departed before the advent of the\nLord (not having the gospel preached to them, and having afforded no\nground from themselves, in consequence of believing or not) to obtain\neither salvation or punishment. For it is not right that these should\nbe condemned without trial, and that those alone who lived after the\nadvent should have the advantage of the divine righteousness. But\nto all rational souls it was said from above, \u201cWhatever one of you\nhas done in ignorance, without clearly knowing God, if, on becoming\nconscious, he repent, all his sins will be forgiven him.\u201d[981] \u201cFor,\nbehold,\u201d it is said, \u201cI have set before your face death and life, that\nye may choose life.\u201d[982] God says that He set, not that He made both,\nin order to the comparison of choice. And in another scripture He says,\n\u201cIf ye hear me, and be willing, ye shall eat the good of the land. But\nif ye hear me not, and are not willing, the sword shall devour you: for\nthe mouth of the Lord hath spoken these things.\u201d[983]\n\nAgain, David expressly (or rather the Lord in the person of the saint,\nand the same from the foundation of the world is each one who at\ndifferent periods is saved, and shall be saved by faith) says, \u201cMy\nheart was glad, and my tongue rejoiced, and my flesh shall still rest\nin hope. For Thou shalt not leave my soul in hell, nor wilt Thou give\nThine holy one to see corruption. Thou hast made known to me the paths\nof life, Thou wilt make me full of joy in Thy presence.\u201d[984] As,\nthen, the people was precious to the Lord, so also is the entire holy\npeople; he also who is converted from the Gentiles, who was prophesied\nunder the name of proselyte, along with the Jew. For rightly the\nScripture says, that \u201cthe ox and the bear shall come together.\u201d[985]\nFor the Jew is designated by the ox, from the animal under the yoke\nbeing reckoned clean, according to the law; for the ox both parts the\nhoof and chews the cud. And the Gentile is designated by the bear,\nwhich is an unclean and wild beast. And this animal brings forth a\nshapeless lump of flesh, which it shapes into the likeness of a beast\nsolely by its tongue. For he who is converted from among the Gentiles\nis formed from a beastlike life to gentleness by the word; and, when\nonce tamed, is made clean, just as the ox. For example, the prophet\nsays, \u201cThe sirens, and the daughters of the sparrows, and all the\nbeasts of the field, shall bless me.\u201d[986] Of the number of unclean\nanimals, the wild beasts of the field are known to be, that is, of the\nworld; since those who are wild in respect of faith, and polluted in\nlife, and not purified by the righteousness which is according to the\nlaw, are called wild beasts. But changed from wild beasts by the faith\nof the Lord, they become men of God, advancing from the wish to change\nto the fact. For some the Lord exhorts, and to those who have already\nmade the attempt he stretches forth His hand, and draws them up. \u201cFor\nthe Lord dreads not the face of any one, nor will He regard greatness;\nfor He hath made small and great, and cares alike for all.\u201d[987]\nAnd David says, \u201cFor the heathen are fixed in the destruction they\nhave caused; their foot is taken in the snare which they hid.\u201d[988]\n\u201cBut the Lord was a refuge to the poor, a help in season also in\naffliction.\u201d[989] Those, then, that were in affliction had the gospel\nseasonably proclaimed. And therefore it said, \u201cDeclare among the\nheathen his pursuits,\u201d[990] that they may not be judged unjustly.\n\nIf, then, He preached the gospel to those in the flesh that they might\nnot be condemned unjustly, how is it conceivable that He did not for\nthe same cause preach the gospel to those who had departed this life\nbefore His advent? \u201cFor the righteous Lord loveth righteousness: His\ncountenance beholdeth uprightness.\u201d[991] \u201cBut he that loveth wickedness\nhateth his own soul.\u201d[992]\n\nIf, then, in the deluge all sinful flesh perished, punishment having\nbeen inflicted on them for correction, we must first believe that the\nwill of God, which is disciplinary and beneficent,[993] saves those\nwho turn to Him. Then, too, the more subtle substance, the soul, could\nnever receive any injury from the grosser element of water, its subtle\nand simple nature rendering it impalpable, called as it is incorporeal.\nBut whatever is gross, made so in consequence of sin, this is cast away\nalong with the carnal spirit which lusts against the soul.\n\nNow also Valentinus, the Coryph\u00e6us of those who herald community, in\nhis book on _The Intercourse of Friends_, writes in these words:\n\u201cMany of the things that are written, though in common books, are found\nwritten in the church of God. For those sayings which proceed from the\nheart are vain. For the law written in the heart is the People[994]\nof the Beloved--loved and loving Him.\u201d For whether it be the Jewish\nwritings or those of the philosophers that he calls \u201cthe Common Books,\u201d\nhe makes the truth common. And Isidore, at once son and disciple to\nBasilides, in the first book of the _Expositions of the Prophet\nParchor_, writes also in these words: \u201cThe Attics say that certain\nthings were intimated to Socrates, in consequence of a d\u00e6mon attending\non him. And Aristotle says that all men are provided with d\u00e6mons, that\nattend on them during the time they are in the body,--having taken this\npiece of prophetic instruction and transferred it to his own books,\nwithout acknowledging whence he had abstracted this statement.\u201d And\nagain, in the second book of his work, he thus writes: \u201cAnd let no\none think that what we say is peculiar to the elect, was said before\nby any philosophers. For it is not a discovery of theirs. For having\nappropriated it from our prophets, they attributed it to him who is\nwise according to them.\u201d Again, in the same: \u201cFor to me it appears\nthat those who profess to philosophize, do so that they may learn what\nis the winged oak,[995] and the variegated robe on it,\u201d all of which\nPherecydes has employed as theological allegories, having taken them\nfrom the prophecy of Cham.\n\n\n\n\n CHAPTER VII.\n\n WHAT TRUE PHILOSOPHY IS, AND WHENCE SO CALLED.\n\n\nAs we have long ago pointed out, what we propose as our subject is not\nthe discipline which obtains in each sect, but that which is really\nphilosophy, strictly systematic Wisdom, which furnishes acquaintance\nwith the things which pertain to life. And we define Wisdom to be\ncertain knowledge, being a sure and irrefragable apprehension of things\ndivine and human, comprehending the present, past, and future, which\nthe Lord hath taught us, both by His advent and by the prophets. And\nit is irrefragable by reason, inasmuch as it has been communicated.\nAnd so it is wholly true according to [God\u2019s] intention, as being\nknown through means of the Son. And in one aspect it is eternal, and\nin another it becomes useful in time. Partly it is one and the same,\npartly many and indifferent--partly without any movement of passion,\npartly with passionate desire--partly perfect, partly incomplete.\n\nThis wisdom, then--rectitude of soul and of reason, and purity of\nlife--is the object of the desire of philosophy, which is kindly and\nlovingly disposed towards wisdom, and does everything to attain it.\n\nNow those are called philosophers, among us, who love Wisdom, the\nCreator and Teacher of all things, that is, the knowledge of the Son\nof God; and among the Greeks, those who undertake arguments on virtue.\nPhilosophy, then, consists of such dogmas found in each sect (I mean\nthose of philosophy) as cannot be impugned, with a corresponding life,\ncollected into one selection; and these, stolen from the Barbarian\nGod-given grace, have been adorned by Greek speech. For some they\nhave borrowed, and others they have misunderstood. And in the case of\nothers, what they have spoken, in consequence of being moved, they\nhave not yet perfectly worked out; and others by human conjecture and\nreasoning, in which also they stumble. And they think that they have\nhit the truth perfectly; but as we understand them, only partially.\nThey know, then, nothing more than this world. And it is just like\ngeometry, which treats of measures and magnitudes and forms, by\ndelineation on plain surfaces; and just as painting appears to take\nin the whole field of view in the scenes represented. But it gives\na false description of the view, according to the rules of the art,\nemploying the signs that result from the incidence of the lines of\nvision. By this means, the higher and lower points in the view, and\nthose between, are preserved; and some objects seem to appear in the\nforeground, and others in the background, and others to appear in some\nother way, on the smooth and level surface. So also the philosophers\ncopy the truth, after the manner of painting. And always in the case of\neach one of them, their self-love is the cause of all their mistakes.\nWherefore one ought not, in the desire for the glory that terminates\nin men, to be animated by self-love; but loving God, to become really\nholy with wisdom. If, then, one treats what is particular as universal,\nand regards that, which serves, as the Lord, he misses the truth, not\nunderstanding what was spoken by David by way of confession: \u201cI have\neaten earth [ashes] like bread.\u201d[996] Now, self-love and self-conceit\nare, in his view, earth and error. But if so, science and knowledge\nare derived from instruction. And if there is instruction, you must\nseek for the master. Cleanthes claims Zeno, and Metrodorus Epicurus,\nand Theophrastus Aristotle, and Plato Socrates. But if I come to\nPythagoras, and Pherecydes, and Thales, and the first wise men, I\ncome to a stand in my search for their teacher. Should you say the\nEgyptians, the Indians, the Babylonians, and the Magi themselves, I\nwill not stop from asking their teacher. And I lead you up to the first\ngeneration of men; and from that point I begin to investigate Who is\ntheir teacher. No one of men; for they had not yet learned. Nor yet any\nof the angels: for in the way that angels, in virtue of being angels,\nspeak, men do not hear; nor, as we have ears, have they a tongue to\ncorrespond; nor would any one attribute to the angels organs of speech,\nlips I mean, and the parts contiguous, throat, and windpipe, and chest,\nbreath and air to vibrate. And God is far from calling aloud in the\nunapproachable sanctity, separated as He is from even the archangels.\n\nAnd we also have already heard that angels learned the truth, and their\nrulers over them; for they had a beginning. It remains, then, for us,\nascending to seek their teacher. And since the unoriginated Being is\none, the Omnipotent God; one, too, is the First-begotten, \u201cby whom all\nthings were made, and without whom not one thing ever was made.\u201d[997]\n\u201cFor one, in truth, is God, who formed the beginning of all things;\u201d\npointing out \u201cthe first-begotten Son,\u201d Peter writes, accurately\ncomprehending the statement, \u201cIn the beginning God made the heaven and\nthe earth.\u201d[998] And He is called Wisdom by all the prophets. This is\nHe who is the Teacher of all created beings, the Fellow-counsellor\nof God, who foreknew all things; and He from above, from the first\nfoundation of the world, \u201cin many ways and many times,\u201d[999] trains\nand perfects; whence it is rightly said, \u201cCall no man your teacher on\nearth.\u201d[1000]\n\nYou see whence the true philosophy has its handles; though the Law\nbe the image and shadow of the truth: for the Law is the shadow\nof the truth. But the self-love of the Greeks proclaims certain\nmen as their teachers. As, then, the whole family runs back to God\nthe Creator;[1001] so also all the teaching of good things, which\njustifies, does to the Lord, and leads and contributes to this.\n\nBut if from any creature they received in any way whatever the seeds\nof the Truth, they did not nourish them; but committing them to a\nbarren and rainless soil, they choked them with weeds, as the Pharisees\nrevolted from the Law, by introducing human teachings,--the cause of\nthese being not the Teacher, but those who chose to disobey. But those\nof them who believed the Lord\u2019s advent and the plain teaching of the\nScriptures, attain to the knowledge of the law; as also those addicted\nto philosophy, by the teaching of the Lord, are introduced into the\nknowledge of the true philosophy: \u201cFor the oracles of the Lord are pure\noracles, melted in the fire, tested in the earth,[1002] purified seven\ntimes.\u201d[1003] Just as silver often purified, so is the just man brought\nto the test, becoming the Lord\u2019s coin and receiving the royal image.\nOr, since Solomon also calls the \u201ctongue of the righteous man gold that\nhas been subjected to fire,\u201d[1004] intimating that the doctrine which\nhas been proved, and is wise, is to be praised and received, whenever\nit is amply tried by the earth: that is, when the gnostic soul is in\nmanifold ways sanctified, through withdrawal from earthy fires. And the\nbody in which it dwells is purified, being appropriated to the pureness\nof a holy temple. But the first purification which takes place in the\nbody, the soul being first, is abstinence from evil things, which some\nconsider perfection, and is, in truth, the perfection of the common\nbeliever--Jew and Greek. But in the case of the Gnostic, after that\nwhich is reckoned perfection in others, his righteousness advances to\nactivity in well-doing. And in whomsoever the increased force[1005] of\nrighteousness advances to the doing of good, in his case perfection\nabides in the fixed habit of well-doing after the likeness of God.\nFor those who are the seed of Abraham, and besides servants of God,\nare \u201cthe called;\u201d and the sons of Jacob are the elect--they who have\ntripped up the energy of wickedness.\n\nIf, then, we assert that Christ Himself is Wisdom, and that it was\nHis working which showed itself in the prophets, by which the gnostic\ntradition may be learned, as He Himself taught the apostles during\nHis presence; then it follows that the _gnosis_, which is the\nknowledge and apprehension of things present, future, and past, which\nis sure and reliable, as being imparted and revealed by the Son of God,\nis wisdom.\n\nAnd if, too, the end of the wise man is contemplation, that of those\nwho are still philosophers aims at it, but never attains it, unless by\nthe process of learning it receives the prophetic utterance which has\nbeen made known, by which it grasps both the present, the future, and\nthe past--how they are, were, and shall be.\n\nAnd the _gnosis_ itself is that which has descended by transmission\nto a few, having been imparted unwritten by the apostles. Hence,\nthen, knowledge or wisdom ought to be exercised up to the eternal and\nunchangeable habit of contemplation.\n\n\n\n\n CHAPTER VIII.\n\n PHILOSOPHY IS KNOWLEDGE GIVEN BY GOD.\n\n\nFor Paul too, in the epistles, plainly does not disparage philosophy;\nbut deems it unworthy of the man who has attained to the elevation\nof the Gnostic, any more to go back to the Hellenic \u201cphilosophy,\u201d\nfiguratively calling it \u201cthe rudiments of this world,\u201d[1006] as being\nmost rudimentary, and a preparatory training for the truth. Wherefore\nalso, writing to the Hebrews, who were declining again from faith to\nthe law, he says, \u201cHave ye not need again of one to teach you which are\nthe first principles of the oracles of God, and are become such as have\nneed of milk, and not of strong meat?\u201d[1007] So also to the Colossians,\nwho were Greek converts, \u201cBeware lest any man spoil you by philosophy\nand vain deceit, after the tradition of men, after the rudiments of\nthis world, and not after Christ,\u201d[1008]--enticing them again to return\nto philosophy, the elementary doctrine.\n\nAnd should one say that it was through human understanding that\nphilosophy was discovered by the Greeks, still I find the Scriptures\nsaying that understanding is sent by God. The psalmist, accordingly,\nconsiders understanding as the greatest free gift, and beseeches,\nsaying, \u201cI am Thy servant; give me understanding.\u201d[1009] And does not\nDavid, while asking the abundant experience of knowledge, write, \u201cTeach\nme gentleness, and discipline, and knowledge: for I have believed\nin Thy commandments?\u201d[1010] He confessed the covenants to be of the\nhighest authority, and that they were given to the more excellent.\nAccordingly the psalm again says of God, \u201cHe hath not done thus to\nany nation; and He hath not shown His judgments to them.\u201d[1011] The\nexpression \u201cHe hath not done so\u201d shows that _He hath done_, but\nnot \u201cthus.\u201d The \u201cthus,\u201d then, is put comparatively, with reference to\nthe pre-eminence, which obtains in our case. The prophet might have\nsaid simply, \u201cHe hath not done,\u201d without the \u201cthus.\u201d\n\nFurther, Peter in the Acts says, \u201cOf a truth, I perceive that God is\nno respecter of persons; but in every nation he that feareth Him, and\nworketh righteousness, is accepted by Him.\u201d[1012]\n\nThe absence of respect of persons in God is not then in time, but\nfrom eternity. Nor had His beneficence a beginning; nor any more is\nit limited to places or persons. For His beneficence is not confined\nto parts. \u201cOpen ye the gates of righteousness,\u201d it is said; \u201centering\ninto them, I will confess to the Lord. This is the gate of the Lord.\nThe righteous shall enter by it.\u201d[1013] Explaining the prophet\u2019s\nsaying, Barnabas adds, \u201cThere being many gates open, that which is in\nrighteousness is the gate which is in Christ, by which all who enter\nare blessed.\u201d Bordering on the same meaning is also the following\nprophetic utterance: \u201cThe Lord is on many waters;\u201d[1014] not the\ndifferent covenants alone, but the modes of teaching, those among the\nGreek and those among the Barbarians, conducing to righteousness.\nAnd already clearly David, bearing testimony to the truth, sings,\n\u201cLet sinners be turned into Hades, and all the nations that forget\nGod.\u201d[1015] They forget, plainly, Him whom they formerly remembered,\nand dismiss Him whom they knew previous to forgetting Him. There was\nthen a dim knowledge of God also among the nations. So much for those\npoints.\n\nNow the Gnostic must be erudite. And since the Greeks say that\nProtagoras having led the way, the opposing of one argument by another\nwas invented, it is fitting that something be said with reference to\narguments of this sort. For Scripture says, \u201cHe that says much, shall\nalso hear in his turn.\u201d[1016] And who shall understand a parable\nof the Lord, but the wise, the intelligent, and he that loves his\nLord? Let such a man be faithful; let him be capable of uttering his\nknowledge; let him be wise in the discrimination of words; let him be\ndexterous in action; let him be pure. \u201cThe greater he seems to be,\nthe more humble should he be,\u201d says Clement in the Epistle to the\nCorinthians,--\u201csuch an one as is capable of complying with the precept,\n\u2018And some pluck from the fire, and on others have compassion, making a\ndifference.\u2019\u201d[1017]\n\nThe pruning-hook is made, certainly, principally for pruning; but\nwith it we separate twigs that have got intertwined, cut the thorns\nwhich grow along with the vines, which it is not very easy to reach.\nAnd all these things have a reference to pruning. Again, man is made\nprincipally for the knowledge of God; but he also measures land,\npractises agriculture, and philosophizes; of which pursuits, one\nconduces to life, another to living well, a third to the study of\nthe things which are capable of demonstration. Further, let those\nwho say that philosophy took its rise from the devil know this, that\nthe Scripture says that \u201cthe devil is transformed into an angel of\nlight.\u201d[1018] When about to do what? Plainly, when about to prophesy.\nBut if he prophesies as an angel of light, he will speak what is true.\nAnd if he prophesies what is angelical, and of the light, then he\nprophesies what is beneficial when he is transformed according to the\nlikeness of the operation, though he be different with respect to the\nmatter of apostasy. For how could he deceive any one, without drawing\nthe lover of knowledge into fellowship, and so drawing him afterwards\ninto falsehood? Especially he will be found to know the truth, if not\nso as to comprehend it, yet so as not to be unacquainted with it.\n\nPhilosophy is not then false, though the thief and the liar speak\ntruth, through a transformation of operation. Nor is sentence of\ncondemnation to be pronounced ignorantly against what is said, on\naccount of him who says it (which also is to be kept in view, in the\ncase of those who are now alleged to prophesy); but what is said must\nbe looked at, to see if it keep by the truth.\n\nAnd in general terms, we shall not err in alleging that all things\nnecessary and profitable for life came to us from God, and that\nphilosophy more especially was given to the Greeks, as a covenant\npeculiar to them--being, as it is, a stepping-stone to the philosophy\nwhich is according to Christ--although those who applied themselves\nto the philosophy of the Greeks shut their ears voluntarily to the\ntruth, despising the voice of Barbarians, or also dreading the danger\nsuspended over the believer, by the laws of the state.\n\nAnd as in the Barbarian philosophy, so also in the Hellenic, \u201ctares\nwere sown\u201d by the proper husbandman of the tares; whence also heresies\ngrew up among us along with the productive wheat; and those who in the\nHellenic philosophy preach the impiety and voluptuousness of Epicurus,\nand whatever other tenets are disseminated contrary to right reason,\nexist among the Greeks as spurious fruits of the divinely bestowed\nhusbandry. This voluptuous and selfish philosophy the apostle calls\n\u201cthe wisdom of this world;\u201d in consequence of its teaching the things\nof this world and about it alone, and its consequent subjection, as\nfar as respects ascendancy, to those who rule here. Wherefore also\nthis fragmentary philosophy is very elementary, while truly perfect\nscience deals with intellectual objects, which are beyond the sphere\nof the world, and with the objects still more spiritual than those\nwhich \u201ceye saw not, and ear heard not, nor did it enter into the heart\nof men,\u201d till the Teacher told the account of them to us; unveiling\nthe holy of holies; and in ascending order, things still holier\nthan these, to those who are truly and not spuriously heirs of the\nLord\u2019s adoption. For we now dare aver (for here is the faith that is\ncharacterized by knowledge[1019]) that such an one knows all things,\nand comprehends all things in the exercise of sure apprehension,\nrespecting matters difficult for us, and really pertaining to the true\ngnosis,[1020] such as were James, Peter, John, Paul, and the rest\nof the apostles. For prophecy is full of knowledge (_gnosis_),\ninasmuch as it was given by the Lord, and again explained by the Lord\nto the apostles. And is not knowledge (_gnosis_) an attribute of\nthe rational soul, which trains itself for this, that by knowledge it\nmay become entitled to immortality? For both are powers of the soul,\nboth knowledge and impulse. And impulse is found to be a movement\nafter an assent. For he who has an impulse towards an action, first\nreceives the knowledge of the action, and secondly the impulse. Let\nus further devote our attention to this. For since learning is older\nthan action; (for naturally, he who does what he wishes to do learns\nit first; and knowledge comes from learning, and impulse follows\nknowledge; after which comes action;) knowledge turns out the beginning\nand author of all rational action. So that rightly the peculiar nature\nof the rational soul is characterized by this alone; for in reality\nimpulse, like knowledge, is excited by existing objects. And knowledge\n(_gnosis_) is essentially a contemplation of existences on the\npart of the soul, either of a certain thing or of certain things, and\nwhen perfected, of all together. Although some say that the wise man\nis persuaded that there are some things incomprehensible, in such wise\nas to have respecting them a kind of comprehension, inasmuch as he\ncomprehends that things incomprehensible are incomprehensible; which is\ncommon, and pertains to those who are capable of perceiving little. For\nsuch a man affirms that there are some things incomprehensible.\n\nBut that Gnostic of whom I speak, himself comprehends what seems to be\nincomprehensible to others; believing that nothing is incomprehensible\nto the Son of God, whence nothing incapable of being taught. For He who\nsuffered out of His love for us, would have suppressed no element of\nknowledge requisite for our instruction. Accordingly this faith becomes\nsure demonstration; since truth follows what has been delivered by\nGod. But if one desires extensive knowledge, \u201che knows things ancient,\nand conjectures things future; he understands knotty sayings, and the\nsolutions of enigmas. The disciple of wisdom foreknows signs and omens,\nand the issues of seasons and of times.\u201d[1021]\n\n\n\n\n CHAPTER IX.\n\n THE GNOSTIC FREE OF ALL PERTURBATIONS OF THE SOUL.\n\n\nThe Gnostic is such, that he is subject only to the affections that\nexist for the maintenance of the body, such as hunger, thirst, and the\nlike. But in the case of the Saviour, it were ludicrous [to suppose]\nthat the body, as a body, demanded the necessary aids in order to\nits duration. For He ate, not for the sake of the body, which was\nkept together by a holy energy, but in order that it might not enter\ninto the minds of those who were with Him to entertain a different\nopinion of Him; in like manner as certainly some afterwards supposed\nthat He appeared in a phantasmal shape (\u03b4\u03bf\u03ba\u03ae\u03c3\u03b5\u03b9). But He was entirely\nimpassible (\u1f00\u03c0\u03b1\u03b8\u03ae\u03c2); inaccessible to any movement of feeling--either\npleasure or pain. While the apostles, having most gnostically mastered,\nthrough the Lord\u2019s teaching, anger, and fear, and lust, were not liable\neven to such of the movements of feeling, as seem good, courage, zeal,\njoy, desire, through a steady condition of mind, not changing a\nwhit; but ever continuing unvarying in a state of training after the\nresurrection of the Lord.\n\nAnd should it be granted that the affections specified above, when\nproduced rationally, are good, yet they are nevertheless inadmissible\nin the case of the perfect man, who is incapable of exercising\ncourage: for neither does he meet what inspires fear, as he regards\nnone of the things that occur in life as to be dreaded; nor can aught\ndislodge him from this--the love he has towards God. Nor does he need\ncheerfulness of mind; for he does not fall into pain, being persuaded\nthat all things happen well. Nor is he angry; for there is nothing to\nmove him to anger, seeing he ever loves God, and is entirely turned\ntowards Him alone, and therefore hates none of God\u2019s creatures. No\nmore does he envy; for nothing is wanting to him, that is requisite to\nassimilation, in order that he may be excellent and good. Nor does he\nconsequently love any one with this common affection, but loves the\nCreator in the creatures. Nor, consequently, does he fall into any\ndesire and eagerness; nor does he want, as far as respects his soul,\naught appertaining to others, now that he associates through love with\nthe Beloved One, to whom he is allied by free choice, and by the habit\nwhich results from training, approaches closer to Him, and is blessed\nthrough the abundance of good things.\n\nSo that on these accounts he is compelled to become like his Teacher\nin impassibility. For the Word of God is intellectual, according as\nthe image of mind is seen[1022] in man alone. Thus also the good man\nis godlike in form and semblance as respects his soul. And, on the\nother hand, God is like man. For the distinctive form of each one is\nthe mind by which we are characterized. Consequently, also, those who\nsin against man are unholy and impious. For it were ridiculous to say\nthat the gnostic and perfect man must not eradicate anger and courage,\ninasmuch as without these he will not struggle against circumstances,\nor abide what is terrible. But if we take from him desire, he will be\nquite overwhelmed by troubles, and therefore depart from this life\nvery basely. Unless possessed of it, as some suppose, he will not\nconceive a desire for what is like the excellent and the good. If,\nthen, all alliance with what is good is accompanied with desire, how,\nit is said, does he remain impassible who desires what is excellent?\n\nBut these people know not, as appears, the divinity of love.\nFor love is not desire on the part of him who loves; but is a\nrelation of affection, restoring the Gnostic to the unity of the\nfaith,--independent of time and place. But he who by love is already in\nthe midst of that in which he is destined to be, and has anticipated\nhope by knowledge, does not desire anything, having, as far as\npossible, the very thing desired. Accordingly, as to be expected, he\ncontinues in the exercise of gnostic love, in the one unvarying state.\n\nNor will he, therefore, eagerly desire to be assimilated to what is\nbeautiful, possessing, as he does, beauty by love. What more need of\ncourage and of desire to him, who has obtained the affinity to the\nimpassible God which arises from love, and by love has enrolled himself\namong the friends of God?\n\nWe must therefore rescue the gnostic and perfect man from all passion\nof the soul. For knowledge (_gnosis_) produces practice, and\npractice habit or disposition; and such a state as this produces\nimpassibility, not moderation of passion. And the complete eradication\nof desire reaps as its fruit impassibility. But the Gnostic does not\nshare either in those affections that are commonly celebrated as good,\nthat is, the good things of the affections which are allied to the\npassions: such, I mean, as gladness, which is allied to pleasure; and\ndejection, for this is conjoined with pain; and caution, for it is\nsubject to fear. Nor yet does he share in high spirit, for it takes its\nplace alongside of wrath; although some say that these are no longer\nevil, but already good. For it is impossible that he who has been\nonce made perfect by love, and feasts eternally and insatiably on the\nboundless joy of contemplation, should delight in small and grovelling\nthings. For what rational cause remains any more to the man who has\ngained \u201cthe light inaccessible,\u201d[1023] for reverting to the good things\nof the world? Although not yet true as to time and place, yet by that\ngnostic love through which the inheritance and perfect restitution\nfollow, the giver of the reward makes good by deeds what the Gnostic,\nby gnostic choice, had grasped by anticipation through love.\n\nFor by going away to the Lord, for the love he bears Him, though his\ntabernacle be visible on earth, he does not withdraw himself from life.\nFor that is not permitted to him. But he has withdrawn his soul from\nthe passions. For that is granted to him. And on the other hand he\nlives, having put to death his lusts, and no longer makes use of the\nbody, but allows it the use of necessaries, that he may not give cause\nfor dissolution.\n\nHow, then, has he any more need of fortitude, who is not in the midst\nof dangers, being not present, but already wholly with the object of\nlove? And what necessity for self-restraint to him who has not need\nof it? For to have such desires, as require self-restraint in order\nto their control, is characteristic of one who is not yet pure, but\nsubject to passion. Now, fortitude is assumed by reason of fear and\ncowardice. For it were no longer seemly that the friend of God, whom\n\u201cGod hath fore-ordained before the foundation of the world\u201d[1024] to\nbe enrolled in the highest \u201cadoption,\u201d should fall into pleasures or\nfears, and be occupied in the repression of the passions. For I venture\nto assert, that as he is predestinated through what he shall do, and\nwhat he shall obtain, so also has he predestinated himself by reason\nof what he knew and whom he loved; not having the future indistinct,\nas the multitude live, conjecturing it, but having grasped by gnostic\nfaith what is hidden from others. And through love, the future is for\nhim already present. For he has believed, through prophecy and the\nadvent, on God who lies not. And what he believes he possesses, and\nkeeps hold of the promise. And He who hath promised is truth. And\nthrough the trustworthiness of Him who has promised, he has firmly laid\nhold of the end of the promise by knowledge. And he, who knows the sure\ncomprehension of the future which there is in the circumstances, in\nwhich he is placed, by love goes to meet the future. So he, that is\npersuaded that he will obtain the things that are really good, will\nnot pray to obtain what is here, but that he may always cling to the\nfaith which hits the mark and succeeds. And besides, he will pray that\nas many as possible may become like him, to the glory of God, which is\nperfected through knowledge. For he who is made like the Saviour is\nalso devoted to saving; performing unerringly the commandments as far\nas the human nature may admit of the image. And this is to worship God\nby deeds and knowledge of the true righteousness. The Lord will not\nwait for the voice of this man in prayer. \u201cAsk,\u201d He says, \u201cand I will\ndo it; think, and I will give.\u201d[1025]\n\nFor, in fine, it is impossible that the immutable should assume\nfirmness and consistency in the mutable. But the ruling faculty being\nin perpetual change, and therefore unstable, the force of habit is\nnot maintained. For how can he who is perpetually changed by external\noccurrences and accidents, ever possess habit and disposition, and\nin word, grasp of scientific knowledge (\u1f10\u03c1\u03b9\u03c3\u03c4\u03ae\u03bc\u03b7)? Further, also,\nthe philosophers regard the virtues as habits, dispositions, and\nsciences. And as knowledge (_gnosis_) is not born with men, but\nis acquired,[1026] and the acquiring of it in its elements demands\napplication, and training, and progress; and then from incessant\npractice it passes into a habit; so, when perfected in the mystic\nhabit, it abides, being infallible through love. For not only has he\napprehended the first Cause, and the Cause produced by it, and is sure\nabout them, possessing firmly firm and irrefragable and immoveable\nreasons; but also respecting what is good and what is evil, and\nrespecting all production, and to speak comprehensively, respecting all\nabout which the Lord has spoken, he has learned, from the truth itself,\nthe most exact truth from the foundation of the world to the end. Not\npreferring to the truth itself what appears plausible, or, according to\nHellenic reasoning, necessary; but what has been spoken by the Lord\nhe accepts as clear and evident, though concealed from others; and he\nhas already received the knowledge of all things. And the oracles we\npossess give their utterances respecting what exists, as it is; and\nrespecting what is future, as it shall be; and respecting what is past,\nas it was.\n\nIn scientific matters, as being alone possessed of scientific\nknowledge, he will hold the pre-eminence, and will discourse on the\ndiscussion respecting the good, ever intent on intellectual objects,\ntracing out his procedure in human affairs from the archetypes above;\nas navigators direct the ship according to the star; prepared to hold\nhimself in readiness for every suitable action; accustomed to despise\nall difficulties and dangers when it is necessary to undergo them;\nnever doing anything precipitate or incongruous either to himself or\nthe common weal; foreseeing; and inflexible by pleasures both of waking\nhours and of dreams. For, accustomed to spare living and frugality, he\nis moderate, active, and grave; requiring few necessaries for life;\noccupying himself with nothing superfluous. But desiring not even these\nthings as chief, but by reason of fellowship in life, as necessary for\nhis sojourn in life, as far as necessary.\n\n\n\n\n CHAPTER X.\n\n THE GNOSTIC AVAILS HIMSELF OF THE HELP OF ALL\n HUMAN KNOWLEDGE.\n\n\nFor to him knowledge (_gnosis_) is the principal thing. Consequently,\ntherefore, he applies to the subjects that are a training for\nknowledge, taking from each branch of study its contribution to the\ntruth. Prosecuting, then, the proportion of harmonies in music; and in\narithmetic noting the increasing and decreasing of numbers, and their\nrelations to one another, and how the most of things fall under some\nproportion of numbers; studying geometry, which is abstract essence,\nhe perceives a continuous distance, and an immutable essence which is\ndifferent from these bodies. And by astronomy, again, raised from the\nearth in his mind, he is elevated along with heaven, and will revolve\nwith its revolution; studying ever divine things, and their harmony\nwith each other; from which Abraham starting, ascended to the knowledge\nof Him who created them. Further, the Gnostic will avail himself of\ndialectics, fixing on the distinction of genera into species, and will\nmaster[1027] the distinction of existences, till he come to what are\nprimary and simple.\n\nBut the multitude are frightened at the Hellenic philosophy, as\nchildren are at masks, being afraid lest it lead them astray. But\nif the faith (for I cannot call it knowledge) which they possess be\nsuch as to be dissolved by plausible speech, let it be by all means\ndissolved,[1028] and let them confess that they will not retain the\ntruth. For truth is immoveable; but false opinion dissolves. We choose,\nfor instance, one purple by comparison with another purple. So that,\nif one confesses that he has not a heart that has been made right, he\nhas not the table of the money-changers or the test of words.[1029] And\nhow can he be any longer a money-changer, who is not able to test and\ndistinguish spurious coin, even offhand?\n\nNow David cried, \u201cThe righteous shall not be shaken for ever;\u201d[1030]\nneither, consequently, by deceptive speech nor by erring pleasure.\nWhence he shall never be shaken from his own heritage. \u201cHe shall not\nbe afraid of evil tidings;\u201d[1031] consequently neither of unfounded\ncalumny, nor of the false opinion around him. No more will he dread\ncunning words, who is capable of distinguishing them, or of answering\nrightly to questions asked. Such a bulwark are dialectics, that truth\ncannot be trampled under foot by the Sophists. \u201cFor it behoves those\nwho praise in the holy name of the Lord,\u201d according to the prophet,\n\u201cto rejoice in heart, seeking the Lord. Seek then Him, and be strong.\nSeek His face continually in every way.\u201d[1032] \u201cFor, having spoken at\nsundry times and in divers manners,\u201d[1033] it is not in one way only\nthat He is known.\n\nIt is, then, not by availing himself of these as virtues that our\nGnostic will be deeply learned. But by using them as helps in\ndistinguishing what is common and what is peculiar, he will admit the\ntruth. For the cause of all error and false opinion, is inability to\ndistinguish in what respect things are common, and in what respects\nthey differ. For unless, in things that are distinct, one closely watch\nspeech, he will inadvertently confound what is common and what is\npeculiar. And where this takes place, he must of necessity fall into\npathless tracts and error.\n\nThe distinction of names and things also in the Scriptures themselves\nproduces great light in men\u2019s souls. For it is necessary to understand\nexpressions which signify several things, and several expressions when\nthey signify one thing. The result of which is accurate answering. But\nit is necessary to avoid the great futility which occupies itself in\nirrelevant matters; since the Gnostic avails himself of branches of\nlearning as auxiliary preparatory exercises, in order to the accurate\ncommunication of the truth, as far as attainable and with as little\ndistraction as possible, and for defence against reasonings that plot\nfor the extinction of the truth. He will not then be deficient in\nwhat contributes to proficiency in the curriculum of studies and the\nHellenic philosophy; but not principally, but necessarily, secondarily,\nand on account of circumstances. For what those labouring in heresies\nuse wickedly, the Gnostic will use rightly.\n\nTherefore the truth that appears in the Hellenic philosophy, being\npartial, the real truth, like the sun glancing on the colours both\nwhite and black, shows what like each of them is. So also it exposes\nall sophistical plausibility. Rightly, then, was it proclaimed also by\nthe Greeks:\n\n \u201cTruth the queen is the beginning of great virtue.\u201d[1034]\n\n\n\n\n CHAPTER XI.\n\n THE MYSTICAL MEANINGS IN THE PROPORTIONS OF\n NUMBERS, GEOMETRICAL RATIOS, AND MUSIC.\n\n\nAs then in astronomy we have Abraham as an instance, so also in\narithmetic we have the same Abraham. \u201cFor, hearing that Lot was taken\ncaptive, and having numbered his own servants, born in his house, 318\n(\u03c4\u03b9\u03ae[1035]),\u201d he defeats a very great number of the enemy.\n\nThey say, then, that the character representing 300 is, as to shape,\nthe type of the Lord\u2019s sign,[1036] and that the _Iota_ and\nthe _Eta_ indicate the Saviour\u2019s name; that it was indicated,\naccordingly, that Abraham\u2019s domestics were in salvation, who having\nfled to the Sign and the Name became lords of the captives, and of the\nvery many unbelieving nations that followed them.\n\nNow the number 300 is, 3 by 100. Ten is allowed to be the perfect\nnumber. And 8 is the first cube, which is equality in all the\ndimensions--length, breadth, depth. \u201cThe days of men shall be,\u201d it is\nsaid, \u201c120 (\u03c1\u03ba\u2019) years.\u201d[1037] And the sum is made up of the numbers\nfrom 1 to 15 added together.[1038] And the moon at 15 days is full.\n\nOn another principle, 120 is a triangular[1039] number, and consists of\nthe equality[1040] of the number 64, [which consists of eight of the\nodd numbers beginning with unity],[1041] the addition of which (1, 3,\n5, 7, 9, 11, 13, 15) in succession generates squares;[1042] and of the\ninequality of the number 56, consisting of seven of the even numbers\nbeginning with 2 (2, 4, 6, 8, 10, 12, 14), which produce the numbers\nthat are not squares.[1043]\n\nAgain, according to another way of indicating, the number 120 consists\nof four numbers--of one triangular, 15; of another, a square, 25; of\na third, a pentagon, 35; and of a fourth, a hexagon, 45. The 5 is\ntaken according to the same ratio in each mode. For in triangular\nnumbers, from the unity 5 comes 15; and in squares, 25; and of those\nin succession, proportionally. Now 25, which is the number 5 from\nunity, is said to be the symbol of the Levitical tribe. And the number\n35 depends also on the arithmetic, geometric, and harmonic scale of\ndoubles--6, 8, 9, 12; the addition of which makes 35. In these days,\nthe Jews say that seven months\u2019 children are formed. And the number 45\ndepends on the scale of triples--6, 9, 12, 18--the addition of which\nmakes 45; and similarly, in these days they say that nine months\u2019\nchildren are formed.\n\nSuch, then, is the style of the example in arithmetic. And let the\ntestimony of geometry be the tabernacle that was constructed, and the\nark that was fashioned,--constructed in most regular proportions, and\nthrough divine ideas, by the gift of understanding, which leads us from\nthings of sense to intellectual objects, or rather from these to holy\nthings, and to the holy of holies. For the squares of wood indicate\nthat the square form, producing right angles, pervades all, and points\nout security. And the length of the structure was three hundred cubits,\nand the breadth fifty, and the height thirty; and above, the ark ends\nin a cubit, narrowing to a cubit from the broad base like a pyramid,\nthe symbol of those who are purified and tested by fire. And this\ngeometrical proportion has a place, for the transport of those holy\nabodes, whose differences are indicated by the differences of the\nnumbers set down below.\n\nAnd the numbers introduced are six-fold, as three hundred is six\ntimes fifty; and ten-fold, as three hundred is ten times thirty; and\ncontaining one and two-thirds (\u1f10\u03c0\u03b9\u03b4\u03af\u03bc\u03bf\u03b9\u03c1\u03bf\u03b9), for fifty is one and\ntwo-thirds of thirty.\n\nNow there are some who say that three hundred cubits are the symbol of\nthe Lord\u2019s sign;[1044] and fifty, of hope and of the remission given at\nPentecost; and thirty, or as in some, twelve, they say points out the\npreaching [of the gospel]; because the Lord preached in His thirtieth\nyear; and the apostles were twelve. And the structure\u2019s terminating in\na cubit is the symbol of the advancement of the righteous to oneness\nand to \u201cthe unity of the faith.\u201d[1045]\n\nAnd the table which was in the temple was six cubits;[1046] and its\nfour feet were about a cubit and a half.\n\nThey add, then, the twelve cubits, agreeably to the revolution of the\ntwelve months, in the annual circle, during which the earth produces\nand matures all things; adapting itself to the four seasons. And the\ntable, in my opinion, exhibits the image of the earth, supported as\nit is on four feet, summer, autumn, spring, winter, by which the\nyear travels. Wherefore also it is said that the table has \u201cwavy\nchains;\u201d[1047] either because the universe revolves in the circuits of\nthe times, or perhaps it indicated the earth surrounded with ocean\u2019s\ntide.\n\nFurther, as an example of music, let us adduce David, playing at once\nand prophesying, melodiously praising God. Now the Enarmonic[1048]\nsuits best the Dorian harmony, and the Diatonic the Phrygian, as\nAristoxenus says. The harmony, therefore, of the Barbarian psaltery,\nwhich exhibited gravity of strain, being the most ancient, most\ncertainly became a model for Terpander, for the Dorian harmony, who\nsings the praises of Zeus thus:\n\n \u201cO Zeus, of all things the Beginning, Ruler of all;\n O Zeus, I send thee this beginning of hymns.\u201d\n\nThe lyre, according to its primary signification, may by the psalmist\nbe used figuratively for the Lord; according to its secondary, for\nthose who continually strike the chords of their souls under the\ndirection of the Choir-master, the Lord. And if the people saved be\ncalled the lyre, it will be understood to be in consequence of their\ngiving glory musically, through the inspiration of the Word and the\nknowledge of God, being struck by the Word so as to produce faith. You\nmay take music in another way, as the ecclesiastical symphony at once\nof the law and the prophets, and the apostles along with the gospel,\nand the harmony which obtained in each prophet, in the transitions of\nthe persons.\n\nBut, as seems, the most of those who are inscribed with the Name,[1049]\nlike the companions of Ulysses, handle the word unskilfully, passing by\nnot the Sirens, but the rhythm and the melody, stopping their ears with\nignorance; since they know that, after lending their ears to Hellenic\nstudies, they will never subsequently be able to retrace their steps.\n\nBut he who culls what is useful for the advantage of the catechumens,\nand especially when they are Greeks (and the earth is the Lord\u2019s, and\nthe fulness thereof[1050]), must not abstain from erudition, like\nirrational animals; but he must collect as many aids as possible for\nhis hearers. But he must by no means linger over these studies, except\nsolely for the advantage accruing from them; so that, on grasping and\nobtaining this, he may be able to take his departure home to the true\nphilosophy, which is a strong cable for the soul, providing security\nfrom everything.\n\nMusic is then to be handled for the sake of the embellishment and\ncomposure of manners. For instance, at a banquet we pledge each other\nwhile the music is playing;[1051] soothing by song the eagerness of our\ndesires, and glorifying God for the copious gift of human enjoyments,\nfor His perpetual supply of the food necessary for the growth of the\nbody and of the soul. But we must reject superfluous music, which\nenervates men\u2019s souls, and leads to variety,--now mournful, and then\nlicentious and voluptuous, and then frenzied and frantic.\n\nThe same holds also of astronomy. For treating of the description\nof the celestial objects, about the form of the universe, and the\nrevolution of the heavens, and the motion of the stars, leading\nthe soul nearer to the creative power, it teaches to quickness in\nperceiving the seasons of the year, the changes of the air, and the\nappearance of the stars; since also navigation and husbandry derive\nfrom this much benefit, as architecture and building from geometry.\nThis branch of learning, too, makes the soul in the highest degree\nobservant, capable of perceiving the true and detecting the false, of\ndiscovering correspondences and proportions, so as to hunt out for\nsimilarity in things dissimilar; and conducts us to the discovery of\nlength without breadth, and superficial extent without thickness, and\nan indivisible point, and transports to intellectual objects from those\nof sense.\n\nThe studies of philosophy, therefore, and philosophy itself, are aids\nin treating of the truth. For instance, the cloak was once a fleece;\nthen it was shorn, and became warp and woof; and then it was woven.\nAccordingly the soul must be prepared and variously exercised, if it\nwould become in the highest degree good. For there is the scientific\nand the practical element in truth; and the latter flows from the\nspeculative; and there is need of great practice, and exercise, and\nexperience.\n\nBut in speculation, one element relates to one\u2019s neighbours and another\nto one\u2019s self. Wherefore also training ought to be so moulded as to be\nadapted to both. He, then, who has acquired a competent acquaintance\nwith the subjects which embrace the principles which conduce to\nscientific knowledge (_gnosis_), may stop and remain for the\nfuture in quiet, directing his actions in conformity with his theory.\n\nBut for the benefit of one\u2019s neighbours, in the case of those who have\nproclivities for writing, and those who set themselves to deliver\nthe word, both is other culture beneficial, and the reading of the\nScriptures of the Lord is necessary, in order to the demonstration of\nwhat is said, and especially if those who hear are accessions from\nHellenic culture.\n\nSuch David describes the church: \u201cThe queen stood on thy right hand,\nenveloped in a golden robe, variegated;\u201d[1052] and with Hellenic and\nsuperabundant accomplishments, \u201cclothed variegated with gold-fringed\ngarments.\u201d[1053] And the Truth says by the Lord, \u201cFor who had known\nThy counsel, hadst Thou not given wisdom, and sent Thy Holy Spirit\nfrom the Highest; and so the ways of those on earth were corrected,\nand men learned Thy decrees, and were saved by wisdom?\u201d For the\nGnostic knows things ancient by the Scripture, and conjectures things\nfuture: he understands the involutions of words and the solutions of\nenigmas. He knows beforehand signs and wonders, and the issues of\nseasons and periods, as we have said already. Seest thou the fountain\nof instructions that takes its rise from wisdom? But to those who\nobject, What use is there in knowing the causes of the manner of\nthe sun\u2019s motion, for example, and the rest of the heavenly bodies,\nor in having studied the theorems of geometry or logic, and each of\nthe other branches of study?--for these are of no service in the\ndischarge of duties, and the Hellenic philosophy is human wisdom, for\nit is incapable of teaching[1054] the truth--the following remarks\nare to be made. First, that they stumble in reference to the highest\nof things--namely, the mind\u2019s free choice. \u201cFor they,\u201d it is said,\n\u201cwho keep holy holy things, shall be made holy; and those who have\nbeen taught will find an answer.\u201d[1055] For the Gnostic alone will do\nholily, in accordance with reason all that has to be done, as he hath\nlearned through the Lord\u2019s teaching, received through men.\n\nAgain, on the other hand, we may hear: \u201cFor in His hand, that is,\nin His power and wisdom, are both we and our words, and all wisdom\nand skill in works; for God loves nothing but the man that dwells\nwith wisdom.\u201d[1056] And again, they have not read what is said by\nSolomon; for, treating of the construction of the temple, he says\nexpressly, \u201cAnd it was Wisdom as artificer that framed it; and Thy\nprovidence, O Father, governs throughout.\u201d[1057] And how irrational,\nto regard philosophy as inferior to architecture and shipbuilding!\nAnd the Lord fed the multitude of those that reclined on the grass\nopposite to Tiberias with the two fishes and the five barley loaves,\nindicating the preparatory training of the Greeks and Jews previous\nto the divine grain, which is the food cultivated by the law. For\nbarley is sooner ripe for the harvest than wheat; and the fishes\nsignified the Hellenic philosophy that was produced and moved in the\nmidst of the Gentile billow, given, as they were, for copious food to\nthose lying on the ground, increasing no more, like the fragments of\nthe loaves, but having partaken of the Lord\u2019s blessing, had breathed\ninto them the resurrection of Godhead[1058] through the power of the\nWord. But if you are curious, understand one of the fishes to mean the\ncurriculum of study, and the other the philosophy which supervenes. The\ngatherings[1059] point out the word of the Lord.\n\n \u201cAnd the choir of mute fishes rushed to it,\u201d\n\nsays the Tragic Muse somewhere.\n\n\u201cI must decrease,\u201d said the prophet John,[1060] and the Word of the\nLord alone, in which the law terminates, \u201cincrease.\u201d Understand now\nfor me the mystery of the truth, granting pardon if I shrink from\nadvancing further in the treatment of it, by announcing this alone:\n\u201cAll things were made by Him, and without Him was not even one\nthing.\u201d[1061] Certainly He is called \u201cthe chief corner stone; in whom\nthe whole building, fitly joined together, groweth into an holy temple\nof God,\u201d[1062] according to the divine apostle.\n\nI pass over in silence at present the parable which says in the Gospel:\n\u201cThe kingdom of heaven is like a man who cast a net into the sea; and\nout of the multitude of the fishes caught, makes a selection of the\nbetter ones.\u201d[1063]\n\nAnd now the wisdom which we possess announces the four virtues[1064] in\nsuch a way as to show that the sources of them were communicated by the\nHebrews to the Greeks. This may be learned from the following: \u201cAnd if\none loves justice, its toils are virtues. For temperance and prudence\nteach justice and fortitude; and than these there is nothing more\nuseful in life to men.\u201d\n\nAbove all, this ought to be known, that by nature we are adapted for\nvirtue; not so as to be possessed of it from our birth, but so as to be\nadapted for acquiring it.\n\n\n\n\n CHAPTER XII.\n\n HUMAN NATURE POSSESSES AN ADAPTATION FOR PERFECTION;\n THE GNOSTIC ALONE ATTAINS IT.\n\n\nBy which consideration[1065] is solved the question propounded to us\nby the heretics, Whether Adam was created perfect or imperfect? Well,\nif imperfect, how could the work of a perfect God--above all, that\nwork being man--be imperfect? And if perfect, how did he transgress\nthe commandments? For they shall hear from us that he was not perfect\nin his creation, but adapted to the reception of virtue. For it is\nof great importance in regard to virtue to be made fit for its\nattainment. And it is intended that we should be saved by ourselves.\nThis, then, is the nature of the soul, to move of itself. Then, as we\nare rational, and philosophy being rational, we have some affinity with\nit. Now an aptitude is a movement towards virtue, not virtue itself.\nAll, then, as I said, are naturally constituted for the acquisition of\nvirtue.\n\nBut one man applies less, one more, to learning and training. Wherefore\nalso some have been competent to attain to perfect virtue, and others\nhave attained to a kind of it. And some, on the other hand, through\nnegligence, although in other respects of good dispositions, have\nturned to the opposite. Now much more is that knowledge which excels\nall branches of culture in greatness and in truth, most difficult to\nacquire, and is attained with much toil. \u201cBut, as seems, they know not\nthe mysteries of God. For God created man for immortality, and made him\nan image of His own nature;\u201d[1066] according to which nature of Him who\nknows all, he who is a Gnostic, and righteous, and holy with prudence,\nhastes to reach the measure of perfect manhood. For not only are\nactions and thoughts, but words also, pure in the case of the Gnostic:\n\u201cThou hast proved mine heart; Thou hast visited me by night,\u201d it is\nsaid; \u201cThou hast subjected me to the fire, and unrighteousness was not\nfound in me: so that my mouth shall not speak the works of men.\u201d[1067]\n\nAnd why do I say the works of men? He recognises sin itself, which is\nnot brought forward in order to repentance (for this is common to all\nbelievers); but what sin is. Nor does he condemn this or that sin, but\nsimply all sin; nor is it what one has done ill that he brings up, but\nwhat ought not to be done. Whence also repentance is twofold: that\nwhich is common, on account of having transgressed; and that which,\nfrom learning the nature of sin, persuades, in the first instance, to\nkeep from sinning, the result of which is not sinning.\n\nLet them not then say, that he who does wrong and sins transgresses\nthrough the agency of demons; for then he would be guiltless. But by\nchoosing the same things as demons, by sinning, being unstable, and\nlight, and fickle in his desires, like a demon, he becomes a demoniac\nman. Now he who is bad, having become, through evil, sinful by nature,\nbecomes depraved, having what he has chosen; and being sinful, sins\nalso in his actions. And again, the good man does right. Wherefore\nwe call not only the virtues, but also right actions, good. And of\nthings that are good we know that some are desirable for themselves,\nas knowledge; for we hunt for nothing from it when we have it, but\nonly [seek] that it be with us, and that we be in uninterrupted\ncontemplation, and strive to reach it for its own sake. But other\nthings are desirable for other considerations, such as faith, for\nescape from punishment, and the advantage arising from reward, which\naccrue from it. For, in the case of many, fear is the cause of their\nnot sinning; and the promise is the means of pursuing obedience,\nby which comes salvation. Knowledge, then, desirable as it is for\nits own sake, is the most perfect good; and consequently the things\nwhich follow by means of it are good. And punishment is the cause of\ncorrection to him who is punished; and to those who are able to see\nbefore them he becomes an example, to prevent them falling into the\nlike.\n\nLet us then receive knowledge, not desiring its results, but embracing\nitself for the sake of knowing. For the first advantage is the habit of\nknowledge (\u03b3\u03bd\u03c9\u03c3\u03c4\u03b9\u03ba\u03ae), which furnishes harmless pleasures and exultation\nboth for the present and the future. And exultation is said to be\ngladness, being a reflection of the virtue which is according to truth,\nthrough a kind of exhilaration and relaxation of soul. And the acts\nwhich partake of knowledge are good and fair actions. For abundance\nin the actions that are according to virtue, is the true riches, and\ndestitution in decorous[1068] desires is poverty. For the use and\nenjoyment of necessaries are not injurious in quality, but in quantity,\nwhen in excess. Wherefore the Gnostic circumscribes his desires in\nreference both to possession and to enjoyment, not exceeding the limit\nof necessity. Therefore, regarding life in this world as necessary for\nthe increase of science (\u1f10\u03c0\u03b9\u03c3\u03c4\u03ae\u03bc\u03b7) and the acquisition of knowledge\n(\u03b3\u03bd\u03ce\u03c3\u03b9\u03c2), he will value highest, not living, but living well. He will\ntherefore prefer neither children, nor marriage, nor parents, to love\nfor God, and righteousness in life. To such an one, his wife, after\nconception, is as a sister, and is judged as if of the same father;\nthen only recollecting her husband, when she looks on the children;\nas being destined to become a sister in reality after putting off\nthe flesh, which separates and limits the knowledge of those who are\nspiritual by the peculiar characteristics of the sexes. For souls,\nthemselves by themselves, are equal. Souls are neither male nor female,\nwhen they no longer marry nor are given in marriage. And is not woman\ntranslated into man, when she is become equally unfeminine, and manly,\nand perfect? Such, then, was the laughter of Sarah[1069] when she\nreceived the good news of the birth of a son; not, in my opinion, that\nshe disbelieved the angel, but that she felt ashamed of the intercourse\nby means of which she was destined to become the mother of a son.\n\nAnd did not Abraham, when he was in danger on account of Sarah\u2019s\nbeauty, with the king of Egypt, properly call her sister, being of the\nsame father, but not of the same mother?[1070]\n\nTo those, then, who have repented and not firmly believed, God\ngrants their requests through their supplications. But to those who\nlive sinlessly and gnostically, He gives, when they have but merely\nentertained the thought. For example, to Anna, on her merely conceiving\nthe thought, conception was vouchsafed of the child Samuel.[1071]\n\u201cAsk,\u201d says the Scripture, \u201cand I will do. Think, and I will give.\u201d For\nwe have heard that God knows the heart, not judging[1072] the soul\nfrom [external] movement, as we men; nor yet from the event. For it is\nridiculous to think so. Nor was it as the architect praises the work\nwhen accomplished that God, on making the light and then seeing it,\ncalled it good. But He, knowing before He made it what it would be,\npraised that which was made, He having potentially made good, from the\nfirst by His purpose that had no beginning, what was destined to be\ngood actually. Now that which was future He already said beforehand\nwas good, the phrase concealing the truth by hyperbaton. Therefore the\nGnostic prays in thought during every hour, being by love allied to\nGod. And first he will ask forgiveness of sins; and after, that he may\nsin no more; and further, the power of well-doing and of comprehending\nthe whole creation and administration by the Lord, that, becoming pure\nin heart through the knowledge, which is by the Son of God, he may\nbe initiated into the beatific vision face to face, having heard the\nscripture which says, \u201cFasting with prayer is a good thing.\u201d[1073]\n\nNow fastings signify abstinence from all evils whatsoever, both\nin action and in word, and in thought itself. As appears, then,\nrighteousness is quadrangular;[1074] on all sides equal and like in\nword, in deed, in abstinence from evils, in beneficence, in gnostic\nperfection; nowhere, and in no respect halting, so that he does not\nappear unjust and unequal. As one, then, is righteous, so certainly is\nhe a believer. But as he is a believer, he is not yet also righteous--I\nmean according to the righteousness of progress and perfection,\naccording to which the Gnostic is called righteous.\n\nFor instance, on Abraham becoming a believer, it was reckoned to him\nfor righteousness, he having advanced to the greater and more perfect\ndegree of faith. For he who merely abstains from evil conduct is not\njust, unless he also attain besides beneficence and knowledge; and for\nthis reason some things are to be abstained from, others are to be\ndone. \u201cBy the armour of righteousness on the right hand and on the\nleft,\u201d[1075] the apostle says, the righteous man is sent on to the\ninheritance above,--by some [arms] defended, by others putting forth\nhis might. For the defence of his panoply alone, and abstinence from\nsins, are not sufficient for perfection, unless he assume in addition\nthe work of righteousness--activity in doing good.\n\nThen our dexterous man and Gnostic is revealed in righteousness already\neven here, as Moses, glorified in the face of the soul,[1076] as we\nhave formerly said, the body bears the stamp of the righteous soul. For\nas the mordant of the dyeing process, remaining in the wool, produces\nin it a certain quality and diversity from other wool; so also in the\nsoul the pain is gone, but the good remains; and the sweet is left, but\nthe base is wiped away. For these are two qualities characteristic of\neach soul, by which is known that which is glorified, and that which is\ncondemned.\n\nAnd as in the case of Moses, from his righteous conduct, and from\nhis uninterrupted intercourse with God, who spoke to him, a kind of\nglorified hue settled on his face; so also a divine power of goodness\nclinging to the righteous soul in contemplation and in prophecy, and in\nthe exercise of the function of governing, impresses on it something,\nas it were, of intellectual radiance, like the solar ray, as a visible\nsign of righteousness, uniting the soul with light, through unbroken\nlove, which is God-bearing and God-borne. Thence assimilation to God\nthe Saviour arises to the Gnostic, as far as permitted to human nature,\nhe being made perfect \u201cas the Father who is in heaven.\u201d[1077]\n\nIt is He Himself who says, \u201cLittle children, a little while I am still\nwith you.\u201d[1078] Since also God Himself remains blessed and immortal,\nneither molested nor molesting another;[1079] not in consequence of\nbeing by nature good, but in consequence of doing good in a manner\npeculiar to Himself. God being essentially, and proving Himself\nactually, both Father and good, continues immutably in the self-same\ngoodness. For what is the use of good that does not act and do good?\n\n\n\n\n CHAPTER XIII.\n\n DEGREES OF GLORY IN HEAVEN CORRESPONDING WITH THE\n DIGNITIES OF THE CHURCH BELOW.\n\n\nHe, then, who has first moderated his passions and trained himself for\nimpassibility, and developed to the beneficence of gnostic perfection,\nis here equal to the angels. Luminous already, and like the sun shining\nin the exercise of beneficence, he speeds by righteous knowledge\nthrough the love of God to the sacred abode, like as the apostles. Not\nthat they became apostles through being chosen for some distinguished\npeculiarity[1080] of nature, since also Judas was chosen along with\nthem. But they were capable of becoming apostles on being chosen by\nHim who foresees even ultimate issues. Matthias, accordingly, who was\nnot chosen along with them, on showing himself worthy of becoming an\napostle, is substituted for Judas.\n\nThose, then, also now, who have exercised themselves in the Lord\u2019s\ncommandments, and lived perfectly and gnostically according to the\ngospel, may be enrolled in the chosen body of the apostles. Such an one\nis in reality a presbyter of the church, and a true minister (deacon)\nof the will of God, if he do and teach what is the Lord\u2019s; not as being\nordained[1081] by men, nor regarded righteous because a presbyter, but\nenrolled in the presbyterate[1082] because righteous. And although here\nupon earth he be not honoured with the chief seat,[1083] he will sit\ndown on the four-and-twenty thrones,[1084] judging the people, as John\nsays in the Apocalypse.\n\nFor, in truth, the covenant of salvation, reaching down to us from the\nfoundation of the world, through different generations and times, is\none, though conceived as different in respect of gift. For it follows\nthat there is one unchangeable gift of salvation given by one God,\nthrough one Lord, benefiting in many ways. For which cause the middle\nwall[1085] which separated the Greek from the Jew is taken away, in\norder that there might be a peculiar people. And so both meet in the\none unity of faith; and the selection out of both is one. And the\nchosen of the chosen are those who by reason of perfect knowledge are\nculled [as the best] from the church itself, and honoured with the most\naugust glory--the judges and rulers--four-and-twenty (the grace being\ndoubled) equally from Jews and Greeks. Since, according to my opinion,\nthe grades[1086] here in the church, of bishops, presbyters, deacons,\nare imitations of the angelic glory, and of that economy which, the\nScriptures say, awaits those who, following the footsteps of the\napostles, have lived in perfection of righteousness according to the\ngospel. For these taken up in the clouds, the apostle[1087] writes,\nwill first minister [as deacons], then be classed in the presbyterate,\nby promotion in glory (for glory differs[1088] from glory) till they\ngrow into \u201ca perfect man.\u201d[1089]\n\n\n\n\n CHAPTER XIV.\n\n DEGREES OF GLORY IN HEAVEN.\n\n\nSuch, according to David, \u201crest in the holy hill of God,\u201d[1090] in the\nchurch far on high, in which are gathered the philosophers of God,\n\u201cwho are Israelites indeed, who are pure in heart, in whom there is\nno guile;\u201d[1091] who do not remain in the seventh seat, the place\nof rest, but are promoted, through the active beneficence of the\ndivine likeness, to the heritage of beneficence which is the eighth\ngrade; devoting themselves to the pure vision[1092] of insatiable\ncontemplation.\n\n\u201cAnd other sheep there are also,\u201d saith the Lord, \u201cwhich are not\nof this fold\u201d[1093]--deemed worthy of another fold and mansion,\nin proportion to their faith. \u201cBut my sheep hear my voice,\u201d[1094]\nunderstanding gnostically the commandments. And this is to be taken in\na magnanimous and worthy acceptation, along with also the recompense\nand accompaniment of works. So that when we hear, \u201cThy faith hath saved\nthee,\u201d[1095] we do not understand Him to say absolutely that those who\nhave believed in any way whatever shall be saved, unless also works\nfollow. But it was to the Jews alone that He spoke this utterance, who\nkept the law and lived blamelessly, who wanted only faith in the Lord.\nNo one, then, can be a believer and at the same time be licentious; but\nthough he quit the flesh, he must put off the passions, so as to be\ncapable of reaching his own mansion.\n\nNow to know is more than to believe, as to be dignified with the\nhighest honour after being saved is a greater thing than being\nsaved. Accordingly the believer, through great discipline, divesting\nhimself of the passions, passes to the mansion which is better than\nthe former one, viz. to the greatest torment, taking with him the\ncharacteristic of repentance from the sins he has committed after\nbaptism. He is tortured then still more--not yet or not quite attaining\nwhat he sees others to have acquired. Besides, he is also ashamed\nof his transgressions. The greatest torments, indeed, are assigned\nto the believer. For God\u2019s righteousness is good, and His goodness\nis righteous. And though the punishments cease in the course of the\ncompletion of the expiation and purification of each one, yet those\nhave very great and permanent grief who[1096] are found worthy of the\nother fold, on account of not being along with those that have been\nglorified through righteousness.\n\nFor instance, Solomon, calling the Gnostic, wise, speaks thus of those\nwho admire the dignity of his mansion: \u201cFor they shall see the end of\nthe wise, and to what a degree the Lord has established him.\u201d[1097]\nAnd of his glory they will say, \u201cThis was he whom we once held up to\nderision, and made a byword of reproach; fools that we were! We thought\nhis life madness, and his end dishonourable. How is he reckoned among\nthe sons of God, and his inheritance among the saints?\u201d[1098]\n\nNot only then the believer, but even the heathen, is judged most\nrighteously. For since God knew in virtue of His prescience that he\nwould not believe, He nevertheless, in order that he might receive\nhis own perfection, gave him philosophy, but gave it him previous\nto faith. And He gave the sun, and the moon, and the stars to be\nworshipped; \u201cwhich God,\u201d the Law says,[1099] made for the nations, that\nthey might not become altogether atheistical, and so utterly perish.\nBut they, also in the instance of this commandment, having become\ndevoid of sense, and addicting themselves to graven images, are judged\nunless they repent; some of them because, though able, they would not\nbelieve God; and others because, though willing, they did not take the\nnecessary pains to become believers. There were also, however, those\nwho, from the worship of the heavenly bodies, did not return to the\nMaker of them. For this was the way given to the nations to rise up\nto God, by means of the worship of the heavenly bodies. But those who\nwould not abide by those heavenly bodies assigned to them, but fell\naway from them to stocks and stones, \u201cwere counted,\u201d it is said, \u201cas\nchaff-dust and as a drop from a jar,\u201d[1100] beyond salvation, cast away\nfrom the body.\n\nAs, then, to be simply saved is the result of medium[1101] actions,\nbut to be saved rightly and becomingly is right action, so also all\naction of the Gnostic may be called right action; that of the simple\nbeliever, intermediate action, not yet perfected according to reason,\nnot yet made right according to knowledge; but that of every heathen\nagain is sinful. For it is not simply doing well, but doing actions\nwith a certain aim, and acting according to reason, that the Scriptures\nexhibit as requisite.[1102]\n\nAs, then, lyres ought not to be touched by those who are destitute of\nskill in playing the lyre, nor flutes by those who are unskilled in\nflute-playing, neither are those to put their hand to affairs who have\nnot knowledge, and know not how to use them in the whole[1103] of life.\n\nThe struggle for freedom, then, is waged not alone by the athletes\nof battles in wars, but also in banquets, and in bed, and in the\ntribunals, by those who are anointed by the word, who are ashamed to\nbecome the captives of pleasures.\n\n\u201cI would never part with virtue for unrighteous gain.\u201d But plainly,\nunrighteous gain is pleasure and pain, toil and fear; and, to speak\ncomprehensively, the passions of the soul, the present of which is\ndelightful, the future vexatious. \u201cFor what is the profit,\u201d it is said,\n\u201cif you gain the world and lose the soul?\u201d[1104] It is clear, then,\nthat those who do not perform good actions, do not know what is for\ntheir own advantage. And if so, neither are they capable of praying\naright, so as to receive from God good things; nor, should they receive\nthem, will they be sensible of the boon; nor, should they enjoy them,\nwill they enjoy worthily what they know not; both from their want\nof knowledge how to use the good things given them, and from their\nexcessive stupidity, being ignorant of the way to avail themselves of\nthe divine gifts.\n\nNow stupidity is the cause of ignorance. And it appears to me that it\nis the vaunt of a boastful soul, though of one with a good conscience,\nto exclaim against what happens through circumstances:\n\n \u201cTherefore let them do what they may;[1105]\n For it shall be well with me; and Right\n Shall be my ally, and I shall not be caught doing evil.\u201d\n\nBut such a good conscience preserves sanctity towards God and justice\ntowards men; keeping the soul pure with grave thoughts, and pure words,\nand just deeds. By thus receiving the Lord\u2019s power, the soul studies\nto be God; regarding nothing bad but ignorance, and action contrary\nto right reason. And giving thanks always for all things to God, by\nrighteous hearing and divine reading, by true investigation, by holy\noblation, by blessed prayer; lauding, hymning, blessing, praising, such\na soul is never at any time separated from God. Rightly then is it\nsaid, \u201cAnd they who trust in Him shall understand the truth, and those\nfaithful in love shall abide by Him.\u201d[1106] You see what statements\nWisdom makes about the Gnostics.\n\nConformably, therefore, there are various abodes, according to the\nworth of those who have believed. To the point Solomon says, \u201cFor there\nshall be given to him the choice grace of faith, and a more pleasant\nlot in the temple of the Lord.\u201d[1107] For the comparative shows that\nthere are lower parts in the temple of God, which is the whole church.\nAnd the superlative remains to be conceived, where the Lord is. These\nchosen abodes, which are three, are indicated by the numbers in the\nGospel--the thirty, the sixty, the hundred.[1108] And the perfect\ninheritance belongs to those who attain to \u201ca perfect man,\u201d according\nto the image of the Lord. And the likeness is not, as some imagine,\nthat of the human form; for this consideration is impious. Nor is the\nlikeness to the first cause that which consists in virtue. For this\nutterance is also impious, being that of those who have imagined that\nvirtue in man and in the sovereign God is the same. \u201cThou hast supposed\niniquity,\u201d He says, \u201c[in imagining] that I will be like to thee.\u201d[1109]\nBut \u201cit is enough for the disciple to become as the Master,\u201d[1110]\nsaith the Master. To the likeness of God, then, he that is introduced\ninto adoption and the friendship of God, to the just inheritance of the\nlords and gods is brought; if he be perfected, according to the Gospel,\nas the Lord Himself taught.\n\n\n\n\n CHAPTER XV.\n\n DIFFERENT DEGREES OF KNOWLEDGE.\n\n\nThe Gnostic, then, is impressed with the closest likeness, that is,\nwith the mind of the Master; which He being possessed of, commanded\nand recommended to His disciples and to the prudent. Comprehending\nthis, as He who taught wished, and receiving it in its grand sense, he\nteaches worthily \u201con the house-tops\u201d[1111] those capable of being built\nto a lofty height; and begins with the doing of what is spoken, in\naccordance with the example of life. For He enjoined what is possible.\nAnd, in truth, the kingly man and Christian ought to be ruler and\nleader. For we are commanded to be lords over not only the wild beasts\nwithout us, but also over the wild passions within ourselves.\n\nThrough the knowledge, then, as appears, of a bad and good life is the\nGnostic saved, understanding and executing \u201cmore than the scribes and\nPharisees.\u201d[1112] \u201cExert thyself, and prosper, and reign,\u201d writes\nDavid, \u201cbecause of truth, and meekness, and righteousness; and thy\nright hand shall guide thee marvellously,\u201d[1113] that is, the Lord.\n\u201cWho then is the wise? and he shall understand these things. Prudent?\nand he shall know them. For the ways of the Lord are right,\u201d[1114]\nsays the prophet, showing that the Gnostic alone is able to understand\nand explain the things spoken by the Spirit obscurely. \u201cAnd he who\nunderstands in that time shall hold his peace,\u201d[1115] says the\nScripture, plainly in the way of declaring them to the unworthy.\nFor the Lord says, \u201cHe that hath ears to hear, let him hear,\u201d[1116]\ndeclaring that hearing and understanding belong not to all. To the\npoint David writes: \u201cDark water is in the clouds of the skies. At the\ngleam before Him the clouds passed, hail and coals of fire;\u201d[1117]\nshowing that the holy words are hidden. He intimates that transparent\nand resplendent to the Gnostics, like the innocuous hail, they are\nsent down from God; but that they are dark to the multitude, like\nextinguished coals out of the fire, which, unless kindled and set on\nfire, will not give forth fire or light. \u201cThe Lord, therefore,\u201d it is\nsaid, \u201cgives me the tongue of instruction, so as to know in season when\nit is requisite to speak a word;\u201d[1118] not in the way of testimony\nalone, but also in the way of question and answer. \u201cAnd the instruction\nof the Lord opens my mouth.\u201d[1119] It is the prerogative of the\nGnostic, then, to know how to make use of speech, and when, and how,\nand to whom. And already the apostle, by saying, \u201cAfter the rudiments\nof the world, and not after Christ,\u201d[1120] makes the asseveration that\nthe Hellenic teaching is elementary, and that of Christ perfect, as we\nhave already intimated before.\n\n\u201cNow the wild olive is inserted into the fatness of the olive,\u201d[1121]\nand is indeed of the same species as the cultivated olives. For the\ngraft uses as soil the tree in which it is engrafted. Now all the\nplants sprouted forth simultaneously in consequence of the divine\norder. Wherefore also, though the wild olive be wild, it crowns the\nOlympic victors. And the elm teaches the vine to be fruitful, by\nleading it up to a height. Now we see that wild trees attract more\nnutriment, because they cannot ripen. The wild trees, therefore, have\nless power of secretion than those that are cultivated. And the cause\nof their wildness is the want of the power of secretion. The engrafted\nolive accordingly receives more nutriment from its growing in the wild\none; and it gets accustomed, as it were, to secrete the nutriment,\nbecoming thus assimilated[1122] to the fatness of the cultivated tree.\n\nSo also the philosopher, resembling the wild olive, in having much that\nis undigested, on account of his devotion to the search, his propensity\nto follow, and his eagerness to seize the fatness of the truth; if he\nget besides the divine power, through faith, by being transplanted into\nthe good and mild knowledge, like the wild olive, engrafted in the\ntruly fair and merciful Word, he both assimilates the nutriment that is\nsupplied, and becomes a fair and good olive tree. For engrafting makes\nworthless shoots noble, and compels the barren to be fruitful by the\nart of culture and by gnostic skill.\n\n\n _Different modes of engrafting illustrative of different\n kinds of conversion._\n\nThey say that engrafting is effected in four modes: one, that in which\nthe graft must be fitted in between the wood and the bark; resembling\nthe way in which we instruct plain people belonging to the Gentiles,\nwho receive the word superficially. Another is, when the wood is cleft,\nand there is inserted in it the cultivated branch. And this applies to\nthe case of those who have studied philosophy; for on cutting through\ntheir dogmas, the acknowledgment of the truth is produced in them. So\nalso in the case of the Jews, by opening up the Old Testament, the new\nand noble plant of the olive is inserted. The third mode of engrafting\napplies to rustics and heretics, who are brought by force to the\ntruth. For after smoothing off both suckers with a sharp pruning-hook,\ntill the pith is laid bare, but not wounded, they are bound together.\nAnd the fourth is that form of engrafting called budding. For a bud\n(eye) is cut out of a trunk of a good sort, a circle being drawn round\nin the bark along with it, of the size of the palm. Then the trunk is\nstripped, to suit the eye, over an equal circumference. And so the\ngraft is inserted, tied round, and daubed with clay, the bud being kept\nuninjured and unstained. This is the style of gnostic teaching, which\nis capable of looking into things themselves. This mode is, in truth,\nof most service in the case of cultivated trees. And \u201cthe engrafting\ninto the good olive\u201d mentioned by the apostle, may be [engrafting\ninto] Christ Himself; the uncultivated and unbelieving nature being\ntransplanted into Christ--that is, in the case of those who believe in\nChrist. But it is better [to understand it] of the engrafting[1123] of\neach one\u2019s faith in the soul itself. For also the Holy Spirit is thus\nsomehow transplanted by distribution, according to the circumscribed\ncapacity of each one, but without being circumscribed.\n\n\n _Knowledge and love._\n\nNow, discoursing on knowledge, Solomon speaks thus: \u201cFor wisdom is\nresplendent and fadeless, and is easily beheld by those who love her.\nShe is beforehand in making herself known to those who desire her. He\nthat rises early for her shall not toil wearily. For to think about\nher is the perfection of good sense. And he that keeps vigils for her\nshall quickly be relieved of anxiety. For she goes about, herself\nseeking those worthy of her (for knowledge belongs not to all); and\nin all ways she benignly shows herself to them.\u201d[1124] Now the paths\nare the conduct of life, and the variety that exists in the covenants.\nPresently he adds: \u201cAnd in every thought she meets them,\u201d[1125] being\nvariously contemplated, that is, by all discipline. Then he subjoins,\nadducing love, which perfects by syllogistic reasoning and true\npropositions, drawing thus a most convincing and true inference, \u201cFor\nthe beginning of her is the truest desire of instruction,\u201d that is,\nof knowledge; \u201cprudence is the love of instruction, and love is the\nkeeping of its laws; and attention to its laws is the confirmation of\nimmortality; and immortality causes nearness to God. The desire of\nwisdom leads, then, to the kingdom.\u201d[1126]\n\nFor he teaches, as I think, that true instruction is desire for\nknowledge; and the practical exercise of instruction produces love\nof knowledge. And love is the keeping of the commandments which lead\nto knowledge. And the keeping of them is the establishment of the\ncommandments, from which immortality results. \u201cAnd immortality brings\nus near to God.\u201d\n\n\n _True knowledge found in the teaching of Christ alone._\n\nIf, then, the love of knowledge produces immortality, and leads the\nkingly man near to God the King, knowledge ought to be sought till it\nis found. Now seeking is an effort at grasping, and finds the subject\nby means of certain signs. And discovery is the end and cessation of\ninquiry, which has now its object in its grasp. And this is knowledge.\nAnd this discovery, properly so called, is knowledge, which is the\napprehension of the object of search. And they say that a proof is\neither the antecedent, or the coincident, or the consequent. The\ndiscovery, then, of what is sought respecting God, is the teaching\nthrough the Son; and the proof of our Saviour being the very Son of God\nis the prophecies which preceded His coming, announcing Him; and the\ntestimonies regarding Him which attended His birth in the world; in\naddition, His powers proclaimed and openly shown after His ascension.\n\nThe proof of the truth being with us, is the fact of the Son of God\nHimself having taught us. For if in every inquiry these universals are\nfound, a person and a subject, that which is truly the truth is shown\nto be in our hands alone. For the Son of God is the person of the truth\nwhich is exhibited; and the subject is the power of faith, which\nprevails over the opposition of every one whatever, and the assault of\nthe whole world.\n\nBut since this is confessedly established by eternal facts and reasons,\nand each one who thinks that there is no Providence has already been\nseen to deserve punishment and not contradiction, and is truly an\natheist, it is our aim to discover what doing, and in what manner\nliving, we shall reach the knowledge of the sovereign God, and how,\nhonouring the Divinity, we may become authors of our own salvation.\nKnowing and learning, not from the Sophists, but from God Himself, what\nis well-pleasing to Him, we endeavour to do what is just and holy. Now\nit is well-pleasing to Him that we should be saved; and salvation is\neffected through both well-doing and knowledge, of both of which the\nLord is the teacher.\n\nIf, then, according to Plato, it is only possible to learn the truth\neither from God or from the progeny of God, with reason we, selecting\ntestimonies from the divine oracles, boast of learning the truth by the\nSon of God, prophesied at first, and then explained.\n\n\n _Philosophy and heresies, aids in discovering the truth._\n\nBut the things which co-operate in the discovery of truth are not to\nbe rejected. Philosophy, accordingly, which proclaims a Providence,\nand the recompense of a life of felicity, and the punishment, on the\nother hand, of a life of misery, teaches theology comprehensively;\nbut it does not preserve accuracy and particular points; for neither\nrespecting the Son of God, nor respecting the economy of Providence,\ndoes it treat similarly with us; for it did not know the worship of God.\n\nWherefore also the heresies of the Barbarian philosophy, although they\nspeak of one God, though they sing the praises of Christ, speak without\naccuracy, not in accordance with truth; for they discover another God,\nand receive Christ not as the prophecies deliver. But their false\ndogmas, while they oppose the conduct that is according to the truth,\nare against us. For instance, Paul circumcised Timothy because of the\nJews who believed, in order that those who had received their training\nfrom the law might not revolt from the faith through his breaking such\npoints of the law as were understood more carnally, knowing right well\nthat circumcision does not justify; for he professed that \u201call things\nwere for all\u201d by conformity, preserving those of the dogmas that were\nessential, \u201cthat he might gain all.\u201d[1127] And Daniel, under the king\nof the Persians, wore \u201cthe chain,\u201d[1128] though he despised not the\naffliction of the people.\n\nThe liars, then, in reality are not those who for the sake of the\nscheme of salvation conform, nor those who err in minute points, but\nthose who are wrong in essentials, and reject the Lord, and as far as\nin them lies deprive the Lord of the true teaching; who do not quote\nor deliver the Scriptures in a manner worthy of God and of the Lord;\nfor the deposit rendered to God, according to the teaching of the Lord\nby His apostles, is the understanding and the practice of the godly\ntradition. \u201cAnd what ye hear in the ear\u201d--that is, in a hidden manner,\nand in a mystery (for such things are figuratively said to be spoken\nin the ear)--\u201cproclaim,\u201d He says, \u201con the house-tops,\u201d understanding\nthem sublimely, and delivering them in a lofty strain, and according\nto the canon of the truth explaining the Scriptures; for neither\nprophecy nor the Saviour Himself announced the divine mysteries simply\nso as to be easily apprehended by all and sundry, but expressed them\nin parables. The apostles accordingly say of the Lord, that \u201cHe spake\nall things in parables, and without a parable spake He nothing unto\nthem;\u201d[1129] and if \u201call things were made by Him, and without Him was\nnot anything made that was made,\u201d[1130] consequently also prophecy\nand the law were by Him, and were spoken by Him in parables. \u201cBut\nall things are right,\u201d says the Scripture,[1131] \u201cbefore those who\nunderstand,\u201d that is, those who receive and observe, according to the\necclesiastical rule, the exposition of the Scriptures explained by Him;\nand the ecclesiastical rule is the concord and harmony of the law\nand the prophets in the covenant delivered at the coming of the Lord.\nKnowledge is then followed by practical wisdom, and practical wisdom\nby self-control: for it may be said that practical wisdom is divine\nknowledge, and exists in those who are deified; but that self-control\nis mortal, and subsists in those who philosophize, and are not yet\nwise. But if virtue is divine, so is also the knowledge of it; while\nself-control is a sort of imperfect wisdom which aspires after wisdom,\nand exerts itself laboriously, and is not contemplative. As certainly\nrighteousness, being human, is, as being a common thing, subordinate to\nholiness, which subsists through the divine righteousness;[1132] for\nthe righteousness of the perfect man does not rest on civil contracts,\nor on the prohibition of law, but flows from his own spontaneous action\nand his love to God.\n\n\n _Reasons for the meaning of Scripture being veiled._\n\nFor many reasons, then, the Scriptures hide the sense. First, that we\nmay become inquisitive, and be ever on the watch for the discovery\nof the words of salvation. Then it was not suitable for all to\nunderstand, so that they might not receive harm in consequence of\ntaking in another sense the things declared for salvation by the Holy\nSpirit. Wherefore the holy mysteries of the prophecies are veiled\nin the parables--preserved for chosen men, selected to knowledge\nin consequence of their faith; for the style of the Scriptures is\nparabolic. Wherefore also the Lord, who was not of the world, came as\none who was of the world to men. For He was clothed with all virtue;\nand it was His aim to lead man, the foster-child of the world, up\nto the objects of intellect, and to the most essential truths by\nknowledge, from one world to another.\n\nWherefore also He employed metaphorical description; for such is the\nparable,--a narration based on some subject which is not the principal\nsubject, but similar to the principal subject, and leading him who\nunderstands to what is the true and principal thing; or, as some say, a\nmode of speech presenting with vigour, by means of other circumstances,\nwhat is the principal subject.\n\nAnd now also the whole economy which prophesied of the Lord\nappears indeed a parable to those who know not the truth, when one\nspeaks and the rest hear that the Son of God--of Him who made the\nuniverse--assumed flesh, and was conceived in the virgin\u2019s womb (as\nHis material body was produced), and subsequently, as was the case,\nsuffered and rose again, being \u201cto the Jews a stumbling-block, and to\nthe Greeks foolishness,\u201d as the apostle says.\n\nBut on the Scriptures being opened up, and declaring the truth to\nthose who have ears, they proclaim the very suffering endured by the\nflesh, which the Lord assumed, to be \u201cthe power and wisdom of God.\u201d\nAnd finally, the parabolic style of Scripture being of the greatest\nantiquity, as we have shown, abounded most, as was to be expected,\nin the prophets, in order that the Holy Spirit might show that the\nphilosophers among the Greeks, and the wise men among the Barbarians\nbesides, were ignorant of the future coming of the Lord, and of\nthe mystic teaching that was to be delivered by Him. Rightly then,\nprophecy, in proclaiming the Lord, in order not to seem to some to\nblaspheme while speaking what was beyond the ideas of the multitude,\nembodied its declarations in expressions capable of leading to other\nconceptions. Now all the prophets who foretold the Lord\u2019s coming,\nand the holy mysteries accompanying it, were persecuted and killed.\nAs also the Lord Himself, in explaining the Scriptures to them, and\nHis disciples who preached the word like Him, and subsequently to His\nlife used parables.[1133] Whence also Peter, in his _Preaching_,\nspeaking of the apostles, says: \u201cBut we, unrolling the books of the\nprophets which we possess, who name Jesus Christ, partly in parables,\npartly in enigmas, partly expressly and in so many words, find His\ncoming and death, and cross, and all the rest of the tortures which\nthe Jews inflicted on Him, and His resurrection and assumption to\nheaven previous to the capture[1134] of Jerusalem. As it is written,\n_These things are all that He behoved to suffer, and what should be\nafter Him_. Recognising them, therefore, we have believed in God in\nconsequence of what is written respecting Him.\u201d\n\nAnd after a little again he draws the inference that the Scriptures\nowed their origin to the divine providence, asserting as follows: \u201cFor\nwe know that God enjoined these things, and we say nothing apart from\nthe Scriptures.\u201d\n\nNow the Hebrew dialect, like all the rest, has certain properties,\nconsisting in a mode of speech which exhibits the national character.\nDialect is accordingly defined as a style of speech produced by the\nnational character. But prophecy is not marked by those dialects. For\nin the Hellenic writings, what are called changes of figures purposely\nproduce obscurations, deduced after the style of our prophecies. But\nthis is effected through the voluntary departure from direct speech\nwhich takes place in metrical or offhand diction. A figure, then, is a\nform of speech transferred from what is literal to what is not literal,\nfor the sake of the composition, and on account of a diction useful in\nspeech.\n\nBut prophecy does not employ figurative forms in the expressions for\nthe sake of beauty of diction. But from the fact that truth appertains\nnot to all, it is veiled in manifold ways, causing the light to arise\nonly on those who are initiated into knowledge, who seek the truth\nthrough love. The proverb, according to the Barbarian philosophy, is\ncalled a mode of prophecy, and the parable is so called, and the enigma\nin addition. Further also, they are called \u201cwisdom;\u201d and again, as\nsomething different from it, \u201cinstruction and words of prudence,\u201d and\n\u201cturnings of words,\u201d and \u201ctrue righteousness;\u201d and again, \u201cteaching to\ndirect judgment,\u201d and \u201csubtlety to the simple,\u201d which is the result of\ntraining, \u201cand perception and thought,\u201d with which the young catechumen\nis imbued.[1135] \u201cHe who hears these prophets, being wise, will be\nwiser. And the intelligent man will acquire rule, and will understand a\nparable and a dark saying, the words and enigmas of the wise.\u201d[1136]\n\nAnd if it was the case that the Hellenic dialects received their\nappellation from Hellen, the son of Zeus, surnamed Deucalion, from the\nchronology which we have already exhibited, it is comparatively easy to\nperceive by how many generations the dialects that obtained among the\nGreeks are posterior to the language of the Hebrews.\n\nBut as the work advances, we shall in each section, noting the figures\nof speech mentioned above by the prophet,[1137] exhibit the gnostic\nmode of life, showing it systematically according to the rule of the\ntruth.\n\nDid not the Power also, that appeared to Hermas in the Vision, in the\nform of the Church, give for transcription the book which she wished\nto be made known to the elect? And this, he says, he transcribed to\nthe letter, without finding how to complete the syllables. And this\nsignified that the Scripture is clear to all, when taken according to\nthe bare reading; and that this is the faith which occupies the place\nof the rudiments. Wherefore also the figurative expression is employed,\n\u201creading according to the letter;\u201d while we understand that the gnostic\nunfolding of the Scriptures, when faith has already reached an advanced\nstate, is likened to reading according to the syllables.\n\nFurther, Esaias the prophet is ordered to take \u201ca new book, and write\nin it\u201d[1138] certain things: the Spirit prophesying that through\nthe exposition of the Scriptures there would come afterwards the\nsacred knowledge, which at that period was still unwritten, because\nnot yet known. For it was spoken from the beginning to those only\nwho understand. Now that the Saviour has taught the apostles, the\nunwritten rendering of the written [Scripture] has been handed down\nalso to us, inscribed by the power of God on hearts new, according to\nthe renovation of the book. Thus those of highest repute among the\nGreeks, dedicate the fruit of the pomegranate to Hermes, who they say\nis speech, on account of its interpretation. For speech conceals much.\nRightly, therefore, Jesus the son of Nave saw Moses, when taken up [to\nheaven], double,--one Moses with the angels, and one on the mountains,\nhonoured with burial in their ravines. And Jesus saw this spectacle\nbelow, being elevated by the Spirit, along also with Caleb. But both do\nnot see similarly. But the one descended with greater speed, as if the\nweight he carried was great; while the other, on descending after him,\nsubsequently related the glory which he beheld, being able to perceive\nmore than the other, as having grown purer; the narrative, in my\nopinion, showing that knowledge is not the privilege of all. Since some\nlook at the body of the Scriptures, the expressions and the names as to\nthe body of Moses; while others see through to the thoughts and what is\nsignified by the names, seeking the Moses that is with the angels.\n\nMany also of those who called to the Lord said, \u201cSon of David, have\nmercy on me.\u201d[1139] A few, too, knew Him as the Son of God; as Peter,\nwhom also He pronounced blessed, \u201cfor flesh and blood revealed not\nthe truth to him, but His Father in heaven,\u201d[1140]--showing that\nthe Gnostic recognises the Son of the Omnipotent, not by His flesh\nconceived in the womb, but by the Father\u2019s own power. That it is\ntherefore not only to those who read simply that the acquisition of the\ntruth is so difficult, but that not even to those whose prerogative the\nknowledge of the truth is, is the contemplation of it vouchsafed all\nat once, the history of Moses teaches, until, accustomed to gaze, as\nthe Hebrews on the glory of Moses, and the prophets of Israel on the\nvisions of angels, so we also become able to look the splendours of\ntruth in the face.\n\n\n\n\n CHAPTER XVI.\n\n GNOSTIC EXPOSITION OF THE DECALOGUE.\n\n\nLet the Decalogue be set forth cursorily by us as a specimen for\ngnostic exposition.\n\n\n _The number \u201cTen.\u201d_\n\nThat ten is a sacred number, it is superfluous to say now. And if the\ntables that were written were the work of God, they will be found to\nexhibit physical creation. For by the \u201cfinger of God\u201d is understood\nthe power of God, by which the creation of heaven and earth is\naccomplished; of both of which the tables will be understood to be\nsymbols. For the writing and handiwork of God put on the table is the\ncreation of the world.\n\nAnd the Decalogue, viewed as an image of heaven, embraces sun and moon,\nstars, clouds, light, wind, water, air, darkness, fire. This is the\nphysical Decalogue of the heaven.\n\nAnd the representation of the earth contains men, cattle, reptiles,\nwild beasts; and of the inhabitants of the water, fishes and whales;\nand again, of the winged tribes, those that are carnivorous, and those\nthat use mild food; and of plants likewise, both fruit-bearing and\nbarren. This is the physical Decalogue of the earth.\n\nAnd the ark which held them[1141] will then be the knowledge of divine\nand human things and wisdom.[1142]\n\nAnd perhaps the two tables themselves may be the prophecy of the two\ncovenants. They were accordingly mystically renewed, as ignorance\nalong with sin abounded. The commandments are written, then, doubly,\nas appears, for twofold spirits, the ruling and the subject. \u201cFor\nthe flesh lusteth against the Spirit, and the Spirit against the\nflesh.\u201d[1143]\n\nAnd there is a ten in man himself: the five senses, and the power of\nspeech, and that of reproduction; and the eighth is the spiritual\nprinciple communicated at his creation; and the ninth the ruling\nfaculty of the soul; and tenth, there is the distinctive characteristic\nof the Holy Spirit, which comes to him through faith.\n\nBesides, in addition to these ten human parts, the law appears to give\nits injunctions[1144] to sight, and hearing, and smell, and touch, and\ntaste, and to the organs subservient to these, which are double--the\nhands and the feet. For such is the formation of man. And the soul is\nintroduced, and previous to it the ruling faculty, by which we reason,\nnot produced in procreation; so that without it there is made up the\nnumber ten, of the faculties by which all the activity of man is\ncarried out. For in order, straightway on man\u2019s entering existence, his\nlife begins with sensations. We accordingly assert that rational and\nruling power is the cause of the constitution of the living creature;\nalso that this, the irrational part, is animated, and is a part of it.\nNow the vital force, in which is comprehended the power of nutrition\nand growth, and generally of motion, is assigned to the carnal spirit,\nwhich has great susceptibility of motion, and passes in all directions\nthrough the senses and the rest of the body, and through the body is\nthe primary subject of sensations. But the power of choice, in which\ninvestigation, and study, and knowledge, reside, belongs to the ruling\nfaculty. But all the faculties are placed in relation to one--the\nruling faculty: it is through that man lives, and lives in a certain\nway.\n\nThrough the corporeal spirit, then, man perceives, desires, rejoices,\nis angry, is nourished, grows. It is by it, too, that thoughts and\nconceptions advance to actions. And when it masters the desires, the\nruling faculty reigns.\n\nThe commandment, then, \u201cThou shalt not lust,\u201d says, thou shalt not\nserve the carnal spirit, but shalt rule over it; \u201cfor the flesh lusteth\nagainst the Spirit,\u201d[1145] and excites to disorderly conduct against\nnature; \u201cand the Spirit against the flesh\u201d exercises sway, in order\nthat the conduct of the man may be according to nature.\n\nIs not man, then, rightly said \u201cto have been made in the image of\nGod?\u201d--not in the form of his [corporeal] structure; but inasmuch\nas God creates all things by the Word (\u03bb\u03cc\u03b3\u1ff3), and the man who has\nbecome a Gnostic performs good actions by the faculty of reason (\u03c4\u1ff7\n\u03bb\u03bf\u03b3\u03b9\u03ba\u1ff7), properly therefore the two tables are also said to mean\nthe commandments that were given to the twofold spirits,--those\ncommunicated before the law to that which was created, and to the\nruling faculty; and the movements of the senses are both copied in the\nmind, and manifested in the activity which proceeds from the body. For\napprehension results from both combined. Again, as sensation is related\nto the world of sense, so is thought to that of intellect. And actions\nare twofold--those of thought, those of act.\n\n\n _The First Commandment._\n\nThe first commandment of the Decalogue shows that there is one only\nSovereign God;[1146] who led the people from the land of Egypt through\nthe desert to their fatherland; that they might apprehend His power,\nas they were able, by means of the divine works, and withdraw from the\nidolatry of created things, putting all their hope in the true God.\n\n\n _The Second Commandment._\n\nThe second word[1147] intimated that men ought not to take and confer\nthe august power of God (which is the name, for this alone were many\neven yet capable of learning), and transfer His title to things created\nand vain, which human artificers have made, among which \u201cHe that is\u201d is\nnot ranked. For in His uncreated identity, \u201cHe that is\u201d is absolutely\nalone.\n\n\n _The Fourth Commandment._\n\nAnd the fourth[1148] word is that which intimates that the world was\ncreated by God, and that He gave us the seventh day as a rest, on\naccount of the trouble that there is in life. For God is incapable of\nweariness, and suffering, and want. But we who bear flesh need rest.\nThe seventh day, therefore, is proclaimed a rest--abstraction from\nills--preparing for the Primal Day,[1149] our true rest; which, in\ntruth, is the first creation of light, in which all things are viewed\nand possessed. From this day the first wisdom and knowledge illuminate\nus. For the light of truth--a light true, casting no shadow, is the\nSpirit of God indivisibly divided to all, who are sanctified by faith,\nholding the place of a luminary, in order to the knowledge of real\nexistences. By following Him, therefore, through our whole life, we\nbecome impassible; and this is to rest.\n\nWherefore Solomon also says, that before heaven, and earth, and all\nexistences, Wisdom had arisen in the Almighty; the participation of\nwhich--that which is by power, I mean, not that by essence--teaches a\nman to know by apprehension things divine and human. Having reached\nthis point, we must mention these things by the way; since the\ndiscourse has turned on the seventh and the eighth. For the eighth\nmay possibly turn out to be properly the seventh, and the seventh\nmanifestly the sixth, and the latter properly the Sabbath, and the\nseventh a day of work. For the creation of the world was concluded\nin six days. For the motion of the sun from solstice to solstice is\ncompleted in six months--in the course of which, at one time the\nleaves fall, and at another plants bud and seeds come to maturity.\nAnd they say that the embryo is perfected exactly in the sixth month,\nthat is, in one hundred and eighty days in addition to the two and a\nhalf, as Polybus the physician relates in his book _On the Eighth\nMonth_, and Aristotle the philosopher in his book _On Nature_.\nHence the Pythagoreans, as I think, reckon six the perfect number,\nfrom the creation of the world, according to the prophet, and call it\nMeseuthys[1150] and Marriage, from its being the middle of the even\nnumbers, that is, of ten and two. For it is manifestly at an equal\ndistance from both.\n\nAnd as marriage generates from male and female, so six is generated\nfrom the odd number three, which is called the masculine number, and\nthe even number two, which is considered the feminine. For twice three\nare six.\n\nSuch, again, is the number of the most general motions, according to\nwhich all origination takes place--up, down, to the right, to the\nleft, forward, backward. Rightly, then, they reckon the number seven\nmotherless and childless, interpreting the Sabbath, and figuratively\nexpressing the nature of the rest, in which \u201cthey neither marry nor\nare given in marriage any more.\u201d[1151] For neither by taking from one\nnumber and adding to another of those within ten is seven produced; nor\nwhen added to any number within the ten does it make up any of them.\n\nAnd they call eight a cube, counting the fixed sphere along with the\nseven revolving ones, by which is produced \u201cthe great year,\u201d as a kind\nof period of recompense of what has been promised.\n\nThus the Lord, who ascended the mountain, the fourth,[1152] becomes\nthe sixth, and is illuminated all round with spiritual light, by\nlaying bare the power proceeding from Him, as far as those selected\nto see were able to behold it, by the Seventh, the Voice, proclaimed\nto be the Son of God; in order that they, persuaded respecting Him,\nmight have rest; while He by His birth, which was indicated by the six\nconspicuously marked, becoming the eighth, might appear to be God in\na body of flesh, by displaying His power, being numbered indeed as\na man, but being concealed as to who He was. For six is reckoned in\nthe order of numbers, but the succession of the letters acknowledges\nthe character which is not written. In this case, in the numbers\nthemselves, each unit is preserved in its order up to seven and eight.\nBut in the number of the characters, _Zeta_ becomes six and\n_Eta_ seven.\n\nAnd the character[1153] having somehow slipped into writing, should we\nfollow it out thus, the seven became six, and the eight seven.\n\nWherefore also man is said to have been made on the sixth day, who\nbecame faithful to Him who is the sign (\u03c4\u1ff7 \u1f10\u03c0\u03b9\u03c3\u03ae\u03bc\u1ff3[1154]), so as\nstraightway to receive the rest of the Lord\u2019s inheritance. Some such\nthing also is indicated by the sixth hour in the scheme of salvation,\nin which man was perfected. Further, of the eight, the intermediates\nare seven; and of the seven, the intervals are shown to be six. For\nthat is another ground, in which seven glorifies eight, and \u201cthe\nheavens declare to the heavens the glory of God.\u201d[1155]\n\nThe sensible types of these, then, are the sounds we pronounce.\nThus the Lord Himself is called \u201cAlpha and Omega, the beginning and\nthe end,\u201d[1156] \u201cby whom all things were made, and without whom not\neven one thing was made.\u201d[1157] God\u2019s resting is not, then, as some\nconceive, that God ceased from doing. For, being good, if He should\never cease from doing good, then would He cease from being God, which\nit is sacrilege even to say. The resting is, therefore, the ordering\nthat the order of created things should be preserved inviolate, and\nthat each of the creatures should cease from the ancient disorder.\nFor the creations on the different days followed in a most important\nsuccession; so that all things brought into existence might have honour\nfrom priority, created together in thought, but not being of equal\nworth. Nor was the creation of each signified by the voice, inasmuch\nas the creative work is said to have made them at once. For something\nmust needs have been named first. Wherefore those things were announced\nfirst, from which came those that were second, all things being\noriginated together from one essence by one power. For the will of God\nwas one, in one identity. And how could creation take place in time,\nseeing time was born along with the things which exist?\n\nAnd now the whole world of creatures born alive, and things that\ngrow, revolves in sevens. The first-born princes of the angels, who\nhave the greatest power, are seven. The mathematicians also say that\nthe planets, which perform their course around the earth, are seven;\nby which the Chaldeans think that all which concerns mortal life is\neffected through sympathy, in consequence of which they also undertake\nto tell things respecting the future.\n\nAnd of the fixed stars, the Pleiades are seven. And the Bears, by the\nhelp of which agriculture and navigation are carried through, consist\nof seven stars. And in periods of seven days the moon undergoes its\nchanges. In the first week she becomes half moon; in the second, full\nmoon; and in the third, in her wane, again half moon; and in the\nfourth she disappears. Further, as Seleucus the mathematician lays\ndown, she has seven phases. First, from being invisible she becomes\ncrescent-shaped, then half moon, then gibbous and full; and in her wane\nagain gibbous, and in like manner half moon and crescent-shaped.\n\n \u201cOn a seven-stringed lyre we shall sing new hymns,\u201d\n\nwrites a poet of note, teaching us that the ancient lyre was\nseven-toned. The organs of the senses situated on our face are also\nseven--two eyes, two passages of hearing, two nostrils, and the seventh\nthe mouth.\n\nAnd that the changes in the periods of life take place by sevens, the\n_Elegies of Solon_ teach thus:\n\n \u201cThe child, while still an infant, in seven years,\n Produces and puts forth its fence of teeth;\n And when God seven years more completes,\n He shows of puberty\u2019s approach the signs;\n And in the third, the beard on growing cheek\n With down o\u2019erspreads the bloom of changing skin;\n And in the fourth septenniad, at his best\n In strength, of manliness he shows the signs;\n And in the fifth, of marriage, now mature,\n And of posterity, the man bethinks;\n Nor does he yet desire vain works to see.\n The seventh and eighth septenniads see him now\n In mind and speech mature, till fifty years;\n And in the ninth he still has vigour left,\n But strength and body are for virtue great\n Less than of yore; when, seven years more, God brings\n To end, then not too soon may he submit to die.\u201d\n\nAgain, in diseases the seventh day is that of the crisis; and the\nfourteenth, in which nature struggles against the causes of the\ndiseases. And a myriad such instances are adduced by Hermippus of\nBerytus, in his book _On the Number Seven_, regarding it as holy.\nAnd the blessed David delivers clearly to those who know the mystic\naccount of seven and eight, praising thus: \u201cOur years were exercised\nlike a spider. The days of our years in them are seventy years; but\nif in strength, eighty years. And that will be to reign.\u201d[1158] That,\nthen, we may be taught that the world was originated, and not suppose\nthat God made it in time, prophecy adds: \u201cThis is the book of the\ngeneration: also of the things in them, when they were created in the\nday that God made heaven and earth.\u201d[1159] For the expression \u201cwhen\nthey were created\u201d intimates an indefinite and dateless production. But\nthe expression \u201cin the day that God made,\u201d that is, in and by which God\nmade \u201call things,\u201d and \u201cwithout which not even one thing was made,\u201d\npoints out the activity exerted by the Son. As David says, \u201cThis is the\nday which the Lord hath made; let us be glad and rejoice in it;\u201d[1160]\nthat is, in consequence of the knowledge imparted by Him, let us\ncelebrate the divine festival; for the Word that throws light on things\nhidden, and by whom each created thing came into life and being, is\ncalled day.\n\nAnd, in fine, the Decalogue, by the letter _Iota_,[1161] signifies\nthe blessed name, presenting Jesus, who is the Word.\n\n\n _The Fifth Commandment._\n\nNow the fifth in order is the command on the honour of father and\nmother. And it clearly announces God as Father and Lord. Wherefore also\nit calls those who know Him sons and gods. The Creator of the universe\nis their Lord and Father; and the mother is not, as some say, the\nessence from which we sprang, nor, as others teach, the church, but the\ndivine knowledge and wisdom, as Solomon says, when he terms wisdom \u201cthe\nmother of the just,\u201d and says that it is desirable for its own sake.\nAnd the knowledge of all, again, that is lovely and venerable, proceeds\nfrom God through the Son.\n\n\n _The Seventh Commandment._\n\nThis is followed by the command respecting adultery. Now it is\nadultery, if one, abandoning the ecclesiastical and true knowledge,\nand the persuasion respecting God, accedes to false and incongruous\nopinion, either by deifying any created object, or by making an idol\nof anything that exists not, so as to overstep, or rather step from,\nknowledge. And to the Gnostic false opinion is foreign, as the true\nbelongs to him, and is allied with him. Wherefore the noble apostle\ncalls one of the kinds of fornication, idolatry,[1162] in following the\nprophet, who says: \u201c[My people] hath committed fornication with stock\nand stone. They have said to the stock, Thou art my father; and to the\nstone, Thou hast begotten me.\u201d[1163]\n\n\n _The Sixth Commandment._\n\nThen follows the command about murder. Now murder is a sure\ndestruction. He, then, that wishes to extirpate the true doctrine\nof God and of immortality, in order to introduce falsehood, alleging\neither that the universe is not under Providence, or that the world\nis uncreated, or affirming anything against true doctrine, is most\npernicious.\n\n\n _The Eighth Commandment._\n\nAnd after this is the command respecting theft. As, then, he that\nsteals what is another\u2019s, doing great wrong, rightly incurs ills\nsuitable to his deserts; so also does he, who arrogates to himself\ndivine works by the art of the statuary or the painter, and pronounces\nhimself to be the maker of animals and plants. Likewise those, too, who\nmimic the true philosophy are thieves. Whether one be a husbandman or\nthe father of a child, he is an agent in depositing seeds. But it is\nGod who, ministering the growth and perfection of all things, brings\nthe things produced to what is in accordance with their nature. But\nthe most, in common also with the philosophers, attribute growth and\nchanges to the stars as the primary cause, robbing the Father of the\nuniverse, as far as in them lies, of His tireless might.\n\nThe elements, however, and the stars--that is, the administrative\npowers--are ordained for the accomplishment of what is essential to\nthe administration, and are influenced and moved by what is commanded\nto them, in the way in which the Word of the Lord leads, since it\nis the nature of the divine power to work all things secretly. He,\naccordingly, who alleges that he has conceived or made anything which\npertains to creation, will suffer the punishment of his impious\naudacity.\n\n\n _The Tenth Commandment._\n\nAnd the tenth is the command respecting all lusts. As, then, he who\nentertains unbecoming desires is called to account; in the same way he\nis not allowed to desire things false, or to suppose that, of created\nobjects, those that are animate have power of themselves, and that\ninanimate things can at all save or hurt. And should one say that\nan antidote cannot heal or hemlock kill, he is unwittingly deceived.\nFor none of these operates except one makes use of the plant and the\ndrug; just as the axe does not without one to cut with it, or a saw\nwithout one sawing with it. And as they do not work by themselves, but\nhave certain physical qualities which accomplish their proper work by\nthe exertion of the artisan; so also, by the universal providence of\nGod, through the medium of secondary causes, the operative power is\npropagated in succession to individual objects.\n\n\n\n\n CHAPTER XVII.\n\n PHILOSOPHY CONVEYS ONLY AN IMPERFECT KNOWLEDGE\n OF GOD.\n\n\nBut, as appears, the philosophers of the Greeks, while naming God,\ndo not know Him. But their philosophical speculations, according to\nEmpedocles, \u201cas passing over the tongue of the multitude, are poured\nout of mouths that know little of the whole.\u201d For as art changes the\nlight of the sun into fire by passing it through a glass vessel full of\nwater, so also philosophy, catching a spark from the divine Scripture,\nis visible in a few. Also, as all animals breathe the same air, some\nin one way, others in another, and to a different purpose; so also a\nconsiderable number of people occupy themselves with the truth, or\nrather with discourse concerning the truth. For they do not say aught\nrespecting God, but expound Him by attributing their own affections to\nGod. For they spend life in seeking the probable, not the true. But\ntruth is not taught by imitation, but by instruction. For it is not\nthat we may seem good[1164] that we believe in Christ, as it is not\nalone for the purpose of being seen, while in the sun, that we pass\ninto the sun. But in the one case for the purpose of being warmed;\nand in the other, we are compelled to be Christians in order to be\nexcellent and good. For the kingdom belongs pre-eminently to the\nviolent, who, from investigation, and study, and discipline, reap this\nfruit, that they become kings.\n\nHe, then, who imitates opinion shows also preconception. When then one,\nhaving got an inkling of the subject, kindles it within in his soul by\ndesire and study, he sets everything in motion afterwards in order to\nknow it. For that which one does not apprehend, neither does he desire\nit, nor does he embrace the advantage flowing from it. Subsequently,\ntherefore, the Gnostic at last imitates the Lord, as far as allowed\nto men, having received a sort of quality akin to the Lord Himself,\nin order to assimilation to God. But those who are not proficient in\nknowledge cannot judge the truth by rule. It is not therefore possible\nto share in the gnostic contemplations, unless we empty ourselves\nof our previous notions. For the truth in regard to every object\nof intellect and of sense is thus simply universally declared. For\ninstance, we may distinguish the truth of painting from that which\nis vulgar, and decorous music from licentious. There is, then, also\na truth of philosophy as distinct from the other philosophers, and a\ntrue beauty as distinct from the spurious. It is not then the partial\ntruths, of which truth is predicated, but the truth itself, that we\nare to investigate, not seeking to learn names. For what is to be\ninvestigated respecting God is not one thing, but ten thousand. There\nis a difference between declaring God, and declaring things about\nGod. And to speak generally, in everything the accidents are to be\ndistinguished from the essence.\n\nSuffice it for me to say, that the Lord of all is God; and I say the\nLord of all absolutely, nothing being left by way of exception.\n\nSince, then, the forms of truth are two--the names and the things--some\ndiscourse of names, occupying themselves with the beauties of words:\nsuch are the philosophers among the Greeks. But we who are Barbarians\nhave the things. Now it was not in vain that the Lord chose to make use\nof a mean form of body; so that no one praising the grace and admiring\nthe beauty might turn his back on what was said, and attending to what\nought to be abandoned, might be cut off from what is intellectual.\nWe must therefore occupy ourselves not with the expression, but the\nmeaning.\n\nTo those, then, who are not gifted[1165] with the power of\napprehension, and are not inclined to knowledge, the word is not\nentrusted; since also the ravens imitate human voices, having\nno understanding of the thing which they say. And intellectual\napprehension depends on faith. Thus also Homer said:\n\n \u201cFather of men and gods,\u201d[1166]--\n\nknowing not who the Father is, or how He is Father.\n\nAnd as to him who has hands it is natural to grasp, and to him who\nhas sound eyes to see the light; so it is the natural prerogative of\nhim who has received faith to apprehend knowledge, if he desires, on\n\u201cthe foundation\u201d laid, to work, and build up \u201cgold, silver, precious\nstones.\u201d[1167]\n\nAccordingly he does not profess to wish to participate, but begins to\ndo so. Nor does it belong to him to _intend_, but to _be_\nregal, and illuminated, and gnostic. Nor does it appertain to him to\nwish to grasp things in name, but in fact.\n\nFor God, being good, on account of the principal part of the whole\ncreation, seeing He wishes to save it, was induced to make the rest\nalso; conferring on them at the beginning this first boon, that of\nexistence. For that to be is far better than not to be, will be\nadmitted by every one. Then, according to the capabilities of their\nnature, each one was and is made, advancing to that which is better.\n\nSo there is no absurdity in philosophy having been given by Divine\nProvidence as a preparatory discipline for the perfection which is\nby Christ; unless philosophy is ashamed at learning from Barbarian\nknowledge how to advance to truth. But if \u201cthe very hairs are numbered,\nand the most insignificant motions,\u201d how shall not philosophy be taken\ninto account? For to Samson power was given in his hair, in order that\nhe might perceive that the worthless arts that refer to the things in\nthis life, which lie and remain on the ground after the departure of\nthe soul, were not given without divine power.\n\nBut it is said Providence, from above, from what is of prime\nimportance, as from the head, reaches to all, \u201cas the ointment,\u201d it\nis said, \u201cwhich descends to Aaron\u2019s beard, and to the skirt of his\ngarment\u201d[1168] (that is, of the great High Priest, \u201cby whom all things\nwere made, and without whom not even one thing was made\u201d[1169]); not\nto the ornament of the body; for Philosophy is outside of the People,\nlike raiment.[1170] The philosophers, therefore, who, trained to their\nown peculiar power of perception by the spirit of perception, when\nthey investigate, not a part of philosophy, but philosophy absolutely,\ntestify to the truth in a truth-loving and humble spirit; if in the\ncase of good things said by those even who are of different sentiments\nthey advance to understanding, through the divine administration, and\nthe ineffable Goodness, which always, as far as possible, leads the\nnature of existences to that which is better. Then, by cultivating\nthe acquaintance not of Greeks alone, but also of Barbarians, from\nthe exercise common to their proper intelligence, they are conducted\nto Faith. And when they have embraced the foundation of truth, they\nreceive in addition the power of advancing further to investigation.\nAnd thence they love to be learners, and aspiring after knowledge,\nhaste to salvation.\n\nThus Scripture says, that \u201cthe spirit of perception\u201d was given to the\nartificers from God.[1171] And this is nothing else than Understanding,\na faculty of the soul, capable of studying existences,--of\ndistinguishing and comparing what succeeds as like and unlike,--of\nenjoining and forbidding, and of conjecturing the future. And it\nextends not to the arts alone, but even to philosophy itself.\n\nWhy, then, is the serpent called wise? Because even in its wiles there\nmay be found a connection, and distinction, and combination, and\nconjecturing of the future. And so very many crimes are concealed;\nbecause the wicked arrange for themselves so as by all means to escape\npunishment.\n\nAnd Wisdom being manifold, pervading the whole world, and all human\naffairs, varies its appellation in each case. When it applies itself\nto first causes, it is called Understanding (\u03bd\u03cc\u03b7\u03c3\u03b9\u03c2). When, however,\nit confirms this by demonstrative reasoning, it is termed Knowledge,\nand Wisdom, and Science. When it is occupied in what pertains to piety,\nand receives without speculation the primal Word[1172] in consequence\nof the maintenance of the operation in it, it is called Faith. In\nthe sphere of things of sense, establishing that which appears as\nbeing truest, it is Right Opinion. In operations, again, performed\nby skill of hand, it is Art. But when, on the other hand, without\nthe study of primary causes, by the observation of similarities and\nby transposition, it makes any attempt or combination, it is called\nExperiment. But belonging to it, and supreme and essential, is the Holy\nSpirit, which above all he who, in consequence of [divine] guidance,\nhas believed, receives after strong faith. Philosophy, then, partaking\nof a more exquisite perception, as has been shown from the above\nstatements, participates in Wisdom.\n\nLogical discussion, then, of intellectual subjects, with selection and\nassent, is called Dialectics; which establishes, by demonstration,\nallegations respecting truth, and demolishes the doubts brought forward.\n\nThose, then, who assert that philosophy did not come hither from God,\nall but say that God does not know each particular thing, and that He\nis not the cause of all good things; if, indeed, each of these belongs\nto the class of individual things. But nothing that exists could have\nsubsisted at all, had God not willed. And if He willed, then philosophy\nis from God, He having willed it to be such as it is, for the sake of\nthose who not otherwise than by its means would abstain from what is\nevil. For God knows all things--not those only which exist, but those\nalso which shall be--and how each thing shall be. And foreseeing the\nparticular movements, \u201cHe surveys all things, and hears all things,\u201d\nseeing the soul naked within; and possesses from eternity the idea\nof each thing individually. And what applies to theatres, and to the\nparts of each object, in looking at, looking round, and taking in the\nwhole in one view, applies also to God. For in one glance He views all\nthings together, and each thing by itself; but not all things, by way\nof primary intent.\n\nNow, then, many things in life take their rise in some exercise\nof human reason, having received the kindling spark from God. For\ninstance, health by medicine, and soundness of body through gymnastics,\nand wealth by trade, have their origin and existence in consequence\nof Divine Providence indeed, but in consequence, too, of human\nco-operation. Understanding also is from God.\n\nBut God\u2019s will is especially obeyed by the free-will of good men.\nSince many advantages are common to good and bad men: yet they are\nnevertheless advantageous only to men of goodness and probity, for\nwhose sake God created them. For it was for the use of good men that\nthe influence which is in God\u2019s gifts was originated. Besides, the\nthoughts of virtuous men are produced through the inspiration[1173]\nof God; the soul being disposed in the way it is, and the divine will\nbeing conveyed to human souls, particular divine ministers contributing\nto such services. For regiments of angels are distributed over the\nnations and cities.[1174] And, perchance, some are assigned to\nindividuals.[1175]\n\nThe Shepherd, then, cares for each of his sheep; and his closest\ninspection is given to those who are excellent in their natures, and\nare capable of being most useful. Such are those fit to lead and teach,\nin whom the action of Providence is conspicuously seen; whenever\neither by instruction, or government, or administration, God wishes\nto benefit. But He wishes at all times. Wherefore He moves those who\nare adapted to useful exertion in the things which pertain to virtue,\nand peace, and beneficence. But all that is characterized by virtue\nproceeds from virtue, and leads back to virtue. And it is given either\nin order that men may become good, or that those who are so may make\nuse of their natural advantages. For it co-operates both in what is\ngeneral and what is particular. How absurd, then, is it, in those\nwho attribute disorder and wickedness to the devil, to make him the\nbestower of philosophy, a virtuous thing! For he is thus all but made\nmore benignant to the Greeks, in respect of making men good, than the\ndivine providence and mind.\n\nAgain, I reckon it is the part of law and of right reason to assign\nto each one what is appropriate to him, and belongs to him, and falls\nto him. For as the lyre is only for the harper, and the flute for\nthe flute-player; so good things are the possessions of good men. As\nthe nature of the beneficent is to do good, as it is of the fire to\nwarm, and the light to give light, and a good man will not do evil, or\nlight produce darkness, or fire cold; so, again, vice cannot do aught\nvirtuous. For its activity is to do evil, as that of darkness to dim\nthe eyes.\n\nPhilosophy is not, then, the product of vice, since it makes men\nvirtuous; it follows, then, that it is the work of God, whose work\nit is solely to do good. And all things given by God are given and\nreceived well.\n\nFurther, if the practice of philosophy does not belong to the wicked,\nbut was accorded to the best of the Greeks, it is clear also from what\nsource it was bestowed--manifestly from Providence, which assigns to\neach what is befitting in accordance with his deserts.\n\nRightly, then, to the Jews belonged the Law, and to the Greeks\nPhilosophy, until the Advent; and after that came the universal calling\nto be a peculiar people of righteousness, through the teaching which\nflows from faith, brought together by one Lord, the only God of both\nGreeks and Barbarians, or rather of the whole race of men. We have\noften called by the name philosophy that portion of truth attained\nthrough philosophy, although but partial.\n\nNow, too, what is good in the arts as arts,[1176] have their beginning\nfrom God. For as the doing of anything artistically is embraced in the\nrules of art, so also acting sagaciously is classed under the head of\nsagacity (\u03c6\u03c1\u03cc\u03bd\u03b7\u03c3\u03b9\u03c2). Now sagacity is virtue, and it is its function to\nknow other things, but much more especially what belongs to itself. And\nWisdom (_\u03a3\u03bf\u03c6\u03af\u03b1_) being power, is nothing but the knowledge of good\nthings, divine and human.\n\nBut \u201cthe earth is God\u2019s, and the fulness thereof,\u201d[1177] says the\nScripture, teaching that good things come from God to men; it being\nthrough divine power and might that the distribution of them comes to\nthe help of man.\n\nNow the modes of all help and communication from one to another are\nthree. One is, by attending to another, as the master of gymnastics,\nin training the boy. The second is, by assimilation, as in the case of\none who exhorts another to benevolence by practising it before. The one\nco-operates with the learner, and the other benefits him who receives.\nThe third mode is that by command, when the gymnastic master, no longer\ntraining the learner, nor showing in his own person the exercise for\nthe boy to imitate, prescribes the exercise by name to him, as already\nproficient in it.\n\nThe Gnostic, accordingly, having received from God the power to be of\nservice, benefits some by disciplining them, by bestowing attention\non them; others, by exhorting them, by assimilation; and others, by\ntraining and teaching them, by command. And certainly he himself is\nequally benefited by the Lord. Thus, then, the benefit that comes\nfrom God to men becomes known--angels at the same time lending\nencouragement. For by angels, whether seen or not, the divine power\nbestows good things. Such was the mode adopted in the advent of the\nLord. And sometimes also the power \u201cbreathes\u201d in men\u2019s thoughts and\nreasonings, and \u201cputs in\u201d their hearts \u201cstrength\u201d and a keener\nperception, and furnishes \u201cprowess\u201d and \u201cboldness of alacrity\u201d[1178]\nboth for researches and deeds.\n\nBut exposed for imitation and assimilation are truly admirable and\nholy examples of virtue in the actions put on record. Further, the\ndepartment of action is most conspicuous both in the testaments of\nthe Lord, and in the laws in force among the Greeks, and also in the\nprecepts of philosophy.\n\nAnd to speak comprehensively, all benefit appertaining to life, in its\nhighest reason, proceeding from the Sovereign God, the Father who is\nover all, is consummated by the Son, who also on this account \u201cis the\nSaviour of all men,\u201d says the apostle, \u201cbut especially of those who\nbelieve.\u201d[1179] But in respect of its immediate reason, it is from\nthose next to each, in accordance with the command and injunction of\nHim who is nearest the First Cause, that is, the Lord.\n\n\n\n\n CHAPTER XVIII.\n\n THE USE OF PHILOSOPHY TO THE GNOSTIC.\n\n\n _Greek philosophy the recreation of the Gnostic._\n\nNow our Gnostic always occupies himself with the things of highest\nimportance. But if at any time he has leisure and time for relaxation\nfrom what is of prime consequence, he applies himself to Hellenic\nphilosophy in preference to other recreation, feasting on it as a\nkind of dessert at supper. Not that he neglects what is superior; but\nthat he takes this in addition, as long as proper, for the reasons I\nmentioned above. But those who give their mind to the unnecessary and\nsuperfluous points of philosophy, and addict themselves to wrangling\nsophisms alone, abandon what is necessary and most essential, pursuing\nplainly the shadows of words.\n\nIt is well indeed to know all. But the man whose soul is destitute\nof the ability to reach to acquaintance with many subjects of study,\nwill select the principal and better subjects alone. For real science\n(\u1f10\u03c0\u03b9\u03c3\u03c4\u03ae\u03bc\u03b7, which we affirm the Gnostic alone possesses) is a sure\ncomprehension (\u03ba\u03b1\u03c4\u03ac\u03bb\u03b7\u03c8\u03b9\u03c2), leading up through true and sure reasons to\nthe knowledge (\u03b3\u03bd\u1ff6\u03c3\u03b9\u03c2) of the cause. And he, who is acquainted with\nwhat is true respecting any one subject, becomes of course acquainted\nwith what is false respecting it.\n\n\n _Philosophy necessary._\n\nFor truly it appears to me to be a proper point for discussion, Whether\nwe ought to philosophize: for its terms are consistent.\n\nBut if we are not to philosophize, what then? (For no one can condemn a\nthing without first knowing it): the consequence, even in that case, is\nthat we must philosophize.[1180]\n\n\n _First of all, idols are to be rejected._\n\nSuch, then, being the case, the Greeks ought by the Law and the\nProphets to learn to worship one God only, the only Sovereign; then\nto be taught by the apostle, \u201cbut to us an idol is nothing in the\nworld,\u201d[1181] since nothing among created things can be a likeness of\nGod; and further, to be taught that none of those images which they\nworship can be similitudes: for the race of souls is not in form such\nas the Greeks fashion their idols. For souls are invisible; not only\nthose that are rational, but those also of the other animals. And their\nbodies never become parts of the souls themselves, but organs--partly\nas seats, partly as vehicles--and in other cases possessions in various\nways. But it is not possible to copy accurately even the likenesses of\nthe organs; since, were it so, one might model the sun, as it is seen,\nand take the likeness of the rainbow in colours.\n\nAfter abandoning idols, then, they will hear the Scripture, \u201cUnless\nyour righteousness exceed the righteousness of the scribes and\nPharisees\u201d[1182] (who justified themselves in the way of abstinence\nfrom what was evil),--so as, along with such perfection as they\nevinced, and \u201cthe loving of your neighbour,\u201d to be able also to do\ngood,--you shall not \u201cbe kingly.\u201d[1183]\n\nFor intensification of the righteousness which is according to the law\nshows the Gnostic. So one who is placed in the head, which is that\nwhich rules its own body--and who advances to the summit of faith,\nwhich is the knowledge (_gnosis_) itself, for which all the organs\nof perception exist--will likewise obtain the highest inheritance.\n\nThe primacy of knowledge the apostle shows to those capable of\nreflection, in writing to those Greeks of Corinth, in the following\nterms: \u201cBut having hope, when your faith is increased, that we shall be\nmagnified in you according to our rule abundantly, to preach the gospel\nbeyond you.\u201d[1184] He does not mean the extension of his preaching\nlocally: for he says also that in Achaia faith abounded; and it is\nrelated also in the Acts of the Apostles that he preached the word in\nAthens.[1185] But he teaches that knowledge (_gnosis_), which\nis the perfection of faith, goes beyond catechetical instruction, in\naccordance with the magnitude of the Lord\u2019s teaching and the rule of\nthe church. Wherefore also he proceeds to add, \u201cAnd if I am rude in\nspeech, yet I am not in knowledge.\u201d[1186]\n\n\n _Whence is the knowledge of truth?_\n\nBut let those who vaunt on account of having apprehended the truth\ntell us from whom they boast of having heard it. They will not say\nfrom God, but will admit that it was from men. And if so, it is\neither from themselves that they have learned it lately, as some of\nthem arrogantly boast, or from others like them. But human teachers,\nspeaking of God, are not reliable, as men. For he that is man cannot\nspeak worthily the truth concerning God: the feeble and mortal [cannot\nspeak worthily] of the Unoriginated and Incorruptible--the work, of the\nWorkman. Then he who is incapable of speaking what is true respecting\nhimself, is he not much less reliable in what concerns God? For just as\nfar as man is inferior to God in power, so much feebler is man\u2019s speech\nthan Him; although he do not declare God, but only speak about God and\nthe divine word. For human speech is by nature feeble, and incapable of\nuttering God. I do not say His name. For to name it is common, not to\nphilosophers only, but also to poets. Nor [do I say] His essence; for\nthis is impossible, but the power and the works of God.\n\nThose even who claim God as their teacher, with difficulty attain to a\nconception of God, grace aiding them to the attainment of their modicum\nof knowledge; accustomed as they are to contemplate the will [of God]\nby the will, and the Holy Spirit by the Holy Spirit. \u201cFor the Spirit\nsearches the deep things of God. But the natural man receiveth not the\nthings of the Spirit.\u201d[1187]\n\nThe only wisdom, therefore, is the God-taught wisdom we possess; on\nwhich depend all the sources of wisdom, which make conjectures at the\ntruth.\n\n\n _Intimations of the Teacher\u2019s advent._\n\nAssuredly of the coming of the Lord, who has taught us, to men, there\nwere a myriad indicators, heralds, preparers, precursors, from the\nbeginning, from the foundation of the world, intimating beforehand by\ndeeds and words, prophesying that He would come, and where, and how,\nwhat should be the signs. From afar certainly Law and Prophecy kept Him\nin view beforehand. And then the precursor pointed Him out as present.\nAfter whom the heralds point out by their teaching the virtue of His\nmanifestation.\n\n\n _Universal diffusion of the gospel a contrast to philosophy._\n\nThe philosophers, however, chose to [teach philosophy] to the Greeks\nalone,[1188] and not even to all of them; but Socrates to Plato, and\nPlato to Xenocrates, Aristotle to Theophrastus, and Zeno to Cleanthes,\nwho persuaded their own followers alone.\n\nBut the word of our Teacher remained not in Judea alone, as philosophy\ndid in Greece; but was diffused over the whole world, over every\nnation, and village, and town, bringing already over to the truth whole\nhouses, and each individual of those who heard it by him himself, and\nnot a few of the philosophers themselves.\n\nAnd if any one ruler whatever prohibit the Greek philosophy, it\nvanishes forthwith. But our doctrine on its very first proclamation\nwas prohibited by kings and tyrants together, as well as particular\nrulers and governors, with all their mercenaries, and in addition by\ninnumerable men, warring against us, and endeavouring as far as they\ncould to exterminate it. But it flourishes the more. For it dies not,\nas human doctrine dies, nor fades as a fragile gift. For no gift of God\nis fragile. But it remains unchecked, though prophesied as destined to\nbe persecuted to the end. Thus Plato writes of poetry: \u201cA poet is a\nlight and a sacred thing, and cannot write poetry till he be inspired\nand lose his senses.\u201d And Democritus similarly: \u201cWhatever things a\npoet writes with divine afflatus, and with a sacred spirit, are very\nbeautiful.\u201d And we know what sort of things poets say. And shall no one\nbe amazed at the prophets of God Almighty becoming the organs of the\ndivine voice?\n\nHaving then moulded, as it were, a statue of the Gnostic, we have now\nshown who he is; indicating in outline, as it were, both the greatness\nand beauty of his character. What he is as to the study of physical\nphenomena shall be shown afterwards, when we begin to treat of the\ncreation of the world.\n\n\n\n\n BOOK VII.\n\n CHAPTER I.\n\n THE GNOSTIC A TRUE WORSHIPPER OF GOD, AND UNJUSTLY\n CALUMNIATED BY UNBELIEVERS AS AN ATHEIST.\n\n\nIt is now time to show the Greeks that the Gnostic alone is truly\npious; so that the philosophers, learning of what description the\ntrue Christian is, may condemn their own stupidity in rashly and\ninconsiderately persecuting the [Christian] name, and without reason\ncalling those impious who know the true God. And clearer arguments must\nbe employed, I reckon, with the philosophers, so that they may be able,\nfrom the exercise they have already had through their own training,\nto understand, although they have not yet shown themselves worthy to\npartake of the power of believing.\n\nThe prophetic sayings we shall not at present advert to, as we are to\navail ourselves of the Scriptures subsequently at the proper places.\nBut we shall point out summarily the points indicated by them, in our\ndelineation of Christianity, so that by taking the Scriptures at once\n(especially as they do not yet comprehend their utterances), we may not\ninterrupt the continuity of the discourse. But after pointing out the\nthings indicated, proofs shall be shown in abundance to those who have\nbelieved.\n\nBut if the assertions made by us appear to certain of the multitude\nto be different from the Scriptures of the Lord, let it be known that\nit is from that source that they have breath and life; and taking\ntheir rise from them, they profess to adduce the sense only, not the\nwords. For further treatment, not being seasonable, will rightly appear\nsuperfluous. Thus, not to look at what is urgent would be excessively\nindolent and defective; and \u201cblessed, in truth, are they who,\ninvestigating the testimonies of the Lord, shall seek Him with their\nwhole heart.\u201d[1189] And the law and the prophets witness of the Lord.\n\nIt is, then, our purpose to prove that the Gnostic alone is holy and\npious, and worships the true God in a manner worthy of Him; and that\nworship meet for God is followed by loving and being loved by God. He\naccordingly judges all excellence to be honourable according to its\nworth; and judges that among the objects perceived by our senses, we\nare to esteem rulers, and parents, and every one advanced in years;\nand among subjects of instruction, the most ancient philosophy and\nprimeval prophecy; and among intellectual ideas, what is oldest in\norigin, the timeless and unoriginated First Principle, and Beginning\nof existences--the Son--from whom we are to learn the remoter Cause,\nthe Father of the universe, the most ancient and the most beneficent\nof all; not capable of expression by the voice, but to be reverenced\nwith reverence, and silence, and holy wonder, and supremely venerated;\ndeclared by the Lord, as far as those who learned were capable of\ncomprehending, and understood by those chosen by the Lord to knowledge;\n\u201cwhose senses,\u201d says the apostle, \u201cwere exercised.\u201d[1190]\n\nThe service of God, then, in the case of the Gnostic, is his soul\u2019s\ncontinual study[1191] and occupation, bestowed on the Deity in\nceaseless love. For of the service bestowed on men, one kind is that\nwhose aim is improvement, the other ministerial. The improvement of\nthe body is the object of the medical art, of the soul of philosophy.\nMinisterial service is rendered to parents by children, to rulers by\nsubjects.\n\nSimilarly, also, in the church, the elders attend to the department\nwhich has improvement for its object; and the deacons to the\nministerial. In both these ministries the angels serve God, in the\nmanagement of earthly affairs; and the Gnostic himself ministers to\nGod, and exhibits to men the scheme of improvement, in the way in\nwhich he has been appointed to discipline men for their amendment. For\nhe is alone pious that serves God rightly and unblameably in human\naffairs. For as that treatment of plants is best through which their\nfruits are produced and gathered in, through knowledge and skill\nin husbandry, affording men the benefit accruing from them; so the\npiety of the Gnostic, taking to itself the fruits of the men who by\nhis means have believed, when not a few attain to knowledge and are\nsaved by it, achieves by his skill the best harvest. And as godliness\n(\u03b8\u03b5\u03bf\u03c0\u03c1\u03ad\u03c0\u03b5\u03b9\u03b1) is the habit which preserves what is becoming to God, the\ngodly man is the only lover of God. And such will he be who knows what\nis becoming, both in respect of knowledge and of the life which must be\nlived by him, who is destined to be divine (\u03b8\u03b5\u1ff7), and is already being\nassimilated to God. So then he is in the first place a lover of God.\nFor as he who honours his father is a lover of his father, so he who\nhonours God is a lover of God.\n\nThus also it appears to me that there are three effects of gnostic\npower: the knowledge of things; second, the performance of whatever the\nWord suggests; and the third, the capability of delivering, in a way\nsuitable to God, the secrets veiled in the truth.\n\nHe, then, who is persuaded that God is omnipotent, and has learned the\ndivine mysteries from His only-begotten Son, how can he be an atheist\n(\u1f04\u03b8\u03b5\u03bf\u03c2)? For he is an atheist who thinks that God does not exist. And\nhe is superstitious who dreads the demons; who deifies all things, both\nwood and stone; and reduces to bondage spirit, and man who possesses\nthe life of reason.[1192]\n\n\n\n\n CHAPTER II.\n\n THE SON THE RULER AND SAVIOUR OF ALL.\n\n\nTo know[1193] God is, then, the first step of faith; then, through\nconfidence in the teaching of the Saviour, to consider the doing of\nwrong in any way as not suitable to the knowledge of God.\n\nSo the best thing on earth is the most pious man; and the best thing in\nheaven, the nearer in place and purer, is an angel, the partaker of the\neternal and blessed life. But the nature of the Son, which is nearest\nto Him who is alone the Almighty One, is the most perfect, and most\nholy, and most potent, and most princely, and most kingly, and most\nbeneficent. This is the highest excellence, which orders all things in\naccordance with the Father\u2019s will, and holds the helm of the universe\nin the best way, with unwearied and tireless power, working all things\nin which it operates, keeping in view its hidden designs. For from\nHis own point of view the Son of God is never displaced; not being\ndivided, not severed, not passing from place to place; being always\neverywhere, and being contained nowhere; complete mind, the complete\npaternal light; all eyes, seeing all things, hearing all things,\nknowing all things, by His power scrutinizing the powers. To Him is\nplaced in subjection all the host of angels and gods; He, the paternal\nWord, exhibiting[1194] the holy administration for Him who put [all] in\nsubjection to Him.\n\nWherefore also all men are His; some through knowledge, and others\nnot yet so; and some as friends, some as faithful servants, some\nas servants merely. This is the Teacher, who trains the Gnostic by\nmysteries, and the believer by good hopes, and the hard of heart\nby corrective discipline through sensible operation. Thence His\nprovidence is in private, in public, and everywhere.\n\nAnd that He whom we call Saviour and Lord is the Son of God, the\nprophetic Scriptures explicitly prove. So the Lord of all, of Greeks\nand of Barbarians, persuades those who are willing. For He does not\ncompel him[1195] who (through choosing and fulfilling, from Him, what\npertains to laying hold of it the hope) is able to receive salvation\nfrom Him.\n\nIt is He who also gave philosophy to the Greeks by means of the\ninferior angels. For by an ancient and divine order the angels are\ndistributed among the nations.[1196] But the glory of those who believe\nis \u201cthe Lord\u2019s portion.\u201d For either the Lord does not care for all\nmen; and this is the case either because He is unable (which is not\nto be thought, for it would be a proof of weakness), or because He\nis unwilling, which is not the attribute of a good being. And He who\nfor our sakes assumed flesh capable of suffering, is far from being\nluxuriously indolent. Or He does care for all, which is befitting for\nHim who has become Lord of all. For He is Saviour; not [the Saviour]\nof some, and of others not. But in proportion to the adaptation\npossessed by each, He has dispensed His beneficence both to Greeks\nand Barbarians, even to those of them that were predestinated, and in\ndue time called, the faithful and elect. Nor can He who called all\nequally, and assigned special honours to those who have believed in a\nspecially excellent way, ever envy any. Nor can He who is the Lord of\nall, and serves above all the will of the good and almighty Father,\never be hindered by another. But neither does envy touch the Lord, who\nwithout beginning was impassible; nor are the things of men such as to\nbe envied by the Lord. But it is another, he whom passion hath touched,\nwho envies. And it cannot be said that it is from ignorance that the\nLord is not willing to save humanity, because He knows not how each\none is to be cared for. For ignorance applies not to the God who,\nbefore the foundation of the world, was the counsellor of the Father.\nFor He was the Wisdom \u201cin which\u201d the Sovereign God \u201cdelighted.\u201d[1197]\nFor the Son is the power of God, as being the Father\u2019s most ancient\nWord before the production of all things, and His Wisdom. He is then\nproperly called the Teacher of the beings formed by Him. Nor does He\never abandon care for men, by being drawn aside from pleasure, who,\nhaving assumed flesh, which by nature is susceptible of suffering,\ntrained it to the condition of impassibility.\n\nAnd how is He Saviour and Lord, if not the Saviour and Lord of all? But\nHe is the Saviour of those who have believed, because of their wishing\nto know; and the Lord of those who have not believed, till, being\nenabled to confess Him, they obtain the peculiar and appropriate boon\nwhich comes by Him.\n\nNow the energy of the Lord has a reference to the Almighty; and the Son\nis, so to speak, an energy of the Father. Therefore, a hater of man,\nthe Saviour can never be; who, for His exceeding love to human flesh,\ndespising not its susceptibility to suffering, but investing Himself\nwith it, came for the common salvation of men; for the faith of those\nwho have chosen it, is common. Nay more, He will never neglect His\nown work, because man alone of all the other living creatures was in\nhis creation endowed with a conception of God. Nor can there be any\nother better and more suitable government for men than that which is\nappointed by God.\n\nIt is then always proper for the one who is superior by nature to be\nover the inferior, and for him who is capable of managing aught well to\nhave the management of it assigned to him. Now that which truly rules\nand presides is the Divine Word and His providence, which inspects all\nthings, and despises the care of nothing belonging to it.\n\nThose, then, who choose to belong to Him, are those who are perfected\nthrough faith. He, the Son, is, by the will of the Almighty Father,\nthe cause of all good things, being the first efficient cause of\nmotion--a power incapable of being apprehended by sensation. For\nwhat He was, was not seen by those who, through the weakness of the\nflesh, were incapable of taking in [the reality]. But, having assumed\nsensitive flesh, He came to show man what was possible through\nobedience to the commandments. Being, then, the Father\u2019s power, He\neasily prevails in what He wishes, leaving not even the minutest point\nof His administration unattended to. For otherwise the whole would not\nhave been well executed by Him.\n\nBut, as I think, characteristic of the highest power is the accurate\nscrutiny of all the parts, reaching even to the minutest, terminating\nin the first Administrator of the universe, who by the will of the\nFather directs the salvation of all; some overlooking, who are set\nunder others, who are set over them, till you come to the great High\nPriest. For on one original first Principle, which acts according to\nthe [Father\u2019s] will, the first and the second and the third depend.\nThen at the highest extremity of the visible world is the blessed band\nof angels; and down to ourselves there are ranged, some under others,\nthose who, from One and by One, both are saved and save.\n\nAs, then, the minutest particle of steel is moved by the spirit of\nthe Heraclean stone,[1198] when diffused[1199] over many steel rings;\nso also, attracted by the Holy Spirit, the virtuous are added by\naffinity to the first abode, and the others in succession down to\nthe last. But those who are bad from infirmity, having fallen from\nvicious insatiableness into a depraved state, neither controlling nor\ncontrolled, rush round and round, whirled about by the passions, and\nfall down to the ground.\n\nFor this was the law from the first, that virtue should be the object\nof voluntary choice. Wherefore also the commandments, according to the\nLaw, and before the Law, not given to the upright (for the law is not\nappointed for a righteous man[1200]), ordained that he should receive\neternal life and the blessed prize, who chose them.\n\nBut, on the other hand, they allowed him who had been delighted with\nvice to consort with the objects of his choice; and, on the other hand,\nthat the soul, which is ever improving in the acquisition[1201] of\nvirtue and the increase of righteousness, should obtain a better place\nin the universe, as tending in each step of advancement towards the\nhabit of impassibility, till \u201cit come to a perfect man,\u201d[1202] to the\nexcellence at once of knowledge and of inheritance.\n\nThese salutary revolutions, in accordance with the order of change, are\ndistinguished both by times, and places, and honours, and cognitions,\nand heritages, and ministries, according to the particular order of\neach change, up to the transcendent and continual contemplation of the\nLord in eternity.\n\nNow that which is lovable leads, to the contemplation of itself,\neach one who, from love of knowledge, applies himself entirely to\ncontemplation. Wherefore also the Lord, drawing the commandments, both\nthe first which He gave, and the second, from one fountain, neither\nallowed those who were before the law to be without law, nor permitted\nthose who were unacquainted with the principles of the Barbarian\nphilosophy to be without restraint. For, having furnished the one with\nthe commandments, and the other with philosophy, He shut up unbelief to\nthe Advent. Whence[1203] every one who believes not is without excuse.\nFor by a different process of advancement, both Greek and Barbarian, He\nleads to the perfection which is by faith.\n\nAnd if any one of the Greeks, passing over the preliminary training\nof the Hellenic philosophy, proceeds directly to the true teaching,\nhe distances others, though an unlettered man, by choosing[1204] the\ncompendious process of salvation by faith to perfection.\n\nEverything, then, which did not hinder a man\u2019s choice from being free,\nHe made and rendered auxiliary to virtue, in order that there might be\nrevealed somehow or other, even to those capable of seeing but dimly,\nthe one only almighty, good God---from eternity to eternity saving by\nHis Son.\n\nAnd, on the other hand, He is in no respect whatever the cause of\nevil. For all things are arranged with a view to the salvation of the\nuniverse by the Lord of the universe, both generally and particularly.\nIt is then the function of the righteousness of salvation to improve\neverything as far as practicable. For even minor matters are arranged\nwith a view to the salvation of that which is better, and for an\nabode suitable for people\u2019s character. Now everything that is\nvirtuous changes for the better; having as the proper[1205] cause of\nchange the free choice of knowledge, which the soul has in its own\npower. But necessary corrections, through the goodness of the great\noverseeing Judge, both by the attendant angels, and by various acts of\nanticipative judgment, and by the perfect judgment, compel egregious\nsinners to repent.\n\n\n\n\n CHAPTER III.\n\n THE GNOSTIC AIMS AT THE NEAREST LIKENESS POSSIBLE\n TO GOD AND HIS SON.\n\n\nNow I pass over other things in silence, glorifying the Lord.\nBut I affirm that gnostic souls, that surpass in the grandeur of\ncontemplation the mode of life of each of the holy ranks, among whom\nthe blessed abodes of the gods are allotted by distribution, reckoned\nholy among the holy, transferred entire from among the entire, reaching\nplaces better than the better places, embracing the divine vision not\nin mirrors or by means of mirrors, but in the transcendently clear and\nabsolutely pure insatiable vision which is the privilege of intensely\nloving souls, holding festival through endless ages, remain honoured\nwith the identity of all excellence. Such is the vision attainable by\n\u201cthe pure in heart.\u201d[1206] This is the function of the Gnostic, who\nhas been perfected, to have converse with God through the great High\nPriest, being made like the Lord, up to the measure of his capacity,\nin the whole service of God, which tends to the salvation of men,\nthrough care of the beneficence which has us for its object; and on the\nother side through worship, through teaching and through beneficence\nin deeds. The Gnostic even forms and creates himself; and besides\nalso, he, like to God, adorns those who hear him; assimilating as\nfar as possible the moderation which, arising from practice, tends\nto impassibility, to Him who by nature possesses impassibility; and\nespecially having uninterrupted converse and fellowship with the Lord.\nMildness, I think, and philanthropy, and eminent piety, are the rules\nof gnostic assimilation. I affirm that these virtues \u201care a sacrifice\nacceptable in the sight of God;\u201d[1207] Scripture alleging that \u201cthe\nhumble heart with right knowledge is the holocaust of God;\u201d[1208]\neach man who is admitted to holiness being illuminated in order to\nindissoluble union.\n\nFor \u201cto bring themselves into captivity,\u201d and to slay themselves,\nputting to death \u201cthe old man, who is through lusts corrupt,\u201d and\nraising the new man from death, \u201cfrom the old conversation,\u201d by\nabandoning the passions, and becoming free of sin, both the Gospel and\nthe apostle enjoin.[1209]\n\nIt was this, consequently, which the Law intimated, by ordering the\nsinner to be cut off, and translated from death to life, to the\nimpassibility that is the result of faith; which the teachers of\nthe Law, not comprehending, inasmuch as they regarded the law as\ncontentious, they have given a handle to those who attempt idly to\ncalumniate the Law. And for this reason we rightly do not sacrifice to\nGod, who, needing nothing, supplies all men with all things; but we\nglorify Him who gave Himself in sacrifice for us, we also sacrificing\nourselves; from that which needs nothing to that which needs nothing,\nand to that which is impassible from that which is impassible. For\nin our salvation alone God delights. We do not therefore, and with\nreason too, offer sacrifice to Him who is not overcome by pleasures,\ninasmuch as the fumes of the smoke stop far beneath, and do not even\nreach the thickest clouds; but those they reach are far from them. The\nDeity neither is, then, in want of aught, nor loves pleasure, or gain,\nor money, being full, and supplying all things to everything that has\nreceived being and has wants. And neither by sacrifices nor offerings,\nnor on the other hand by glory and honour, is the Deity won over; nor\nis He influenced by any such things; but He appears only to excellent\nand good men, who will never betray justice for threatened fear, nor by\nthe promise of considerable gifts.\n\nBut those who have not seen the self-determination of the human soul,\nand its incapability of being treated as a slave in what respects the\nchoice of life, being disgusted at what is done through rude injustice,\ndo not think that there is a God. On a par with these in opinion, are\nthey who, falling into licentiousness in pleasures, and grievous pains,\nand unlooked-for accidents, and bidding defiance to events, say that\nthere is no God, or that, though existing, He does not oversee all\nthings. And others there are, who are persuaded that those they reckon\ngods are capable of being prevailed upon by sacrifices and gifts,\nfavouring, so to speak, their profligacies; and will not believe that\nHe is the only true God, who exists in the invariableness of righteous\ngoodness.\n\nThe Gnostic, then, is pious, who cares first for himself, then for his\nneighbours, that they may become very good. For the son gratifies a\ngood father, by showing himself good and like his father; and in like\nmanner the subject, the governor. For believing and obeying are in our\nown power.\n\nBut should any one suppose the cause of evils to be the weakness\nof matter, and the involuntary impulses of ignorance, and (in his\nstupidity) irrational necessities; he who has become a Gnostic has\nthrough instruction superiority over these, as if they were wild\nbeasts; and in imitation of the divine plan, he does good to such as\nare willing, as far as he can. And if ever placed in authority, like\nMoses, he will rule for the salvation of the governed; and will tame\nwildness and faithlessness, by recording honour for the most excellent,\nand punishment for the wicked, in accordance with reason for the sake\nof discipline.\n\nFor pre-eminently a divine image, resembling God, is the soul of a\nrighteous man; in which, through obedience to the commands, as in a\nconsecrated spot, is enclosed and enshrined the Leader of mortals and\nof immortals, King and Parent of what is good, who is truly law, and\nright, and eternal Word, being the one Saviour individually to each,\nand in common to all.\n\nHe is the true Only-begotten, the express image of the glory of the\nuniversal King and Almighty Father, who impresses on the Gnostic the\nseal of the perfect contemplation, according to His own image; so that\nthere is now a third divine image, made as far as possible like the\nSecond Cause, the Essential Life, through which we live the true life;\nthe Gnostic, as we regard him, being described as moving amid things\nsure and wholly immutable.\n\nRuling, then, over himself and what belongs to him, and possessing\na sure grasp of divine science, he makes a genuine approach to the\ntruth. For the knowledge and apprehension of intellectual objects must\nnecessarily be called certain scientific knowledge, whose function in\nreference to divine things is to consider what is the First Cause, and\nwhat that \u201cby whom all things were made, and without whom nothing was\nmade;\u201d[1210] and what things, on the other hand, are as pervasive,\nand what as comprehensive; what conjoined, what disjoined; and what\nis the position which each one of them holds, and what power and what\nservice each contributes. And again, among human things, what man\nhimself is, and what he has naturally or preternaturally; and how,\nagain, it becomes him to do or to suffer; and what are his virtues and\nwhat his vices; and about things good, bad, and indifferent; also about\nfortitude, and prudence, and self-restraint, and the virtue which is in\nall respects complete, namely, righteousness.\n\nFurther, he employs prudence and righteousness in the acquisition of\nwisdom, and fortitude, not only in the endurance of circumstances, but\nalso in restraining[1211] pleasure and desire, grief and anger; and,\nin general, to withstand[1212] everything which either by any force or\nfraud entices us. For it is not necessary to endure vices and virtues,\nbut it is to be persuaded to bear things that inspire fear.\n\nAccordingly, pain is found beneficial in the healing art, and in\ndiscipline, and in punishment; and by it men\u2019s manners are corrected\nto their advantage. Forms of fortitude are endurance, magnanimity,\nhigh spirit, liberality, and grandeur. And for this reason he neither\nmeets with the blame or the bad opinion of the multitude; nor is he\nsubjected to opinions or flatteries. But in the endurance of toils and\nat the same time[1213] in the discharge of any duty, and in his manly\nsuperiority to all circumstances, he appears truly a man (\u1f00\u03bd\u03ae\u03c1) among\nthe rest of human beings. And, on the other hand, maintaining prudence,\nhe exercises moderation in the calmness of his soul; receptive of what\nis commanded, as of what belongs to him, entertaining aversion to what\nis base, as alien to him; become decorous and supramundane,[1214] he\ndoes everything with decorum and in order, and transgresses in no\nrespect, and in nothing. Rich he is in the highest degree in desiring\nnothing, as having few wants; and being in the midst of abundance\nof all good through the knowledge of the good. For it is the first\neffect of his righteousness, to love to spend his time and associate\nwith those of his own race both in earth and heaven. So also he is\nliberal of what he possesses. And being a lover of men, he is a hater\nof the wicked, entertaining a perfect aversion to all villainy. He\nmust consequently learn to be faithful both to himself and to his\nneighbours, and obedient to the commandments. For he is the true\nservant of God who spontaneously subjects himself to His commands. And\nhe who already, not through the commandments, but through knowledge\nitself, is pure in heart, is the friend of God. For neither are we\nborn by nature possessing virtue, nor after we are born does it grow\nnaturally, as certain parts of the body; since then it would neither\nbe voluntary nor praiseworthy. Nor is virtue, like speech, perfected\nby the practice that results from every-day occurrences (for this is\nvery much the way in which vice originates). For it is not by any art,\neither those of acquisition, or those which relate to the care of the\nbody, that knowledge is attained. No more is it from the curriculum of\ninstruction. For that is satisfied if it can only prepare and sharpen\nthe soul. For the laws of the state are perchance able to restrain bad\nactions; but persuasive words, which but touch the surface, cannot\nproduce a scientific permanence of the truth.\n\nNow the Greek philosophy, as it were, purges the soul, and prepares it\nbeforehand for the reception of faith, on which the Truth builds up the\nedifice of knowledge.\n\nThis is the true athlete--he who in the great stadium, the fair world,\nis crowned for the true victory over all the passions. For He who\nprescribes the contest is the Almighty God, and He who awards the\nprize is the only-begotten Son of God. Angels and gods are spectators;\nand the contest, embracing all the varied exercises, is \u201cnot against\nflesh and blood,\u201d[1215] but against the spiritual powers of inordinate\npassions that work through the flesh. He who obtains the mastery in\nthese struggles, and overthrows the tempter, menacing, as it were, with\ncertain contests, wins immortality. For the sentence of God in most\nrighteous judgment is infallible. The spectators[1216] are summoned to\nthe contest, and the athletes contend in the stadium; the one, who has\nobeyed the directions of the trainer, wins the day. For to all, all\nrewards proposed by God are equal; and He Himself is unimpeachable.\nAnd he who has power receives mercy, and he that has exercised will is\nmighty.\n\nSo also we have received mind, that we may know what we do. And the\nmaxim \u201cKnow thyself\u201d means here to know for what we are born. And we\nare born to obey the commandments, if we choose to be willing to be\nsaved. Such is the Nemesis,[1217] through which there is no escaping\nfrom God. Man\u2019s duty, then, is obedience to God, who has proclaimed\nsalvation manifold by the commandments. And confession is thanksgiving.\nFor the beneficent first begins to do good. And he who on fitting\nconsiderations readily receives and keeps the commandments, is faithful\n(\u03c0\u03b9\u03c3\u03c4\u03cc\u03c2); and he who by love requites benefits as far as he is able,\nis already a friend. One recompense on the part of men is of paramount\nimportance--the doing of what is pleasing to God. As being His own\nproduction, and a result akin to Himself, the Teacher and Saviour\nreceives acts of assistance and of improvement on the part of men as a\npersonal favour and honour; as also He regards the injuries inflicted\non those who believe on Him as ingratitude and dishonour to Himself.\nFor what other dishonour can touch God? Wherefore it is impossible to\nrender a recompense at all equivalent to the boon received from the\nLord.\n\nAnd as those who maltreat property insult the owners, and those who\nmaltreat soldiers insult the commander, so also the ill-usage of His\nconsecrated ones is contempt for the Lord.\n\nFor, just as the sun not only illumines heaven and the whole world,\nshining over land and sea, but also through windows and small chinks\nsends his beams into the innermost recesses of houses, so the Word\ndiffused everywhere casts His eye-glance on the minutest circumstances\nof the actions of life.\n\n\n\n\n CHAPTER IV.\n\n THE HEATHENS MADE GODS LIKE THEMSELVES, WHENCE\n SPRINGS ALL SUPERSTITION.\n\n\nNow, as the Greeks represent the gods as possessing human forms, so\nalso do they as possessing human passions. And as each of them depict\ntheir forms similar to themselves, as Xenophanes says, \u201cEthiopians as\nblack and apes, the Thracians ruddy and tawny;\u201d so also they assimilate\ntheir souls to those who form them: the Barbarians, for instance,\nwho make them savage and wild; and the Greeks, who make them more\ncivilised, yet subject to passion.\n\nWherefore it stands to reason, that the ideas entertained of God by\nwicked men must be bad, and those by good men most excellent. And\ntherefore he who is in soul truly kingly and gnostic, being likewise\npious and free from superstition, is persuaded that He who alone is God\nis honourable, venerable, august, beneficent, the doer of good, the\nauthor of all good things, but not the cause of evil. And respecting\nthe Hellenic superstition we have, as I think, shown enough in the book\nentitled by us _The Exhortation_, availing ourselves abundantly of\nthe history bearing on the point. There is no need, then, again to make\na long story of what has already been clearly stated. But in as far as\nnecessity requires to be pointed out on coming to the topic, suffice it\nto adduce a few out of many considerations in proof of the impiety of\nthose who make the Divinity resemble the worst men. For either those\ngods of theirs are injured by men, and are shown to be inferior to men\non being injured by us; or, if not so, how is it that they are incensed\nat those by whom they are not injured, like a testy old wife roused to\nwrath?\n\nAs they say that Artemis was enraged at the \u00c6tolians on account of\n\u0152neus.[1218] For how, being a goddess, did she not consider that he had\nneglected to sacrifice, not through contempt, but out of inadvertence,\nor under the idea that he had sacrificed?\n\nAnd Latona,[1219] arguing her case with Athene, on account of the\nlatter being incensed at her for having brought forth in the temple,\nsays:\n\n \u201cMan-slaying spoils\n Torn from the dead you love to see. And these\n To you are not unclean. But you regard\n My parturition here a horrid thing,\n Though other creatures in the temple do\n No harm by bringing forth their young.\u201d\n\nIt is natural, then, that having a superstitions dread of those\nirascible [gods], they imagine that all events are signs and causes of\nevils. If a mouse bore through an altar built of clay, and for want\nof something else gnaw through an oil flask; if a cock that is being\nfattened crow in the evening, they determine this to be a sign of\nsomething.\n\nOf such a one Menander gives a comic description in _The\nSuperstitious Man_:\n\n \u201c_A._ Good luck be mine, ye honoured gods!\n Tying my right shoe\u2019s string,\n I broke it.\u201d\n\n \u201c_B._ Most likely, silly fool,\n For it was rotten, and you, niggard, you\n Would not buy new ones.\u201d[1220]\n\nIt was a clever remark of Antiphon, who (when one regarded it as an ill\nomen that the sow had eaten her pigs), on seeing her emaciated through\nthe niggardliness of the person that kept her, said, Congratulate\nyourself on the omen that, being so hungry, she did not eat your own\nchildren.\n\n\u201cAnd what wonder is it,\u201d says Bion, \u201cif the mouse, finding nothing to\neat, gnaws the bag?\u201d For it were wonderful if (as Arcesilaus argued in\nfun) \u201cthe bag had eaten the mouse.\u201d\n\nDiogenes accordingly remarked well to one who wondered at finding a\nserpent coiled round a pestle: \u201cDon\u2019t wonder; for it would have been\nmore surprising if you had seen the pestle coiled round the serpent,\nand the serpent straight.\u201d\n\nFor the irrational creatures must run, and scamper, and fight, and\nbreed, and die; and these things being natural to them, can never be\nunnatural to us.\n\n \u201cAnd many birds beneath the sunbeams walk.\u201d[1221]\n\nAnd the comic poet Philemon treats such points in comedy:\n\n \u201cWhen I see one who watches who has sneezed,\n Or who has spoke; or looking, who goes on,\n I straightway in the market sell him off.\n Each one of us walks, talks, and sneezes too,\n For his own self, not for the citizens:\n According to their nature things turn out.\u201d\n\nThen by the practice of temperance men seek health; and by cramming\nthemselves, and wallowing in potations at feasts, they attract diseases.\n\nThere are many, too, that dread inscriptions set up. Very cleverly\nDiogenes, on finding in the house of a bad man the inscription,\n\u201cHercules, for victory famed, dwells here; let nothing bad enter,\u201d\nremarked, \u201cAnd how shall the master of the house go in?\u201d\n\nThe same people, who worship every stick and greasy stone, as the\nsaying is, dread tufts of tawny wool, and lumps of salt, and torches,\nand squills, and sulphur, bewitched by sorcerers, in certain impure\nrites of expiation. But God, the true God, recognises as holy only the\ncharacter of the righteous man,--as unholy, wrong and wickedness.\n\nYou may see the eggs,[1222] taken from those who have been purified,\nhatched if subjected to the necessary warmth. But this could not take\nplace if they had had transferred to them the sins of the man that had\nundergone purification. Accordingly the comic poet Diphilus facetiously\nwrites, in comedy, of sorcerers, in the following words:\n\n \u201cPurifying Pr\u0153tus\u2019 daughters, and their father\n Pr\u0153tus Abantades, and fifth, an old wife to boot,\n So many people\u2019s persons with one torch, one squill,\n With sulphur and asphalt of the loud-sounding sea,\n From the placid-flowing, deep-flowing ocean.\n But blest air through the clouds send Anticyra\n That I may make this bug into a drone.\u201d\n\nFor well Menander remarks:[1223]\n\n \u201cHad you, O Phidias, any real ill,\n You needs must seek for it a real cure;\n Now \u2019tis not so. And for the unreal ill\n I\u2019ve found an unreal cure. Believe that it\n Will do thee good. Let women in a ring\n Wipe thee, and from three fountains water bring.\n Add salt and lentils; sprinkle then thyself.\n Each one is pure, who\u2019s conscious of no sin.\u201d\n\nFor instance, the tragedy says:\n\n _Menelaus._ \u201cWhat disease, Orestes, is destroying thee?\u201d\n\n _Orestes._ \u201cConscience. For horrid deeds I know I\u2019ve done.\u201d[1224]\n\nFor in reality there is no other purity but abstinence from sins.\nExcellently then Epicharmus says:\n\n \u201cIf a pure mind thou hast,\n In thy whole body thou art pure.\u201d\n\nNow also we say that it is requisite to purify the soul from corrupt\nand bad doctrines by right reason; and so thereafter to the\nrecollection of the principal heads of doctrine. Since also before the\ncommunication of the mysteries they think it right to apply certain\npurifications to those who are to be initiated; so it is requisite for\nmen to abandon impious opinion, and thus turn to the true tradition.\n\n\n\n\n CHAPTER V.\n\n THE HOLY SOUL A MORE EXCELLENT TEMPLE THAN ANY\n EDIFICE BUILT BY MAN.\n\n\nFor is it not the case that rightly and truly we do not circumscribe\nin any place that which cannot be circumscribed; nor do we shut up in\ntemples made with hands that which contains all things? What work of\nbuilders, and stonecutters, and mechanical art can be holy? Superior to\nthese are not they who think that the air, and the enclosing space, or\nrather the whole world and the universe, are meet for the excellency of\nGod?\n\nIt were indeed ridiculous, as the philosophers themselves say, for\nman, the plaything[1225] of God, to make God, and for God to be the\nplaything[1226] of art; since what is made is similar and the same to\nthat of which it is made, as that which is made of ivory is ivory,\nand that which is made of gold golden. Now the images and temples\nconstructed by mechanics are made of inert matter; so that they too\nare inert, and material, and profane; and if you perfect the art, they\npartake of mechanical coarseness. Works of art cannot then be sacred\nand divine.\n\nAnd what can be localized, there being nothing that is not localized?\nSince all things are in a place. And that which is localized having\nbeen formerly not localized, is localized by something. If, then, God\nis localized by men, He was once not localized, and did not exist at\nall. For the nonexistent is what is not localized; since whatever does\nnot exist is not localized. And what exists cannot be localized by\nwhat does not exist; nor by another entity. For it is also an entity.\nIt follows that it must be by itself. And how shall anything generate\nitself? Or how shall that which exists place itself as to being?\nWhether, being formerly not localized, has it localized itself? But it\nwas not in existence; since what exists not is not localized. And its\nlocalization being supposed, how can it afterwards make itself what it\npreviously was?\n\nBut how can He, to whom the things that are belong, need anything?\nBut were God possessed of a human form, He would need, equally with\nman, food, and shelter, and house, and the attendant incidents. Those\nwho are like in form and affections will require similar sustenance.\nAnd if sacred (\u03c4\u1f78 \u1f31\u03b5\u03c1\u03cc\u03bd) has a twofold application, designating both\nGod Himself and the structure raised to His honour,[1227] how shall\nwe not with propriety call the church holy, through knowledge, made\nfor the honour of God, sacred (\u1f31\u03b5\u03c1\u03cc\u03bd) to God, of great value, and\nnot constructed by mechanical art, nor embellished by the hand of an\nimpostor, but by the will of God fashioned into a temple? For it is not\nnow the place, but the assemblage of the elect,[1228] that I call the\nchurch. This temple is better for the reception of the greatness of the\ndignity of God. For the living creature which is of high value, is made\nsacred by that which is worth all, or rather which has no equivalent,\nin virtue of the exceeding sanctity of the latter. Now this is the\nGnostic, who is of great value, who is honoured by God, in whom God\nis enshrined, that is, the knowledge respecting God is consecrated.\nHere, too, we shall find the divine likeness and the holy image in the\nrighteous soul, when it is blessed in being purified and performing\nblessed deeds. Here also we shall find that which is localized, and\nthat which is being localized,--the former in the case of those who\nare already Gnostics, and the latter in the case of those capable of\nbecoming so, although not yet worthy of receiving the knowledge of\nGod. For every being destined to believe is already faithful in the\nsight of God, and set up for His honour, an image, endowed with virtue,\ndedicated to God.\n\n\n\n\n CHAPTER VI.\n\n PRAYERS AND PRAISE FROM A PURE MIND, CEASELESSLY\n OFFERED, FAR BETTER THAN SACRIFICES.\n\n\nAs, then, God is not circumscribed by place, neither is ever\nrepresented by the form of a living creature; so neither has He\nsimilar passions, nor has He wants like the creatures, so as to desire\nsacrifice, from hunger, by way of food. Those creatures which are\naffected by passion are all mortal. And it is useless to bring food to\none who is not nourished.\n\nAnd that comic poet Pherecrates, in _The Fugitives_, facetiously\nrepresents the gods themselves as finding fault with men on the score\nof their sacred rites:\n\n \u201cWhen to the gods you sacrifice,\n Selecting what our portion is,\n \u2019Tis shame to tell, do ye not take,\n And both the thighs, clean to the groins,\n The loins quite bare, the backbone, too,\n Clean scrape as with a file,\n Them swallow, and the remnant give\n To us as if to dogs? And then,\n As if of one another \u2019shamed,\n With heaps of salted barley hide.\u201d[1229]\n\nAnd Eubulus, also a comic poet, thus writes respecting sacrifices:\n\n \u201cBut to the gods the tail alone\n And thigh, as if to p\u00e6derasts you sacrifice.\u201d\n\nAnd introducing Dionysus in Semele, he represents him disputing:\n\n \u201cFirst if they offer aught to me, there are\n Who offer blood, the bladder, not the heart\n Or caul. For I no flesh do ever eat\n That\u2019s sweeter than the thigh.\u201d[1230]\n\nAnd Menander writes:\n\n \u201cThe end of the loin,\n The bile, the bones uneatable, they set\n Before the gods; the rest themselves consume.\u201d\n\nFor is not the savour of the holocausts avoided by the beasts? And\nif in reality the savour is the guerdon of the gods of the Greeks,\nshould they not first deify the cooks, who are dignified with equal\nhappiness, and worship the chimney itself, which is closer still to the\nmuch-prized savour?\n\nAnd Hesiod says that Zeus, cheated in a division of flesh by\nPrometheus, received the white bones of an ox, concealed with cunning\nart, in shining fat:\n\n \u201cWhence to the immortal gods the tribes of men\n The victim\u2019s white bones on the altars burn.\u201d\n\nBut they will by no means say that the Deity, enfeebled through the\ndesire that springs from want, is nourished. Accordingly, they will\nrepresent Him as nourished without desire like a plant, and like beasts\nthat burrow. They say that these grow innoxiously, nourished either by\nthe density in the air, or from the exhalations proceeding from their\nown body. Though if the Deity, though needing nothing, is according\nto them nourished, what necessity has He for food, wanting nothing?\nBut if, by nature needing nothing, He delights to be honoured, it is\nnot without reason that we honour God in prayer; and thus the best\nand holiest sacrifice with righteousness we bring, presenting it as\nan offering to the most righteous Word, by whom we receive knowledge,\ngiving glory by Him for what[1231] we have learned.\n\nThe altar, then, that is with us here, the terrestrial one, is the\ncongregation of those who devote themselves to prayers, having as it\nwere one common voice and one mind.\n\nNow, if nourishing substances taken in by the nostrils are diviner than\nthose taken in by the mouth, yet they infer respiration. What, then, do\nthey say of God? Whether does He exhale like the tribe of oaks?[1232]\nOr does He only inhale, like the aquatic animals, by the dilatation of\ntheir gills? Or does He breathe all round, like the insects, by the\ncompression of the section by means of their wings? But no one, if he\nis in his senses, will liken God to any of these.\n\nAnd the creatures that breathe by the expansion of the lung towards\nthe thorax draw in the air. Then if they assign to God viscera, and\narteries, and veins, and nerves, and parts, they will make Him in\nnothing different from man.[1233]\n\nNow breathing together (\u03c3\u03cd\u03bc\u03c0\u03bd\u03bf\u03b9\u03b1) is properly said of the church. For\nthe sacrifice of the church is the word breathing as incense from\nholy souls, the sacrifice and the whole mind being at the same time\nunveiled to God. Now the very ancient altar in Delos they celebrated\nas holy; which alone, being undefiled by slaughter and death, they say\nPythagoras approached. And will they not believe us when we say that\nthe righteous soul is the truly sacred altar, and that incense arising\nfrom it is holy prayer? But I believe sacrifices were invented by men\nto be a pretext for eating flesh. But without such idolatry he who\nwished might have partaken of flesh.\n\nFor the sacrifices of the Law express figuratively the piety which we\npractise, as the turtle-dove and the pigeon offered for sins point out\nthat the cleansing of the irrational part of the soul is acceptable\nto God. But if any one of the righteous does not burden his soul by\nthe eating of flesh, he has the advantage of a rational reason, not as\nPythagoras and his followers dream of the transmigration of the soul.\n\nNow Xenocrates, treating by himself of \u201cthe food derived from animals,\u201d\nand Polemon in his work _On Life according to Nature_, seem\nclearly to say that animal food is unwholesome, inasmuch as it has\nalready been elaborated and assimilated to the souls of the irrational\ncreatures.\n\nSo also, in particular, the Jews abstain from swine\u2019s flesh on the\nground of this animal being unclean; since more than the other animals\nit roots up, and destroys the productions of the ground. But if they\nsay that the animals were assigned to men--and we agree with them--yet\nit was not entirely for food. Nor was it all animals, but such as do\nnot work. Wherefore the comic poet Plato says not badly in the drama of\n_The Feasts_:\n\n \u201cFor of the quadrupeds we should not slay\n In future aught but swine. For these have flesh\n Most toothsome; and about the pig is nought\n For us, excepting bristles, mud, and noise.\u201d\n\nWhence \u00c6sop said not badly, that \u201cswine squeaked out very loudly,\nbecause, when they were dragged, they knew that they were good for\nnothing but for sacrifice.\u201d\n\nWherefore also Cleanthes says, \u201cthat they have soul[1234] instead\nof salt,\u201d that their flesh may not putrefy. Some, then, eat them as\nuseless, others as destructive of fruits. And others do not eat them,\nbecause the animal has a strong propensity for coition.\n\nSo, then, the law sacrifices not the goat, except in the sole case\nof the banishment of sins;[1235] since pleasure is the metropolis\nof vice. It is to the point also that it is said that the eating of\ngoat\u2019s flesh contributes to epilepsy. And they say that the greatest\nincrease is produced by swine\u2019s flesh. Wherefore it is beneficial to\nthose who exercise the body; but to those who devote themselves to\nthe development of the soul it is not so, on account of the hebetude\nthat results from the eating of flesh. Perchance also some Gnostic\nwill abstain from the eating of flesh for the sake of training, and in\norder that the flesh may not grow wanton in amorousness. \u201cFor wine,\u201d\nsays Androcydes, \u201cand gluttonous feeds of flesh make the body strong,\nbut the soul more sluggish.\u201d Accordingly such food, in order to clear\nunderstanding, is to be rejected.\n\nWherefore also the Egyptians, in the purifications practised among\nthem, do not allow the priests to feed on flesh; but they use chickens,\nas lightest; and they do not touch fish, on account of certain fables,\nbut especially on account of such food making the flesh flabby. But\nnow terrestrial animals and birds breathe the same air as our vital\nspirits, being possessed of a vital principle cognate with the air.\nBut it is said that fishes do not breathe this air, but that which was\nmixed with the water at the instant of its first creation, as well as\nwith the rest of the elements, which is also a sign of the permanence\nof matter.[1236]\n\nWherefore we ought to offer to God sacrifices not costly, but such as\nHe loves. And that compounded incense which is mentioned in the Law,\nis that which consists of many tongues and voices in prayer, or rather\nof different nations and natures, prepared by the gift vouchsafed in\nthe dispensation for \u201cthe unity of the faith,\u201d and brought together in\npraises, with a pure mind, and just and right conduct, from holy works\nand righteous prayer. For\n\n \u201cWho is so great a fool,\u201d\n\nin the elegant language of poetry,\n\n \u201cAnd among men\n So very easy of belief, as think\n The gods, with fraud of fleshless bones and bile\n All burnt, not fit for hungry dogs to eat,\n Delighted are, and take this as their prize,\n And favour show to those who treat them thus,\u201d\n\nthough they happen to be tyrants and robbers?\n\nBut we say that the fire sanctifies[1237] not flesh, but sinful souls;\nmeaning not the all-devouring vulgar fire, but that of wisdom, which\npervades the soul which passes through the fire.\n\n\n\n\n CHAPTER VII.\n\n WHAT SORT OF PRAYER THE GNOSTIC EMPLOYS, AND HOW\n IT IS HEARD BY GOD.\n\n\nNow we are commanded to reverence and to honour the same one, being\npersuaded that He is Word, Saviour, and Leader, and by Him, the Father,\nnot on special days, as some others, but doing this continually in our\nwhole life, and in every way. Certainly the elect race justified by the\nprecept says, \u201cSeven times a day have I praised Thee.\u201d[1238] Whence\nnot in a specified place, or selected temple, or at certain festivals\nand on appointed days, but during his whole life, the Gnostic in every\nplace, even if he be alone by himself, and wherever he has any of those\nwho have exercised the like faith, honours God, that is, acknowledges\nhis gratitude for the knowledge of the way to live.\n\nAnd if the presence of a good man, through the respect and reverence\nwhich he inspires, always improves him with whom he associates,\nwith much more reason does not he who always holds uninterrupted\nconverse with God by knowledge, life, and thanksgiving, grow at every\nstep superior to himself in all respects--in conduct, in words, in\ndisposition? Such an one is persuaded that God is ever beside him, and\ndoes not suppose that he is confined in certain limited places; so\nthat under the idea that at times he is without him, he may indulge in\nexcesses night and day.\n\nHolding festival, then, in our whole life, persuaded that God is\naltogether on every side present, we cultivate our fields, praising; we\nsail the sea, hymning; in all the rest of our conversation we conduct\nourselves according to rule. The Gnostic, then, is very closely allied\nto God, being at once grave and cheerful in all things,--grave on\naccount of the bent of his soul towards the Divinity, and cheerful on\naccount of his consideration of the blessings of humanity which God\nhath given us.\n\nNow the excellence of knowledge is evidently presented by the prophet\nwhen he says, \u201cBenignity, and instruction, and knowledge teach\nme,\u201d[1239] magnifying the supremacy of perfection by a climax.\n\nHe is, then, the truly kingly man; he is the sacred high priest of\nGod. And this is even now observed among the most sagacious of the\nBarbarians, in advancing the sacerdotal caste to the royal power. He,\ntherefore, never surrenders himself to the rabble that rules supreme\nover the theatres, and gives no admittance even in a dream to the\nthings which are spoken, done, and seen for the sake of alluring\npleasure; neither, therefore, to the pleasures of sight, nor the\nvarious pleasures which are found in other enjoyments, as costly\nincense and odours, which bewitch the nostrils, or preparations of\nmeats, and indulgences in different wines, which ensnare the palate, or\nfragrant bouquets of many flowers, which through the senses effeminate\nthe soul. But always tracing up to God the grave enjoyment of all\nthings, he offers the first-fruits of food, and drink, and unguents to\nthe Giver of all, acknowledging his thanks in the gift and in the use\nof them by the Word given to him. He rarely goes to convivial banquets\nof all and sundry, unless the announcement to him of the friendly and\nharmonious character of the entertainment induce him to go. For he is\nconvinced that God knows and perceives all things--not the words only,\nbut also the thought; since even our sense of hearing, which acts\nthrough the passages of the body, has the apprehension [belonging to\nit] not through corporeal power, but through a psychical perception,\nand the intelligence which distinguishes significant sounds. God\nis not, then, possessed of human form, so as to hear; nor needs He\nsenses, as the Stoics have decided, \u201cespecially hearing and sight; for\nHe could never otherwise apprehend.\u201d But the susceptibility of the\nair, and the intensely keen perception of the angels, and the power\nwhich reaches the soul\u2019s consciousness, by ineffable power and without\nsensible hearing, know all things at the moment of thought. And should\nany one say that the voice does not reach God, but is rolled downwards\nin the air, yet the thoughts of the saints cleave not the air only,\nbut the whole world. And the divine power, with the speed of light,\nsees through the whole soul. Well! Do not also volitions speak to God,\nuttering their voice? And are they not conveyed by conscience? And\nwhat voice shall He wait for, who, according to His purpose, knows the\nelect already, even before his birth, knows what is to be as already\nexistent? Does not the light of power shine down to the very bottom\nof the whole soul; \u201cthe lamp of knowledge,\u201d as the Scripture says,\nsearching \u201cthe recesses?\u201d God is all ear and all eye, if we may be\npermitted to use these expressions.\n\nIn general, then, an unworthy opinion of God preserves no piety,\neither in hymns, or discourses, or writings, or dogmas, but diverts to\ngrovelling and unseemly ideas and notions. Whence the commendation of\nthe multitude differs nothing from censure, in consequence of their\nignorance of the truth. The objects, then, of desires and aspirations,\nand, in a word, of the mind\u2019s impulses, are the subjects of prayers.\nWherefore no man desires a draught, but to drink what is drinkable;\nand no man desires an inheritance, but to inherit. And in like manner\nno man desires knowledge, but to know; or a right government, but to\ntake part in the government. The subjects of our prayers, then, are the\nsubjects of our requests, and the subjects of requests are the objects\nof desires. Prayer, then, and desire, follow in order, with the view of\npossessing the blessings and advantages offered.\n\nThe Gnostic, then, who is such by possession, makes his prayer and\nrequest for the truly good things which appertain to the soul, and\nprays, he himself also contributing his efforts to attain to the habit\nof goodness, so as no longer to have the things that are good as\ncertain lessons belonging to him, but to be good.\n\nWherefore also it is most incumbent on such to pray, knowing as they\ndo the Divinity rightly, and having the moral excellence suitable to\nhim; who know what things are really good, and what are to be asked,\nand when and how in each individual case. It is the extremest stupidity\nto ask of them who are no gods, as if they were gods; or to ask those\nthings which are not beneficial, begging evils for themselves under the\nappearance of good things.\n\nWhence, as is right, there being only one good God, that some good\nthings be given from Him alone, and that some remain, we and the angels\npray. But not similarly. For it is not the same thing to pray that the\ngift remain, and to endeavour to obtain it for the first time.\n\nThe averting of evils is a species of prayer; but such prayer is never\nto be used for the injury of men, except that the Gnostic, in devoting\nattention to righteousness, may make use of this petition in the case\nof those who are past feeling.\n\nPrayer is, then, to speak more boldly, converse with God. Though\nwhispering, consequently, and not opening the lips we speak in\nsilence, yet we cry inwardly. For God hears continually all the inward\nconverse. So also we raise the head and lift the hands to heaven,\nand set the feet in motion at the closing utterance of the prayer,\nfollowing the eagerness of the spirit directed towards the intellectual\nessence; and endeavouring to abstract the body from the earth, along\nwith the discourse, raising the soul aloft, winged with longing for\nbetter things, we compel it to advance to the region of holiness,\nmagnanimously despising the chain of the flesh. For we know right well,\nthat the Gnostic willingly passes over the whole world, as the Jews\ncertainly did over Egypt, showing clearly, above all, that he will be\nas near as possible to God.\n\nNow, if some assign definite hours for prayer--as, for example, the\nthird, and sixth, and ninth--yet the Gnostic prays throughout his whole\nlife, endeavouring by prayer to have fellowship with God. And, briefly,\nhaving reached to this, he leaves behind him all that is of no service,\nas having now received the perfection of the man that acts by love. But\nthe distribution of the hours into a threefold division, honoured with\nas many prayers, those are acquainted with, who know the blessed triad\nof the holy abodes.\n\nHaving got to this point, I recollect the doctrines about there being\nno necessity to pray, introduced by certain of the heterodox, that\nis, the followers of the heresy of Prodicus. That they may not then\nbe inflated with conceit about this godless wisdom of theirs, as if\nit were strange, let them learn that it was embraced before by the\nphilosophers called Cyrenaics. Nevertheless, the unholy knowledge\n(_gnosis_) of those falsely called [Gnostics] shall meet with\nconfutation at a fitting time; so that the assault on them, by no\nmeans brief, may not, by being introduced into the commentary, break\nthe discourse in hand, in which we are showing that the only really\nholy and pious man is he who is truly a Gnostic according to the rule\nof the church, to whom alone the petition made in accordance with the\nwill of God is granted,[1240] on asking and on thinking. For as God\ncan do all that He wishes, so the Gnostic receives all that he asks.\nFor, universally, God knows those who are and those who are not worthy\nof good things; whence He gives to each what is suitable. Wherefore to\nthose that are unworthy, though they ask often, He will not give; but\nHe will give to those who are worthy.\n\nNor is petition superfluous, though good things are given without claim.\n\nNow thanksgiving and request for the conversion of our neighbours is\nthe function of the Gnostic; as also the Lord prayed, giving thanks for\nthe accomplishment of His ministry, praying that as many as possible\nmight attain to knowledge; that in the saved, by salvation, through\nknowledge, God might be glorified, and He who is alone good and alone\nSaviour might be acknowledged through the Son from age to age. But also\nfaith, that one will receive, is a species of prayer gnostically laid\nup in store.\n\nBut if any occasion of converse with God becomes prayer, no opportunity\nof access to God ought to be omitted. Without doubt, the holiness of\nthe Gnostic, in union with [God\u2019s] blessed Providence, exhibits in\nvoluntary confession the perfect beneficence of God. For the holiness\nof the Gnostic, and the reciprocal benevolence of the friend of God,\nare a kind of corresponding movement of providence. For neither is God\ninvoluntarily good, as the fire is warming; but in Him the imparting of\ngood things is voluntary, even if He receive the request previously.\nNor shall he who is saved be saved against his will, for he is not\ninanimate; but he will above all voluntarily and of free choice speed\nto salvation. Wherefore also man received the commandments in order\nthat he might be self-impelled, to whatever he wished of things to be\nchosen and to be avoided. Wherefore God does not do good by necessity,\nbut from His free choice benefits those who spontaneously turn. For the\nProvidence which extends to us from God is not ministerial, as that\nservice which proceeds from inferiors to superiors. But in pity for our\nweakness, the continual dispensations of Providence work, as the care\nof shepherds towards the sheep, and of a king towards his subjects; we\nourselves also conducting ourselves obediently towards our superiors,\nwho take the management of us, as appointed, in accordance with the\ncommission from God with which they are invested.\n\nConsequently those who render the most free and kingly service, which\nis the result of a pious mind and of knowledge, are servants and\nattendants of the Divinity. Each place, then, and time, in which we\nentertain the idea of God, is in reality sacred.\n\nWhen, then, the man who chooses what is right, and is at the same time\nof thankful heart, makes his request in prayer, he contributes to the\nobtaining of it, gladly taking hold in prayer of the thing desired. For\nwhen the Giver of good things perceives the susceptibility on our part,\nall good things follow at once the conception of them. Certainly in\nprayer the character is sifted, how it stands with respect to duty.\n\nBut if voice and expression are given us, for the sake of\nunderstanding, how can God not hear the soul itself, and the mind,\nsince assuredly soul hears soul, and mind, mind? Whence God does not\nwait for loquacious tongues, as interpreters among men, but knows\nabsolutely the thoughts of all; and what the voice intimates to us,\nthat our thought, which even before the creation He knew would come\ninto our mind, speaks to God. Prayer, then, may be uttered without the\nvoice, by concentrating the whole spiritual nature within on expression\nby the mind, in undistracted turning towards God.\n\nAnd since the dawn is an image of the day of birth, and from that\npoint the light which has shone forth at first from the darkness\nincreases, there has also dawned on those involved in darkness a day\nof the knowledge of truth. In correspondence with the manner of the\nsun\u2019s rising, prayers are made looking towards the sunrise in the east.\nWhence also the most ancient temples looked towards the west, that\npeople might be taught to turn to the east when facing the images. \u201cLet\nmy prayer be directed before Thee as incense, the uplifting of my hands\nas the evening sacrifice,\u201d[1241] say the Psalms.\n\nIn the case of wicked men, therefore, prayer is most injurious, not\nto others alone, but to themselves also. If, then, they should ask\nand receive what they call pieces of good fortune, these injure them\nafter they receive them, being ignorant how to use them. For they pray\nto possess what they have not, and they ask things which seem, but\nare not, good things. But the Gnostic will ask the permanence of the\nthings he possesses, adaptation for what is to take place, and the\neternity of those things which he shall receive. And the things which\nare really good, the things which concern the soul, he prays that they\nmay belong to him, and remain with him. And so he desires not anything\nthat is absent, being content with what is present. For he is not\ndeficient in the good things which are proper to him; being already\nsufficient for himself, through divine grace and knowledge. But having\nbecome sufficient in himself, he stands in no want of other things.\nBut knowing the sovereign will, and possessing as soon as he prays,\nbeing brought into close contact with the almighty power, and earnestly\ndesiring to be spiritual, through boundless love, he is united to the\nSpirit.\n\nThus he, being magnanimous, possessing, through knowledge, what is\nthe most precious of all, the best of all, being quick in applying\nhimself to contemplation, retains in his soul the permanent energy of\nthe objects of his contemplation, that is the perspicacious keenness\nof knowledge. And this power he strives to his utmost to acquire, by\nobtaining command of all the influences which war against the mind; and\nby applying himself without intermission to speculation, by exercising\nhimself in the training of abstinence from pleasures, and of right\nconduct in what he does; and besides, furnished with great experience\nboth in study and in life, he has freedom of speech, not the power of\na babbling tongue, but a power which employs plain language, and which\nneither for favour nor fear conceals aught of the things which may be\nworthily said at the fitting time, in which it is highly necessary to\nsay them. He, then, having received the things respecting God from the\nmystic choir of the truth itself, employs language which urges the\nmagnitude of virtue in accordance with its worth; and shows its results\nwith an inspired elevation of prayer, being associated gnostically, as\nfar as possible, with intellectual and spiritual objects.\n\nWhence he is always mild and meek, accessible, affable, long-suffering,\ngrateful, endued with a good conscience. Such a man is rigid, not\nalone so as not to be corrupted, but so as not to be tempted. For\nhe never exposes his soul to submission, or capture at the hands of\nPleasure and Pain. If the Word, who is Judge, call; he, having grown\ninflexible, and not indulging a whit the passions, walks unswervingly\nwhere justice advises him to go; being very well persuaded that all\nthings are managed consummately well, and that progress to what is\nbetter goes on in the case of souls that have chosen virtue, till they\ncome to the Good itself, to the Father\u2019s vestibule, so to speak, close\nto the great High Priest. Such is our Gnostic, faithful, persuaded that\nthe affairs of the universe are managed in the best way. Particularly,\nhe is well pleased with all that happens. In accordance with reason,\nthen, he asks for none of those things in life required for necessary\nuse; being persuaded that God, who knows all things, supplies the good\nwith whatever is for their benefit, even though they do not ask.\n\nFor my view is, that as all things are supplied to the man of art\naccording to the rules of art, and to the Gentile in a Gentile way,\nso also to the Gnostic all things are supplied gnostically. And the\nman who turns from among the Gentiles will ask for faith, while he\nthat ascends to knowledge will ask for the perfection of love. And the\nGnostic, who has reached the summit, will pray that contemplation may\ngrow and abide, as the common man will for continual good health.\n\nNay, he will pray that he may never fall from virtue; giving his most\nstrenuous co-operation in order that he may become infallible. For\nhe knows that some of the angels, through carelessness, were hurled\nto the earth, not having yet quite reached that state of oneness, by\nextricating themselves from the propensity to that of duality.\n\nBut him, who from this has trained himself to the summit of knowledge\nand the elevated height of the perfect man, all things relating to\ntime and place help on, now that he has made it his choice to live\ninfallibly, and subjects himself to training in order to the attainment\nof the stability of knowledge on each side. But in the case of those\nin whom there is still a heavy corner, leaning downwards, even that\npart which has been elevated by faith is dragged down. In him, then,\nwho by gnostic training has acquired virtue which cannot be lost,\nhabit becomes nature. And just as weight in a stone, so the knowledge\nof such an one is incapable of being lost. Not without, but through\nthe exercise of will, and by the force of reason, and knowledge, and\nProvidence, is it brought to become incapable of being lost. Through\ncare it becomes incapable of being lost. He will employ caution so as\nto avoid sinning, and consideration to prevent the loss of virtue.\n\nNow knowledge appears to produce consideration, by teaching to perceive\nthe things that are capable of contributing to the permanence of\nvirtue. The highest thing is, then, the knowledge of God; wherefore\nalso by it virtue is so preserved as to be incapable of being lost. And\nhe who knows God is holy and pious. The Gnostic has consequently been\ndemonstrated by us to be the only pious man.\n\nHe rejoices in good things present, and is glad on account of those\npromised, as if they were already present. For they do not elude his\nnotice, as if they were still absent, because he knows by anticipation\nwhat sort they are. Being then persuaded by knowledge how each future\nthing shall be, he possesses it. For want and defect are measured with\nreference to what appertains to one. If, then, he possesses wisdom,\nand wisdom is a divine thing, he who partakes of what has no want\nwill himself have no want. For the imparting of wisdom does not take\nplace by activity and receptivity moving and stopping each other, or\nby aught being abstracted or becoming defective. Activity is therefore\nshown to be undiminished in the act of communication. So, then,\nour Gnostic possesses all good things, as far as possible; but not\nlikewise in number; since otherwise he would be incapable of changing\nhis place through the due inspired stages of advancement and acts of\nadministration.\n\nHim God helps, by honouring him with closer oversight. For were not\nall things made for the sake of good men, for their possession and\nadvantage, or rather salvation? He will not then deprive, of the things\nwhich exist for the sake of virtue, those for whose sake they were\ncreated. For, evidently in honour of their excellent nature and their\nholy choice, he inspires those who have made choice of a good life\nwith strength for the rest of their salvation; exhorting some, and\nhelping others, who of themselves have become worthy. For all good is\ncapable of being produced in the Gnostic; if indeed it is his aim to\nknow and do everything intelligently. And as the physician ministers\nhealth to those who co-operate with him in order to health, so also God\nministers eternal salvation to those who co-operate for the attainment\nof knowledge and good conduct; and since what the commandments enjoin\nare in our own power, along with the performance of them, the promise\nis accomplished.\n\nAnd what follows seems to me to be excellently said by the Greeks. An\nathlete of no mean reputation among those of old, having for a long\ntime subjected his body to thorough training in order to the attainment\nof manly strength, on going up to the Olympic games, cast his eye on\nthe statue of the Pis\u00e6an Zeus, and said: \u201cO Zeus, if all the requisite\npreparations for the contest have been made by me, come, give me the\nvictory, as is right.\u201d For so, in the case of the Gnostic, who has\nunblameably and with a good conscience fulfilled all that depends\non him, in the direction of learning, and training, and well-doing,\nand pleasing God, the whole contributes to carry salvation on to\nperfection. From us, then, are demanded the things which are in our own\npower, and of the things which pertain to us, both present and absent,\nthe choice, and desire, and possession, and use, and permanence.\n\nWherefore also he who holds converse with God must have his soul\nimmaculate and stainlessly pure, it being essential to have made\nhimself perfectly good.\n\nBut also it becomes him to make all his prayers gently along with\nthe good. For it is a dangerous thing to take part in others\u2019 sins.\nAccordingly the Gnostic will pray along with those who have more\nrecently believed, for those things in respect of which it is their\nduty to act together. And his whole life is a holy festival. His\nsacrifices are prayers, and praises, and readings in the Scriptures\nbefore meals, and psalms and hymns during meals and before bed, and\nprayers also again during night. By these he unites himself to the\ndivine choir, from continual recollection, engaged in contemplation\nwhich has everlasting remembrance.\n\nAnd what? Does he not also know the other kind of sacrifice, which\nconsists in the giving both of doctrines and of money to those who\nneed? Assuredly. But he does not use wordy prayer by his mouth;\nhaving learned to ask of the Lord what is requisite. In every place,\ntherefore, but not ostensibly and visibly to the multitude, he will\npray. But while engaged in walking, in conversation, while in silence,\nwhile engaged in reading and in works according to reason, he in every\nmood prays. If he but form the thought in the secret chamber of his\nsoul, and call on the Father \u201cwith unspoken groanings,\u201d[1242] He is\nnear, and is at his side, while yet speaking. Inasmuch as there are but\nthree ends of all action, he does everything for its excellence and\nutility; but doing aught for the sake of pleasure,[1243] he leaves to\nthose who pursue the common life.\n\n\n\n\n CHAPTER VIII.\n\n THE GNOSTIC SO ADDICTED TO TRUTH AS NOT TO NEED\n TO USE AN OATH.\n\n\nThe man of proved character in such piety is far from being apt to\nlie and to swear. For an oath is a decisive affirmation, with the\ntaking of the divine name. For how can he, that is once faithful, show\nhimself unfaithful, so as to require an oath; and so that his life may\nnot be a sure and decisive oath? He lives, and walks, and shows the\ntrustworthiness of his affirmation in an unwavering and sure life\nand speech. And if the wrong lies in the judgment of one who does\nand says [something], and not in the suffering of one who has been\nwronged,[1244] he will neither lie nor commit perjury so as to wrong\nthe Deity, knowing that it by nature is incapable of being harmed.\nNor yet will he lie or commit any transgression, for the sake of the\nneighbour whom he has learned to love, though he be not on terms of\nintimacy. Much more, consequently, will he not lie or perjure himself\non his own account, since he never with his will can be found doing\nwrong to himself.\n\nBut he does not even swear, preferring to make averment, in affirmation\nby \u201cyea,\u201d and in denial by \u201cnay.\u201d For it is an oath to swear, or to\nproduce[1245] anything from the mind in the way of confirmation in the\nshape of an oath. It suffices then, with him, to add to an affirmation\nor denial the expression \u201cI say truly,\u201d for confirmation to those who\ndo not perceive the certainty of his answer. For he ought, I think,\nto maintain a life calculated to inspire confidence towards those\nwithout, so that an oath may not even be asked; and towards himself and\nthose with whom he associates,[1246] good feeling, which is voluntary\nrighteousness.\n\nThe Gnostic swears truly, but is not apt to swear, having rarely\nrecourse to an oath, just as we have said. And his speaking truth on\noath arises from his accord with the truth. This speaking truth on\noath, then, is found to be the result of correctness in duties. Where,\nthen, is the necessity for an oath to him who lives in accordance\nwith the extreme of truth? He, then, that does not even swear will be\nfar from perjuring himself. And he who does not transgress in what is\nratified by compacts, will never swear; since the ratification of the\nviolation and of the fulfilment is by actions; as certainly lying and\nperjury in affirming and swearing are contrary to duty. But he who\nlives justly, transgressing in none of his duties, when the judgment\nof truth is scrutinized, swears truth by his acts. Accordingly,\ntestimony by the tongue is in his case superfluous.\n\nTherefore, persuaded always that God is everywhere, and fearing not to\nspeak the truth, and knowing that it is unworthy of him to lie, he is\nsatisfied with the divine consciousness and his own alone. And so he\nlies not, nor does ought contrary to his compacts. And so he swears not\neven when asked for his oath; nor does he ever deny, so as to speak\nfalsehood, though he should die by tortures.\n\n\n\n\n CHAPTER IX.\n\n THOSE WHO TEACH OTHERS, OUGHT TO EXCEL IN VIRTUES.\n\n\nThe gnostic dignity is augmented and increased by him who has\nundertaken the first place in the teaching of others, and received\nthe dispensation by word and deed of the greatest good on earth, by\nwhich he mediates contact and fellowship with the Divinity. And as\nthose who worship terrestrial things pray to them as if they heard,\nconfirming compacts before them; so, in men who are living images, the\ntrue majesty of the Word is received by the trustworthy teacher; and\nthe beneficence exerted towards them is carried up to the Lord, after\nwhose image he who is a true man by instruction creates and harmonizes,\nrenewing to salvation the man who receives instruction. For as the\nGreeks called steel _Ares_, and wine _Dionysus_, on account\nof a certain relation; so the Gnostic, considering the benefit of his\nneighbours as his own salvation, may be called a living image of the\nLord, not as respects the peculiarity of form, but the symbol of power\nand similarity of preaching.\n\nWhatever, therefore, he has in his mind, he bears on his tongue, to\nthose who are worthy to hear, speaking as well as living from assent\nand inclination. For he both thinks and speaks the truth; unless at any\ntime, medicinally, as a physician for the safety of the sick, he may\nlie or tell an untruth, according to the Sophists.\n\nFor instance, the noble apostle circumcised Timothy, though loudly\ndeclaring and writing that circumcision made with hands profits\nnothing.[1247] But that he might not, by dragging all at once away from\nthe law to the circumcision of the heart through faith those of the\nHebrews who were reluctant listeners, compel them to break away from\nthe synagogue, he, \u201caccommodating himself to the Jews, became a Jew\nthat he might gain all.\u201d[1248] He, then, who submits to accommodate\nhimself merely for the benefit of his neighbours, for the salvation\nof those for whose sake he accommodates himself, not partaking in any\ndissimulation through the peril impending over the just from those who\nenvy them, such an one by no means acts with compulsion.[1249] But for\nthe benefit of his neighbours alone, he will do things which would\nnot have been done by him primarily, if he did not do them on their\naccount. Such an one gives himself for the Church, for the disciples\nwhom he has begotten in faith; for an example to those who are capable\nof receiving the supreme economy of the philanthropic and God-loving\nInstructor, for confirmation of the truth of his words, for the\nexercise of love to the Lord. Such an one is unenslaved by fear, true\nin word, enduring in labour, never willing to lie by uttered word, and\nin it always securing sinlessness; since falsehood, being spoken with a\ncertain deceit, is not an inert word, but operates to mischief.\n\nOn every hand, then, the Gnostic alone testifies to the truth in deed\nand word. For he always does rightly in all things, both in word and\naction, and in thought itself.\n\nSuch, then, to speak cursorily, is the piety of the Christian. If,\nthen, he does these things according to duty and right reason, he does\nthem piously and justly. And if such be the case, the Gnostic alone is\nreally both pious, and just, and God-fearing.\n\nThe Christian is not impious. For this was the point incumbent on us to\ndemonstrate to the philosophers; so that he will never in any way do\naught bad or base (which is unjust). Consequently, therefore, he is not\nimpious; but he alone fears God, holily and dutifully worshipping the\ntrue God, the universal Ruler, and King, and Sovereign, with the true\npiety.\n\n\n\n\n CHAPTER X.\n\n STEPS TO PERFECTION.\n\n\nFor knowledge (_gnosis_), to speak generally, a perfecting of man as\nman, is consummated by acquaintance with divine things, in character,\nlife, and word, accordant and conformable to itself and to the divine\nWord. For by it faith is perfected, inasmuch as it is solely by it\nthat the believer becomes perfect. Faith is an internal good, and\nwithout searching for God, confesses His existence, and glorifies Him\nas existent. Whence by starting from this faith, and being developed\nby it, through the grace of God, the knowledge respecting Him is to be\nacquired as far as possible.\n\nNow we assert that knowledge (_gnosis_) differs from the wisdom\n(\u03c3\u03bf\u03c6\u03af\u03b1), which is the result of teaching. For as far as anything is\nknowledge, so far is it certainly wisdom; but in as far as aught is\nwisdom, it is not certainly knowledge. For the term wisdom appears only\nin the knowledge of the uttered word.\n\nBut it is not doubting in reference to God, but believing, that is the\nfoundation of knowledge. But Christ is both the foundation and the\nsuperstructure, by whom are both the beginning and the ends. And the\nextreme points, the beginning and the end--I mean faith and love--are\nnot taught. But knowledge, conveyed from communication through the\ngrace of God as a deposit, is entrusted to those who show themselves\nworthy of it; and from it the worth of love beams forth from light to\nlight. For it is said, \u201cTo him that hath shall be given:\u201d[1250] to\nfaith, knowledge; and to knowledge, love; and to love, the inheritance.\n\nAnd this takes place, whenever one hangs on the Lord by faith, by\nknowledge, by love, and ascends along with Him to where the God and\nguard of our faith and love is. Whence at last (on account of the\nnecessity for very great preparation and previous training in order\nboth to hear what is said, and for the composure of life, and for\nadvancing intelligently to a point beyond the righteousness of the\nlaw) it is that knowledge is committed to those fit and selected for\nit. It leads us to the endless and perfect end, teaching us beforehand\nthe future life that we shall lead, according to God, and with gods;\nafter we are freed from all punishment and penalty which we undergo,\nin consequence of our sins, for salutary discipline. After which\nredemption the reward and the honours are assigned to those who\nhave become perfect; when they have got done with purification, and\nceased from all service, though it be holy service, and among saints.\nThen become pure in heart, and near to the Lord, there awaits them\nrestoration to everlasting contemplation; and they are called by the\nappellation of gods, being destined to sit on thrones with the other\ngods that have been first put in their places by the Saviour.\n\nKnowledge is therefore quick in purifying, and fit for that acceptable\ntransformation to the better. Whence also with ease it removes [the\nsoul] to what is akin to the soul, divine and holy, and by its own\nlight conveys man through the mystic stages of advancement; till it\nrestores the pure in heart to the crowning place of rest; teaching to\ngaze on God, face to face, with knowledge and comprehension. For in\nthis consists the perfection of the gnostic soul, in its being with the\nLord, where it is in immediate subjection to Him, after rising above\nall purification and service.\n\nFaith is then, so to speak, a comprehensive knowledge of the\nessentials; and knowledge is the strong and sure demonstration of\nwhat is received by faith, built upon faith by the Lord\u2019s teaching,\nconveying [the soul] on to infallibility, science, and comprehension.\nAnd, in my view, the first saving change is that from heathenism to\nfaith, as I said before; and the second, that from faith to knowledge.\nAnd the latter terminating in love, thereafter gives the loving to\nthe loved, that which knows to that which is known. And, perchance,\nsuch an one has already attained the condition of \u201cbeing equal to\nthe angels.\u201d[1251] Accordingly, after the highest excellence in the\nflesh, changing always duly to the better, he urges his flight to the\nancestral hall, through the holy septenniad [of heavenly abodes] to the\nLord\u2019s own mansion; to be a light, steady, and continuing eternally,\nentirely and in every part immutable.\n\nThe first mode of the Lord\u2019s operation mentioned by us is an exhibition\nof the recompense resulting from piety. Of the very great number\nof testimonies that there are, I shall adduce one, thus summarily\nexpressed by the prophet David: \u201cWho shall ascend to the hill of the\nLord, or who shall stand in His holy place? He who is guiltless in\nhis hands, and pure in his heart; who hath not lifted up his soul\nto vanity, or sworn deceitfully to his neighbour. He shall receive\nblessing from the Lord, and mercy from God his Saviour. This is the\ngeneration of them that seek the Lord, that seek the face of the God of\nJacob.\u201d[1252] The prophet has, in my opinion, concisely indicated the\nGnostic. David, as appears, has cursorily demonstrated the Saviour to\nbe God, by calling Him \u201cthe face of the God of Jacob,\u201d who preached and\ntaught concerning the Spirit. Wherefore also the apostle designates as\n\u201cthe express image (\u03c7\u03b1\u03c1\u03b1\u03ba\u03c4\u1fc6\u03c1\u03b1) of the glory of the Father\u201d[1253] the\nSon, who taught the truth respecting God, and expressed the fact that\nthe Almighty is the one and only God and Father, \u201cwhom no man knoweth\nbut the Son, and he to whom the Son shall reveal Him.\u201d[1254] That God\nis one is intimated by those \u201cwho seek the face of the God of Jacob;\u201d\nwhom being the only God, our Saviour and God characterizes as the Good\nFather. And \u201cthe generation of those that seek Him\u201d is the elect race,\ndevoted to inquiry after knowledge. Wherefore also the apostle says, \u201cI\nshall profit you nothing, unless I speak to you, either by revelation,\nor by knowledge, or by prophecy, or by doctrine.\u201d[1255]\n\nAlthough even by those who are not Gnostics some things are done\nrightly, yet not according to reason; as in the case of fortitude.\nFor some who are naturally high-spirited, and have afterwards without\nreason fostered this disposition, rush to many things, and act like\nbrave men, so as sometimes to succeed in achieving the same things;\njust as endurance is easy for mechanics. But it is not from the same\ncause, or with the same object; not were they to give their whole body.\n\u201cFor they have not love,\u201d according to the apostle.[1256]\n\nAll the action, then, of a man possessed of knowledge is right action;\nand that done by a man not possessed of knowledge is wrong action,\nthough he observe a plan; since it is not from reflection that he acts\nbravely, nor does he direct his action in those things which proceed\nfrom virtue to virtue, to any useful purpose.\n\nThe same holds also with the other virtues. So too the analogy is\npreserved in religion. Our Gnostic, then, not only is such in reference\nto holiness; but corresponding to the piety of knowledge are the\ncommands respecting the rest of the conduct of life. For it is our\npurpose at present to describe the life of the Gnostic, not to present\nthe system of dogmas, which we shall afterwards explain at the fitting\ntime, preserving the order of topics.\n\n\n\n\n CHAPTER XI.\n\n DESCRIPTION OF THE GNOSTIC\u2019S LIFE.\n\n\nRespecting the universe, he conceives truly and grandly in virtue of\nhis reception of divine teaching. Beginning, then, with admiration of\nthe Creation, and affording of himself a proof of his capability for\nreceiving knowledge, he becomes a ready pupil of the Lord. Directly\non hearing of God and Providence, he believed in consequence of the\nadmiration he entertained. Through the power of impulse thence derived\nhe devotes his energies in every way to learning, doing all those\nthings by means of which he shall be able to acquire the knowledge\nof what he desires. And desire blended with inquiry arises as faith\nadvances. And this is to become worthy of speculation, of such a\ncharacter, and such importance. So shall the Gnostic taste of the\nwill of God. For it is not his ears, but his soul, that he yields up\nto the things signified by what is spoken. Accordingly, apprehending\nessences and things through the words, he brings his soul, as is fit,\nto what is essential; apprehending [_e.g._] in the peculiar way\nin which they are spoken to the Gnostic, the commands, \u201cDo not commit\nadultery,\u201d \u201cDo not kill;\u201d and not as they are understood by other\npeople. Training himself, then, in scientific speculation, he proceeds\nto exercise himself in larger generalizations and grander propositions;\nknowing right well that \u201cHe that teacheth man knowledge,\u201d according to\nthe prophet, is the Lord, the Lord acting by man\u2019s mouth. So also He\nassumed flesh.\n\nAs is right, then, he never prefers the pleasant to the useful; not\neven if a beautiful woman were to entice him, when overtaken by\ncircumstances, by wantonly urging him: since Joseph\u2019s master\u2019s wife was\nnot able to seduce him from his stedfastness; but as she violently held\nhis coat, divested himself of it,--becoming bare of sin, but clothed\nwith seemliness of character. For if the eyes of the master--the\nEgyptian, I mean--saw not Joseph, yet those of the Almighty looked on.\nFor we hear the voice, and see the bodily forms; but God scrutinizes\nthe thing itself, from which the speaking and the looking proceed.\n\nConsequently, therefore, though disease, and accident, and what is most\nterrible of all, death, come upon the Gnostic, he remains inflexible in\nsoul,--knowing that all such things are a necessity of creation, and\nthat, also by the power of God, they become the medicine of salvation,\nbenefiting by discipline those who are difficult to reform; allotted\naccording to desert, by Providence, which is truly good.\n\nUsing the creatures, then, when the Word prescribes, and to the extent\nit prescribes, in the exercise of thankfulness to the Creator, he\nbecomes master of the enjoyment of them.\n\nHe never cherishes resentment or harbours a grudge against any one,\nthough deserving of hatred for his conduct. For he worships the Maker,\nand loves him, who shares life, pitying and praying for him on account\nof his ignorance. He indeed partakes of the affections of the body, to\nwhich, susceptible as it is of suffering by nature, he is bound. But in\nsensation he is not the primary subject of it.\n\nAccordingly, then, in involuntary circumstances, by withdrawing himself\nfrom troubles to the things which really belong to him, he is not\ncarried away with what is foreign to him. And it is only to things that\nare necessary for him that he accommodates himself, in so far as the\nsoul is preserved unharmed. For it is not in supposition or seeming\nthat he wishes to be faithful; but in knowledge and truth, that is,\nin sure deed and effectual word. Wherefore he not only praises what\nis noble, but endeavours himself to be noble; changing by love from\na good and faithful servant into a friend, through the perfection of\nhabit, which he has acquired in purity from true instruction and great\ndiscipline.\n\nStriving, then, to attain to the summit of knowledge (_gnosis_);\ndecorous in character; composed in mien; possessing all those\nadvantages which belong to the true Gnostic; fixing his eye on fair\nmodels, on the many patriarchs who have lived rightly, and on very many\nprophets and angels reckoned without number, and above all, on the\nLord, who taught and showed it to be possible for him to attain that\nhighest life of all,--he therefore loves not all the good things of\nthe world, which are within his grasp, that he may not remain on the\nground, but the things hoped for, or rather already known, being hoped\nfor so as to be apprehended.\n\nSo then he undergoes toils, and trials, and afflictions, not as those\namong the philosophers who are endowed with manliness, in the hope of\npresent troubles ceasing, and of sharing again in what is pleasant; but\nknowledge has inspired him with the firmest persuasion of receiving the\nhopes of the future. Wherefore he contemns not alone the pains of this\nworld, but all its pleasures.\n\nThey say, accordingly, that the blessed Peter, on seeing his wife led\nto death, rejoiced on account of her call and conveyance home, and\ncalled very encouragingly and comfortingly, addressing her by name,\n\u201cRemember thou the Lord.\u201d Such was the marriage of the blessed, and\ntheir perfect disposition towards those dearest to them.\n\nThus also the apostle says, \u201cthat he who marries should be as though he\nmarried not,\u201d and deem his marriage free of inordinate affection, and\ninseparable from love to the Lord; to which the true husband exhorted\nhis wife to cling on her departure out of this life to the Lord.\n\nWas not then faith in the hope after death conspicuous in the case of\nthose who gave thanks to God even in the very extremities of their\npunishments? For firm, in my opinion, was the faith they possessed,\nwhich was followed by works of faith.\n\nIn all circumstances, then, is the soul of the Gnostic strong, in a\ncondition of extreme health and strength, like the body of an athlete.\n\nFor he is prudent in human affairs, in judging what ought to be done\nby the just man; having obtained the principles from God from above,\nand having acquired, in order to the divine resemblance, moderation\nin bodily pains and pleasures. And he struggles against fears\nboldly, trusting in God. Certainly, then, the gnostic soul, adorned\nwith perfect virtue, is the earthly image of the divine powers:\nits development being the joint result of nature, of training, of\nreason, all together. This beauty of the soul becomes a temple of\nthe Holy Spirit, when it acquires a disposition in the whole of life\ncorresponding to the gospel. Such an one consequently withstands all\nfear of everything terrible, not only of death, but also poverty and\ndisease, and ignominy, and things akin to these; being unconquered by\npleasure, and lord over irrational desires. For he well knows what\nis and what is not to be done; being perfectly aware what things are\nreally to be dreaded, and what not. Whence he bears intelligently what\nthe Word intimates to him to be requisite and necessary; intelligently\ndiscriminating what is really safe (that is, good), from what appears\nso; and things to be dreaded from what seem so, such as death, disease,\nand poverty; which are rather so in opinion than in truth.\n\nThis is the really good man, who is without passions; having, through\nthe habit or disposition of a soul endued with virtue, transcended\nthe whole life of passion. He has everything dependent on himself\nfor the attainment of the end. For those accidents which are called\nterrible are not formidable to the good man, because they are not evil.\nAnd those which are really to be dreaded are foreign to the gnostic\nChristian, being diametrically opposed to what is good, because evil;\nand it is impossible for contraries to meet in the same person at the\nsame time. He, then, who faultlessly acts the drama of life which God\nhas given him to play, knows both what is to be done and what is to be\nendured.\n\nIs it not then from ignorance of what is and what is not to be dreaded\nthat cowardice arises? Consequently the only man of courage is the\nGnostic, who knows both present and future good things; along with\nthese, knowing, as I have said, also the things which are in reality\nnot to be dreaded. Because, knowing vice alone to be hateful, and\ndestructive of what contributes to knowledge, protected by the armour\nof the Lord, he makes war against it.\n\nFor if anything is caused through folly, and the operation or rather\nco-operation of the devil, this thing is not straightway the devil or\nfolly. For no action is wisdom. For wisdom is a habit. And no action\nis a habit. The action, then, that arises from ignorance, is not\nalready ignorance, but an evil through ignorance, but not ignorance.\nFor neither perturbations of mind nor sins are vices, though proceeding\nfrom vice.\n\nNo one, then, who is irrationally brave is a Gnostic; since one might\ncall children brave, who, through ignorance of what is to be dreaded,\nundergo things that are frightful. So they touch fire even. And the\nwild beasts that rush close on the points of spears, having a brute\ncourage, might be called valiant. And such people might perhaps call\njugglers valiant, who tumble on swords with a certain dexterity,\npractising a mischievous art for sorry gain. But he who is truly\nbrave, with the peril arising from the bad feeling of the multitude\nbefore his eyes, courageously awaits whatever comes. In this way he\nis distinguished from others that are called martyrs, inasmuch as some\nfurnish occasions for themselves, and rush into the heart of dangers,\nI know not how (for it is right to use mild language); while they, in\naccordance with right reason, protect themselves; then, on God really\ncalling them, promptly surrender themselves, and confirm the call, from\nbeing conscious of no precipitancy, and present the man to be tested in\nthe exercise of true rational fortitude. Neither, then, enduring lesser\ndangers from fear of greater, like other people, nor dreading censure\nat the hands of their equals, and those of like sentiments, do they\ncontinue in the confession of their calling; but from love to God they\nwillingly obey the call, with no other aim in view than pleasing God,\nand not for the sake of the reward of their toils.\n\nFor some suffer from love of glory, and others from fear of some other\nsharper punishment, and others for the sake of pleasures and delights\nafter death, being children in faith; blessed indeed, but not yet\nbecome men in love to God, as the Gnostic is. For there are, as in\nthe gymnastic contests, so also in the Church, crowns for men and for\nchildren. But love is to be chosen for itself, and for nothing else.\nTherefore in the Gnostic, along with knowledge, the perfection of\nfortitude is developed from the discipline of life, he having always\nstudied to acquire mastery over the passions.\n\nAccordingly, love makes its own athlete fearless and dauntless, and\nconfident in the Lord, anointing and training him; as righteousness\nsecures for him truthfulness in his whole life. For it was a compendium\nof righteousness to say, \u201cLet your yea be yea; and your nay, nay.\u201d\n\nAnd the same holds with self-control. For it is neither for love\nof honour, as the athletes for the sake of crowns and fame; nor,\non the other hand, for love of money, as some pretend to exercise\nself-control, pursuing what is good with terrible suffering. Nor is\nit from love of the body for the sake of health. Nor any more is any\nman who is temperate from rusticity, who has not tasted pleasures,\ntruly a man of self-control. Certainly those who have led a laborious\nlife, on tasting pleasures, forthwith break down the inflexibility of\ntemperance into pleasures. Such are they who are restrained by law and\nfear. For on finding a favourable opportunity they defraud the law, by\ngiving what is good the slip. But self-control, desirable for its own\nsake, perfected through knowledge, abiding ever, makes the man lord and\nmaster of himself; so that the Gnostic is temperate and passionless,\nincapable of being dissolved by pleasures and pains, as they say\nadamant is by fire.\n\nThe cause of these, then, is love, of all science the most sacred and\nmost sovereign.\n\nFor by the service of what is best and most exalted, which is\ncharacterized by unity, it renders the Gnostic at once friend and\nson, having in truth grown \u201ca perfect man, up to the measure of full\nstature.\u201d[1257]\n\nFurther, agreement in the same thing is consent. But what is the same\nis one. And friendship is consummated in likeness; the community lying\nin oneness. The Gnostic, consequently, in virtue of being a lover of\nthe one true God, is the really perfect man and friend of God, and\nis placed in the rank of son. For these are names of nobility and\nknowledge, and perfection in the contemplation of God; which crowning\nstep of advancement the gnostic soul receives, when it has become quite\npure, reckoned worthy to behold everlastingly God Almighty, \u201cface,\u201d it\nis said, \u201cto face.\u201d For having become wholly spiritual, and having in\nthe spiritual Church gone to what is of kindred nature, it abides in\nthe rest of God.\n\n\n\n\n CHAPTER XII.\n\n THE TRUE GNOSTIC IS BENEFICENT, CONTINENT, AND\n DESPISES WORLDLY THINGS.\n\n\nLet these things, then, be so.\n\nAnd such being the attitude of the Gnostic towards the body and the\nsoul--towards his neighbours, whether it be a domestic, or a lawful\nenemy, or whosoever--he is found equal and like. For he does not\n\u201cdespise his brother,\u201d who, according to the divine law, is of the\nsame father and mother. Certainly he relieves the afflicted, helping\nhim with consolations, encouragements, and the necessaries of life;\ngiving to all that need, though not similarly, but justly, according\nto desert; furthermore, to him who persecutes and hates, even if he\nneed it; caring little for those who say to him that he has given out\nof fear, if it is not out of fear that he does so, but to give help.\nFor how much more are those, who towards their enemies are devoid of\nlove of money, and are haters of evil, animated with love to those who\nbelong to them?\n\nSuch an one from this proceeds to the accurate knowledge of whom he\nought chiefly to give to, and how much, and when, and how.\n\nAnd who could with any reason become the enemy of a man who gives no\ncause for enmity in any way? And is it not just as in the case of God?\nWe say that God is the adversary of no one, and the enemy of no one\n(for He is the Creator of all, and nothing that exists is what He wills\nit not to be; but we assert that the disobedient, and those who walk\nnot according to His commandments, are enemies to Him, as being those\nwho are hostile to His covenant). We shall find the very same to be\nthe case with the Gnostic, for he can never in any way become an enemy\nto any one; but those may be regarded enemies to him who turn to the\ncontrary path.\n\nIn particular, the habit of liberality which prevails among us is\ncalled \u201crighteousness;\u201d but the power of discriminating according to\ndesert, as to greater and less, with reference to those who are proper\nsubjects of it, is a form of the very highest righteousness.\n\nThere are things practised in a vulgar style by some people, such as\ncontrol over pleasures. For as, among the heathen, there are those\nwho, from the impossibility of obtaining what one sees,[1258] and from\nfear of men, and also for the sake of greater pleasures, abstain from\nthe delights that are before them; so also, in the case of faith, some\npractise self-restraint, either out of regard to the promise or from\nfear of God. Well, such self-restraint is the basis of knowledge, and\nan approach to something better, and an effort after perfection. For\n\u201cthe fear of the Lord,\u201d it is said, \u201cis the beginning of wisdom.\u201d[1259]\nBut the perfect man, out of love, \u201cbeareth all things, endureth all\nthings,\u201d[1260] \u201cas not pleasing man, but God.\u201d[1261] Although praise\nfollows him as a consequence, it is not for his own advantage, but for\nthe imitation and benefit of those who praise him.\n\nAccording to another view, it is not he who merely controls his\npassions that is called a continent man, but he who has also achieved\nthe mastery over good things, and has acquired surely the great\naccomplishments of science, from which he produces as fruits the\nactivities of virtue. Thus the Gnostic is never, on the occurrence\nof an emergency, dislodged from the habit peculiar to him. For the\nscientific possession of what is good is firm and unchangeable, being\nthe knowledge of things divine and human. Knowledge, then, never\nbecomes ignorance; nor does good change into evil. Wherefore also he\neats, and drinks, and marries, not as principal ends of existence, but\nas necessary. I name marriage even, if the Word prescribe, and as is\nsuitable. For having become perfect, he has the apostles for examples;\nand one is not really shown to be a man in the choice of single life;\nbut he surpasses men, who, disciplined by marriage, procreation of\nchildren, and care for the house, without pleasure or pain, in his\nsolicitude for the house has been inseparable from God\u2019s love, and\nwithstood all temptation arising through children, and wife, and\ndomestics, and possessions. But he that has no family is in a great\ndegree free of temptation. Caring, then, for himself alone, he is\nsurpassed by him who is inferior, as far as his own personal salvation\nis concerned, but who is superior in the conduct of life, preserving\ncertainly, in his care for the truth, a minute image.\n\nBut we must as much as possible subject the soul to varied preparatory\nexercise, that it may become susceptible to the reception of knowledge.\nDo you not see how wax is softened and copper purified, in order to\nreceive the stamp applied to it? Just as death is the separation of\nthe soul from the body, so is knowledge as it were the rational death\nurging the spirit away, and separating it from the passions, and\nleading it on to the life of well-doing, that it may then say with\nconfidence to God, \u201cI live as Thou wishest.\u201d For he who makes it his\npurpose to please men cannot please God, since the multitude choose\nnot what is profitable, but what is pleasant. But in pleasing God, one\nas a consequence gets the favour of the good among men. How, then, can\nwhat relates to meat, and drink, and amorous pleasure, be agreeable to\nsuch an one? since he views with suspicion even a word that produces\npleasure, and a pleasant movement and act of the mind. \u201cFor no one\ncan serve two masters, God and Mammon,\u201d[1262] it is said; meaning not\nsimply money, but the resources arising from money bestowed on various\npleasures. In reality, it is not possible for him who magnanimously and\ntruly knows God, to serve antagonistic pleasures.\n\nThere is one alone, then, who from the beginning was free of\nconcupiscence--the philanthropic Lord, who for us became man. And\nwhosoever endeavour to be assimilated to the impress given by Him,\nstrive, from exercise, to become free of concupiscence. For he who\nhas exercised concupiscence and then restrained himself, is like a\nwidow who becomes again a virgin by continence. Such is the reward of\nknowledge, rendered to the Saviour and Teacher, which He Himself asked\nfor,--abstinence from what is evil, activity in doing good, by which\nsalvation is acquired.\n\nAs, then, those who have learned the arts procure their living by what\nthey have been taught, so also is the Gnostic saved, procuring life\nby what he knows. For he who has not formed the wish to extirpate the\npassion of the soul, kills himself. But, as seems, ignorance is the\nstarvation of the soul, and knowledge its sustenance.\n\nSuch are the gnostic souls, which the Gospel likened to the consecrated\nvirgins who wait for the Lord. For they are virgins, in respect of\ntheir abstaining from what is evil. And in respect of their waiting out\nof love for the Lord, and kindling their light for the contemplation of\nthings, they are wise souls, saying, \u201cLord, for long we have desired\nto receive Thee; we have lived according to what Thou hast enjoined,\ntransgressing none of Thy commandments. Wherefore also we claim the\npromises. And we pray for what is beneficial, since it is not requisite\nto ask of Thee what is most excellent. And we shall take everything for\ngood; even though the exercises that meet us, which Thine arrangement\nbrings to us for the discipline of our stedfastness, appear to be evil.\u201d\n\nThe Gnostic, then, from his exceeding holiness, is better prepared to\nfail when he asks, than to get when he does not ask.\n\nHis whole life is prayer and converse with God. And if he be pure from\nsins, he will by all means obtain what he wishes. For God says to the\nrighteous man, \u201cAsk, and I will give thee; think, and I will do.\u201d If\nbeneficial, he will receive it at once; and if injurious, he will never\nask it, and therefore he will not receive it. So it shall be as he\nwishes.\n\nBut if one say to us, that some sinners even obtain according to their\nrequests, [we should say] that this rarely takes place, by reason of\nthe righteous goodness of God. And it is granted to those who are\ncapable of doing others good. Whence the gift is not made for the sake\nof him that asked it; but the divine dispensation, foreseeing that one\nwould be saved by his means, renders the boon again righteous. And to\nthose who are worthy, things which are really good are given, even\nwithout their asking.\n\nWhenever, then, one is righteous, not from necessity or out of fear or\nhope, but from free choice, this is called the royal road, which the\nroyal race travel. But the byways are slippery and precipitous. If,\nthen, one take away fear and honour, I do not know if the illustrious\namong the philosophers, who use such freedom of speech, will any longer\nendure afflictions.\n\nNow lusts and other sins are called \u201cbriars and thorns.\u201d Accordingly\nthe Gnostic labours in the Lord\u2019s vineyard, planting, pruning,\nwatering; being the divine husbandman of what is planted in faith.\nThose, then, who have not done evil, think it right to receive the\nwages of ease. But he who has done good out of free choice, demands\nthe recompense as a good workman. He certainly shall receive double\nwages--both for what he has not done, and for what good he has done.\n\nSuch a Gnostic is tempted by no one except with God\u2019s permission, and\nthat for the benefit of those who are with him; and he strengthens them\nfor faith, encouraging them by manly endurance. And assuredly it was\nfor this end, for the establishment and confirmation of the churches,\nthat the blessed apostles were brought into trial and to martyrdom.\n\nThe Gnostic, then, hearing a voice ringing in his ear, which says,\n\u201cWhom I shall strike, do thou pity,\u201d beseeches that those who hate him\nmay repent. For the punishment of malefactors, to be consummated in the\nhighways, is for children to witness;[1263] for there is no possibility\nof the Gnostic, who has from choice trained himself to be excellent and\ngood, ever being instructed or delighted with such spectacles.[1264]\nAnd so, having become incapable of being softened by pleasures, and\nnever falling into sins, he is not corrected by the examples of other\nmen\u2019s sufferings. And far from being pleased with earthly pleasures and\nspectacles is he who has shown a noble contempt for the prospects held\nout in this world, although they are divine.\n\n\u201cNot every one,\u201d therefore, \u201cthat says Lord, Lord, shall enter into\nthe kingdom of God; but he that doeth the will of God.\u201d[1265] Such\nis the gnostic labourer, who has the mastery of worldly desires even\nwhile still in the flesh; and who, in regard to things future and\nstill invisible, which he knows, has a sure persuasion, so that he\nregards them as more present than the things within reach. This able\nworkman rejoices in what he knows, but is cramped on account of his\nbeing involved in the necessities of life; not yet deemed worthy of the\nactive participation in what he knows. So he uses this life as if it\nbelonged to another,--so far, that is, as is necessary.\n\nHe knows also the enigmas of the fasting of those days--I mean the\nFourth and the Preparation. For the one has its name from Hermes,\nand the other from Aphrodite. He fasts in his life, in respect of\ncovetousness and voluptuousness, from which all the vices grow. For\nwe have already often above shown the three varieties of fornication,\naccording to the apostle--love of pleasure, love of money, idolatry.\nHe fasts, then, according to the Law, abstaining from bad deeds,\nand, according to the perfection of the Gospel, from evil thoughts.\nTemptations are applied to him, not for his purification, but, as we\nhave said, for the good of his neighbours, if, making trial of toils\nand pains, he has despised and passed them by.\n\nThe same holds of pleasure. For it is the highest achievement for one\nwho has had trial of it, afterwards to abstain. For what great thing is\nit, if a man restrains himself in what he knows not? He, in fulfilment\nof the precept, according to the Gospel, keeps the Lord\u2019s day, when\nhe abandons an evil disposition, and assumes that of the Gnostic,\nglorifying the Lord\u2019s resurrection in himself. Further also, when he\nhas received the comprehension of scientific speculation, he deems that\nhe sees the Lord, directing his eyes towards things invisible, although\nhe seems to look on what he does not wish to look on; chastising the\nfaculty of vision, when he perceives himself pleasurably affected by\nthe application of his eyes; since he wishes to see and hear that alone\nwhich concerns him.\n\nIn the act of contemplating the souls of the brethren, he beholds\nthe beauty of the flesh also, with the soul itself, which has become\nhabituated to look solely upon that which is good, without carnal\npleasure. And they are really brethren; inasmuch as, by reason of their\nelect creation, and their oneness of character, and the nature of their\ndeeds, they do, and think, and speak the same holy and good works, in\naccordance with the sentiments with which the Lord wished them as elect\nto be inspired.\n\nFor faith shows itself in their making choice of the same things; and\nknowledge, in learning and thinking the same things; and hope, in\ndesiring[1266] the same things.\n\nAnd if, through the necessity of life, he spend a small portion of\ntime about his sustenance, he thinks himself defrauded, being diverted\nby business. Thus not even in dreams does he look on aught that is\nunsuitable to an elect man. For thoroughly[1267] a stranger and\nsojourner in the whole of life is every such one, who, inhabiting the\ncity, despises the things in the city which are admired by others, and\nlives in the city as in a desert, so that the place may not compel him,\nbut his mode of life show him to be just.\n\nThis Gnostic, to speak compendiously, makes up for the absence of the\napostles, by the rectitude of his life, the accuracy of his knowledge,\nby benefiting his relations, by \u201cremoving the mountains\u201d of his\nneighbours, and putting away the irregularities of their soul. Although\neach of us is his[1268] own vineyard and labourer.\n\nHe, too, while doing the most excellent things, wishes to elude the\nnotice of men, persuading the Lord along with himself that he is living\nin accordance with the commandments, preferring these things from\nbelieving them to exist. \u201cFor where any one\u2019s mind is, there also is\nhis treasure.\u201d[1269]\n\nHe impoverishes himself, in order that he may never overlook a\nbrother[1270] who has been brought into affliction, through the\nperfection that is in love, especially if he know that he will bear\nwant himself easier than his brother. He considers, accordingly, the\nother\u2019s pain his own grief; and if, by contributing from his own\nindigence in order to do good, he suffer any hardship, he does not fret\nat this, but augments his beneficence still more. For he possesses in\nits sincerity the faith which is exercised in reference to the affairs\nof life, and praises the gospel in practice and contemplation. And, in\ntruth, he wins his praise \u201cnot from men, but from God,\u201d[1271] by the\nperformance of what the Lord has taught.\n\nHe, attracted by his own hope, tastes not the good things that are\nin the world, entertaining a noble contempt for all things here;\npitying those that are chastised after death, who through punishment\nunwillingly make confession; having a clear conscience with reference\nto his departure, and being always ready, as \u201ca stranger and pilgrim,\u201d\nwith regard to the inheritances here; mindful only of those that\nare his own, and regarding all things here as not his own; not only\nadmiring the Lord\u2019s commandments, but, so to speak, being by knowledge\nitself partaker of the divine will; a truly chosen intimate of the\nLord and His commands in virtue of being righteous; and princely and\nkingly as being a Gnostic; despising all the gold on earth and under\nthe earth, and dominion from shore to shore of ocean, so that he may\ncling to the sole service of the Lord. Wherefore also, in eating, and\ndrinking, and marrying (if the Word enjoin), and even in seeing dreams,\nhe does and thinks what is holy.\n\nSo is he always pure for prayer. He also prays in the society of\nangels, as being already of angelic rank, and he is never out of\ntheir holy keeping; and though he pray alone, he has the choir of the\nsaints[1272] standing with him.\n\nHe recognises a twofold [element in faith], both the activity of him\nwho believes, and the excellence of that which is believed according\nto its worth; since also righteousness is twofold, that which is out\nof love, and that from fear. Accordingly it is said, \u201cThe fear of the\nLord is pure, remaining for ever and ever.\u201d[1273] For those that from\nfear turn to faith and righteousness, remain for ever. Now fear works\nabstinence from what is evil; but love exhorts to the doing of good, by\nbuilding up to the point of spontaneousness; that one may hear from the\nLord, \u201cI call you no longer servants, but friends,\u201d and may now with\nconfidence apply himself to prayer.\n\nAnd the form of his prayer is thanksgiving for the past, for the\npresent, and for the future as already through faith present. This\nis preceded by the reception of knowledge. And he asks to live the\nallotted life in the flesh as a Gnostic, as free from the flesh, and\nto attain to the best things, and flee from the worse. He asks, too,\nrelief in those things in which we have sinned, and conversion to the\nacknowledgment of them.\n\nHe follows, on his departure, Him who calls, as quickly, so to speak,\nas He who goes before calls, hasting by reason of a good conscience to\ngive thanks; and having got there with Christ, shows himself worthy,\nthrough his purity, to possess, by a process of blending, the power\nof God communicated by Christ. For he does not wish to be warm by\nparticipation in heat, or luminous by participation in flame, but to be\nwholly light.\n\nHe knows accurately the declaration, \u201cUnless ye hate father and\nmother, and besides your own life, and unless ye bear the sign [of\nthe cross].\u201d[1274] For he hates the inordinate affections of the\nflesh, which possess the powerful spell of pleasure; and entertains\na noble contempt for all that belongs to the creation and nutriment\nof the flesh. He also withstands the corporeal[1275] soul, putting a\nbridle-bit on the restive irrational spirit: \u201cFor the flesh lusteth\nagainst the Spirit.\u201d[1276] And \u201cto bear the sign of [the cross]\u201d is to\nbear about death, by taking farewell of all things while still alive;\nsince there is not equal love in \u201chaving sown the flesh,\u201d[1277] and in\nhaving formed the soul for knowledge.\n\nHe having acquired the habit of doing good, exercises beneficence well,\nquicker than speaking; praying that he may get a share in the sins of\nhis brethren, in order to confession and conversion on the part of\nhis kindred; and eager to give a share to those dearest to him of his\nown good things. And so these are to him, friends. Promoting, then,\nthe growth of the seeds deposited in him, according to the husbandry\nenjoined by the Lord, he continues free of sin, and becomes continent,\nand lives in spirit with those who are like him, among the choirs of\nthe saints, though still detained on earth.\n\nHe, all day and night, speaking and doing the Lord\u2019s commands, rejoices\nexceedingly, not only on rising in the morning and at noon, but\nalso when walking about, when asleep, when dressing and undressing;\nand he teaches his son, if he has a son. He is inseparable from the\ncommandment and from hope, and is ever giving thanks to God, like the\nliving creatures figuratively spoken of by Esaias, and submissive\nin every trial, he says, \u201cThe Lord gave, and the Lord hath taken\naway.\u201d[1278] For such also was Job; who after the spoiling of his\neffects, along with the health of his body, resigned all through love\nto the Lord. For \u201che was,\u201d it is said, \u201cjust, holy, and kept apart from\nall wickedness.\u201d[1279] Now the word \u201choly\u201d points out all duties toward\nGod, and the entire course of life. Knowing which, he was a Gnostic.\nFor we must neither cling too much to such things, even if they are\ngood, seeing they are human, nor on the other hand detest them, if they\nare bad; but we must be above both [good and bad], trampling the latter\nunder foot, and passing on the former to those who need them. But the\nGnostic is cautious in accommodation, lest he be not perceived, or lest\nthe accommodation become disposition.\n\n\n\n\n CHAPTER XIII.\n\n DESCRIPTION OF THE GNOSTIC CONTINUED.\n\n\nHe never remembers those who have sinned against him, but forgives\nthem. Wherefore also he righteously prays, saying, \u201cForgive us; for\nwe also forgive.\u201d[1280] For this also is one of the things which God\nwishes, to covet nothing, to hate no one. For all men are the work\nof one will. And is it not the Saviour, who wishes the Gnostic to be\nperfect as \u201cthe heavenly Father,\u201d[1281] that is, Himself, who says,\n\u201cCome, ye children, hear from me the fear of the Lord?\u201d[1282] He wishes\nhim no longer to stand in need of help by angels, but to receive it\nfrom Himself, having become worthy, and to have protection from Himself\nby obedience.\n\nSuch an one demands from the Lord, and does not merely ask. And in the\ncase of his brethren in want, the Gnostic will not ask himself for\nabundance of wealth to bestow, but will pray that the supply of what\nthey need may be furnished to them. For so the Gnostic gives his prayer\nto those who are in need, and by his prayer they are supplied, without\nhis knowledge, and without vanity.\n\nPenury and disease, and such trials, are often sent for admonition, for\nthe correction of the past, and for care for the future. Such an one\nprays for relief from them, in virtue of possessing the prerogative of\nknowledge, not out of vainglory; but from the very fact of his being\na Gnostic, he works beneficence, having become the instrument of the\ngoodness of God.\n\nThey say in the traditions that Matthew the apostle constantly said,\nthat \u201cif the neighbour of an elect man sin, the elect man has sinned.\nFor had he conducted himself as the Word prescribes, his neighbour also\nwould have been filled with such reverence for the life he led as not\nto sin.\u201d\n\nWhat, then, shall we say of the Gnostic himself? \u201cKnow ye not,\u201d says\nthe apostle, \u201cthat ye are the temple of God?\u201d[1283] The Gnostic is\nconsequently divine, and already holy, God-bearing, and God-borne. Now\nthe Scripture, showing that sinning is foreign to him, sells those who\nhave fallen away to strangers, saying, \u201cLook not on a strange woman, to\nlust,\u201d[1284] plainly pronounces sin foreign and contrary to the nature\nof the temple of God. Now the temple is great, as the Church, and it is\nsmall, as the man who preserves the seed of Abraham. He, therefore, who\nhas God resting in him will not desire aught else. At once leaving all\nhindrances, and despising all matter which distracts him, he cleaves\nthe heaven by knowledge. And passing through the spiritual Essences,\nand all rule and authority, he touches the highest thrones, hasting to\nthat alone for the sake of which alone he knew.\n\nMixing, then, \u201cthe serpent with the dove,\u201d[1285] he lives at once\nperfectly and with a good conscience, mingling faith with hope,\nin order to the expectation of the future. For he is conscious of\nthe boon he has received, having become worthy of obtaining it;\nand is translated from slavery to adoption, as the consequence of\nknowledge; knowing God, or rather known of Him, for the end, he puts\nforth energies corresponding to the worth of grace. For works follow\nknowledge, as the shadow the body.\n\nRightly, then, he is not disturbed by anything which happens; nor does\nhe suspect those things, which, through divine arrangement, take place\nfor good. Nor is he ashamed to die, having a good conscience, and being\nfit to be seen by the Powers. Cleansed, so to speak, from all the\nstains of the soul, he knows right well that it will be better with him\nafter his departure.\n\nWhence he never prefers pleasure and profit to the divine arrangement,\nsince he trains himself by the commands, that in all things he may be\nwell pleasing to the Lord, and praiseworthy in the sight of the world,\nsince all things depend on the one Sovereign God. The Son of God, it\nis said, came to His own, and His own received Him not. Wherefore\nalso in the use of the things of the world he not only gives thanks\nand praises the creation, but also, while using them as is right, is\npraised; since the end he has in view terminates in contemplation by\ngnostic activity in accordance with the commandments.\n\nThence now, by knowledge collecting materials to be the food of\ncontemplation, having embraced nobly the magnitude of knowledge, he\nadvances to the holy recompense of translation hence. For he has heard\nthe Psalm which says: \u201cEncircle Zion, and encompass it, tell upon its\ntowers.\u201d[1286] For it intimates, I think, those who have sublimely\nembraced the Word, so as to become lofty towers, and to stand firmly in\nfaith and knowledge.\n\nLet these statements concerning the Gnostic, containing the germs of\nthe matter in as brief terms as possible, be made to the Greeks. But\nlet it be known that if the [mere] believer do rightly one or a second\nof these things, yet he will not do so in all nor with the highest\nknowledge, like the Gnostic.\n\n\n\n\n CHAPTER XIV.\n\n DESCRIPTION OF THE GNOSTIC FURNISHED BY AN\n EXPOSITION OF 1 COR. VI. 1, ETC.\n\n\nNow, of what I may call the passionlessness which we attribute to the\nGnostic (in which the perfection of the believer, \u201cadvancing by love,\ncomes to a perfect man, to the measure of full stature,\u201d[1287] by\nbeing assimilated to God, and by becoming truly angelic), many other\ntestimonies from the Scripture occur to me to adduce. But I think it\nbetter, on account of the length of the discourse, that such an honour\nshould be devolved on those who wish to take pains, and leave it to\nthem to elaborate the dogmas by the selection of scriptures.\n\nOne passage, accordingly, I shall in the briefest terms advert to, so\nas not to leave the topic unexplained.\n\nFor in the first Epistle to the Corinthians the divine apostle says:\n\u201cDare any of you, having a matter against the other, go to law before\nthe unrighteous, and not before the saints? Know ye not that the saints\nshall judge the world?\u201d[1288] and so on.\n\nThe section being very lengthy, we shall exhibit the meaning of the\napostle\u2019s utterance by employing such of the apostolic expressions\nas are most pertinent, and in the briefest language, and in a sort\nof cursory way, interpreting the discourse in which he describes the\nperfection of the Gnostic. For he does not merely instance the Gnostic\nas characterized by suffering wrong rather than do wrong; but he\nteaches that he is not mindful of injuries, and does not allow him even\nto pray against the man who has done him wrong. For he knows that the\nLord expressly enjoined \u201cto pray for enemies.\u201d[1289]\n\nTo say, then, that the man who has been injured goes to law before\nthe unrighteous, is nothing else than to say that he shows a wish to\nretaliate, and a desire to injure the second in return, which is also\nto do wrong likewise himself.\n\nAnd his saying, that he wishes \u201csome to go to law before the saints,\u201d\npoints out those who ask by prayer that those who have done wrong\nshould suffer retaliation for their injustice, and intimates that the\nsecond are better than the former; but they are not yet obedient,[1290]\nif they do not, having become entirely free of resentment, pray even\nfor their enemies.\n\nIt is well, then, for them to receive right dispositions from\nrepentance, which results in faith. For if the truth seems to get\nenemies who entertain bad feeling, yet it is not hostile to any one.\n\u201cFor God makes His sun to shine on the just and on the unjust,\u201d[1291]\nand sent the Lord Himself to the just and the unjust. And he that\nearnestly strives to be assimilated to God, in the exercise of great\nabsence of resentment, forgives seventy times seven times, as it were\nall his life through, and in all his course in this world (that being\nindicated by the enumeration of sevens) shows clemency to each and\nany one; if any during the whole time of his life in the flesh do the\nGnostic wrong. For he not only deems it right that the good man should\nresign his property alone to others, being of the number of those who\nhave done him wrong; but also wishes that the righteous man should ask\nof those judges forgiveness for the offences of those who have done him\nwrong. And with reason, if indeed it is only in that which is external\nand concerns the body, though it go to the extent of death even, that\nthose who attempt to wrong him take advantage of him; none of which\ntruly belong to the Gnostic.\n\nAnd how shall one \u201cjudge\u201d the apostate \u201cangels,\u201d who has become himself\nan apostate from that forgetfulness of injuries, which is according to\nthe Gospel? \u201cWhy do ye not rather suffer wrong?\u201d he says; \u201cwhy are ye\nnot rather defrauded? Yea, ye do wrong and defraud,\u201d[1292] manifestly\nby praying against those who transgress in ignorance, and deprive of\nthe philanthropy and goodness of God, as far as in you lies, those\nagainst whom you pray, \u201cand these your brethren,\u201d--not meaning those\nin the faith only, but also the proselytes. For whether he who now\nis hostile shall afterwards believe, we know not as yet. From which\nthe conclusion follows clearly, if all are not yet brethren to us,\nthey ought to be regarded in that light. And now it is only the man\nof knowledge who recognises all men to be the work of one God, and\ninvested with one image in one nature, although some may be more turbid\nthan others; and in the creatures he recognises the operation, by which\nagain he adores the will of God.\n\n\u201cKnow ye not that the unrighteous shall not inherit the kingdom of\nGod?\u201d[1293] He acts unrighteously who retaliates, whether by deed or\nword, or by the conception of a wish, which, after the training of the\nLaw, the Gospel rejects.\n\n\u201cAnd such were some of you\u201d--such manifestly as those still are whom\nyou do not forgive; \u201cbut ye are washed,\u201d[1294] not simply as the rest,\nbut with knowledge; ye have cast off the passions of the soul, in order\nto become assimilated, as far as possible, to the goodness of God\u2019s\nprovidence by long-suffering, and by forgiveness \u201ctowards the just and\nthe unjust,\u201d casting on them the gleam of benignity in word and deeds,\nas the sun.\n\nThe Gnostic will achieve this either by greatness of mind, or by\nimitation of what is better. And that is a third cause. \u201cForgive, and\nit shall be forgiven you;\u201d the commandment, as it were, compelling to\nsalvation through superabundance of goodness.\n\n\u201cBut ye are sanctified.\u201d For he who has come to this state is in a\ncondition to be holy, falling into none of the passions in any way, but\nas it were already disembodied and already grown holy without[1295]\nthis earth.\n\n\u201cWherefore,\u201d he says, \u201cye are justified in the name of the Lord.\u201d Ye\nare made, so to speak, by Him to be righteous as He is, and are blended\nas far as possible with the Holy Spirit. For \u201care not all things lawful\nto me? yet I will not be brought under the power of any,\u201d[1296] so as\nto do, or think, or speak aught contrary to the gospel. \u201cMeats for the\nbelly, and the belly for meats, which God shall destroy,\u201d[1297]--that\nis, such as think and live as if they were made for eating, and do\nnot eat that they may live as a consequence, and apply to knowledge\nas the primary end. And does he not say that these are, as it were,\nthe fleshy parts of the holy body? As a body, the church of the Lord,\nthe spiritual and holy choir, is symbolized. Whence those, who are\nmerely called, but do not live in accordance with the word, are the\nfleshy parts. \u201cNow\u201d this spiritual \u201cbody,\u201d the holy Church, \u201cis not\nfor fornication.\u201d Nor are those things which belong to heathen life to\nbe adopted by apostasy from the gospel. For he who conducts himself\nheathenishly in the Church, whether in deed, or word, or even in\nthought, commits fornication with reference to the Church and his own\nbody. He who in this way \u201cis joined to the harlot,\u201d that is, to conduct\ncontrary to the Covenant, becomes another \u201cbody,\u201d not holy, \u201cand one\nflesh,\u201d and has a heathenish life and another hope. \u201cBut he that is\njoined to the Lord in spirit\u201d becomes a spiritual body by a different\nkind of conjunction.\n\nSuch an one is wholly a son, an holy man, passionless, gnostic,\nperfect, formed by the teaching of the Lord; in order that in deed, in\nword, and in spirit itself, being brought close to the Lord, he may\nreceive the mansion that is due to him who has reached manhood thus.\n\nLet the specimen suffice to those who have ears. For it is not required\nto unfold the mystery, but only to indicate what is sufficient for\nthose who are partakers in knowledge to bring it to mind; who also\nwill comprehend how it was said by the Lord, \u201cBe ye perfect as your\nFather, perfectly,\u201d[1298] by forgiving sins, and forgetting injuries,\nand living in the habit of passionlessness. For as we call a physician\nperfect, and a philosopher perfect, so also, in my view, do we call a\nGnostic perfect. But not one of those points, although of the greatest\nimportance, is assumed in order to the likeness of God. For we do not\nsay, as the Stoics do most impiously, that virtue in man and God is\nthe same. Ought we not then to be perfect, as the Father wills? For it\nis utterly impossible for any one to become perfect as God is. Now the\nFather wishes us to be perfect by living blamelessly, according to the\nobedience of the gospel.\n\nIf, then, the statement being elliptical, we understand what is\nwanting, in order to complete the section for those who are incapable\nof understanding what is left out, we shall both know the will of God,\nand shall walk at once piously and magnanimously, as befits the dignity\nof the commandment.\n\n\n\n\n CHAPTER XV.\n\n THE OBJECTION TO JOIN THE CHURCH ON ACCOUNT OF THE\n DIVERSITY OF HERESIES ANSWERED.\n\n\nSince it comes next to reply to the objections alleged against us\nby Greeks and Jews; and since, in some of the questions previously\ndiscussed, the sects also who adhere to other teaching give their\nhelp, it will be well first to clear away the obstacles before us, and\nthen, prepared thus for the solution of the difficulties, to advance to\nthe succeeding Miscellany.\n\nFirst, then, they make this objection to us, saying, that they ought\nnot to believe on account of the discord of the sects. For the truth is\nwarped when some teach one set of dogmas, others another.\n\nTo whom we say, that among you who are Jews, and among the most famous\nof the philosophers among the Greeks, very many sects have sprung up.\nAnd yet you do not say that one ought to hesitate to philosophize\nor Judaize, because of the want of agreement of the sects among you\nbetween themselves. And then, that heresies should be sown among the\ntruth, as \u201ctares among the wheat,\u201d was foretold by the Lord; and what\nwas predicted to take place could not but happen. And the cause of\nthis is, that everything that is fair is followed by a foul blot. If\none, then, violate his engagements, and go aside from the confession\nwhich he makes before us, are we not to stick to the truth because he\nhas belied his profession? But as the good man must not prove false\nor fail to ratify what he has promised, although others violate their\nengagements; so also are we bound in no way to transgress the canon\nof the church. And especially do we keep our profession in the most\nimportant points, while they traverse it.\n\nThose, then, are to be believed, who hold firmly to the truth. And we\nmay broadly make use of this reply, and say to them, that physicians\nholding opposite opinions according to their own schools, yet equally\nin point of fact treat patients. Does one, then, who is ill in body and\nneeding treatment, not have recourse to a physician, on account of the\ndifferent schools in medicine? No more, then, may he who in soul is\nsick and full of idols, make a pretext of the heresies, in reference to\nthe recovery of health and conversion to God.\n\nFurther, it is said that it is on account of \u201cthose that are approved\nthat heresies exist.\u201d[1299] [The apostle] calls \u201capproved,\u201d either\nthose who in reaching faith apply to the teaching of the Lord with\nsome discrimination (as those are called skilful[1300] money-changers,\nwho distinguish the spurious coin from the genuine by the false stamp),\nor those who have already become approved both in life and knowledge.\n\nFor this reason, then, we require greater attention and consideration\nin order to investigate how precisely we ought to live, and what is the\ntrue piety. For it is plain that, from the very reason that truth is\ndifficult and arduous of attainment, questions arise from which spring\nthe heresies, savouring of self-love and vanity, of those who have not\nlearned or apprehended truly, but only caught up a mere conceit of\nknowledge. With the greater care, therefore, are we to examine the real\ntruth, which alone has for its object the true God. And the toil is\nfollowed by sweet discovery and reminiscence.\n\nOn account of the heresies, therefore, the toil of discovery must be\nundertaken; but we must not at all abandon [the truth]. For, on fruit\nbeing set before us, some real and ripe, and some made of wax, as like\nthe real as possible, we are not to abstain from both on account of the\nresemblance. But by the exercise of the apprehension of contemplation,\nand by reasoning of the most decisive character, we must distinguish\nthe true from the seeming.\n\nAnd as, while there is one royal highway, there are many others, some\nleading to a precipice, some to a rushing river or to a deep sea, no\none will shrink from travelling by reason of the diversity, but will\nmake use of the safe, and royal, and frequented way; so, though some\nsay this, some that, concerning the truth, we must not abandon it; but\nmust seek out the most accurate knowledge respecting it. Since also\namong garden-grown vegetables weeds also spring up, are the husbandmen,\nthen, to desist from gardening?\n\nHaving then from nature abundant means for examining the statements\nmade, we ought to discover the sequence of the truth. Wherefore also we\nare rightly condemned, if we do not assent to what we ought to obey,\nand do not distinguish what is hostile, and unseemly, and unnatural,\nand false, from what is true, consistent, and seemly, and according to\nnature. And these means must be employed in order to attain to the\nknowledge of the real truth.\n\nThis pretext is then, in the case of the Greeks, futile; for those who\nare willing may find the truth. But in the case of those who adduce\nunreasonable excuses, their condemnation is unanswerable. For whether\ndo they deny or admit that there is such a thing as demonstration? I\nam of opinion that all will make the admission, except those who take\naway the senses. There being demonstration, then, it is necessary to\ncondescend to questions, and to ascertain by way of demonstration by\nthe Scriptures themselves how the heresies erred, and how in the truth\nalone and in the ancient church is both the exactest knowledge, and the\ntruly best set of principles (\u03b1\u1f35\u03c1\u03b5\u03c3\u03b9\u03c2).\n\nNow, of those who diverge from the truth, some attempt to deceive\nthemselves alone, and some also their neighbours. Those, then, who are\ncalled (\u03b4\u03bf\u03be\u03cc\u03c3\u03bf\u03c6\u03bf\u03b9) wise in their own opinions, who think that they have\nfound the truth, but have no true demonstration, deceive themselves\nin thinking that they have reached a resting-place. And of whom there\nis no inconsiderable multitude, who avoid investigations for fear of\nrefutations, and shun instruction for fear of condemnation. But those\nwho deceive those who seek access to them are very astute; who, aware\nthat they know nothing, yet darken the truth with plausible arguments.\n\nBut, in my opinion, the nature of plausible arguments is of one\ncharacter, and that of true arguments of another. And we know that it\nis necessary that the appellation of the heresies should be expressed\nin contradistinction to the truth; from which the Sophists, drawing\ncertain things for the destruction of men, and burying them in human\narts invented by themselves, glory rather in being at the head of a\nSchool than presiding over the Church.\n\n\n\n\n CHAPTER XVI.\n\n SCRIPTURE THE CRITERION BY WHICH TRUTH AND HERESY\n ARE DISTINGUISHED.\n\n\nBut those who are ready to toil in the most excellent pursuits, will\nnot desist from the search after truth, till they get the demonstration\nfrom the Scriptures themselves.\n\nThere are certain criteria common to men, as the senses; and others\nthat belong to those who have employed their wills and energies in what\nis true,--the methods which are pursued by the mind and reason, to\ndistinguish between true and false propositions.\n\nNow, it is a very great thing to abandon opinion, by taking one\u2019s stand\nbetween accurate knowledge and the rash wisdom of opinion, and to know\nthat he who hopes for everlasting rest knows also that the entrance\nto it is toilsome \u201cand strait.\u201d And let him who has once received the\ngospel, even in the very hour in which he has come to the knowledge\nof salvation, \u201cnot turn back, like Lot\u2019s wife,\u201d as is said; and let\nhim not go back either to his former life, which adheres to the things\nof sense, or to heresies. For they form the character, not knowing\nthe true God. \u201cFor he that loveth father or mother more than me,\u201d the\nFather and Teacher of the truth, who regenerates and creates anew, and\nnourishes the elect soul, \u201cis not worthy of me\u201d--He means, to be a son\nof God and a disciple of God, and at the same time also to be a friend,\nand of kindred nature. \u201cFor no man who looks back, and puts his hand to\nthe plough, is fit for the kingdom of God.\u201d[1301]\n\nBut, as appears, many even down to our own time regard Mary, on account\nof the birth of her child, as having been in the puerperal state,\nalthough she was not. For some say that, after she brought forth, she\nwas found, when examined, to be a virgin.\n\nNow such to us are the Scriptures of the Lord, which give birth to the\ntruth and continue virgin, in the concealment of the mysteries of\nthe truth. \u201cAnd she brought forth, and yet brought not forth,\u201d[1302]\nsays the Scripture; as having conceived of herself, and not from\nconjunction. Wherefore the Scriptures have conceived to Gnostics; but\nthe heresies, not having learned them, dismiss them as not having\nconceived.\n\nNow all men, having the same judgment, some, following the Word\nspeaking, frame for themselves proofs; while others, giving themselves\nup to pleasures, wrest Scripture, in accordance with their lusts. And\nthe lover of truth, as I think, needs force of soul. For those who make\nthe greatest attempts must fail in things of the highest importance;\nunless, receiving from the truth itself the rule of the truth, they\ncleave to the truth. But such people, in consequence of falling away\nfrom the right path, err in most individual points; as you might expect\nfrom not having the faculty for judging of what is true and false,\nstrictly trained to select what is essential. For if they had, they\nwould have obeyed the Scriptures.\n\nAs, then, if a man should, similarly to those drugged by Circe, become\na beast; so he, who has spurned the ecclesiastical tradition, and\ndarted off to the opinions of heretical men, has ceased to be a man of\nGod and to remain faithful to the Lord. But he who has returned from\nthis deception, on hearing the Scriptures, and turned his life to the\ntruth, is, as it were, from being a man made a God.\n\nFor we have, as the source of teaching, the Lord, both by the prophets,\nthe Gospel, and the blessed apostles, \u201cin divers manners and at sundry\ntimes,\u201d[1303] leading from the beginning of knowledge to the end. But\nif one should suppose that another origin was required, then no longer\ntruly could an origin be preserved.\n\nHe, then, who of himself believes the Scripture and voice of the Lord,\nwhich by the Lord acts to the benefiting of men, is rightly [regarded]\nreliable. Certainly we use it as a criterion in the discovery of\nthings. What is subjected to criticism is not believed till it is so\nsubjected; so that what needs criticism cannot be a first principle.\nTherefore, as is reasonable, grasping by faith the indemonstrable first\nprinciple, and receiving in abundance, from the first principle itself,\ndemonstrations in reference to the first principle, we are by the voice\nof the Lord trained up to the knowledge of the truth.\n\nFor we may not give our adhesion to men on a bare statement by them,\nwho might equally state the opposite. But if it is not enough merely\nto state the opinion, but if what is stated must be confirmed, we do\nnot wait for the testimony of men, but we establish the matter that\nis in question by the voice of the Lord, which is the surest of all\ndemonstrations, or rather is the only demonstration; in which knowledge\nthose who have merely tasted the Scriptures are believers; while those\nwho, having advanced further, and become correct expounders of the\ntruth, are Gnostics. Since also, in what pertains to life, craftsmen\nare superior to ordinary people, and model what is beyond common\nnotions; so, consequently, we also, giving a complete exhibition of\nthe Scriptures from the Scriptures themselves, from faith persuade by\ndemonstration.\n\nAnd if those also who follow heresies venture to avail themselves of\nthe prophetic Scriptures; in the first place they will not make use of\nall the Scriptures, and then they will not quote them entire, nor as\nthe body and texture of prophecy prescribe. But, selecting ambiguous\nexpressions, they wrest them to their own opinions, gathering a few\nexpressions here and there; not looking to the sense, but making use\nof the mere words. For in almost all the quotations they make, you\nwill find that they attend to the names alone, while they alter the\nmeanings; neither knowing, as they affirm, nor using the quotations\nthey adduce, according to their true nature.\n\nBut the truth is not found by changing the meanings (for so people\nsubvert all true teaching), but in the consideration of what perfectly\nbelongs to and becomes the Sovereign God, and in establishing each\none of the points demonstrated in the Scriptures again from similar\nScriptures. Neither, then, do they want to turn to the truth, being\nashamed to abandon the claims of self-love; nor are they able to\nmanage their opinions, by doing violence to the Scriptures. But having\nfirst promulgated false dogmas to men; plainly fighting against almost\nthe whole Scriptures, and constantly confuted by us who contradict\nthem; for the rest, even now partly they hold out against admitting the\nprophetic Scriptures, and partly disparage us as of a different nature,\nand incapable of understanding what is peculiar to them. And sometimes\neven they deny their own dogmas, when these are confuted, being ashamed\nopenly to own what in private they glory in teaching. For this may be\nseen in all the heresies, when you examine the iniquities of their\ndogmas. For when they are overturned by our clearly showing that they\nare opposed to the Scriptures, one of two things may be seen to have\nbeen done by those who defend the dogma. For they either despise the\nconsistency of their own dogmas, or despise the prophecy itself, or\nrather their own hope. And they invariably prefer what seems to them\nto be more evident to what has been spoken by the Lord through the\nprophets and by the Gospel, and, besides, attested and confirmed by the\napostles.\n\nSeeing, therefore, the danger that they are in (not in respect of one\ndogma, but in reference to the maintenance of the heresies) of not\ndiscovering the truth; for while reading the books we have ready at\nhand, they despise them as useless, but in their eagerness to surpass\ncommon faith, they have diverged from the truth. For, in consequence\nof not learning the mysteries of ecclesiastical knowledge, and not\nhaving capacity for the grandeur of the truth, too indolent to descend\nto the bottom of things, reading superficially, they have dismissed\nthe Scriptures. Elated, then, by vain opinion, they are incessantly\nwrangling, and plainly care more to _seem_ than to _be_ philosophers.\nNot laying as foundations the necessary first principles of things;\nand influenced by human opinions, then making the end to suit them,\nby compulsion; on account of being confuted, they spar with those who\nare engaged in the prosecution of the true philosophy, and undergo\neverything, and, as they say, ply every oar, even going the length of\nimpiety, by disbelieving the Scriptures, rather than be removed from\nthe honours of the heresy and the boasted first seat in their churches;\non account of which also they eagerly embrace that convivial couch of\nhonour in the Agape, falsely so called.\n\nThe knowledge of the truth among us from what is already believed,\nproduces faith in what is not yet believed; which [faith] is, so to\nspeak, the essence of demonstration. But, as appears, no heresy has\nat all ears to hear what is useful, but opened only to what leads to\npleasure. Since also, if one of them would only obey the truth, he\nwould be healed.\n\nNow the cure of self-conceit (as of every ailment) is threefold: the\nascertaining of the cause, and the mode of its removal; and thirdly,\nthe training of the soul, and the accustoming it to assume a right\nattitude to the judgments come to. For, just like a disordered eye,\nso also the soul that has been darkened by unnatural dogmas cannot\nperceive distinctly the light of truth, but even overlooks what is\nbefore it.\n\nThey say, then, that in muddy water eels are caught by being blinded.\nAnd just as knavish boys bar out the teacher, so do these shut out the\nprophecies from their church, regarding them with suspicion by reason\nof rebuke and admonition. In fact, they stitch together a multitude\nof lies and figments, that they may appear acting in accordance with\nreason in not admitting the Scriptures. So, then, they are not pious,\ninasmuch as they are not pleased with the divine commands, that is,\nwith the Holy Spirit. And as those almonds are called empty in which\nthe contents are worthless, not those in which there is nothing; so\nalso we call those heretics empty, who are destitute of the counsels\nof God and the traditions of Christ; bitter, in truth, like the wild\nalmond, their dogmas originating with themselves, with the exception of\nsuch truths as they could not, by reason of their evidence, discard and\nconceal.\n\nAs, then, in war the soldier must not leave the post which the\ncommander has assigned him, so neither must we desert the post assigned\nby the Word, whom we have received as the guide of knowledge and of\nlife. But the most have not even inquired, if there is one that we\nought to follow, and who this is, and how he is to be followed. For as\nis the Word, such also must the believer\u2019s life be, so as to be able\nto follow God, who brings all things to end from the beginning by the\nright course.\n\nBut when one has transgressed against the Word, and thereby against\nGod; if it is through becoming powerless in consequence of some\nimpression being suddenly made, he ought to see to have the impressions\nof reasons at hand. And if it is that he has become \u201ccommon,\u201d as the\nScripture[1304] says, in consequence of being overcome by the habits\nwhich formerly had sway over him, the habits must be entirely put a\nstop to, and the soul trained to oppose them. And if it appears that\nconflicting dogmas draw some away, these must be taken out of the way,\nand recourse is to be had to those who reconcile dogmas, and subdue\nby the charm of the Scriptures such of the untutored as are timid, by\nexplaining the truth by the connection of the Testaments.\n\nBut, as appears, we incline to ideas founded on opinion, though they\nbe contrary, rather than to the truth. For it is austere and grave.\nNow, since there are three states of the soul--ignorance, opinion,\nknowledge--those who are in ignorance are the Gentiles, those in\nknowledge, the true Church, and those in opinion, the Heretics.\nNothing, then, can be more clearly seen than those, who know, making\naffirmations about what they know, and the others respecting what they\nhold on the strength of opinion, as far as respects affirmation without\nproof.\n\nThey accordingly despise and laugh at one another. And it happens\nthat the same thought is held in the highest estimation by some, and\nby others condemned for insanity. And, indeed, we have learned that\nvoluptuousness, which is to be attributed to the Gentiles, is one\nthing; and wrangling, which is preferred among the heretical sects,\nis another; and joy, which is to be appropriated to the church,\nanother; and delight, which is to be assigned to the true Gnostic,\nanother. And as, if one devote himself to Ischomachus, he will make\nhim a farmer; and to Lampis, a mariner; and to Charidemus, a military\ncommander; and to Simon, an equestrian; and to Perdices, a trader;\nand to Crobylus, a cook; and to Archelaus, a dancer; and to Homer, a\npoet; and to Pyrrho, a wrangler; and to Demosthenes, an orator; and\nto Chrysippus, a dialectician; and to Aristotle, a naturalist; and to\nPlato, a philosopher: so he who listens to the Lord, and follows the\nprophecy given by Him, will be formed perfectly in the likeness of the\nteacher--made a god going about in flesh.\n\nAccordingly, those fall from this eminence who follow not God whither\nHe leads. And He leads us in the inspired Scriptures.\n\nThough men\u2019s actions are ten thousand in number, the sources of all sin\nare but two, ignorance and inability. And both depend on ourselves;\ninasmuch as we will not learn, nor, on the other hand, restrain lust.\nAnd of these, the one is that, in consequence of which people do not\njudge well, and the other that, in consequence of which they cannot\ncomply with right judgments. For neither will one who is deluded in his\nmind be able to act rightly, though perfectly able to do what he knows;\nnor, though capable of judging what is requisite, will he keep himself\nfree of blame, if destitute of power in action. Consequently, then,\nthere are assigned two kinds of correction applicable to both kinds of\nsin: for the one, knowledge and clear demonstration from the testimony\nof the Scriptures; and for the other, the training according to the\nWord, which is regulated by the discipline of faith and fear. And both\ndevelope into perfect love. For the end of the Gnostic here is, in my\njudgment, twofold,--partly scientific contemplation, partly action.\n\nWould, then, that these heretics would learn and be set right by these\nnotes, and turn to the sovereign God! But if, like the deaf serpents,\nthey listen not to the song called new, though very old, may they be\nchastised by God, and undergo paternal admonitions previous to the\nJudgment, till they become ashamed and repent, but not rush through\nheadlong unbelief, and precipitate themselves into judgment.\n\nFor there are partial corrections, which are called chastisements,\nwhich many of us who have been in transgression incur, by falling\naway from the Lord\u2019s people. But as children are chastised by their\nteacher, or their father, so are we by Providence. But God does not\npunish; for punishment is retaliation for evil. He chastises, however,\nfor good to those who are chastised, collectively and individually.\n\nI have adduced these things from a wish to avert those, who are eager\nto learn, from the liability to fall into heresies, and out of a\ndesire to stop them from superficial ignorance, or stupidity, or bad\ndisposition, or whatever it should be called. And in the attempt to\npersuade and lead to the truth those who are not entirely incurable,\nI have made use of these words. For there are some who cannot bear at\nall to listen to those who exhort them to turn to the truth; and they\nattempt to trifle, pouring out blasphemies against the truth, claiming\nfor themselves the knowledge of the greatest things in the universe,\nwithout having learned, or inquired, or laboured, or discovered the\nconsecutive train of ideas,--whom one should pity rather than hate for\nsuch perversity.\n\nBut if one is curable, able to bear (like fire or steel) the\noutspokenness of the truth, which cuts away and burns their false\nopinions, let him lend the ears of the soul. And this will be the case,\nunless, through the propensity to sloth, they push truth away, or\nthrough the desire of fame, endeavour to invent novelties. For those\nare slothful who, having it in their power to provide themselves with\nproper proofs for the divine Scriptures from the Scriptures themselves,\nselect only what contributes to their own pleasures. And those have\na craving for glory who voluntarily evade, by arguments of a diverse\nsort, the things delivered by the blessed apostles and teachers, which\nare wedded to inspired words; opposing the divine tradition by human\nteachings, in order to establish the heresy. For, in truth, what\nremained to be said--in ecclesiastical knowledge I mean--by such men,\nMarcion, for example, or Prodicus, and such like, who did not walk in\nthe right way? For they could not have surpassed their predecessors in\nwisdom, so as to discover anything in addition to what had been uttered\nby them; for they would have been satisfied had they been able to learn\nthe things laid down before.\n\nOur Gnostic then alone, having grown old in the Scriptures, and\nmaintaining apostolic and ecclesiastic orthodoxy in doctrines, lives\nmost correctly in accordance with the gospel, and discovers the proofs,\nfor which he may have made search (sent forth as he is by the Lord),\nfrom the law and the prophets. For the life of the Gnostic, in my\nview, is nothing but deeds and words corresponding to the tradition\nof the Lord. But \u201call have not knowledge. For I would not have you\nto be ignorant, brethren,\u201d says the apostle, \u201cthat all were under\nthe cloud, and partook of spiritual meat and drink;\u201d[1305] clearly\naffirming that all who heard the word did not take in the magnitude\nof knowledge in deed and word. Wherefore also he added: \u201cBut with all\nof them He was not well pleased.\u201d Who is this? He who said, \u201cWhy do\nye call me Lord, and do not the will of my Father?\u201d[1306] That is the\nSaviour\u2019s teaching, which to us is spiritual food, and drink that knows\nno thirst, the water of gnostic life. Further it is said, knowledge is\nsaid \u201cto puff up.\u201d To whom we say: Perchance seeming knowledge is said\nto puff up, if one[1307] suppose the expression means \u201cto be swollen\nup.\u201d But if, as is rather the case, the expression of the apostle\nmeans, \u201cto entertain great and true sentiments,\u201d the difficulty is\nsolved. Following, then, the Scriptures, let us establish what has\nbeen said: \u201cWisdom,\u201d says Solomon, \u201chas inflated her children.\u201d For\nthe Lord did not work conceit by the particulars of His teaching; but\nHe produces trust in the truth and expansion of mind, in the knowledge\nthat is communicated by the Scriptures, and contempt for the things\nwhich drag into sin, which is the meaning of the expression \u201cinflated.\u201d\nIt teaches the magnificence of the wisdom implanted in her children\nby instruction. Now the apostle says, \u201cI will know not the speech of\nthose that are puffed up, but the power;\u201d[1308] if ye understand the\nScriptures magnanimously (which means truly; for nothing is greater\nthan truth). For in that lies the power of the children of wisdom\nwho are puffed up. He says, as it were, I shall know if ye rightly\nentertain great thoughts respecting knowledge. \u201cFor God,\u201d according\nto David, \u201cis known in Judea,\u201d that is, those that are Israelites\naccording to knowledge. For Judea is interpreted \u201cConfession.\u201d It\nis, then, rightly said by the apostle, \u201cThis, _Thou shalt not commit\nadultery_, _Thou shalt not steal_, _Thou shalt not covet_; and if there\nbe any other commandment, it is comprehended in this word, _Thou shalt\nlove thy neighbour as thyself_.\u201d[1309]\n\nFor we must never, as do those who follow the heresies, adulterate\nthe truth, or steal the canon of the church, by gratifying our own\nlusts and vanity, by defrauding our neighbours; whom above all it\nis our duty, in the exercise of love to them, to teach to adhere\nto the truth. It is accordingly expressly said, \u201cDeclare among the\nheathen His statutes,\u201d that they may not be judged, but that those\nwho have previously given ear may be converted. But those who speak\ntreacherously with their tongues have the penalties that are on record.\n\n\n\n\n CHAPTER XVII.\n\n THE TRADITION OF THE CHURCH PRIOR TO THAT OF THE\n HERESIES.\n\n\nThose, then, that adhere to impious words, and dictate them to others,\ninasmuch as they do not make a right but a perverse use of the divine\nwords, neither themselves enter into the kingdom of heaven, nor permit\nthose whom they have deluded to attain the truth. But not having the\nkey of entrance, but a false (and as the common phrase expresses it), a\ncounterfeit key (\u1f00\u03bd\u03c4\u03b9\u03ba\u03bb\u03b5\u1fd6\u03c2), by which they do not enter in as we enter\nin, through the tradition of the Lord, by drawing aside the curtain;\nbut bursting through the side-door, and digging clandestinely through\nthe wall of the church, and stepping over the truth, they constitute\nthemselves the Mystagogues[1310] of the soul of the impious.\n\nFor that the human assemblies which they held were posterior to the\nCatholic Church, requires not many words to show.\n\nFor the teaching of our Lord at His advent, beginning with Augustus and\nTiberius, was completed in the middle of the times of Tiberius.[1311]\n\nAnd that of the apostles, embracing the ministry of Paul, ends with\nNero. It was later, in the times of Adrian the king, that those who\ninvented the heresies arose; and they extended to the age of Antoninus\nthe elder, as, for instance, Basilides, though he claims (as they\nboast) for his master, Glaucias, the interpreter of Peter.\n\nLikewise they allege that Valentinus was a hearer of Theudas.[1312] And\nhe was the pupil of Paul. For Marcion, who arose in the same age with\nthem, lived as an old man with the younger[1313] [heretics]. And after\nhim Simon heard for a little the preaching of Peter.\n\nSuch being the case, it is evident, from the high antiquity and\nperfect truth of the church, that these later heresies, and those yet\nsubsequent to them in time, were new inventions falsified [from the\ntruth].\n\nFrom what has been said, then, it is my opinion that the true Church,\nthat which is really ancient, is one, and that in it those who\naccording to God\u2019s purpose are just, are enrolled. For from the very\nreason that God is one, and the Lord one, that which is in the highest\ndegree honourable is lauded in consequence of its singleness, being an\nimitation of the one first principle. In the nature of the One, then,\nis associated in a joint heritage the one Church, which they strive to\ncut asunder into many sects.\n\nTherefore in substance and idea, in origin, in pre-eminence, we say\nthat the ancient and universal Church is alone, collecting as it does\ninto the unity of the one faith--which results from the peculiar\nTestaments, or rather the one Testament in different times by the will\nof the one God, through one Lord--those already ordained, whom God\npredestinated, knowing before the foundation of the world that they\nwould be righteous.\n\nBut the pre-eminence of the Church, as the principle of union, is, in\nits oneness, in this surpassing all things else, and having nothing\nlike or equal to itself. But of this afterwards.\n\nOf the heresies, some receive their appellation from a [person\u2019s] name,\nas that which is called after Valentinus, and that after Marcion, and\nthat after Basilides, although they boast of adducing the opinion of\nMatthew [without truth]; for as the teaching, so also the tradition\nof the apostles was one. Some take their designation from a place, as\nthe Peratici; some from a nation, as the [heresy] of the Phrygians;\nsome from an action, as that of the Encratites; and some from peculiar\ndogmas, as that of the Docet\u00e6, and that of the H\u00e6matites; and some\nfrom suppositions, and from individuals they have honoured, as those\ncalled Cainists, and the Ophians; and some from nefarious practices and\nenormities, as those of the Simonians called Entychites.\n\n\n\n\n CHAPTER XVIII.\n\n THE DISTINCTION BETWEEN CLEAN AND UNCLEAN ANIMALS\n IN THE LAW SYMBOLICAL OF THE DISTINCTION\n BETWEEN THE CHURCH, AND JEWS, AND HERETICS.\n\n\nAfter showing a little peep-hole to those who love to contemplate the\nChurch from the law of sacrifices respecting clean and unclean animals\n(inasmuch as thus the common Jews and the heretics are distinguished\nmystically from the divine church), let us bring the discourse to a\nclose.\n\nFor such of the sacrifices as part the hoof, and ruminate, the\nScripture represents as clean and acceptable to God; since the just\nobtain access to the Father and to the Son by faith. For this is the\nstability of those who part the hoof, those who study the oracles of\nGod night and day, and ruminate them in the soul\u2019s receptacle for\ninstructions; which gnostic exercise the Law expresses under the figure\nof the rumination of the clean animal. But such as have neither the one\nnor the other of those qualities it separates as unclean.\n\nNow those that ruminate, but do not part the hoof, indicate the\nmajority of the Jews, who have indeed the oracles of God, but have\nnot faith, and the step which, resting on the truth, conveys to the\nFather by the Son. Whence also this kind of cattle are apt to slip, not\nhaving a division in the foot, and not resting on the twofold support\nof faith. For \u201cno man,\u201d it is said, \u201cknoweth the Father, but he to whom\nthe Son shall reveal Him.\u201d[1314]\n\nAnd again, those also are likewise unclean that part the hoof, but do\nnot ruminate. For these point out the heretics, who indeed go upon the\nname of the Father and the Son, but are incapable of triturating and\ngrinding down the clear declaration of the oracles, and who, besides,\nperform the works of righteousness coarsely, and not with precision, if\nthey perform them at all. To such the Lord says, \u201cWhy call ye me Lord,\nLord, and do not the things which I say?\u201d[1315]\n\nAnd those that neither part the hoof nor chew the cud are entirely\nunclean.\n\n \u201cBut ye Megareans,\u201d says Theognis, \u201care neither third, nor fourth,\n Nor twelfth, neither in reckoning nor in number,\u201d\n\n\u201cbut as chaff which the wind drives away from the face of the\nearth,\u201d[1316] \u201cand as a drop from a vessel.\u201d[1317]\n\nThese points, then, having been formerly thoroughly treated, and the\ndepartment of ethics having been sketched summarily in a fragmentary\nway, as we promised; and having here and there interspersed the dogmas\nwhich are the germs of true knowledge, so that the discovery of the\nsacred traditions may not be easy to any one of the uninitiated, let us\nproceed to what we promised.\n\nNow the Miscellanies are not like parks laid out, planted in regular\norder for the delight of the eye, but rather like an umbrageous and\nshaggy hill, planted with laurel, and ivy, and apples, and olives,\nand figs; the planting being purposely a mixture of fruit-bearing and\nfruitless trees, since the composition aims at concealment, on account\nof those that have the daring to pilfer and steal the ripe fruits; from\nwhich, however, the husbandmen, transplanting shoots and plants, will\nadorn a beautiful park and a delightful grove.\n\nThe Miscellanies, then, study neither arrangement nor diction; since\nthere are even cases in which the Greeks on purpose wish that ornate\ndiction should be absent, and imperceptibly cast in the seed of dogmas,\nnot according to the truth, rendering such as may read laborious and\nquick at discovery. For many and various are the baits for the various\nkinds of fishes.\n\nAnd now, after this seventh Miscellany of ours, we shall give the\naccount of what follows in order from another commencement.\n\n\n\n\n BOOK VIII.\n\n CHAPTER I.\n\n THE OBJECT OF PHILOSOPHICAL AND THEOLOGICAL\n INQUIRY--THE DISCOVERY OF TRUTH.\n\n\nBut the most ancient of the philosophers were not carried away to\ndisputing and doubting, much less are we, who are attached to the\nreally true philosophy, on whom the Scripture enjoins examination and\ninvestigation. For it is the more recent of the Hellenic philosophers\nwho, by empty and futile love of fame, are led into useless babbling in\nrefuting and wrangling. But, on the contrary, the Barbarian philosophy,\nexpelling all contention, said, \u201cSeek, and ye shall find; knock, and it\nshall be opened unto you; ask, and it shall be given you.\u201d[1318]\n\nAccordingly, by investigation, the point proposed for inquiry and\nanswer knocks at the door of truth, according to what appears. And\non an opening being made through the obstacle in the process of\ninvestigation, there results scientific contemplation. To those who\nthus knock, according to my view, the subject under investigation is\nopened.\n\nAnd to those who thus ask questions, in the Scriptures, there is given\nfrom God (that at which they aim) the gift of the God-given knowledge,\nby way of comprehension, through the true illumination of logical\ninvestigation. For it is impossible to find, without having sought; or\nto have sought, without having examined; or to have examined, without\nhaving unfolded and opened up the question by interrogation, to produce\ndistinctness; or again, to have gone through the whole investigation,\nwithout thereafter receiving as the prize the knowledge of the point in\nquestion.\n\nBut it belongs to him who has sought, to find; and to him to seek,\nwho thinks previously that he does not know. Hence drawn by desire to\nthe discovery of what is good, he seeks thoughtfully, without love\nof strife or glory, asking, answering, and besides considering the\nstatements made. For it is incumbent, in applying ourselves not only\nto the divine Scriptures, but also to common notions, to institute\ninvestigations, the discovery ceasing at some useful end.\n\nFor another place and crowd await turbulent people, and forensic\nsophistries. But it is suitable for him, who is at once a lover and\ndisciple of the truth, to be pacific even in investigations, advancing\nby scientific demonstration, without love of self, but with love of\ntruth, to comprehensive knowledge.\n\n\n\n\n CHAPTER II.\n\n THE NECESSITY OF PERSPICUOUS DEFINITION.\n\n\nWhat better or clearer method, for the commencement of instruction\nof this nature, can there be than discussion of the term advanced,\nso distinctly, that all who use the same language may follow it? Is\nthe term for demonstration of such a kind as the word Blityri, which\nis a mere sound, signifying nothing? But how is it that neither does\nthe philosopher, nor the orator,--no more does the judge,--adduce\ndemonstration as a term that means nothing; nor is any of the\ncontending parties ignorant of the fact, that the meaning does not\nexist?\n\nPhilosophers, in fact, present demonstration as having a substantial\nexistence, one in one way, another in another. Therefore, if one would\ntreat aright of each question, he cannot carry back the discourse to\nanother more generally admitted fundamental principle than what is\nadmitted to be signified by the term by all of the same nation and\nlanguage.\n\nThen, starting from this point, it is necessary to inquire if the\nproposition has this signification or not. And next, if it is\ndemonstrated to have, it is necessary to investigate its nature\naccurately, of what kind it is, and whether it ever passes over the\nclass assigned. And if it suffices not to say, absolutely, only that\nwhich one thinks (for one\u2019s opponent may equally allege, on the other\nside, what he likes); then what is stated must be confirmed. If the\ndecision of it be carried back to what is likewise matter of dispute,\nand the decision of that likewise to another disputed point, it will\ngo on _ad infinitum_, and will be incapable of demonstration. But\nif the belief of a point that is not admitted be carried back to one\nadmitted by all, that is to be made the commencement of instruction.\nEvery term, therefore, advanced for discussion is to be converted\ninto an expression that is admitted by those that are parties in the\ndiscussion, to form the starting point for instruction, to lead the way\nto the discovery of the points under investigation. For example, let\nit be the term \u201csun\u201d that is in question. Now the Stoics say that it\nis \u201can intellectual fire kindled from the waters of the sea.\u201d Is not\nthe definition, consequently, obscurer than the term, requiring another\ndemonstration to prove if it be true? It is therefore better to say,\nin the common and distinct form of speech, \u201cthat the brightest of the\nheavenly bodies is named the sun.\u201d For this expression is more credible\nand clearer, and is likewise admitted by all.\n\n\n\n\n CHAPTER III.\n\n DEMONSTRATION DEFINED.\n\n\nSimilarly, also, all men will admit that demonstration is\ndiscourse,[1319] agreeable to reason, producing belief in points\ndisputed, from points admitted.\n\nNow, not only demonstration and belief and knowledge, but foreknowledge\nalso, are used in a twofold manner. There is that which is scientific\nand certain, and that which is merely based on hope.\n\nIn strict propriety, then, that is called demonstration which produces\nin the souls of learners scientific belief. The other kind is that\nwhich merely leads to opinion. As also, both he that is really a man,\npossessing common judgment, and he that is savage and brutal,--each is\na man. Thus also the Comic poet said that \u201cman is graceful, so long as\nhe is man.\u201d The same holds with ox, horse, and dog, according to the\ngoodness or badness of the animal. For by looking to the perfection\nof the genus, we come to those meanings that are strictly proper. For\ninstance, we conceive of a physician who is deficient in no element of\nthe power of healing, and a Gnostic who is defective in no element of\nscientific knowledge.\n\nNow demonstration differs from syllogism; inasmuch as the point\ndemonstrated is indicative of one thing, being one and identical; as\nwe say that to be with child is the proof of being no longer a virgin.\nBut what is apprehended by syllogism, though one thing, follows from\nseveral; as, for example, not one but several proofs are adduced of\nPytho having betrayed the Byzantines, if such was the fact. And to draw\na conclusion from what is admitted is to _syllogize_; while to\ndraw a conclusion from what is true is to _demonstrate_.\n\nSo that there is a compound advantage of demonstration: from its\nassuming, for the proof of points in question, true premisses, and\nfrom its drawing the conclusion that follows from them. If the first\nhave no existence, but the second follow from the first, one has not\ndemonstrated, but syllogized. For, to draw the proper conclusion from\nthe premisses, is merely to syllogize. But to have also each of the\npremisses true, is not merely to have syllogized, but also to have\ndemonstrated.\n\nAnd to conclude, as is evident from the word, is to bring to the\nconclusion. And in every train of reasoning, the point sought to be\ndetermined is the end, which is also called the conclusion. But no\nsimple and primary statement is termed a syllogism, although true; but\nit is compounded of three such, at the least,--of two as premises, and\none as conclusion.\n\nNow, either all things require demonstration, or some of them are\nself-evident. But if the first, by demanding the demonstration of each\ndemonstration we shall go on _ad infinitum_; and so demonstration\nis subverted. But if the second, those things which are self-evident\nwill become the starting points [and fundamental grounds] of\ndemonstration.\n\nIn point of fact, the philosophers admit that the first principles of\nall things are indemonstrable. So that if there is demonstration at\nall, there is an absolute necessity that there be something that is\nself-evident, which is called primary and indemonstrable.\n\nConsequently all demonstration is traced up to indemonstrable faith.\n\nIt will also turn out that there are other starting points for\ndemonstrations, after the source which takes its rise in faith,--the\nthings which appear clearly to sensation and understanding. For the\nphenomena of sensation are simple, and incapable of being decompounded;\nbut those of understanding are simple, rational, and primary. But\nthose produced from them are compound, but no less clear and reliable,\nand having more to do with the reasoning faculty than the first. For\ntherefore the peculiar native power of reason, which we all have by\nnature, deals with agreement and disagreement. If, then, any argument\nbe found to be of such a kind, as from points already believed to be\ncapable of producing belief in what is not yet believed, we shall aver\nthat this is the very essence of demonstration.\n\nNow it is affirmed that the nature of demonstration, as that of belief,\nis twofold: that which produces in the souls of the hearers persuasion\nmerely, and that which produces knowledge.\n\nIf, then, one begins with the things which are evident to sensation\nand understanding, and then draw the proper conclusion, he truly\ndemonstrates. But if [he begin] with things which are only probable\nand not primary, that is evident neither to sense nor understanding,\nand if he draw the right conclusion, he will syllogize indeed, but not\nproduce a scientific demonstration; but if [he draw] not the right\nconclusion, he will not syllogize at all.\n\nNow demonstration differs from analysis. For each one of the points\ndemonstrated, is demonstrated by means of points that are demonstrated;\nthose having been previously demonstrated by others; till we get back\nto those which are self-evident, or to those evident to sense and to\nunderstanding; which is called Analysis. But demonstration is, when the\npoint in question reaches us through all the intermediate steps. The\nman, then, who practises demonstration, ought to give great attention\nto the truth, while he disregards the terms of the premisses, whether\nyou call them axioms, or premisses, or assumptions. Similarly, also,\nspecial attention must be paid to what suppositions a conclusion is\nbased on; while he may be quite careless as to whether one choose to\nterm it a conclusive or syllogistic proposition.\n\nFor I assert that these two things must be attended to by the man who\nwould demonstrate--to assume true premisses, and to draw from them the\nlegitimate conclusion, which some also call \u201cthe inference,\u201d as being\nwhat is inferred from the premisses.\n\nNow in each proposition respecting a question, there must be different\npremisses, related, however, to the proposition laid down; and what is\nadvanced must be reduced to definition. And this definition must be\nadmitted by all. But when premisses irrelevant to the proposition to\nbe established are assumed, it is impossible to arrive at any right\nresult; the entire proposition--which is also called the question of\nits nature--being ignored.\n\nIn all questions, then, there is something which is previously\nknown,--that which being self-evident is believed without\ndemonstration; which must be made the starting point in their\ninvestigation, and the criterion of apparent results.\n\n\n\n\n CHAPTER IV.\n\n TO PREVENT AMBIGUITY, WE MUST BEGIN WITH CLEAR\n DEFINITION.\n\n\nFor every question is solved from pre-existing knowledge. And the\nknowledge pre-existing of each object of investigation is sometimes\nmerely of the essence, while its functions are unknown (as of stones,\nand plants, and animals, of whose operations we are ignorant), or\n[the knowledge] of the properties, or powers, or (so to speak) of the\nqualities inherent in the objects. And sometimes we may know some\none or more of those powers or properties,--as, for example, the\ndesires and affections of the soul,--and be ignorant of the essence,\nand make it the object of investigation. But in many instances, our\nunderstanding having assumed all these, the question is, in which of\nthe essences do they thus inhere; for it is after forming conceptions\nof both--that is, both of essence and operation--in our mind, that\nwe proceed to the question. And there are also some objects, whose\noperations, along with their essences, we know, but are ignorant of\ntheir modifications.\n\nSuch, then, is the method of the discovery [of truth]. For we must\nbegin with the knowledge of the questions to be discussed. For often\nthe form of the expression deceives and confuses and disturbs the mind,\nso that it is not easy to discover to what class the thing is to be\nreferred; as, for example, whether the f\u0153tus be an animal. For, having\na conception of an animal and a f\u0153tus, we inquire if it be the case\nthat the f\u0153tus is an animal; that is, if the substance which is in the\nf\u0153tal state possesses the power of motion, and of sensation besides. So\nthat the inquiry is regarding functions and sensations in a substance\npreviously known. Consequently the man who proposes the question is to\nbe first asked, what he calls an animal. Especially is this to be done\nwhenever we find the same term applied to various purposes; and we must\nexamine whether what is signified by the term is disputed, or admitted\nby all. For were one to say that he calls whatever grows and is fed\nan animal, we shall have again to ask further, whether he considered\nplants to be animals; and then, after declaring himself to this effect,\nhe must show what it is which is in the f\u0153tal state, and is nourished.\n\nFor Plato calls plants animals, as partaking the third species of\nlife alone, that of appetency.[1320] But Aristotle, while he thinks\nthat plants are possessed of a life of vegetation and nutrition, does\nnot consider it proper to call them animals; for that alone, which\npossesses the other life--that of sensation--he considers warrantable\nto be called an animal. The Stoics do not call the power of vegetation,\nlife.\n\nNow, on the man who proposes the question denying that plants are\nanimals, we shall show that he affirms what contradicts himself. For,\nhaving defined the animal by the fact of its nourishment and growth,\nbut having asserted that a plant is not an animal, it appears that he\nsays nothing else than that what is nourished and grows is both an\nanimal and not an animal.\n\nLet him, then, say what he wants to learn. Is it whether what is in\nthe womb grows and is nourished, or is it whether it possesses any\nsensation or movement by impulse? For, according to Plato, the plant\nis animate, and an animal; but according to Aristotle, not an animal,\nfor it wants sensation, but is animate. Therefore, according to him,\nan animal is an animate sentient being. But according to the Stoics,\na plant is neither animate nor an animal; for an animal is an animate\nbeing. If, then, an animal is animate, and life is sentient nature, it\nis plain that what is animate is sentient. If, then, he who has put the\nquestion, being again interrogated if he still calls the animal in the\nf\u0153tal state an animal on account of its being nourished and growing, he\nhas got his answer.\n\nBut were he to say that the question he asks is, whether the f\u0153tus\nis already sentient, or capable of moving itself in consequence of\nany impulse, the investigation of the matter becomes clear, the\nfallacy in the name no longer remaining. But if he do not reply to the\ninterrogation, and will not say what he means, or in respect of what\nconsideration it is that he applies the term \u201canimal\u201d in propounding\nthe question, but bids us define it ourselves, let him be noted as\ndisputatious.\n\nBut as there are two methods, one by question and answer, and the other\nthe method of exposition, if he decline the former, let him listen\nto us, while we expound all that bears on the problem. Then when we\nare done, he may treat of each point in turn. But if he attempt to\ninterrupt the investigation by putting questions, he plainly does not\nwant to hear.\n\nBut if he choose to reply, let him first be asked, To what thing he\napplies the name, animal. And when he has answered this, let him be\nagain asked, what, in his view, the f\u0153tus means, whether that which is\nin the womb, or things already formed and living; and again, if the\nf\u0153tus means the seed deposited, or if it is only when members and a\nshape are formed that the name of embryos is to be applied. And on his\nreplying to this, it is proper that the point in hand be reasoned out\nto a conclusion, in due order, and taught.\n\nBut if he wishes us to speak without him answering, let him hear. Since\nyou will not say in what sense you allege what you have propounded\n(for I would not have thus engaged in a discussion about meanings, but\nI would now have looked at the things themselves), know that you have\ndone just as if you had propounded the question, Whether a dog were an\nanimal? For I might have rightly said, Of what dog do you speak? For\nI shall speak of the land dog and the sea dog, and the constellation\nin heaven, and of Diogenes too, and all the other dogs in order. For I\ncould not divine whether you inquire about all or about some one. What\nyou shall do subsequently is to learn now, and say distinctly what it\nis that your question is about. Now if you are shuffling about names,\nit is plain to everybody that the name \u201cf\u0153tus\u201d is neither an animal nor\na plant, but a name, and a sound, and a body, and a being, and anything\nand everything rather than an animal. And if it is this that you have\npropounded, you are answered.\n\nBut neither is that which is denoted by the name f\u0153tus an animal.\nBut that is incorporeal, and may be called a thing and a notion, and\neverything rather than an animal. The nature of an animal is different.\nFor it was clearly shown respecting the very point in question, I mean\nthe nature of the embryo, of what sort it is. The question respecting\nthe meanings expressed by the name animal is different.\n\nI say, then, if you affirm that an animal is what has the power of\nsensation and of moving itself from appetency, that an animal is not\nsimply what moves through appetency and is possessed of sensation.\nFor it is also capable of sleeping, or, when the objects of sensation\nare not present, of not exercising the power of sensation. But the\nnatural power of appetency or of sensation is the mark of an animal.\nFor something of this nature is indicated by these things. First, if\nthe f\u0153tus is not capable of sensation or motion from appetency; which\nis the point proposed for consideration. Another point is; if the f\u0153tus\nis capable of ever exercising the power of sensation or moving through\nappetency. In which sense no one makes it a question, since it is\nevident.\n\nBut the question was, whether the embryo is already an animal, or still\na plant. And then the name animal was reduced to definition, for the\nsake of perspicuity. But having discovered that it is distinguished\nfrom what is not an animal by sensation and motion from appetency; we\nagain separated this from its adjuncts; asserting that it was one thing\nfor that to be such _potentially_, which is not yet possessed\nof the power of sensation and motion, but will some time be so, and\nanother thing to be already so _actually_; and in the case of\nsuch, it is one thing to exert its powers, another to be able to exert\nthem, but to be at rest or asleep. And this is the question.\n\nFor the embryo is not to be called an animal from the fact that it\nis nourished; which is the allegation of those who turn aside from\nthe essence of the question, and apply their minds to what happens\notherwise. But in the case of all conclusions alleged to be found\nout, demonstration is applied in common, which is discourse (\u03bb\u03cc\u03b3\u03bf\u03c2),\nestablishing one thing from others. But the grounds from which the\npoint in question is to be established, must be admitted and known by\nthe learner. And the foundation of all these is what is evident to\nsense and to intellect.\n\nAccordingly the primary demonstration is composed of all these. But\nthe demonstration which, from points already demonstrated thereby,\nconcludes some other point, is no less reliable than the former. It\ncannot be termed primary, because the conclusion is not drawn from\nprimary principles as premisses.\n\nThe first species, then, of the different kinds of questions, which are\nthree, has been exhibited,--I mean that, in which the essence being\nknown, some one of its powers or properties is unknown. The second\nvariety of propositions was that in which we all know the powers and\nproperties, but do not know the essence; as, for example, in what part\nof the body is the principal faculty of the soul.\n\n\n\n\n CHAPTER V.\n\n APPLICATION OF DEMONSTRATION TO SCEPTICAL SUSPENSE\n OF JUDGMENT.\n\n\nNow the same treatment which applies to demonstration applies also to\nthe following question.\n\nSome, for instance, say that there cannot be several originating causes\nfor one animal. It is impossible that there can be several homogeneous\noriginating causes of an animal; but that there should be several\nheterogeneous, is not absurd.\n\nSuppose the Pyrrhonian suspense of judgment, as they say, [the idea]\nthat nothing is certain: it is plain that, beginning with itself, it\nfirst invalidates itself. It either grants that something is true, that\nyou are not to suspend your judgment on all things; or it persists\nin saying that there is nothing true. And it is evident, that first\nit will not be true. For it either affirms what is true or it does\nnot affirm what is true. But if it affirms what is true, it concedes,\nthough unwillingly, that something is true. And if it does not affirm\nwhat is true, it leaves true what it wished to do away with. For, in so\nfar as the scepticism which demolishes is proved false, in so far the\npositions which are being demolished are proved true; like the dream\nwhich says that all dreams are false. For in confuting itself, it is\nconfirmatory of the others.\n\nAnd, in fine, if it is true, it will make a beginning with itself,\nand not be scepticism of anything else but of itself first. Then if\n[such a man] apprehends that he is a man, or that he is sceptical, it\nis evident that he is not sceptical. And how shall he reply to the\ninterrogation? For he is evidently no sceptic in respect to this. Nay,\nhe affirms even that he does doubt.\n\nAnd if we must be persuaded to suspend our judgment in regard to\neverything, we shall first suspend our judgment in regard to our\nsuspense of judgment itself, whether we are to credit it or not.\n\nAnd if this position is true, that we do not know what is true, then\nabsolutely nothing is allowed to be true by it. But if he will say\nthat even this is questionable, whether we know what is true; by this\nvery statement he grants that truth is knowable, in the very act of\nappearing to establish the doubt respecting it.\n\nBut if a philosophical sect is a leaning toward dogmas, or, according\nto some, a leaning to a number of dogmas which have consistency with\none another and with phenomena, tending to a right life; and dogma is a\nlogical conception; and conception is a state and assent of the mind:\nnot merely sceptics, but every one who dogmatizes is accustomed in\ncertain things to suspend his judgment, either through want of strength\nof mind, or want of clearness in the things, or equal force in the\nreasons.\n\n\n\n\n CHAPTER VI.\n\n DEFINITIONS, GENERA, AND SPECIES.\n\n\nThe introductions and sources of questions are about these points and\nin them.\n\nBut before definitions, and demonstrations, and divisions, it must be\npropounded in what ways the question is stated; and equivocal terms\nare to be treated; and synonyms stated accurately according to their\nsignifications.\n\nThen it is to be inquired whether the proposition belongs to those\npoints, which are considered in relation to others, or is taken by\nitself. Further, If it is, what it is, what happens to it; or thus,\nalso, if it is, what it is, why it is. And to the consideration of\nthese points, the knowledge of Particulars and Universals, and the\nAntecedents and the Differences, and their divisions, contribute.\n\nNow, Induction aims at generalization and definition; and the divisions\nare the species, and what a thing is, and the individual. The\ncontemplation of the How adduces the assumption of what is peculiar;\nand doubts bring the particular differences and the demonstrations, and\notherwise augment the speculation and its consequences; and the result\nof the whole is scientific knowledge and truth.\n\nAgain, the summation resulting from Division becomes Definition. For\nDefinition is adopted before division and after: before, when it is\nadmitted or stated; after, when it is demonstrated. And by Sensation\nthe Universal is summed up from the Particular. For the starting point\nof Induction is Sensation; and the end is the Universal.\n\nInduction, accordingly, shows not _what_ a thing is, but\n_that_ it is, or is not. Division shows what it is; and Definition\nsimilarly with Division teaches the essence and what a thing is, but\nnot if it is; while Demonstration explains the three points, _if_\nit is, _what_ it is, and _why_ it is.\n\nThere are also Definitions which contain the Cause. And since it may\nbe known when we see, when we see the Cause; and Causes are four--the\nmatter, the moving power, the species, the end; Definition will be\nfourfold.\n\nAccordingly we must first take the genus, in which are the points that\nare nearest those above; and after this the next difference. And the\nsuccession of differences, when cut and divided, completes the \u201cWhat it\nis.\u201d There is no necessity for expressing all the differences of each\nthing, but those which form the species.\n\nGeometrical analysis and synthesis are similar to logical division and\ndefinition; and by division we get back to what is simple and more\nelementary. We divide, therefore, the genus of what is proposed for\nconsideration into the species contained in it; as, in the case of man,\nwe divide animal, which is the genus, into the species that appear in\nit, the mortal, and the immortal. And thus, by continually dividing\nthose genera that seem to be compound into the simpler species, we\narrive at the point which is the subject of investigation, and which is\nincapable of further division.\n\nFor, after dividing \u201cthe animal\u201d into mortal and immortal, then into\nterrestrial and aquatic; and the terrestrial again into those who\nfly and those who walk; and so dividing the species which is nearest\nto what is sought, which also contains what is sought, we arrive by\ndivision at the simplest species, which contains nothing else, but what\nis sought alone.\n\nFor again we divide that which walks into rational and irrational; and\nthen selecting from the species, apprehended by division, those next to\nman, and combining them into one formula, we state the definition of a\nman, who is an animal, mortal, terrestrial, walking, rational.\n\nWhence Division furnishes the class of matter, seeking for the\ndefinition the simplicity of the name; and the definition of the\nartisan and maker, by composition and construction, presents the\nknowledge of the thing as it is; not of those things of which we have\ngeneral notions. To these notions we say that explanatory expressions\nbelong. For to these notions, also, divisions are applicable.\n\nNow one Division divides that which is divided into species, as a\ngenus; and another into parts, as a whole; and another into accidents.\n\nThe division, then, of a whole into the parts, is, for the most part,\nconceived with reference to magnitude; that into the accidents can\nnever be entirely explicated, if, necessarily, essence is inherent in\neach of the existences.\n\nWhence both these divisions are to be rejected, and only the division\nof the genus into species is approved, by which both the identity that\nis in the genus is characterized, and the diversity which subsists in\nthe specific differences.\n\nThe species is always contemplated in a part. On the other hand,\nhowever, if a thing is part of another, it will not be also a species.\nFor the hand is a part of a man, but it is not a species. And the\ngenus exists in the species. For [the genus] is both in man and the\nox. But the whole is not in the parts. For the man is not in his\nfeet. Wherefore also the species is more important than the part; and\nwhatever things are predicated of the genus will be all predicated of\nthe species.\n\nIt is best, then, to divide the genus into two, if not into three\nspecies. The species then being divided more generically, are\ncharacterized by sameness and difference. And then being divided, they\nare characterized by the points generically indicated.\n\nFor each of the species is either an essence; as when we say, Some\nsubstances are corporeal and some incorporeal; or how much, or what\nrelation, or where, or when, or doing, or suffering.\n\nOne, therefore, will give the definition of whatever he possesses the\nknowledge of; as one can by no means be acquainted with that which he\ncannot embrace and define in speech. And in consequence of ignorance of\nthe definition, the result is, that many disputes and deceptions arise.\nFor if he that knows the thing has the knowledge of it in his mind, and\ncan explain by words what he conceives; and if the explanation of the\nthought is definition; then he that knows the thing must of necessity\nbe able also to give the definition.\n\nNow in definitions, difference is assumed, which, in the definition,\noccupies the place of sign. The faculty of laughing, accordingly, being\nadded to the definition of man, makes the whole--a rational, mortal,\nterrestrial, walking, laughing animal. For the things added by way of\ndifference to the definition are the signs of the properties of things;\nbut do not show the nature of the things themselves. Now they say that\nthe difference is the assigning of what is peculiar; and as that which\nhas the difference differs from all the rest, that which belongs to it\nalone, and is predicated conversely of the thing, must in definitions\nbe assumed by the first genus as principal and fundamental.\n\nAccordingly, in the larger definitions the number of the species\nthat are discovered are in the ten Categories; and in the least, the\nprincipal points of the nearest species being taken, mark the essence\nand nature of the thing. But the least consists of three, the genus and\ntwo essentially necessary species. And this is done for the sake of\nbrevity.\n\nWe say, then, Man is the laughing animal. And we must assume that which\npre-eminently happens to what is defined, or its peculiar virtue, or\nits peculiar function, and the like.\n\nAccordingly, while the definition is explanatory of the essence of the\nthing, it is incapable of accurately comprehending its nature. By means\nof the principal species, the definition makes an exposition of the\nessence, and almost has the essence in the quality.\n\n\n\n\n CHAPTER VII.\n\n ON THE CAUSES OF DOUBT OR ASSENT.\n\n\nThe causes productive of scepticism are two things principally. One is\nthe changefulness and instability of the human mind, whose nature it is\nto generate dissent, either that of one with another, or that of people\nwith themselves. And the second is the discrepancy which is in things;\nwhich, as to be expected, is calculated to be productive of scepticism.\n\nFor, being unable either to believe in all views, on account of their\nconflicting nature; or to disbelieve all, because that which says that\nall are unreliable is included in the number of those that are so; or\nto believe some and disbelieve others on account of the equipoise, we\nare led to scepticism.\n\nBut among the principal causes of scepticism is the instability of the\nmind, which is productive of dissent. And dissent is the proximate\ncause of doubt. Whence life is full of tribunals and councils; and, in\nfine, of selection in what is said to be good and bad; which are the\nsigns of a mind in doubt, and halting through feebleness, on account\nof conflicting matters. And there are libraries full of books, and\ncompilations and treatises of those who differ in dogmas, and are\nconfident that they themselves know the truth that there is in things.\n\n\n\n\n CHAPTER VIII.\n\n THE METHOD OF CLASSIFYING THINGS AND NAMES.\n\n\nIn language there are three things:--Names, which are primarily the\nsymbols of conceptions, and by consequence also of subjects. Second,\nthere are Conceptions, which are the likenesses and impressions of the\nsubjects. Whence in all, the conceptions are the same; in consequence\nof the same impression being produced by the subjects in all. But\nthe names are not so, on account of the difference of languages. And\nthirdly, the Subject-matters by which the Conceptions are impressed in\nus.\n\nThe Names are reduced by grammar into the twenty-four general elements;\nfor the elements must be determined. For of Particulars there is no\nscientific knowledge, seeing they are infinite. But it is the property\nof science to rest on general and defined principles. Whence also\nParticulars are resolved into Universals. And philosophic research is\noccupied with Conceptions and Real subjects. But since of these the\nParticulars are infinite, some elements have been found, under which\nevery subject of investigation is brought; and if it be shown to enter\ninto any one or more of the elements, we prove it to exist; but if it\nescape them all, that it does not exist.\n\nOf things stated, some are stated without connection; as, for example,\n\u201cman\u201d and \u201cruns,\u201d and whatever does not complete a sentence, which is\neither true or false. And of things stated in connection, some point\nout \u201cessence,\u201d some \u201cquality,\u201d some \u201cquantity,\u201d some \u201crelation,\u201d\nsome \u201cwhere,\u201d some \u201cwhen,\u201d some \u201cposition,\u201d some \u201cpossession,\u201d some\n\u201caction,\u201d some \u201csuffering,\u201d which we call the elements of material\nthings after the first principles. For these are capable of being\ncontemplated by reason.\n\nBut immaterial things are capable of being apprehended by the mind\nalone, by primary application.\n\nAnd of those things that are classed under the ten Categories, some\nare predicated by themselves (as the nine Categories), and others in\nrelation to something.\n\nAnd, again, of the things contained under these ten Categories, some\nare _Univocal_, as ox and man, as far as each is an animal. For\nthose are Univocal terms, to both of which belongs the common name,\nanimal; and the same principle, that is definition, that is animate\nessence. And Heteronyms are those which relate to the same subject\nunder different names, as ascent or descent; for the way is the same\nwhether upwards or downwards. And the other species of Heteronyms, as\nhorse and black, are those which have a different name and definition\nfrom each other, and do not possess the same subject. But they are to\nbe called different, not Heteronyms. And Polyonyms are those which have\nthe same definition, but a different name, as, hanger, sword, scimitar.\nAnd Paronyms are those which are named from something different, as\n\u201cmanly\u201d from \u201cmanliness.\u201d\n\nEquivocal terms have the same name, but not the same definition,\nas man,--both the animal and the picture. Of Equivocal terms, some\nreceive their Equivocal name fortuitously, as Ajax, the Locrian, and\nthe Salaminian; and some from intention; and of these, some from\nresemblance, as man both the living and the painted; and some from\nanalogy, as the feet of Ida, and our feet, because they are beneath;\nsome from action, as the foot of a vessel, by which the vessel sails,\nand our foot, by which we move. Equivocal terms are designated from\nthe same and to the same; as the book and scalpel are called surgical,\nboth from the surgeon who uses them, and with reference to the surgical\nmatter itself.\n\n\n\n\n CHAPTER IX.\n\n ON THE DIFFERENT KINDS OF CAUSES.\n\n\nOf Causes, some are Procatarctic and some Synectic, some Co-operating,\nsome Causes _sine qu\u00e2 non_.\n\nThose that afford the occasion of the origin of anything first, are\nProcatarctic; as beauty is the cause of love to the licentious; for\nwhen seen by them, it alone produces the amorous inclination, but not\nnecessarily.\n\nCauses are Synectic (which are also univocally perfect of themselves)\nwhenever a cause is capable of producing the effect of itself,\nindependently.\n\nNow all the causes may be shown in order in the case of the learner.\nThe father is the Procatarctic cause of learning, the teacher the\nSynectic, and the nature of the learner the Co-operating cause, and\ntime holds the relation of the Cause _sine qu\u00e2 non_.\n\nNow that is properly called a cause which is capable of effecting\nanything actively; since we say that steel is capable of cutting, not\nmerely while cutting, but also while not cutting. Thus, then, the\ncapability of causing (\u03c4\u1f78 \u03c0\u03b1\u03c1\u03b5\u03ba\u03c4\u03b9\u03ba\u1f78\u03bd) signifies both; both that which\nis now acting, and that which is not yet acting, but which possesses\nthe power of acting.\n\nSome, then, say that causes are properties of bodies; and others of\nincorporeal substances; others say that the body is properly speaking\ncause, and that what is incorporeal is so only catachrestically, and\na quasi-cause. Others, again, reverse matters, saying that corporeal\nsubstances are properly causes, and bodies are so improperly; as, for\nexample, that cutting, which is an action, is incorporeal, and is the\ncause of cutting which is an action and incorporeal, and, in the case\nof bodies, of being cut,--as in the case of the sword and what is cut\n[by it].\n\nThe cause of things is predicated in a threefold manner. One, What\nthe cause is, as the statuary; a second, Of what it is the cause of\nbecoming, a statue; and a third, To what it is the cause, as, for\nexample, the material: for he is the cause to the brass of becoming a\nstatue. The being produced, and the being cut, which are causes to what\nthey belong, being actions, are incorporeal.\n\nAccording to which principle, causes belong to the class of predicates\n(\u03ba\u03b1\u03c4\u03b7\u03b3\u03bf\u03c1\u03b7\u03bc\u03ac\u03c4\u03c9\u03bd), or, as others say, of dicta (\u03bb\u03b5\u03ba\u03c4\u1ff6\u03bd) (for Cleanthes\nand Archedemus call predicates dicta); or rather, some causes will\nbe assigned to the class of predicates, as that which is cut, whose\ncase is to be cut; and some to that of axioms,--as, for example,\nthat of a ship being made, whose case again is, that a ship is being\nmade. Now Aristotle denominates the name of such things as a house, a\nship, burning, cutting, an appellative. But the case is allowed to be\nincorporeal. Therefore that sophism is solved thus: What you say passes\nthrough your mouth. Which is true. You name a house. Therefore a house\npasses through your mouth. Which is false. For we do not speak the\nhouse, which is a body, but the case, in which the house is, which is\nincorporeal.\n\nAnd we say that the house-builder builds the house, in reference to\nthat which is to be produced. So we say that the cloak is woven; for\nthat which makes is the indication of the operation. That which makes\nis not the attribute of one, and the cause that of another, but of the\nsame, both in the case of the cloak and of the house. For, in as far as\none is the cause of anything being produced, in so far is he also the\nmaker of it. Consequently, the cause, and that which makes, and that\nthrough which (\u03b4\u03b9\u2019 \u1f45), are the same. Now, if anything is \u201ca cause\u201d and\n\u201cthat which effects,\u201d it is certainly also \u201cthat through which.\u201d But\nif a thing is \u201cthat through which,\u201d it does not by any means follow\nthat it is also \u201cthe cause.\u201d Many things, for instance, concur in one\nresult, through which the end is reached; but all are not causes. For\nMedea would not have killed her children, had she not been enraged. Nor\nwould she have been enraged, had she not been jealous. Nor would she\nhave been this, if she had not loved. Nor would she have loved, had not\nJason sailed to Colchi. Nor would this have taken place, had the Argo\nnot been built. Nor would this have taken place, had not the timbers\nbeen cut from Pelion. For though in all these things there is the\ncase of \u201cthat through which,\u201d they are not all \u201ccauses\u201d of the murder\nof the children, but only Medea was the cause. Wherefore, that which\ndoes not hinder does not act. Wherefore, that which does not hinder is\nnot a cause, but that which hinders is. For it is in acting and doing\nsomething that the cause is conceived.\n\nBesides, what does not hinder is separated from what takes place; but\nthe cause is related to the event. That, therefore, which does not\nhinder cannot be a cause. Wherefore, then, it is accomplished, because\nthat which can hinder is not present. Causation is then predicated in\nfour ways: The efficient cause, as the statuary; and the material, as\nthe brass; and the form, as the character; and the end, as the honour\nof the Gymnasiarch.\n\nThe relation of the cause _sine qu\u00e2 non_ is held by the brass\nin reference to the production of the statue; and likewise it is a\n[true] cause. For everything without which the effect is incapable of\nbeing produced, is of necessity a cause; but a cause not absolutely.\nFor the cause _sine qu\u00e2 non_ is not Synectic, but Co-operative.\nAnd everything that acts produces the effect, in conjunction with the\naptitude of that which is acted on. For the cause disposes. But each\nthing is affected according to its natural constitution; the aptitude\nbeing causative, and occupying the place of causes _sine qu\u00e2 non_.\nAccordingly, the cause is inefficacious without the aptitude; and is\nnot a cause, but a co-efficient. For all causation is conceived in\naction. Now the earth could not make itself, so that it could not\nbe the cause of itself. And it were ridiculous to say that the fire\nwas not the cause of the burning, but the logs,--or the sword of the\ncutting, but the flesh,--or the strength of the antagonist the cause\nof the athlete being vanquished, but his own weakness.\n\nThe Synectic cause does not require time. For the cautery produces\npain at the instant of its application to the flesh. Of Procatarctic\ncauses, some require time till the effect be produced, and others do\nnot require it, as the case of fracture.\n\nAre not these called independent of time, not by way of privation, but\nof diminution, as that which is sudden, not that which has taken place\nwithout time?\n\nEvery cause, apprehended by the mind as a cause, is occupied with\nsomething, and is conceived in relation to something; that is, some\neffect, as the sword for cutting; and to some object, as possessing\nan aptitude, as the fire to the wood. For it will not burn steel. The\ncause belongs to the things which have relation to something. For it is\nconceived in its relation to another thing. So that we apply our minds\nto the two, that we may conceive the cause as a cause.\n\nThe same relation holds with the creator, and maker, and father. A\nthing is not the cause of itself. Nor is one his own father. For so the\nfirst would become the second. Now the cause acts and affects. That\nwhich is produced by the cause is acted on and is affected. But the\nsame thing taken by itself cannot both act and be affected, nor can\none be son and father. And otherwise the cause precedes in being what\nis done by it, as the sword, the cutting. And the same thing cannot\nprecede at the same instant as to matter, as it is a cause, and at the\nsame time, also, be after and posterior as the effect of a cause.\n\nNow _being_ differs from _becoming_, as the cause from the effect, the\nfather from the son. For the same thing cannot both _be_ and _become_\nat the same instant; and consequently it is not the cause of itself.\nThings are not causes of one another, but causes to each other. For the\nsplenetic affection preceding is not the cause of fever, but of the\noccurrence of fever; and the fever which precedes is not the cause of\nspleen, but of the affection increasing.\n\nThus also the virtues are causes to each other, because on account of\ntheir mutual correspondence they cannot be separated. And the stones\nin the arch are causes of its continuing in this category, but are not\nthe causes of one another. And the teacher and the learner are to one\nanother causes of progressing as respects the predicate.\n\nAnd mutual and reciprocal causes are predicated, some of the same\nthings, as the merchant and the retailer are causes of gain; and\nsometimes one of one thing and others of another, as the sword and\nthe flesh; for the one is the cause to the flesh of being cut, and\nthe flesh to the sword of cutting. [It is well said,] \u201cAn eye for an\neye, life for life.\u201d For he who has wounded another mortally, is the\ncause to him of death, or of the occurrence of death. But on being\nmortally wounded by him in turn, he has had him as a cause in turn,\nnot in respect of being a cause to him, but in another respect. For he\nbecomes the cause of death to him, not that it was death returned the\nmortal stroke, but the wounded man himself. So that he was the cause\nof one thing, and had another cause. And he who has done wrong becomes\nthe cause to another, to him who has been wronged. But the law which\nenjoins punishment to be inflicted is the cause not of injury, but to\nthe one of retribution, to the other of discipline. So that the things\nwhich are causes, are not causes to each other as causes.\n\nIt is still asked, if many things in conjunction become many causes of\none thing. For the men who pull together are the causes of the ship\nbeing drawn down; but along with others, unless what is a joint cause\nbe a cause.\n\nOthers say, if there are many causes, each by itself becomes the cause\nof one thing. For instance, the virtues, which are many, are causes\nof happiness, which is one; and of warmth and pain, similarly, the\ncauses are many. Are not, then, the many virtues one in power, and the\nsources of warmth and of pain so, also? and does not the multitude of\nthe virtues, being one in kind, become the cause of the one result,\nhappiness?\n\nBut, in truth, Procatarctic causes are more than one both generically\nand specifically; as, for example, cold, weakness, fatigue, dyspepsia,\ndrunkenness, generically, of any disease; and specifically, of\nfever. But Synectic causes are so, generically alone, and not also\nspecifically.\n\nFor of pleasant odour, which is one thing generically, there are\nmany specific causes, as frankincense, rose, crocus, styrax, myrrh,\nointment. For the rose has not the same kind of sweet fragrance as\nmyrrh.\n\nAnd the same thing becomes the cause of contrary effects; sometimes\nthrough the magnitude of the cause and its power, and sometimes in\nconsequence of the susceptibility of that on which it acts. According\nto the nature of the force, the same string, according to its tension\nor relaxation, gives a shrill or deep sound. And honey is sweet to\nthose who are well, and bitter to those who are in fever, according to\nthe state of susceptibility of those who are affected. And one and the\nsame wine inclines some to rage, and others to merriment. And the same\nsun melts wax and hardens clay.\n\nFurther, of causes, some are apparent; others are grasped by a process\nof reasoning; others are occult; others are inferred analogically.\n\nAnd of causes that are occult, some are occult temporarily, being\nhidden at one time, and at another again seen clearly; and some are\noccult by nature, and capable of becoming at no time visible. And of\nthose who are so by nature, some are capable of being apprehended; and\nthese some would not call occult, being apprehended by analogy, through\nthe medium of signs, as, for example, the symmetry of the passages of\nthe senses, which are contemplated by reason. And some are not capable\nof being apprehended; which cannot in any mode fall under apprehension;\nwhich are by their very definition occult.\n\nNow some are Procatarctic, some Synectic, some Joint-causes, some\nCo-operating causes. And there are some according to nature, some\nbeyond nature. And there are some of disease and by accident, some\nof sensations, some of the greatness of these, some of times and of\nseasons.\n\nProcatarctic causes being removed, the effect remains But a Synectic\ncause is that, which being present, the effect remains, and being\nremoved, the effect is removed.\n\nThe Synectic is also called by the synonymous expression \u201cperfect in\nitself.\u201d Since it is of itself sufficient to produce the effect.\n\nAnd if the cause manifests an operation sufficient in itself, the\nco-operating cause indicates assistance and service along with the\nother. If, accordingly, it effects nothing, it will not be called even\na co-operating cause; and if it does effect something, it is wholly the\ncause of this, that is, of what is produced by it. That is, then, a\nco-operating cause, which being present, the effect was produced--the\nvisible visibly, and the occult invisibly.\n\nThe Joint-cause belongs also to the genus of causes, as a\nfellow-soldier is a soldier, and as a fellow-youth is a youth.\n\nThe Co-operating cause further aids the Synectic, in the way of\nintensifying what is produced by it. But the Joint-cause does not fall\nunder the same notion. For a thing may be a Joint-cause, though it be\nnot a Synectic cause. For the Joint-cause is conceived in conjunction\nwith another, which is not capable of producing the effect by itself,\nbeing a cause along with a cause. And the Co-operating cause differs\nfrom the Joint-cause in this particular, that the Joint-cause produces\nthe effect in that which by itself does not act. But the Co-operating\ncause, while effecting nothing by itself, yet by its accession to that\nwhich acts by itself, co-operates with it, in order to the production\nof the effect in the intensest degree. But especially is that which\nbecomes co-operating from being Procatarctic, effective in intensifying\nthe force of the cause.\n\n\n\n\n INDEXES.\n\n\n\n\n I. INDEX OF TEXTS.\n\n\n GENESIS.\n\n VOL. PAGE\n i. 1, i. 79, ii. 337\n\n i. 1\u20133, ii. 276\n\n i. 26, i. 90, 181, ii. 219, 237\n\n i. 27, i. 344\n\n i. 28, ii. 79, 100, 133\n\n i. 29, ii. 100\n\n i. 31, ii. 33\n\n ii. 4, ii. 390\n\n ii. 18, ii. 80\n\n ii. 23, i. 250\n\n iii. 5, ii. 134\n\n iii. 20, ii. 144\n\n iii. 21, ii. 129\n\n iv. 1, ii. 134\n\n iv. 25, ii. 122\n\n vi. 1, 2, i. 283\n\n vi. 5, ii. 352\n\n ix. 1, ii. 100\n\n ix. 2, 3, i. 197, 223, ii. 100\n\n xiv. 14, ii. 352\n\n xv. 6, ii. 222\n\n xvi. 6, i. 369\n\n xvii. 1, 2, i. 151\n\n xvii. 4, i. 470\n\n xviii. 6, i. 310\n\n xviii. 8, i. 312\n\n xviii. 12, i. 362\n\n xviii. 22, 23, ii. 32\n\n xviii. 25, ii. 218\n\n xviii. 27, ii. 188\n\n xx. 12, ii. 78\n\n xxi. 10, i. 386\n\n xxii. 3, 4, ii. 264\n\n xxiii. 4, ii. 216\n\n xxiii. 11, ii. 12\n\n xxiv. 16, ii. 214\n\n xxvi. 8, i. 128\n\n xxviii. 15, i. 151\n\n xxix. 9, i. 310\n\n xxx. 37, i. 310\n\n xxxii. 24, i. 151\n\n xxxii. 30, i. 152\n\n xxxiii. 6, ii. 58\n\n xxxiii. 11, ii. 58\n\n xlvi. 3, i. 152\n\n xlvi. 27, i. 443\n\n xlix. 6, i. 152\n\n xlix. 11, i. 124, 145\n\n\n EXODUS.\n\n iii. 8, i. 137\n\n iii. 14, i. 161\n\n iii. 16, i. 12\n\n iii. 18, 19, i. 165\n\n viii. 13, i. 293\n\n x. 28, ii. 43\n\n xv. 1, ii. 252\n\n xvi. 36, ii. 31\n\n xvii. 1, i. 200\n\n xix. 20, ii. 118\n\n xx. 1, i. 151\n\n xx. 2, 3, ii. 384\n\n xx. 4, i. 64\n\n xx. 5, 6, i. 161\n\n xx. 7, i. 328\n\n xx. 12, ii. 131\n\n xx. 13, ii. 88\n\n xx. 13\u201316, i. 97\n\n xx. 14, i. 247\n\n xx. 14\u201317, i. 223\n\n xx. 17, ii. 38, 88, 117, 237\n\n xx. 20, ii. 158\n\n xxi. 24, ii. 100\n\n xxi. 33, 36, ii. 253\n\n xxii. 1, ii. 100\n\n xxiii. 1, i. 228\n\n xxiii. 4, ii. 52\n\n xxiii. 10, 11, ii. 51\n\n xxv. 10, 11, ii. 51\n\n xxv. 23, ii. 354\n\n xxv. 24, ii. 354\n\n xxviii. 3, i. 409, ii. 396\n\n xxx. 13, ii. 4\n\n xxx. 15, ii. 264\n\n xxxi. 2, 5, i. 364\n\n xxxi. 6, i. 364\n\n xxxii. 6, i. 179\n\n xxxii. 32, ii. 194\n\n xxxii. 33, 34, i. 152\n\n xxxiii. 11, ii. 13, 143\n\n xxxiii. 18, ii. 264\n\n xxxiii. 20, ii. 224\n\n xxxiv. 2, ii. 33\n\n xxxiv. 12, ii. 43\n\n xxxiv. 29, ii. 364\n\n xxxviii. 3, i. 365\n\n\n LEVITICUS.\n\n viii. 12, i. 124\n\n xi. 1, ii. 251\n\n xi. 13, 14, i. 326\n\n xv. 29, i. 124\n\n xvi. 23, 24, ii. 245\n\n xviii. 1\u20135, i. 29\n\n xviii. 20, i. 248\n\n xviii. 22, i. 248\n\n xix. 9, ii. 51\n\n xix. 10, ii. 51\n\n xix. 29, ii. 239\n\n xx. 1, i. 334\n\n xx. 10, ii. 83\n\n xxvi. 30, i. 431\n\n xxix. 9, ii. 83\n\n\n NUMBERS.\n\n vi. 2, i. 116\n\n vi. 9, i. 115\n\n xv. 30, ii. 57\n\n xx. 1, i. 200\n\n xxv. 8, ii. 98\n\n\n DEUTERONOMY.\n\n iv. 9, ii. 43\n\n iv. 12, ii. 323\n\n iv. 19, ii. 368\n\n v. 1, i. 334\n\n vi. 2, i. 153\n\n vi. 3, i. 97\n\n vi. 4, ii. 288\n\n vi. 5, ii. 100\n\n viii. 2, 3, 5, 11, i. 465\n\n viii. 3, i. 190, 203\n\n viii. 18, ii. 56\n\n x. 12, ii. 219\n\n x. 16, 17, ii. 321\n\n x. 20, i. 78\n\n xi. 413, i. 78\n\n xiii. 4, ii. 59, 277\n\n xiii. 17, i. 287\n\n xiv. 1, ii. 151\n\n xiv. 7, i. 244\n\n xiv. 12, i. 326\n\n xiv. 21, i. 255\n\n xvi. 12, i. 168\n\n xviii. 13, ii. 199\n\n xviii. 15, i. 154\n\n xviii. 19, i. 154\n\n xx. 5\u20137, ii. 49\n\n xx. 10, ii. 53\n\n xx. 15, i. 89\n\n xxi. 10, ii. 52, 53\n\n xxi. 11, 12, 13, ii. 117\n\n xxii. 10, ii. 55\n\n xxii. 12, 13, ii. 52\n\n xxii. 32, ii. 83, 88\n\n xxiii. 1, ii. 132\n\n xxiii. 7, ii. 52\n\n xxiv. 10, 11, ii. 51\n\n xxiv. 19, ii. 51\n\n xxiv. 20, 21, ii. 51\n\n xxv. 4, ii. 55\n\n xxvi. 17, 18, ii. 57\n\n xxvii. 15, ii. 100\n\n xxx. 6, i. 177\n\n xxx. 15, 19, 20, ii. 278, 332\n\n xxxi. 5, ii. 49\n\n xxxi. 20, i. 176\n\n xxxii. 5, 6, i. 168\n\n xxxii. 8, ii. 396\n\n xxxii. 8, 9, ii. 410\n\n xxxii. 10\u201312, i. 151\n\n xxxii. 13, 14, i. 148\n\n xxxii. 20, i. 160\n\n xxxii. 21, ii. 27\n\n xxxii. 23\u201325, i. 159\n\n xxxii. 39, i. 77, ii. 291\n\n xxxii. 41, 42, i. 159\n\n xxxv. 13, 15, i. 70\n\n\n 1 SAMUEL.\n\n i. 13, ii. 363\n\n viii. 13, i. 292\n\n xi. 18, ii. 320\n\n xvi. 7, i. 281\n\n\n 1 KINGS.\n\n xiii. 1, 2, i. 428\n\n xix. 4, 6, i. 302\n\n\n 2 KINGS.\n\n xxii. 8, i. 431\n\n xxiii. 22, i. 431\n\n\n 2 CHRONICLES.\n\n i. 8, i. 261\n\n\n JOB.\n\n i. 1, ii. 188, 465\n\n i. 21, ii. 214, 465\n\n v. 14, i. 363\n\n v. 25, ii. 140\n\n xi. 2, ii. 341\n\n xiv. 4, ii. 176\n\n xiv. 4, 5, ii. 132, 188\n\n xxi. 10, ii. 214\n\n xlii. 2, 3, 6, ii. 218\n\n\n PSALMS.\n\n i. 1, i. 326, ii. 41\n\n i. 1, 2, i. 175\n\n i. 1\u20133, i. 176\n\n i. 2, ii. 41\n\n i. 3, ii. 193\n\n i. 4, i. 176, ii. 211, 489\n\n i. 4, 5, ii. 41\n\n i. 5, 6, ii. 42\n\n i. 6, i. 334\n\n ii. 4, i. 162\n\n ii. 8, ii. 202\n\n ii. 9, i. 154\n\n ii. 12, ii. 272\n\n ii. 12, 13, i. 79\n\n iii. 5, ii. 284\n\n iv. 3, i. 79\n\n iv. 6, ii. 290\n\n v. 6, i. 126\n\n v. 7, 8, ii. 37\n\n vi. 8, ii. 127\n\n vii. 9, ii. 38\n\n viii. 3, i. 123\n\n viii. 4, i. 65, 162\n\n viii. 6, ii. 142\n\n ix. 9, ii. 333\n\n ix. 11, ii. 333\n\n ix. 15, ii. 333\n\n ix. 17, ii. 341\n\n xi. 5, i. 162\n\n xi. 6, ii. 334\n\n xi. 7, ii. 334\n\n xii. 3\u20135, ii. 154\n\n xii. 6, ii. 338\n\n xiii. 3, i. 466\n\n xv. 1, ii. 366\n\n xvii. 3, 4, ii. 360\n\n xvii. 25, 26 (LXX.), ii. 252\n\n xviii. 11, 12, ii. 372\n\n xviii. 43, i. 168\n\n xix. 1, ii. 388\n\n xix. 2, 3, ii. 259\n\n xix. 5, i. 230\n\n xix. 9, ii. 464\n\n xix. 10, i. 147\n\n xix. 11, i. 101\n\n xxii. 6, ii. 227\n\n xxii. 23, i. 101\n\n xxiii. 4, i. 154\n\n xxiv. 1, ii. 400\n\n xxix. 3, ii. 341\n\n xxxii. 1, 2, ii. 40\n\n xxxii. 10, ii. 189\n\n xxxiii. 1\u20133, i. 217\n\n xxxiii. 6, i. 65\n\n xxxiii. 16, 17, i. 333\n\n xxxiv. 1, i. 194\n\n xxxiv. 3\u20136, ii. 448\n\n xxxiv. 11, ii. 466\n\n xxxiv. 8, i. 183\n\n xxxiv. 12, i. 84, ii. 189\n\n xxxiv. 13, 14, ii. 189\n\n xxxiv. 15\u201317, ii. 189\n\n xxxvi. 5, ii. 275\n\n xxxvii. 35\u201337, ii. 153\n\n xxxviii. 13, ii. 216\n\n xlv. 4, ii. 372\n\n xlv. 9, i. 233\n\n xlv. 10, ii. 357\n\n xlv. 14, 15, ii. 357\n\n xlviii. 8, i. 175\n\n xlviii. 12, ii. 468\n\n xlviii. 13, 14, ii. 134, 144\n\n xlviii. 21, ii. 115\n\n xlix. 9, 10, i. 382\n\n xlix. 12, 20, i. 184\n\n xlix. 16, 17, ii. 37\n\n l. 7, ii. 132\n\n l. 15, ii. 265\n\n l. 21, i. 211\n\n l. 27, ii. 371\n\n li. 1\u20134, ii. 188\n\n li. 6, ii. 188, 259\n\n li. 9\u201314, i. 353\n\n li. 17, ii. 191\n\n li. 17, 18, ii. 415\n\n li. 19, i. 336\n\n lviii. 4, 5, i. 96\n\n lxi. 5, ii. 153\n\n lxii. 8, i. 96\n\n lxii. 12, ii. 202\n\n lxviii. 8, ii. 296\n\n lxix. 30, 31, ii. 191\n\n lxx. 4, i. 96\n\n lxxii. 9, i. 96\n\n lxxiii. 1, i. 111\n\n lxxviii. 1, 2, ii. 235\n\n lxxviii. 2, ii. 269\n\n lxxviii. 8\u201310, i. 171\n\n lxxviii. 32\u201335, i. 171\n\n lxxviii. 38, i. 172\n\n lxxxii. 1, ii. 70\n\n lxxxii. 6, ii. 70, 110, 132, 209\n\n lxxxiv. 1, ii. 321\n\n lxxxvi. 2, 3, i. 116\n\n lxxxix. 14, i. 172\n\n lxxxix. 21, ii. 188\n\n xc. 9, 10, ii. 390\n\n xciv. 11, i. 363\n\n xcv. 7, i. 82\n\n xcv. 8, 9, i. 81\n\n xcv. 9\u201311, i. 82\n\n xcvi. 5, i. 65\n\n xcvi. 9\u201311, ii. 332\n\n cii. 8, ii. 43\n\n cii. 9, ii. 336\n\n ciii. 13, ii. 36\n\n ciii. 14, i. 155\n\n ciii. 19, i. 162\n\n civ. 2, i. 262\n\n civ. 4, ii. 275\n\n cv. 3, 4, ii. 351\n\n cx. 2, i. 154\n\n cx. 3, i. 21, 81\n\n cx. 4, ii. 43\n\n cxi. 9, ii. 110\n\n cxi. 10, ii. 21\n\n cxii. 5, 9, ii. 302\n\n cxii. 6, ii. 350\n\n cxii. 7, ii. 350\n\n cxii. 9, i. 299, ii. 60\n\n cxiii. 18, i. 123\n\n cxviii. 6, ii. 175\n\n cxviii. 9, ii. 98\n\n cxviii. 18, i. 154, 465\n\n cxviii. 19, i. 375\n\n cxviii. 19, 20, ii. 340\n\n cxviii. 20, i. 375\n\n cxviii. 24, ii. 390\n\n cxix. 20, ii. 340\n\n cxix. 69, ii. 432\n\n cxix. 69, ii. 340\n\n cxix. 125, ii. 340\n\n cxix. 164, ii. 431\n\n cxxviii. 1, ii. 37\n\n cxxix. 2, ii. 407\n\n cxxxii. 1, i. 230\n\n cxxxii. 2, i. 289\n\n cxxxiii. 2, i. 317, ii. 395\n\n cxxxvi. 5, ii. 37\n\n cxxxix. 7\u201310, ii. 202\n\n cxli. 2, ii. 437\n\n cxli. 5, i. 167\n\n cxlix. 1, 2, i. 218\n\n cxlix. 3, i. 218\n\n cxlix. 4, i. 218\n\n\n PROVERBS.\n\n i. 1\u20134, ii. 381\n\n i. 2\u20136, ii. 5\n\n i. 5, 6, ii. 381\n\n i. 7, i. 165, ii. 21, 22, 457\n\n i. 10, 12, i. 178\n\n i. 14, ii. 135\n\n i. 15, 16, 17, ii. 136\n\n i. 17, 18, ii. 21\n\n i. 18, 19, ii. 136\n\n i. 33, ii. 24, 77, 209\n\n i. 34, 35, i. 171\n\n ii. 1, i. 386\n\n ii. 1, 2, i. 349\n\n ii. 3\u20135, i. 365\n\n ii. 4, 5, i. 176\n\n ii. 21, 22, ii. 60\n\n iii. 1, i. 350\n\n iii. 3, i. 466, ii. 109\n\n iii. 3, 16, i. 466\n\n iii. 5, i. 301, ii. 109\n\n iii. 5, 6, 7, 12, 23, ii. 3\n\n iii. 7, ii. 43\n\n iii. 11, i. 80\n\n iii. 11, 12, i. 369\n\n iii. 12, i. 167\n\n iii. 13, i. 175\n\n iii. 13\u201315, i. 272\n\n iii. 15, i. 176\n\n iii. 18, ii. 264\n\n iii. 23, i. 366\n\n iii. 27, ii. 109\n\n iv. 8, 9, i. 366\n\n iv. 10, 11, 21, i. 366\n\n iv. 18, i. 367\n\n iv. 25, i. 330\n\n v. 2, 3, 5, 8, 9, 11, 20, i. 367\n\n v. 3, 5, i. 321\n\n v. 6, i. 322\n\n v. 15, i. 354\n\n v. 16, ii. 5\n\n v. 20, i. 367\n\n v. 22, ii. 45\n\n vi. 1, 2, ii. 42\n\n vi. 6\u20138, i. 371\n\n vi. 6, 8, ii. 143\n\n vi. 9, i. 78\n\n vi. 11, i. 78\n\n vi. 23, i. 78, 470\n\n vii. 2, ii. 25\n\n viii. 4\u20136, i. 174\n\n viii. 9, 10, 11, i. 390\n\n viii. 10, 11, i. 299\n\n viii. 17, ii. 49\n\n viii. 19, i. 299\n\n viii. 22, i. 78\n\n viii. 30, ii. 411\n\n viii. 34, i. 241\n\n ix. 3, i. 406\n\n ix. 12, i. 416\n\n ix. 13, 18, i. 323\n\n ix. 17, i. 416\n\n ix. 18, i. 279\n\n ix. 30, ii. 50\n\n x. 4, ii. 109, 272, 295\n\n x. 4, 5, 8, ii. 22\n\n x. 7, ii. 49\n\n x. 10, i. 322, 333, ii. 2\n\n x. 14, i. 227, ii. 231\n\n x. 12, 17, i. 372\n\n x. 19, i. 224, 373\n\n x. 20, ii. 338\n\n x. 21, ii. 33\n\n x. 31, i. 382, ii. 47\n\n xi. 1, ii. 47\n\n xi. 5, ii. 36\n\n xi. 6, i. 78\n\n xi. 7, ii. 49\n\n xi. 13, ii. 38\n\n xi. 21, i. 416\n\n xi. 22, i. 315\n\n xi. 23, ii. 110\n\n xi. 24, i. 299, 416\n\n xi. 26, ii. 52\n\n xii. 4, i. 321\n\n xiii. 5, ii. 196\n\n xiii. 6, ii. 36\n\n xiii. 8, i. 302, ii. 109\n\n xiii. 11, i. 336, ii. 110\n\n xiii. 12, ii. 134\n\n xiii. 24, i. 337\n\n xiv. 3, i. 225\n\n xiv. 6, i. 382\n\n xiv. 8, ii. 59\n\n xiv. 16, 26, ii. 25\n\n xiv. 21, ii. 52\n\n xiv. 23, ii. 54\n\n xv. 8, ii. 47\n\n xv. 14, i. 386\n\n xv. 17, i. 197\n\n xvi. 1, i. 337\n\n xvi. 21, ii. 47\n\n xvii. 6, i. 236\n\n xvii. 12, ii. 54\n\n xviii. 4, 5, ii. 59\n\n xix. 7, i. 295\n\n xix. 11, ii. 54\n\n xix. 17, i. 272, ii. 109\n\n xix. 23, ii. 50\n\n xix. 29, i. 249\n\n xx. 1, i. 205\n\n xx. 27, ii. 188\n\n xx. 28, ii. 52\n\n xxi. 11, i. 420\n\n xxii. 3, 4, i. 465\n\n xxii. 20, 21, i. 380\n\n xxiii. 3, i. 188\n\n xxiii. 20, i. 205\n\n xxiii. 21, i. 205\n\n xxiii. 29, 30, i. 205\n\n xxiv. 28, i. 228\n\n xxvi. 5, ii. 232\n\n xxvi. 12, i. 323\n\n xxvii. 10, i. 416\n\n xxvii. 14, i. 330\n\n xxvii. 23, i. 416\n\n xxvii. 25, 26, i. 416\n\n xxviii. 5, i. 465\n\n xxviii. 14, ii. 45\n\n xxix. 3, i. 355\n\n xxx. 3, ii. 46\n\n xxxi. 19, 20, i. 310\n\n xxxi. 22, i. 321\n\n xxxi. 26, 27, 28, i. 321\n\n\n ECCLESIASTES.\n\n i. 16, 17, 18, i. 390\n\n vii. 13, i. 390\n\n\n ISAIAH.\n\n i. 2, ii. 218\n\n i. 2, 3, i. 166\n\n i. 3, i. 87, 238, ii. 253\n\n i. 4, i. 166, 167\n\n i. 7, 11, 13, i. 335\n\n i. 11, ii. 47\n\n i. 11\u201313, i. 335\n\n i. 11\u201316, ii. 290\n\n i. 16, 17, 18, i. 335\n\n i. 19, i. 411\n\n i. 19, 20, ii. 332\n\n i. 20, i. 89\n\n i. 23, i. 168\n\n ii. 3, i. 18\n\n ii. 16, ii. 259\n\n iii. 16, 17, i. 324\n\n iv. 4, i. 309\n\n v. 8, ii. 178\n\n v. 20, 21, i. 336\n\n v. 21, ii. 22\n\n vii. 9, i. 353, ii. 5, 201\n\n vii. 15, i. 148\n\n viii. 1, ii. 381\n\n viii. 18, i. 123\n\n ix. 6, i. 130\n\n x. 10, 11, i. 78\n\n x. 14, i. 78, ii. 294\n\n xi. 1, 3, 4, i. 154\n\n xi. 7, ii. 333\n\n xi. 12, ii. 241\n\n xiii. 10, i. 79\n\n xx. 2, i. 261\n\n xxii. 13, i. 191\n\n xxix. 13, i. 165, 231, ii. 38, 153\n\n xxix. 14, i. 363\n\n xxix. 15, i. 253, ii. 159\n\n xxx. 1, i. 166\n\n xxx. 9, i. 167\n\n xxxii. 8, ii. 42\n\n xxxii. 20, ii. 302\n\n xxiii. 11, i. 89\n\n xxxvi. 7, 8, 10, ii. 298\n\n xl. 3, i. 24\n\n xl. 6, 7, 8, ii. 134\n\n xl. 6\u20138, ii. 216\n\n xl. 10, ii. 202\n\n xl. 11, i. 125\n\n xl. 12, i. 77, ii. 293\n\n xl. 13, ii. 295\n\n xl. 15, ii. 271, 368, 489\n\n xl. 18, 19, i. 78, ii. 289\n\n xl. 18, 25, ii. 285\n\n xl. 26, ii. 321\n\n xliii. 20, ii. 333\n\n xliii. 2, i. 170\n\n xlv. 3, i. 334, ii. 234, 259\n\n xlv. 19, 20, i. 78\n\n xlv. 21, ii. 218\n\n xlv. 21\u201323, i. 78, ii. 218\n\n xlviii. 22, i. 178\n\n l. 1, ii. 127\n\n l. 4, ii. 373\n\n l. 5, ii. 373\n\n l. 9, ii. 125\n\n li. 1, i. 354\n\n liii. 1, ii. 16\n\n liii. 2, 3, i. 275\n\n liii. 3, ii. 14\n\n liii. 6, i. 158\n\n liv. 1, i. 25, ii. 18\n\n liv. 17, i. 87, 88\n\n lv. 1, i. 88\n\n lv. 6, 7, i. 277\n\n lvi. 3, ii. 128\n\n lvi. 3, 5, ii. 131\n\n lvi. 7, i. 176\n\n lvii. 21, i. 178\n\n lviii. 6, ii. 47\n\n lviii. 7, 8, 9, i. 335\n\n lviii. 9, i. 104, 170\n\n lix. 7, 8, i. 466\n\n lix. 8, ii. 223\n\n lxi. 1, 2, i. 445, ii. 292\n\n lxii. 11, ii. 202\n\n lxiv. 1, 2, i. 177\n\n lxiv. 4, 19, ii. 9\n\n lxv. 1, 2, ii. 27\n\n lxv. 15, 16, i. 124\n\n lxv. 23, ii. 131\n\n lxv. 24, ii. 291\n\n lxvi. 1, i. 77, ii. 4, 265, 292\n\n lxvi. 2, i. 127\n\n lxvi. 12, 13, i. 128\n\n\n JEREMIAH.\n\n i. 5, i. 153\n\n i. 7, i. 152\n\n i. 16, i. 166\n\n ii. 12, 13, i. 166\n\n ii. 13, 19, i. 166\n\n ii. 24, i. 176\n\n iii. 3, 4, i. 168\n\n iii. 8, i. 168\n\n iii. 9, i. 165, ii. 391\n\n iii. 19, ii. 300\n\n iv. 6, i. 77\n\n iv. 20, ii. 40\n\n iv. 30, i. 280\n\n v. 8, i. 124, 247, ii. 134, 135, 144\n\n v. 8, 9, i. 165\n\n v. 11, 12, i. 168\n\n vi. 9, i. 176\n\n vi. 10, i. 167\n\n vi. 16, i. 177, ii. 225\n\n vii. 9, i. 165\n\n vii. 22, 23, i. 336\n\n viii. 2, i. 77\n\n viii. 7, ii. 236\n\n ix. 23, i. 139\n\n ix. 23, 24, i. 384\n\n ix. 26, i. 167\n\n x. 2, ii. 298\n\n x. 12, i. 78, ii. 294\n\n xi. 13, i. 165\n\n xii. 1, ii. 101\n\n xii. 9, i. 247\n\n xiii. 1, i. 261\n\n xiii. 24\u201327, ii. 216\n\n xx. 14, ii. 132\n\n xx. 18, ii. 132\n\n xxii. 29, 30, ii. 216\n\n xxiii. 5, ii. 212\n\n xxiii. 23, 24, ii. 4, 290\n\n xxiii. 24, i. 77\n\n xxvi. 20, i. 332\n\n xxx. 20, i. 77\n\n xxxi. 31, 32, ii. 327\n\n xxxi. 33, 34, i. 102\n\n xxxii. 29, i. 165\n\n xlix. 19, ii. 40\n\n\n LAMENTATIONS.\n\n i. 1, 2, i. 168\n\n i. 8, i. 166\n\n\n EZEKIEL.\n\n ii. 6, 7, i. 165\n\n xviii. 4\u20139, i. 178, ii. 77\n\n xviii. 23, i. 133\n\n xviii. 23, 32, i. 152, ii. 22, 330\n\n xxiii. 13, i. 169\n\n xxiii. 14, i. 169\n\n xxxii. 7, i. 79\n\n xxxiii. 11, ii. 22, 40, 83, 330\n\n xxxiv. 4, 6, i. 42\n\n xxxiv. 14, 16, i. 170\n\n xliv. 9, 10, ii. 213\n\n xliv. 27, ii. 213\n\n\n DANIEL.\n\n i. 1, ii. 98\n\n ii. 27, 28, ii. 364\n\n vii. 9, i. 259, 285\n\n viii. 13, 14, i. 446\n\n ix. 24\u201327, i. 434\n\n xii. 11, 12, i. 446\n\n\n HOSEA.\n\n ii. 8, i. 272\n\n ii. 13, i. 271\n\n iv. 11, i. 165\n\n v. 2, i. 149\n\n xiv. 9, ii. 372\n\n\n JOEL.\n\n ii. 10, i. 79\n\n ii. 28, ii. 273\n\n iii. 15, i. 79\n\n\n AMOS.\n\n iv. 11, i. 160\n\n iv. 13, i. 77, ii. 294\n\n v. 13, ii. 372\n\n\n JONAH.\n\n i. 6, 9, 14, ii. 298\n\n\n MICAH.\n\n i. 2, ii. 218\n\n vi. 7, ii. 133\n\n\n NAHUM.\n\n iii. 4, i. 168\n\n\n HABAKKUK.\n\n ii. 4, i. 5\n\n\n HAGGAI.\n\n i. 6, i. 214, ii. 110\n\n\n ZECHARIAH.\n\n iii. 2, i. 86\n\n viii. i. 336\n\n ix. 9, i. 124\n\n\n MALACHI.\n\n i. 10, 11, 14, ii. 299\n\n ii. 17, ii. 101\n\n iii. 15, ii. 101\n\n\n APOCRYPHA.\n\n\n 4 ESDRAS.\n\n v. 35, ii. 132\n\n\n TOBIT.\n\n iv. 16, ii. 76\n\n xii. 8, ii. 363\n\n\n WISDOM.\n\n ii. 12, ii. 285\n\n ii. 22, 25, ii. 360\n\n iii. 1, ii. 175\n\n iii. 2, 3, 4, ii. 187\n\n iii. 5, 6, 7, ii. 187\n\n iii. 19, ii. 125\n\n iv. 9, ii. 370\n\n iv. 14, ii. 370\n\n iv. 17, ii. 368\n\n v. 3, 5, ii. 368\n\n vi. 7, ii. 333\n\n vi. 10, ii. 357\n\n vi. 12\u201315, ii. 374\n\n vi. 16, ii. 374\n\n vi. 17\u201320, ii. 374\n\n vi. 19, i. 190\n\n vii. 10, i. 253\n\n vii. 17, 18, ii. 344\n\n vii. 17, 20, 21, 22, ii. 4\n\n vii. 18, ii. 358\n\n vii. 24 ii. 274\n\n xi. 25, i. 155\n\n xiv. 2, 3, ii. 358\n\n xvi. 17, i. 190\n\n xxix. 20, 23, i. 217\n\n\n ECCLESIASTICUS.\n\n i. 1, i. 365\n\n i. 22, i. 160\n\n i. 27, ii. 43\n\n i. 27, 28, i. 159\n\n iii. 29, ii. 43\n\n vi. 34, ii. 15\n\n vii. 25, 26, i. 164\n\n ix. 8, i. 331 _bis._\n\n ix. 12, i. 226\n\n ix. 13, i. 226\n\n ix. 22, i. 294\n\n ix. 25, i. 228, 229\n\n xi. 4, i. 259\n\n xi. 31, i. 293, 294\n\n xiv. 1, i. 225\n\n xv. 10, ii. 15\n\n xvi. 12, i. 161\n\n xvi. 13, i. 161\n\n xvii. 2, ii. 231\n\n xviii. 13, 14, i. 169\n\n xviii. 30, i. 254\n\n xviii. 32, i. 191\n\n xix. 2, 3, 5, i. 254\n\n xix. 22, i. 382\n\n xix. 26, 27, i. 289\n\n xx. 5, i. 224\n\n xx. 8, i. 224\n\n xxi. 7, i. 155\n\n xxi. 23, i. 219\n\n xxi. 24, i. 316\n\n xxii. 6\u20138, i. 158\n\n xxiii. 4, 5, 6, i. 250\n\n xxiii. 18, 19, i. 253\n\n xxv. 6, i. 285\n\n xxvi. 11, i. 209\n\n xxvi. 12, i. 323\n\n xxx. 8, i. 172\n\n xxx. 38, i. 204\n\n xxxi. 19\u201321, i. 226\n\n xxxi. 22, i. 210\n\n xxxi. 23, i. 210\n\n xxxi. 30, i. 206\n\n xxxi. 31, i. 204\n\n xxxi. 36, i. 203\n\n xxxi. 41, i. 225\n\n xxxii. 6, i. 184\n\n xxxii. 10, 11, 13, i. 228\n\n xxxii. 15, i. 227\n\n xxxii. 21, i. 167\n\n xxxiv. 14, 15, i. 158\n\n xxxviii. 1, 2, 7, i. 235\n\n xxxix. 17, 18, 19, i. 239\n\n xxxix. 31, 32, i. 239\n\n\n BARUCH.\n\n iii. 9, i. 176\n\n iii. 13, i. 176\n\n iii. 16\u201319, i. 212\n\n iv. 4, i. 176\n\n\n MATTHEW.\n\n i. 17, i. 447\n\n iii. 7, i. 19, 167\n\n iii. 9, i. 19\n\n iii. 11, ii. 431\n\n iii. 12, i. 170\n\n iv. 4, i. 303\n\n iv. 17, i. 83\n\n v. vi. vii., ii. 54\n\n v. 3, ii. 14\n\n v. 4, 7, ii. 155\n\n v. 5, ii. 155\n\n v. 8, ii. 31, 224, 367, 415\n\n v. 10, ii. 150, 158\n\n v. 13, i. 330, 377\n\n v. 15, i. 356\n\n v. 16, ii. 100, 219\n\n v. 17, ii. 105\n\n v. 18, i. 80\n\n v. 19, ii. 57\n\n v. 20, ii. 98, 371, 403\n\n v. 22, i. 222\n\n v. 24, ii. 182\n\n v. 25, ii. 99\n\n v. 27, 28, ii. 117\n\n v. 28, i. 97, 297, ii. 31, 38, 40, 88, 129\n\n v. 29, i. 323\n\n v. 32, ii. 82\n\n v. 36, i. 285\n\n v. 40, i. 337\n\n v. 42, ii. 96, 109\n\n v. 44, i. 160, ii. 469\n\n v. 44, 45, ii. 182\n\n v. 45, i. 162, ii. 320, 469\n\n v. 48, ii. 364, 466, 472\n\n v. 2, ii. 203\n\n vi. 6, i. 371\n\n vi. 9, i. 162, 353\n\n vi. 10, ii. 168\n\n vi. 12, ii. 466\n\n vi. 19, ii. 110, 125, 154\n\n vi. 20, 21, i. 95\n\n vi. 21, ii. 462\n\n vi. 22, i. 256\n\n vi. 24, ii. 96, 122, 458\n\n vi. 25, i. 196\n\n vi. 30, ii. 158\n\n vi. 31, ii. 154\n\n vi. 32, 33, ii. 155\n\n vi. 33, i. 267, 455\n\n vi. 34, i. 126, 182\n\n vii. 6, i. 388\n\n vii. 7, i. 385, ii. 65, 66, 111, 140, 227,\n 230, 490\n\n vii. 7, 8, i. 299\n\n vii. 14, ii. 140\n\n vii. 18, i. 219\n\n vii. 21, ii. 460\n\n viii. 13, ii. 154\n\n viii. 20, i. 363\n\n viii. 22, i. 329, ii. 95\n\n viii. 26, ii. 369\n\n ix. 13, ii. 155\n\n ix, 22, ii. 221, 329\n\n ix, 29, i. 134, ii. 31\n\n ix. 37, 38, i. 252\n\n x. 5, ii. 136\n\n x. 16, i. 124, ii. 467\n\n x. 23, ii. 173\n\n x. 24, 25, ii. 46\n\n x. 27, i. 388, ii. 371\n\n x. 30, i. 287\n\n x. 32, ii. 171\n\n xi. 5, 6, i. 175\n\n xi. 12, ii. 230\n\n xi. 13, ii. 253\n\n xi. 15, ii. 221, 372\n\n xi. 16, 17, i. 123\n\n xi. 18, 19, i. 108\n\n xi. 19, i. 209\n\n xi. 27, i. 25, 127, 468, ii. 272, 448\n\n xi. 28, i. 175\n\n xi. 28, 29, 30, i. 108\n\n xi. 28\u201330, ii. 14\n\n xi. 29, 30, ii. 238\n\n xii. 7, ii. 155\n\n xii. 11, ii. 269\n\n xiii. 8, ii. 371\n\n xiii. 13, i. 350\n\n xiii. 21, i. 179\n\n xiii. 33, ii. 269\n\n xiii. 36, i. 223\n\n xiii. 47, 48, ii. 359\n\n xiv. 25, i. 208\n\n xv. 8, ii. 38\n\n xv. 11, i. 197\n\n xv. 11, 19, ii. 31\n\n xv. 14, i. 119\n\n xv. 18, i. 222\n\n xvi. 17, ii. 382\n\n xvi. 26, ii. 254\n\n xvii. 5, i. 180\n\n xvii. 20, i. 31, 221\n\n xviii. 1, i. 125\n\n xviii. 2, ii. 228\n\n xviii. 3, i. 122, ii. 214, 238\n\n xviii. 6, ii. 136\n\n xviii. 11, 12, ii. 129\n\n xviii. 20, ii. 116\n\n xviii. 32, i. 350\n\n xix. 6, ii. 106, 107\n\n xix. 10, 11, ii. 107\n\n xix. 11, 12, ii. 84, 107\n\n xix. 12, ii. 112, 132\n\n xix. 14, i. 122\n\n xix. 16, ii. 110\n\n xix. 17, i. 161, 162\n\n xix. 21, i. 212, ii. 152\n\n xix. 23, ii. 237\n\n xix. 24, ii. 13\n\n xix. 29, ii. 146\n\n xx. 16, ii. 231\n\n xx. 21, i. 161\n\n xx. 22, i. 144\n\n xx. 28, i. 170, 171\n\n xxi. 9, i. 122\n\n xxi. 12, 13, i. 328\n\n xxi. 16, i. 123\n\n xxi. 21, ii. 462\n\n xxi. 22, i. 337\n\n xxi. 31, ii. 11\n\n xxii. 13, i. 175\n\n xxii. 21, i. 195, 336\n\n xxii. 30, i. 254, ii. 106\n\n xxii. 37, i. 153\n\n xxii. 37, 39, i. 334\n\n xxiii. 4, ii. 329\n\n xxiii. 8\u201310, ii. 337\n\n xxiii. 9, ii. 9, 126 _bis._\n\n xxiii. 25, 26, i. 309\n\n xxiii. 27, i. 309\n\n xxiii. 37, i. 124, 164, 367\n\n xxiii. 37\u201339, i. 167\n\n xxiv. 19, ii. 107\n\n xxiv. 37, ii. 107\n\n xxiv. 42, ii. 285\n\n xxv. 30, i. 175, 350\n\n xxv. 33, i. 123, 161\n\n xxv. 34\u201336, 40, 46, i. 337\n\n xxv. 35, 36, ii. 109\n\n xxv. 35, 40, ii. 44\n\n xxv. 40, i. 295, ii. 109, 371\n\n xxv. 41, 46, i. 81\n\n xxvi. 7, i. 230\n\n xxvi. 23, i. 231\n\n xxvi. 24, ii. 136\n\n xxvi. 29, i. 208\n\n xxvi. 41, ii. 160\n\n xxvii. 29, i. 237\n\n\n MARK.\n\n i. 6, i. 261\n\n i. 7, i. 265, ii. 254\n\n i. 40, ii. 46\n\n ii. 11, i. 116\n\n iv. 11, ii. 269\n\n iv. 21, i. 356\n\n v. 34, ii. 214, 367\n\n vii. 6, ii. 38\n\n viii. 36, ii. 369\n\n x. 2, ii. 106\n\n x. 9, ii. 105, 107\n\n x. 17, ii. 110\n\n x. 23, ii. 237\n\n x. 45, i. 170\n\n x. 48, ii. 382\n\n xi. 23, ii. 462\n\n xii. 17, i. 336\n\n xii. 23, ii. 106\n\n xii. 39, ii. 366\n\n xiii. 7, ii. 107\n\n xiv. 15, i. 208\n\n\n LUKE.\n\n ii. 24, i. 124\n\n iii. 4, 23, i. 445\n\n iii. 7, i. 17, 167\n\n iii. 9, i. 19\n\n iii. 16, i. 265, ii. 254, 431\n\n iii. 17, i. 170\n\n iii. 22, ii. 272\n\n vi. 1, ii. 54\n\n vi. 13, ii. 458\n\n vi. 22, ii. 158\n\n vi. 27\u201329, i. 337\n\n vi. 29, i. 97\n\n vi. 30, ii. 96\n\n vi. 31, i. 334\n\n vi. 35, 36, i. 161\n\n vi. 36, ii. 59\n\n vi. 40, ii. 46\n\n vi. 43, i. 219\n\n vi. 46, ii. 159, 484, 488\n\n vii. 19, 20, i. 270\n\n vii. 19, 22, 23, i. 175\n\n vii. 25, i. 259\n\n vii. 28, i. 130\n\n vii. 47, i. 230\n\n viii. 10, ii. 269\n\n viii. 16, i. 356\n\n viii. 28, i. 127\n\n ix. 25, ii. 369\n\n ix. 58, i. 363\n\n ix. 60, ii. 95\n\n ix. 62, ii. 476\n\n x. 2, i. 352\n\n x. 4, i. 302\n\n x. 19, ii. 151\n\n x. 21, i. 136\n\n x. 22, i. 162, 173, ii. 488\n\n x. 27, ii. 43, 144\n\n xi. 4, ii. 466\n\n xi. 9, ii. 490\n\n xi. 33, i. 356\n\n xi. 40, ii. 99\n\n xi. 43, i. 337\n\n xi. 47, ii. 329\n\n xii. 3, ii. 371\n\n xii. 8, ii. 170\n\n xii. 11, 12, ii. 171\n\n xii. 16\u201320, ii. 110\n\n xii. 20, ii. 154\n\n xii. 22, 23, i. 255, ii. 154\n\n xii. 24, i. 255\n\n xii. 27, i. 255\n\n xii. 28, i. 255, ii. 99\n\n xii. 30, 31, ii. 155\n\n xii. 33, ii. 154\n\n xii. 35\u201337, i. 241\n\n xii. 48, ii. 83\n\n xiii. 19, i. 179\n\n xiii. 32, ii. 153\n\n xiii. 34, i. 367\n\n xiv. 8, 9, i. 188\n\n xiv. 11, i. 336, ii. 75\n\n xiv. 12, 13, i. 188\n\n xiv. 15, i. 189\n\n xiv. 16, i. 189\n\n xiv. 20, ii. 127\n\n xiv. 26, ii. 130\n\n xiv. 26, 27, i. 464\n\n xv. 7, 10, ii. 42\n\n xv. 11, i. 191\n\n xvi. 16, ii. 253\n\n xvii. 3, 4, i. 336\n\n xvii. 5, ii. 221\n\n xvii. 6, ii. 221\n\n xvii. 28, ii. 107\n\n xviii. 8, ii. 107\n\n xviii. 13, ii. 96\n\n xviii. 14, i. 336\n\n xviii. 18, ii. 110\n\n xviii. 24, ii. 237\n\n xix. 8\u201310, ii. 155\n\n xix. 22, i. 350\n\n xix. 26, ii. 446\n\n xix. 45, 46, i. 328\n\n xx. 28, i. 336\n\n xx. 34, i. 121, ii. 126\n\n xx. 35, ii. 106, 126, 448\n\n xx. 36, ii. 448\n\n xx. 46, ii. 366\n\n xxi. 23, ii. 107\n\n xxii. 31, 32, ii. 172\n\n xxiii. 9, ii. 126\n\n xxiv. 41\u201344, i. 196\n\n\n JOHN.\n\n i. 1, i. 21, 155\n\n i. 3, i. 153, 180, 297, 380, ii. 337,\n 359, 388, 396, 417\n\n i. 4, i. 132, ii. 158\n\n i. 5, i. 241, 253\n\n i. 9, ii. 13\n\n i. 12, ii. 151\n\n i. 14, i. 120\n\n i. 16, i. 409\n\n i. 17, i. 153\n\n i. 18, ii. 269\n\n i. 23, i. 24\n\n i. 29, 36, i. 130\n\n i. 34, i. 242\n\n i. 47, ii. 367\n\n ii. 13\u201317, i. 328\n\n iii. 8, ii. 40\n\n iii. 15, 16, 36, ii. 272\n\n iii. 18, ii. 218\n\n iii. 19, i. 92\n\n iii. 30, ii. 358\n\n iii. 36, i. 134\n\n iv. 6, i. 170\n\n iv. 13, 14, i. 170\n\n iv. 23, i. 371\n\n iv. 32, i. 144\n\n v. 17, 19, i. 356\n\n v. 24, i. 132, ii. 272\n\n vi. 27, i. 353, ii. 126, 302\n\n vi. 32, 33, 51, i. 144\n\n vi. 40, i. 134\n\n vi. 53, 54, i. 142\n\n vi. 54, i. 140\n\n vi. 56, i. 138\n\n vii. 16\u201318, i. 409\n\n vii. 17, i. 375\n\n vii. 18, i. 420\n\n viii. 12, i. 389\n\n viii. 24, ii. 272\n\n viii. 32\u201336, i. 14\n\n viii. 35, 36, i. 131\n\n viii. 44, i. 409\n\n x. 1\u20133, 7, ii. 273\n\n x. 8, i. 406\n\n x. 9, i. 25\n\n x. 11, i. 149, 180, 462\n\n x. 16, i. 149, ii. 367\n\n x. 21, ii. 36\n\n x. 28, i. 367\n\n xi. 23, i. 117\n\n xiii. 5, i. 231\n\n xiii. 33, i. 123, ii. 131, 364\n\n xiv. 6, i. 370, ii. 229\n\n xv. 1, 2, i. 159\n\n xv. 11, 12, ii. 143\n\n xvi. 27, ii. 118\n\n xvii. 21\u201323, i. 161\n\n xvii. 23, i. 119\n\n xvii. 24\u201326, i. 161\n\n xvii. 25, i. 162\n\n xx. 29, ii. 6\n\n xxi. 4, 5, i. 122\n\n\n ACTS.\n\n 1. 7, ii. 107\n\n ii. 26\u201328, ii. 332\n\n ii. 41, i. 411\n\n iii. 14, i. 326\n\n iii. 17, 19, ii. 332\n\n v. 1, i. 451\n\n vi. 2, i. 227\n\n vii. 22, i. 451\n\n x. 10\u201315, i. 197\n\n x. 34, 35, ii. 340\n\n xiv. 23, ii. 365\n\n xv. 23, 28, 29, i. 227\n\n xv. 24, ii. 183\n\n xvii. ii. 403\n\n xvii. 18, i. 384\n\n xvii. 22, 23, ii. 270\n\n xvii. 22, 28, i. 412\n\n xvii. 24, 25, ii. 266\n\n xvii. 30, ii. 332\n\n xxvi. 17, 18, i. 414\n\n\n ROMANS.\n\n i. 11, ii. 236\n\n i. 11, 12, ii. 221\n\n i. 17, ii. 18, 221\n\n i. 22, i. 466\n\n i. 26, 27, i. 246\n\n ii. 6, ii. 202\n\n ii. 14, ii. 28\n\n ii. 14\u201316, i. 416\n\n ii. 17\u201320, i. 466\n\n ii. 24, ii. 136\n\n ii. 25, ii. 445\n\n ii. 29, ii. 463\n\n iii. 5, 6, i. 159\n\n iii. 8, ii. 101\n\n iii. 16, 17, i. 466\n\n iii. 18, i. 466\n\n iii. 20, ii. 21, 143\n\n iii. 21, 22, i. 162\n\n iii. 26, i. 162\n\n iii. 29, 30, ii. 232\n\n iv. i. 375\n\n iv. 3, ii. 222\n\n iv. 3, 5, 9, 22, ii. 225\n\n iv. 7, 8, ii. 40 _bis._\n\n iv. 15, ii. 154\n\n v. 3\u20135, ii. 206\n\n v. 4, 5, ii. 76\n\n v. 12, ii. 114\n\n v. 13, ii. 143\n\n vi. 2\u20136, ii. 119\n\n vi. 6, ii. 163\n\n vi. 6, 7, ii. 415\n\n vi. 13, ii. 119\n\n vi. 14, ii. 112\n\n vi. 15, ii. 113\n\n vi. 16, ii. 97\n\n vi. 20\u201323, ii. 144\n\n vi. 22, i. 76\n\n vii. 2, i. 121\n\n vii. 4, ii. 122, 124 _bis._\n\n vii. 6, ii. 143\n\n vii. 7, i. 119\n\n vii. 12, i. 162, ii. 124\n\n vii. 12, 14, ii. 144\n\n vii. 17, i. 119\n\n vii. 18, i. 119\n\n vii. 20, 23, 24, ii. 120\n\n vii. 24, i. 93\n\n viii. 2, 3, 4, ii. 120\n\n viii. 5\u201310, 12\u201315, ii. 120\n\n viii. 8, 10, 13, 17, 18, 28, 29, 31, ii. 160\n\n viii. 9, i. 139, ii.71\n\n viii. 10, 11, ii. 120\n\n viii. 15, i. 162\n\n viii. 17, i. 102\n\n viii. 24, 25, ii. 160\n\n viii. 26, ii. 442\n\n viii. 28, 29, i. 288\n\n viii. 36, 37, ii. 161\n\n viii. 38, 39, ii. 183\n\n ix. 3, ii. 331\n\n ix. 14, ii. 218\n\n x. 2, 3, ii. 27\n\n x. 4, ii. 27, 199\n\n x. 9, ii. 144\n\n x. 10, 11, ii. 161\n\n x. 10, 11, 8, 9, ii. 183\n\n x. 17, 14, 15, ii. 15\n\n x. 18, i. 231\n\n x. 19, ii. 27\n\n x. 20, 21, i. 27\n\n xi. 11, ii. 27\n\n xi. 17, ii. 372\n\n xi. 22, i. 160\n\n xi. 33, i. 334\n\n xii. 2, ii. 26\n\n xii. 9, i. 223, ii. 162\n\n xii. 9, 10, 18, 21, ii. 27\n\n xiii. 3, 4, i. 169\n\n xiii. 8, i. 144, 162\n\n xiii. 9, ii. 485\n\n xiii. 10, i. 191\n\n xiii. 11, ii. 205\n\n xiii. 11, 12, ii. 205\n\n xiii. 12, 13, i. 215\n\n xiii. 12, 13, 14, ii. 111\n\n xiii. 13, i. 219\n\n xiii. 14, i. 135\n\n xiv. 2, ii. 302\n\n xiv. 3, i. 192, ii. 108\n\n xiv. 6, i. 192\n\n xiv. 16, 17, i. 189\n\n xiv. 17, ii. 106, 109\n\n xiv. 19, ii. 125\n\n xiv. 20, i. 193\n\n xiv. 21, i. 193, ii. 125\n\n xv. 4, ii. 148\n\n xv. 25, 26, ii. 259\n\n xvi. 16, i. 330\n\n xvi. 19, i. 127\n\n xvi. 26, 27, ii. 143\n\n\n 1 CORINTHIANS.\n\n i. 9, ii. 17, 228\n\n i. 19, i. 363, ii. 225\n\n i. 19, 20, i. 410\n\n i. 20, ii. 225\n\n i. 21\u201324, i. 410\n\n i. 22, i. 361\n\n i. 24, i. 462\n\n i. 29, ii. 331\n\n i. 31, i. 139\n\n i. 34, i. 420\n\n ii. 5, ii. 226\n\n ii. 5, 15, i. 184\n\n ii. 6, 7, ii. 260\n\n ii. 6\u20138, ii. 235\n\n ii. 9, i. 88, 139, 272, 333, ii. 9\n\n ii. 9, 10, ii. 235, 260\n\n ii. 10, ii. 5\n\n ii. 10\u201314, ii. 404\n\n ii. 13, i. 409, ii. 232\n\n ii. 14, i. 38, ii. 235\n\n iii. 1, i. 138\n\n iii. 1\u20133, ii. 335\n\n iii. 2, i. 137, 144\n\n iii. 3, i. 138\n\n iii. 8, 9, i. 353\n\n iii. 10\u201313, ii. 236\n\n iii. 12, ii. 395\n\n iii. 16, ii. 466\n\n iv. 9, 11, 12, 13, ii. 163\n\n iv. 15, ii. 132, 229\n\n iv. 19, ii. 484\n\n iv. 19, 20, i. 387\n\n iv. 21, i. 154\n\n v. 7, i. 136, 161\n\n v. 11, i. 193, ii. 136\n\n vi. 1, 2, ii. 469\n\n vi. 9, 10, ii. 329\n\n vi. 9, 10, 11, ii. 137\n\n vi. 13, i. 144, 188, ii. 106, 136\n\n vi. 15, i. 254\n\n vi. 16, ii. 137\n\n vi. 18, ii. 127\n\n vii. 1, 2, ii. 130\n\n vii. 2\u20135, ii. 108\n\n vii. 3, ii. 137\n\n vii. 3\u20135, ii. 130\n\n vii. 5, ii. 130, 137\n\n vii. 6, 7, ii. 268\n\n vii. 7, ii. 116, 202\n\n vii. 8, ii. 125\n\n vii. 9, ii. 84, 86, 130\n\n vii. 10, 11, ii. 131\n\n vii. 10, 11, 12, ii. 137\n\n vii. 14, ii. 106, 124, 137\n\n vii. 24, ii. 121\n\n vii. 27, i. 108\n\n vii. 28, 32, 35, ii. 149\n\n vii. 29, 30, i. 212\n\n vii. 32, 33, 34, i. 126\n\n vii. 33, ii. 131\n\n vii. 38, 35, i. 208\n\n vii. 39, 40, ii. 121\n\n viii. 1, ii. 30\n\n viii. 1, 2, 3, i. 387\n\n viii. 1, 7, 9, 11, ii. 183\n\n viii. 4, ii. 402\n\n viii. 6, 11, 12, i. 163\n\n viii. 7, ii. 41, 231\n\n viii. 7, 8, i. 191\n\n viii. 8, i. 191, ii. 207\n\n viii 13, i. 193\n\n ix. 13, ii. 17\n\n ix. 13\u201325, ii. 184\n\n ix. 14, i. 193\n\n ix. 19, 21, ii. 445\n\n ix. 20, 21, i. 358\n\n ix. 22, ii. 232\n\n ix. 27, 25, ii. 133\n\n x. 1, 3, 4, ii. 484\n\n x. 3, ii. 71\n\n x. 3, 4, 5, ii. 164\n\n x. 7, i. 179\n\n x. 12, i. 86\n\n x. 13, ii. 228\n\n x. 20, i. 191\n\n x. 23, i. 195, 267, ii. 102, 164\n\n x. 24, ii. 164\n\n x. 25, i. 192, ii. 183\n\n x. 26, ii. 184, 355, 400\n\n x. 26, 28, i. 94\n\n x. 26, 28\u201331, ii. 164\n\n x. 27, i. 192\n\n x. 28\u201331, ii. 184\n\n x. 31, i. 195\n\n xi. 3, i. 318, ii. 243\n\n xi. 3\u20137, ii. 168\n\n xi. 3, 8, 11, ii. 166\n\n xi. 5, i. 328\n\n xi. 19, ii. 473\n\n xi. 20, i. 209\n\n xi. 21, 22, i. 194\n\n xi. 27, 28, i. 352\n\n xi. 31, 32, i. 355\n\n xi. 32, i. 464\n\n xi. 33, 34, i. 194\n\n xii. 2\u20134, i. 139\n\n xii. 7\u201311, ii. 201\n\n xii. 11, ii. 244\n\n xii. 13, i. 135\n\n xii. 14, ii. 185\n\n xiii. 2, ii. 221, 462\n\n xiii. 1\u20133, ii. 190\n\n xiii. 3. i. 189, 274, ii. 449\n\n xiii. 7, ii. 163, 190, 457\n\n xiii. 7, 8, i. 189\n\n xiii. 11, i. 136\n\n xiii. 12, i. 139, 415, ii. 224\n\n xiii. 13, ii. 164\n\n xiv. 6, ii. 448\n\n xiv. 9, 10, 11, 13, i. 403\n\n xiv. 20, i. 136\n\n xv. 30, ii. 71\n\n xv. 32, 33, i. 139\n\n xv. 34, ii. 133\n\n xv. 41, ii. 366\n\n xv. 50, ii. 135\n\n xv. 55, i. 238\n\n xvi. 13, ii. 102\n\n\n 2 CORINTHIANS.\n\n ii. 12, ii. 185\n\n ii. 14\u201316, i. 232\n\n iii. 14, ii. 285\n\n iv. 8, 9, ii. 199\n\n iv. 18, i. 280\n\n v. 1, 2, 3, 7, ii. 217\n\n v. 1, 7, ii. 364\n\n v. 7, i. 281, ii. 241\n\n v. 8, ii. 217\n\n v. 10, ii. 113\n\n v. 16, 17, ii. 113\n\n vi. 3\u20137, ii. 200\n\n vi. 4, 10, 11, i. 351\n\n vi. 14, 15, ii. 255\n\n vi. 14, 15, 16, ii. 113\n\n vi. 16, 17, 18, ii. 118, 200\n\n vi. 17, 18, ii. 255\n\n vii. 1, ii. 113, 118, 200\n\n vii. 1\u201311, ii. 200\n\n viii. 12, 15, ii. 60\n\n viii. 20, 21, i. 331\n\n x. 5, ii. 415\n\n x. 5, 16, ii. 403\n\n x. 17, i. 139\n\n xi. 2, i. 126, ii. 118\n\n xi. 3, ii. 119, 122, 129\n\n xi. 6, ii. 403\n\n xi. 13, 15, ii. 85\n\n xi. 14, ii. 341\n\n xi. 23, ii. 198\n\n xi. 31, ii. 243\n\n xii. 2\u20134, i. 139\n\n xii. 13, i. 135\n\n xiii. 5, i. 287\n\n\n GALATIANS.\n\n ii. 19, 20, ii. 136\n\n iii. 3, ii. 135\n\n iii. 12, ii. 29\n\n iii. 19, 23, 24, i. 461\n\n iii. 23\u201325, i. 135\n\n iii. 24, i. 180, 366, ii. 22\n\n iii. 26\u201328, i. 135\n\n iii. 28, i. 101\n\n iv. 1, 2, 3, i. 378\n\n iv. 1\u20135, ii. 137\n\n iv. 7, i. 137\n\n iv. 9, i. 67\n\n iv. 16, i. 169\n\n iv. 19, ii. 131\n\n iv. 30, i. 386\n\n v. 5, 6, ii. 77\n\n v. 13, ii. 102\n\n v. 17, ii. 384, 385, 464\n\n v. 20, ii. 391\n\n v. 24, ii. 159\n\n v. 25, ii. 241\n\n v. 25, 26, i. 339\n\n v. 26, i. 378\n\n vi. 2, ii. 86\n\n vi. 2, 7, 9, i. 339\n\n vi. 8, ii. 159, 465\n\n vi. 8, 9, i. 351\n\n vi. 10, i. 353\n\n vi. 14, ii. 145\n\n vi. 15, i. 101\n\n\n EPHESIANS.\n\n i. 1, 2, 22, 25, i. 338\n\n i. 4, 5, ii. 347\n\n ii. 2, i. 23\n\n ii. 3, ii. 136\n\n ii. 3\u20135, i. 35\n\n ii. 5, ii. 30, 114\n\n ii. 11, ii. 445\n\n ii. 12, i. 33\n\n ii. 13, ii. 30\n\n ii. 14, 15, 16, ii. 366\n\n ii. 20, 21, ii. 359\n\n iii. 3, 4, i. 468\n\n iii. 3\u20135, ii. 257\n\n iii. 5, ii. 273\n\n iii. 10, i. 365\n\n iii. 10, 11, i. 408\n\n iii. 14, 15, ii. 337\n\n iv. 11, 12, i. 357\n\n iv. 11, 12, 13, ii. 200\n\n iv. 13, ii. 354, 366 _bis._, 413, 455, 468\n\n iv. 13\u201315, i. 126\n\n iv. 14, i. 377\n\n iv. 17, 18, i. 81\n\n iv. 20\u201324, ii. 96\n\n iv. 24, i. 285, ii. 129\n\n iv. 24, 25, 27\u201329, i. 412\n\n iv. 25\u201329, i. 338\n\n iv. 26, i. 237\n\n iv. 29, i. 222\n\n v. 1\u20134, ii. 97\n\n v. 3, i. 252, 294\n\n v. 3, 4, i. 222\n\n v. 4, i. 225\n\n v. 5\u201311, ii. 97\n\n v. 8, i. 133\n\n v. 14, i. 81\n\n v. 19, i. 217\n\n v. 21\u201329, ii. 168\n\n v. 22\u201324, ii. 415\n\n v. 23, ii. 243\n\n vi. 1, 4, 9, i. 338\n\n vi. 11, ii. 63\n\n vi. 12, ii. 133, 161, 284, 419\n\n vi. 14\u201317, i. 104\n\n\n PHILIPPIANS.\n\n i. 7, ii. 181\n\n i. 9, 10, i. 386\n\n i. 13, 14, ii. 148\n\n i. 20\u201324, ii. 115\n\n i. 29, 30, ii. 181\n\n ii. 6, 7, i. 24\n\n ii. 7, i. 274\n\n ii. 10, 11, i. 456\n\n ii. 15, i. 340\n\n ii. 20, 21, ii. 181\n\n iii. 12\u201314, i. 148\n\n iii. 15, i. 148\n\n iii. 20, ii. 130, 145\n\n iv. 5, i. 83\n\n iv. 8, 9, ii. 138\n\n iv. 11\u201313, ii. 185\n\n iv. 18, ii. 415\n\n\n COLOSSIANS.\n\n i. 9\u201311, ii. 257\n\n i. 25\u201327, ii. 257\n\n i. 28, i. 358\n\n ii. 2, 3, ii. 258, 269\n\n ii. 4, i. 385\n\n ii. 4, 8, i. 384\n\n ii. 6, 7, i. 385\n\n ii. 8, i. 384, 385, ii. 339, 340, 372\n\n ii. 11, ii. 104\n\n ii. 18\u201323, ii. 108\n\n iii. 4, 10, ii. 104\n\n iii. 5, ii. 391\n\n iii. 5, 6, i. 323\n\n iii. 8, 9, ii. 415\n\n iii. 11, ii. 168\n\n iii. 12, 14, 15, ii. 164\n\n iii. 12\u201315, ii. 169\n\n iii. 18\u201325, ii. 168\n\n iv. 1, ii. 168\n\n iv. 2, ii. 258\n\n iv. 3, 4, ii. 258\n\n\n 1 THESSALONIANS.\n\n ii. 5, 6, 7, i. 352\n\n ii. 6, 7, i. 127\n\n ii. 17, i. 280\n\n iv. 3\u20138, ii. 178\n\n iv. 9, i. 132\n\n iv. 17, ii. 366\n\n v. 5\u20137, i. 242\n\n v. 6\u20138, ii. 204\n\n v. 13\u201315, 19\u201322, ii. 339\n\n v. 21, i. 386\n\n\n 2 THESSALONIANS.\n\n ii. 4, ii. 457\n\n iii. 1, 2, ii. 231\n\n\n 1 TIMOTHY.\n\n i. 5, i. 466\n\n i. 7, i. 466\n\n i. 7, 8, ii. 162\n\n i. 8, i. 466\n\n i. 9, ii. 413\n\n i. 14, i. 82\n\n i. 18, 19, ii. 19, 143\n\n i. 25, i. 200\n\n ii. 3, 4, ii. 137\n\n ii. 9, i. 330\n\n ii. 9, 10, i. 271\n\n ii. 15, ii. 127\n\n iii. 15, i. 83\n\n iii. 16, 17, i. 83\n\n iv. 1, 2, 3, 4, 5, ii. 125\n\n iv. 1, 3, i. 108\n\n iv. 6\u20138, i. 339\n\n iv. 10, i. 83, ii. 400\n\n iv. 12, ii. 185\n\n v. 14, 15, ii. 127\n\n v. 18, ii. 55\n\n v. 21, i. 351\n\n vi. 2, i. 339\n\n vi. 3\u20135, i. 376\n\n vi. 10, i. 214\n\n vi. 16, ii. 322, 347\n\n vi. 20, 21, ii. 32\n\n\n 2 TIMOTHY.\n\n ii. 1, 2, i. 350\n\n ii. 14, 16, 17, i. 383\n\n ii. 23, ii. 385\n\n ii. 28, ii. 223\n\n iii. 2, i. 409\n\n iii. 15, i. 410\n\n\n TITUS.\n\n i. 6, ii. 137\n\n i. 10, i. 137\n\n i. 12, 13, i. 391\n\n i. 15, ii. 137\n\n i. 16, ii. 172\n\n ii. 3\u20135, ii. 198\n\n ii. 11\u201313, i. 22\n\n ii. 14, i. 411\n\n iii. 3\u20135, i. 20\n\n\n HEBREWS.\n\n i. 1, i. 365, ii. 241, 277, 337, 351\n\n i. 3, ii. 448\n\n ii. 11, i. 102\n\n iii. 5, ii. 71\n\n iv. 8, 9, ii. 77\n\n iv. 12, ii. 431\n\n v. 12, ii. 339\n\n v. 12, 13, ii. 258\n\n v. 13, i. 386\n\n v. 14, i. 372, 386, ii. 407\n\n vi. 1, ii. 258\n\n vi. 11\u201320, ii. 77\n\n vii. 2, ii. 13\n\n viii. 8\u201310, ii. 327\n\n vii. 10\u201312, i. 102\n\n ix. 14, ii. 112\n\n x. 26, 27, ii. 36\n\n x. 32\u201339, ii. 186\n\n xi. 1, 2, 6, ii. 6\n\n xi. 3, 4, 25, ii. 8\n\n xi. 26, 27, ii. 187\n\n xi. 36\u201340, ii. 186\n\n xii. 1, 2, ii. 186\n\n xii. 5, 6, i. 369\n\n xii. 13\u201317, ii. 198\n\n xii. 21, i. 80\n\n xiii. 4, ii. 198\n\n\n JAMES.\n\n ii. 8, ii. 403\n\n ii. 23, ii. 12\n\n iv. 6, ii. 107, 188\n\n v. 20, ii. 90\n\n\n 1 PETER.\n\n i. 6\u20139, ii. 198\n\n i. 14, 15, 16, ii. 138\n\n i. 17\u201319, i. 332\n\n i. 21, 22, ii. 138\n\n ii. 1\u20133, i. 143\n\n ii. 12, i. 313\n\n ii. 18, i. 324\n\n ii. 24, ii. 40\n\n iii. 1\u20134, i. 320\n\n iii. 8, i. 324\n\n iii. 13, i. 333\n\n iii. 19, ii. 331\n\n iii. 19, 20, ii. 329\n\n iv. 3, i. 332, ii. 391\n\n iv. 5, ii. 188\n\n iv. 8, i. 334, 336, 466, ii. 40, 190\n\n iv. 12, 13, 14, ii. 161\n\n v. 5, ii. 107\n\n\n 1 JOHN.\n\n i. 6, 7, ii. 98\n\n ii. 2\u20136, i. 340\n\n ii. 4, ii. 104\n\n ii. 18, 19, ii. 105\n\n iii. 3, ii. 103\n\n iv. 7, i. 330\n\n iv. 8\u201316, ii. 191\n\n iv. 16, ii. 428\n\n iv. 16\u201318, ii. 185\n\n v. 3, ii. 185\n\n v. 16, 17, ii. 40\n\n\n JUDE.\n\n 5, 6, i. 307\n\n 8, 17, ii. 89\n\n 22, 25, ii. 341\n\n\n REVELATION.\n\n i. 8, i. 138\n\n iv. 4, ii. 366\n\n v. 6, ii. 241\n\n vi. 9, 11, i. 259\n\n ix. 10, ii. 136\n\n xi. 16, ii. 366\n\n xxi. 6, ii. 388\n\n xxii. 12, ii. 202\n\n\n\n\n II.--INDEX OF SUBJECTS FORMALLY OR INCIDENTALLY CONSIDERED.\n\n\n Abandoned, the, i. 190.\n\n Abimelech, what he represents, i. 128, 129.\n\n Abodes granted to believers according to their respective merits,\n ii. 370.\n\n Abraham, the lesson taught him by God, i. 281;\n and Isaac and Jacob, ii. 12;\n and Sarah, 362.\n\n Abraham, the three days\u2019 journey of, to Moriah, ii. 264, 265.\n\n Abstinence enjoined, i. 201.\n\n Abstraction from material things necessary to obtain a true\n knowledge of God, ii. 261, etc.\n\n Accusation, employed by the Instructor, i. 168.\n\n Acephalus, the star so called, i. 209.\n\n _Acrothorakes_, i. 202, and note.\n\n Act well, to, better than to speak well, i. 381.\n\n Adages, the, of philosophers, ii. 392.\n\n Adam, the state in which he was created, ii. 359.\n\n Admonition, i. 164, 177.\n\n Adornment, in what case permitted to women, i. 315.\n\n Adornment, the true, i. 268.\n\n Advent, the, of Christ, the benefits conferred by, i. 100.\n\n Advent, the, of the Instructor, pre-intimations of, ii. 404.\n\n \u00c6acus, and the Delphic oracle, ii. 319.\n\n \u00c6gis, the, of Jove, described poetically, ii. 69.\n\n \u00c6sop quoted, ii. 429.\n\n \u00c6schylus quoted, ii. 288, 296.\n\n Afflictions, voluntary, i. 304.\n\n Agap\u00e6, i. 188, 189.\n\n Agatho, the tragedian, quoted, ii. 300.\n\n \u0391\u1f30\u1ff6\u03bd\u03b5\u03c2, i. 342, note.\n\n Alcm\u00e6on, i. 403.\n\n Alexander the Great, canonized as a god, i. 90;\n and the Indian Gymnosophists, a curious story of, ii. 324, 325.\n\n Alexander, the philosopher, referred to, i. 397.\n\n Alexander Polyhistor quoted, i. 436.\n\n Alexarchus, i. 59.\n\n Alexis, the comic poet, quoted, i. 271.\n\n Altar, the true, ii. 428, 429.\n\n Amaranth, i. 237.\n\n Ambiguity prevented by definition, ii. 496, etc.\n\n Amosis, i. 421.\n\n Amours of the gods, the, i. 39, etc.\n\n Amphion of Thebes, i. 17;\n quoted, ii. 286.\n\n Amusements, i. 325.\n\n Anacharsis, king of the Scythians, a story of, i. 33.\n\n Anacharsis, the philosopher, i. 399, 403; ii. 247.\n\n Anacreon quoted, i. 322.\n\n Analysis and demonstration, ii. 495.\n\n Anaxagoras, i. 403.\n\n Anaxarchus, i. 373.\n\n Androcydes quoted respecting the _Ephesian Letters_, ii. 247;\n on drunkenness and gluttony, 430.\n\n Angels, ii. 275;\n distributed to the nations, 398;\n good things given by God through, 400;\n other references to, 412, 414.\n\n Angels that fell, i. 283.\n\n Anger of the gods, the, i. 159, 163.\n\n Animal-worship, i. 45, 46;\n superior to image-worship, 56.\n\n Animals, the sort forbidden to the Jews as food, i. 326;\n distinction between, of clean and unclean, its symbolical\n significance, ii. 488, 489.\n\n Animals, the dialect of, i. 443.\n\n Animals and plants, ii. 497.\n\n Anointing the feet of Jesus, i. 230.\n\n Anointing of Jesus by God, i. 233.\n\n Antinous, i. 55.\n\n Antiochus of Cyzicus, i. 57.\n\n Antipatrus quoted, ii. 278.\n\n Antiphanes, the comic poet, quoted, i. 278.\n\n Antiphon, i. 404.\n\n Antiquity, the, of the Hebrew philosophy, i. 421, etc.\n\n Antisthenes quoted, i. 71, 74; ii. 62.\n\n Anxiety, i. 256.\n\n Aod, i. 425, 426.\n\n Apelles, an anecdote of, i. 270.\n\n Aphrodite, i. 28, 42, 44, 45.\n\n Apion quoted, i. 421.\n\n Apis, an Egyptian god, i. 54, 57, 424.\n\n Apollo, i. 42, 44;\n meaning of the name, 488.\n\n Apollodorus of Corcyra quoted, ii. 250.\n\n Apollodorus of Cuma, i. 404.\n\n Apostles, the opinion of the, respecting veiling the mysteries of\n the faith, ii. 257\u2013261;\n why chosen, 365.\n\n Appetite, the third division of the soul, i. 273;\n what, ii. 37.\n\n Arabs, the, i. 290.\n\n Aratus quoted, i. 73, 102; ii. 81;\n quoted by St. Paul, i. 413.\n\n Archilochus quoted, ii. 294.\n\n Archons, the, of Athens, i. 257.\n\n Ares, derivation of the name, i. 66.\n\n Arion of Methymna, i. 17.\n\n Aristippus, the Cyrenean, quoted, i. 232, 234; ii. 67.\n\n Aristo quoted, ii. 62.\n\n Aristocritus, his _Positions against Heracliodorus_ quoted, ii.\n 239.\n\n Aristophanes quoted, i. 269, 278; ii. 159, 160, 370.\n\n Aristotle quoted, ii. 10, 272.\n\n Ark, the, of the Covenant, ii. 242.\n\n Armour of God, the, i. 104.\n\n \u1f0c\u03c1\u03bd\u03b5\u03c2, i. 121.\n\n Art, i. 60, 61, 65, 90.\n\n Artapanus quoted, i. 451.\n\n Artist, the great, i. 90, 91.\n\n Artorius, i. 202.\n\n Arts, the, proceed from God, i. 364.\n\n Arts, the Barbarians inventors of the, i. 401.\n\n Arts, sophistical and useless, i. 376.\n\n Asclepius, i. 37.\n\n Asking, ii. 490.\n\n Ass, the fish so called, i. 198.\n\n Assent, the causes of, ii. 505.\n\n Assimilation to God, according to Plato, the chief good, i. 74\u201378.\n\n Associates, i. 325.\n\n Association, with whom to be sought, i. 292.\n\n \u1f08\u03c3\u03c4\u03c1\u03b1\u03b3\u03ac\u03bb\u03bf\u03b9, i. 325, note.\n\n Astronomy, the influence of the study of, ii. 356.\n\n \u1f08\u03c3\u03c9\u03c4\u03af\u03b1 and \u1f04\u03c3\u03c9\u03c3\u03c4\u03bf\u03bd, i. 206.\n\n \u1f08\u03c3\u03ce\u03c4\u03bf\u03c5\u03c2, i. 190.\n\n Athene, i. 30;\n six so named, 36.\n\n Athenodorus, i. 54.\n\n Atheist, the, and the superstitious man, ii. 408.\n\n Atheists, who were so called among the heathen, i. 33, 34, 66.\n\n Athlete, the ancient, i. 297.\n\n Athlete, the true, described, ii. 419.\n\n _Attica_, the, quoted, i. 423.\n\n Attis, i. 30.\n\n Authors and speakers compared, i. 349\u2013359.\n\n\n Bacchic Orgies, the, i. 27.\n\n Bacchylides quoted, ii. 262, 286, 299.\n\n Balance, stepping over the, forbidden by Pythagoras, ii. 238.\n\n Banquets, proper conduct at, i. 225.\n\n Baptism, various references to, i. 91, 132, 133, 134, 135, 147,\n 181, 417; ii. 7, 208.\n\n Baptism, the, of Christ, i. 131.\n\n Barbarian philosophy, the, the Greeks pilferers of, ii. 1;\n perfect, 3.\n\n Barbarians, the, hate luxury, i. 290;\n the Greek philosophy in great part derived from, 395, etc.;\n inventors of the arts, 401.\n\n Barnabas quoted, ii. 19, 22, 41, 50, 66, 258, 340.\n\n Basilides, and Valentinus, and their followers, their views of\n faith, ii. 6, 7, 17;\n the vagaries of, as to fear being the cause of all things, 22,\n 25;\n his opinions respecting continence and marriage refuted, 84\u201386;\n his idea of martyrdom refuted, 175\u2013179;\n and Valentinus, and Marcion, 486, 487.\n\n \u0392\u03b1\u03c4\u03ac\u03bb\u03bf\u03b9, i. 289.\n\n Baths, shameful behaviour in, i. 296, 297;\n why we should use, 308, 309.\n\n Barley loaves, the five, and the two fishes, the mystical\n significance of, ii. 358.\n\n Baubo and Demeter, i. 31.\n\n Beard, the, the ornament of the man, i. 286;\n not to be plucked, 289;\n as to shaving, 317.\n\n Beatitudes, the, some points in, ii. 150.\n\n Beauty, the true, i. 268, 271, 273\u2013275, 319, 320.\n\n Beds, luxuries to be avoided, i. 240\u2013243.\n\n _Bedu_, ii. 248, 249.\n\n Believer, the, the most punished of all men, ii. 367.\n\n Belly-demon, the, i. 197.\n\n Beneficence, i. 302; ii. 57.\n\n Benefits, the many, conferred by the advent of Christ, i. 100.\n\n Benevolence, ii. 18.\n\n Berosus\u2019 _Chaldaics_ quoted, i. 67.\n\n Bewailing one\u2019s fate, i. 168.\n\n Bezaleel, i. 364.\n\n Bion, i. 60.\n\n Birds, the voices of, i. 244.\n\n Birds of prey, and ravenous, forbidden the Jews as food, i. 326;\n ii. 252.\n\n Blackbird, the, i. 245.\n\n Blame and praise, i. 177.\n\n Blood of Christ, the, i. 140, 200.\n\n Blood, the, of the Word, ii. 141, 142, 143, 145.\n\n Bocchoris, the just decision of, ii. 192.\n\n Body, the proper care of the, i. 186;\n against embellishing the, 276\u2013283.\n\n Book, who first published a, i. 403.\n\n Boys and girls to be denied wine, i. 201.\n\n Bread from heaven, the, i. 144.\n\n Breastplate, the, of the high priest, its symbolical importance,\n ii. 242, 243.\n\n Brimo, i. 28.\n\n Britain, a curious cave in the island of, ii. 322.\n\n Bryaxis, i. 54.\n\n Buddha, i. 399.\n\n Burning bush, the, i. 238.\n\n Butter, its spiritual significance, i. 148.\n\n Buying and selling, i. 328.\n\n\n Cabiri, the orgies and mysteries of the, i. 30.\n\n Cadmus, i. 401, 402, 424.\n\n Callimachus quoted, i. 37, 43; ii. 262, 280, 281, 284, 285.\n\n Calling, the sin of neglecting God\u2019s, i. 80, etc.\n\n Calves, believers figuratively called, i. 123.\n\n Camels, the, of the Arabs, i. 290.\n\n Cambyses, i. 57.\n\n Captivity, the, of Israel, i. 433, 434.\n\n Carpocrates and Epiphanes, their opinion respecting a community of\n women refuted, ii. 86\u201389.\n\n Castor and Pollux, i. 38.\n\n Cause and causation, i. 406\u2013408, 418, 419.\n\n Causes, different kinds of, ii. 508\u2013514.\n\n Censure, i. 157.\n\n Cernos, the, i. 29, note.\n\n Chains of gold, fetters, i. 269.\n\n \u201cChair of pestilence, the,\u201d ii. 41.\n\n Charioteers, the two, in which Heaven delights, i. 282.\n\n Charity, the kiss of, i. 329.\n\n Charon, the centaur, i. 400.\n\n Chastisement, i. 465.\n\n Cherubim, the golden, ii. 242.\n\n Chickens, believers so called, i. 124.\n\n Chiding, i. 177.\n\n Chief good, the, various opinions of the philosophers respecting,\n ii. 71\u201374;\n Plato\u2019s opinion of, 74\u201378.\n\n Child, the, and the man, i. 136.\n\n Child, the little, who, i. 125.\n\n Child born, Christ the, i. 130.\n\n Children of God, who are, i. 122, etc.;\n the name does not imply instruction in elementary principles,\n 131, etc.;\n mode of disciplining, 164.\n\n \u201cChrestoi,\u201d ii. 11.\n\n Christ the Saviour, a hymn to, i. 343.\n\n Christ, the many benefits conferred by the advent of, i. 100\u2013105;\n the Word, 104;\n the Son of God, in the form of man, free from human passions,\n 115;\n typified by Isaac, 129;\n the voice from heaven to, at His baptism, 131;\n in what sense all who came before Him were thieves and robbers,\n 406;\n free from all human affections, ii. 344.\n\n Christian, the, alone rich, i. 298.\n\n Christian life, the, a compendious view of, i. 213, etc.;\n general precepts for the regulation of, 332, etc.\n\n Christians, ii. 11.\n\n Chronology in relation to Greek and Hebrew philosophy, i. 421,\n etc., 447.\n\n Church, the, a mother, i. 142.\n\n Church, the traditions of, prior to heresy, ii. 485.\n\n Church, the true, ii. 487.\n\n Church, the grades of dignity in, imitations of angelic glory, ii.\n 366.\n\n Church, going to, i. 328;\n behaviour out of, 329.\n\n Cinyras, i. 28.\n\n Classification, ii. 506.\n\n Clean and unclean animals, the symbolical significance of the\n distinction between, ii. 488.\n\n Cleansing, spiritual, i. 309.\n\n Cleanthes quoted, i. 72; ii. 231, 286, 429, 430.\n\n Clemens, Titus Flavius, a sketch of the history of, i. 11;\n an account of his works, 12\u201316;\n refers to his own writings, 355\u2013359.\n\n Clement of Rome, passages from his Epistle to the Corinthians\n respecting martyrdom, ii. 187\u2013190;\n other quotations from, 340, 341.\n\n Clothes, considerations and counsels respecting, i. 255, etc.;\n anxiety about, 256;\n given for a covering, 258;\n foolish kinds of, 258;\n dyeing of, forbidden, 258, 259;\n gorgeous, 259;\n of the primal man, 261;\n of John the Baptist, 261;\n long, 261, 262;\n extravagance in, to be avoided, 262;\n purple, prohibited, 262, 263;\n shoes, 264, 265;\n plain, 313;\n white, 314;\n substantial, 314;\n suited to sex, age, etc., 315.\n\n Cnaxzbi, ii. 250.\n\n Coat, Joseph\u2019s, of many colours, interpreted, ii. 253.\n\n Colour in clothes, i. 258, 259;\n white, 314.\n\n Colts, untamed, i. 124.\n\n Comic poets, nameless, quoted, i. 322.\n\n Command, the universal, i. 101.\n\n Commandments, the, expounded: the first and second, ii. 383;\n the fourth, 386\u2013391;\n the fifth, sixth, and seventh, 391;\n the eighth and tenth, 392.\n\n Communion, the innate and original, of man with heaven, i. 34.\n\n Community of women, Carpocrates\u2019 and Epiphanes\u2019 opinions\n respecting, refuted, i. 86\u201389.\n\n Complaint, i. 165.\n\n Compositions, written and spoken, compared, i. 349\u2013359.\n\n Concupiscence, the Lord free from, ii. 458.\n\n Conjecture, ii. 10.\n\n Contempt for pain and poverty, ii. 148.\n\n Continence, in what respect that of Christians excels that claimed\n by the philosophers, ii. 110, etc.\n\n Conversation, the regulation of, i. 228.\n\n Coveting, the mandates of the law and of Christ prohibiting, ii.\n 117.\n\n Corybantes, the orgies of the, i. 30.\n\n Costly vessels and furniture, i. 211.\n\n \u201cCounsel of the ungodly, the,\u201d ii. 41.\n\n Counsels, the, of the Instructor, i. 174, 175.\n\n Courage and cowardice, ii. 453, 454.\n\n Crapulousness, i. 204.\n\n Crates, the Theban, quoted, ii. 68, 69.\n\n Cratinus quoted, i. 363; ii. 249.\n\n Criterion, the, for distinguishing between truth and error, ii.\n 476.\n\n Cr\u0153sus, i. 49.\n\n Cropping the hair, i. 317, 318.\n\n Crowns, the use of, as ornaments, disapproved, i. 235\u2013237.\n\n Cruelty, the, involved in sacrifices to the gods, i. 48.\n\n Cud, chewing the, i. 326; ii. 251, 252, 448.\n\n Custom, the, of forefathers, objections to abandoning, refuted, i.\n 85, 89;\n to be abandoned, 106, etc.\n\n Culture, the benefits of, i. 371, 379.\n\n Cups of gold and silver censured, i. 211.\n\n\n Dactyli, i. 400.\n\n Daniel, i. 432;\n the chronology of the book of, 445, etc.\n\n Dardanus, i. 27.\n\n Darkness hides not the fornicator from God, i. 253.\n\n Day, the seventh, ii. 386, etc.\n\n Death, Valentinian\u2019s vagaries about the abolition of, refuted, ii.\n 179\u2013182.\n\n Deborah, i. 426.\n\n Decalogue, the Gnostic exposition of the, ii. 383, etc.\n\n Definition, the need of perspicuous, ii. 491, 492;\n prevents ambiguity, 496, etc.\n\n Degrees of glory in heaven, ii. 365, etc.;\n more than salvation, 366, etc.\n\n Degrees of knowledge, ii. 371.\n\n Deities, female, their vile character, i. 40.\n\n Deluge, the, ii. 334.\n\n Demeter, i. 28;\n the mysteries of, 28;\n and Baubo, 31.\n\n Demetrius, king, raised to the rank of a god, i. 59.\n\n Demetrius of Phalerus, i. 448.\n\n Demetrius, his book on the kings in Jud\u00e6a quoted, i. 442.\n\n Democritus, i. 397.\n\n Demons, i. 60; ii. 271, 294;\n plagues, etc., attributed to, 321.\n\n Demonstration, ii. 472, etc.;\n and syllogism, 493;\n and analysis, 495.\n\n Denunciation, i. 168.\n\n Desire, the duty of repressing, ii. 192, 193.\n\n Devil, the, matched by our Lord, i. 380;\n a thief and a robber, 408;\n a wicked spirit, referred to by Plato, ii. 276;\n transformed, 341.\n\n Dialects of men, gods, and animals, i. 443; ii. 380, 381.\n\n Dialectic, the true, i. 467.\n\n Dice prohibited, i. 325.\n\n Didymus, the grammarian, quoted, ii. 248.\n\n Diogenes quoted, ii. 68.\n\n Dino, i. 67.\n\n Dion, the philosopher, cited, ii. 194.\n\n Dion Thytes quoted, ii. 248.\n\n Dionysian mysteries, the, i. 29;\n a vile story of, 41.\n\n Dionysius, i. 41, 45.\n\n Dionysius Iambus quoted, ii. 249.\n\n Dionysius, the tyrant, i. 57.\n\n Dionysius Thrax quoted, ii. 248.\n\n Diphilus, the comic poet, quoted, ii. 291, 423.\n\n Directions for those who live together, i. 225.\n\n Discipline, various modes of, adopted by the Instructor, i. 164,\n etc.\n\n Dives and Lazarus, i. 257.\n\n Divination, i. 26, 27.\n\n Divine things wrapped up in figures, ii. 232, etc.\n\n Division, logical, ii. 503.\n\n Dogs, giving holy things to, ii. 5.\n\n \u0394\u03cc\u03be\u03b1, i. 257.\n\n Doubts, the causes of, ii. 505.\n\n Draco, i. 404.\n\n Dreams, i. 243; ii. 192, 193.\n\n Dress. See Clothing.\n\n Drinking, water most suitable for, i. 199;\n water to be preferred to wine for, 201;\n intemperance in, censured, 205, etc.;\n decency in, 207;\n the example of Jesus as to, 208;\n considered in relation to women, 209.\n\n Drunken bouts, and drunkards, i. 204.\n\n Dyeing of the hair, the impropriety of, i. 235;\n and the clothes, 257.\n\n\n Earrings, i. 315.\n\n Ears, the, not to be bored for rings or drops, i. 272.\n\n East, turning to the, ii. 436.\n\n Eating, the regulation of ourselves in, i. 186;\n the end of, is to live, 186, 187;\n epicurism in, to be avoided, 187, etc.;\n moderation in, 192;\n viewed in relation to things sacrificed to idols, 193;\n temperance in, 193, 194;\n speaking while, to be avoided, 195;\n proper food for, 196.\n\n Eating the flesh of Christ, i. 140, 143.\n\n Eclectic philosophy, the, paves the way to virtue, i. 374.\n\n Eetion, i. 27.\n\n Effeminacy in men described and condemned, i. 284\u2013291.\n\n Egyptian styles of writing, ii. 233.\n\n Egyptian symbols of sacred things, ii. 245, 246.\n\n Egyptian temples, i. 276.\n\n Egyptians, their various objects of worship, i. 45;\n inventors of arts, 401;\n gods of the, 438;\n temples of the, i. 276;\n sacred symbols of the, ii. 245, 246;\n styles of writing of the, 233;\n the Greeks drew many of their philosophical tenets from, 323,\n 324;\n did not allow their priests to feed on flesh, 430.\n\n Egyptians, the, spoiled by the Israelites, i. 453;\n overthrown in the Red Sea, 457.\n\n Elements, the, worshipped by the heathen, i. 386.\n\n Eleusinian mysteries, the, i. 32.\n\n Elias, i. 301.\n\n Embellishing the body, considerations condemnatory of, i. 276\u2013284.\n\n Empedocles quoted, i. 36; ii. 209, 225, 231, 249, 250, 269, 283,\n 292, 301.\n\n Emperors, the Roman, i. 444.\n\n Empirics, the, i. 379.\n\n Employments, useful, the propriety, decency, and profitableness of,\n i. 310\u2013312.\n\n Encouragement, i. 175.\n\n Enemies, loving our, ii. 181, 182.\n\n Enigmas, ii. 233.\n\n _Ephesian Letters_ quoted, the, ii. 247.\n\n Epicharmes quoted, ii. 15, 217, 381, 389, 424.\n\n Epicurism, i. 187.\n\n Epicurus, i. 68;\n his view of faith, ii. 10;\n of pleasure, 71, 72.\n\n Epigenes on the _Poetry of Orpheus_, quoted, ii. 351.\n\n \u1f18\u03c0\u03b9\u03c3\u03c4\u03ae\u03bc\u03b7, ii. 205, 206.\n\n Equivocal terms, ii. 507.\n\n Eratosthenes, i. 404.\n\n Eros, i. 50.\n\n Errors, an exhortation to forsake old, i. 106, etc.\n\n Esoteric and exoteric, ii. 55.\n\n Esther, adorns herself for her husband, i. 281;\n her influence, ii. 194.\n\n Eternity, i. 389.\n\n Eubulus, the comic poet, quoted, ii. 427.\n\n Eucharist, the, i. 201, 416.\n\n \u0395\u1f50\u03ba\u03c1\u03ac\u03c3\u03b9\u03b1, i. 179.\n\n \u0395\u1f50\u03bb\u03ac\u03b2\u03b5\u03b9\u03b1, ii. 20.\n\n Eumolpid\u00e6, the, i. 31.\n\n Eunomos, the Locrian and the Pythic grasshopper, i. 17.\n\n Eunuch, a, forbidden by Moses to enter the congregation, i. 34.\n\n Euphorbion, the poet, quoted, ii. 239, 249.\n\n Eupolemus quoted, i. 442, 451.\n\n Euphrone, night so called, why? ii. 204.\n\n Euripides quoted, i. 34, 38, 70, 75, 107, 281, 282, 283, 305, 377,\n 400, 468; ii. 39, 62, 91, 163, 196, 197, 263, 266, 287, 300.\n\n Eurysus, the Pythagorean, cited, ii. 238.\n\n \u0395\u1f50\u03c4\u03ad\u03bb\u03b5\u03b9\u03b1, i. 304, note.\n\n Eva, the bacchanal cry of, i. 27.\n\n Eve, i. 286.\n\n Evil, hatred of, i. 160.\n\n Excellence, the true, of man, ii. 142.\n\n Excess forbidden, i. 194, 206.\n\n Execestus, tyrant of Phocis, i. 438.\n\n Exercises, the, suited to a good life, i. 310\u2013312.\n\n Exhortation, i. 175.\n\n Exhortation, to turn to God from idols, i. 87\u201399;\n to abandon old errors, 106, etc.\n\n Exodus, the, of Israel from Egypt, i. 439, 452, 453.\n\n Expectation, ii. 16, 17.\n\n Experience, ii. 43.\n\n Eyes, the improper movements of, i. 322;\n the government of, 230.\n\n Ezekiel, the Jewish tragedian, quoted, i. 452, 453.\n\n\n Face, painting the, censured, i. 319.\n\n Face of God, the, i. 152.\n\n Faith, connected with salvation, i. 133, 134, 135;\n the knowledge of God attained through, ii. 3\u20136;\n not a product of nature, 6\u20138;\n the foundation of all knowledge, 8\u201312;\n its excellence, 16\u201320;\n the knowledge which comes through, the surest of all, 30\u201333;\n twofold, 33\u201335;\n further and fuller discussion of, 220, etc.;\n the objects of, perceived by the mind alone, 229, etc.;\n must be followed by works, 367;\n the foundation of knowledge, 446;\n itself a comprehensive knowledge, 447.\n\n Falsehood and theft, i. 420.\n\n Fast, and fasting, the true, i. 335; ii. 363;\n as practised by the true Gnostic, 461.\n\n Father, God recognised by the heathen as, ii. 297, 298.\n\n Father of the universe, the, i. 128.\n\n Fear, the influence of, i. 168;\n two sorts of, 171, 172;\n the utility of, ii. 20\u201322;\n the silly notion of Valentinian and Basilides respecting, 22\u201325;\n good, 25.\n\n Feasts, reason to rule at, i. 204;\n the conduct to be observed at, 215.\n\n Feet, bare, recommended, i. 264, 265.\n\n Feet of the Lord, the, i. 230.\n\n Fetters, gold chains asserted to be, i. 269.\n\n Figures, divine things enveloped in, ii. 232, etc.\n\n Filthy speaking condemned, i. 222\u2013224.\n\n Finery, the evil of love of, i. 279, 280.\n\n Fire corrects superstition, i. 58.\n\n Fire, the pillar of, i. 458.\n\n Fire-worship, i. 67.\n\n First-born sons, i. 81.\n\n First Cause, the, of the universe, to be apprehended by faith only,\n ii. 9.\n\n First principles, ii. 8, 9, 494.\n\n Five loaves, the, broken by Christ, the mystical signification of,\n ii. 240, 241.\n\n Flesh, animal, its effects as food, ii. 429, 430.\n\n Flesh of Christ, eating the, i. 140, 143, 145.\n\n Flock, the, of the Lord, i. 462.\n\n Flowers, not to be woven into a crown, i. 235, 236;\n the peculiar properties of some, 236;\n the beauty of, 255.\n\n Food, discrimination to be used as to, i. 186, 187;\n epicurism in, to be avoided, 187, 188;\n the proper kinds of, 196, etc.\n\n Forefathers, the objections against abandoning the customs of,\n refuted, i. 85\u201399.\n\n Forgiveness, i. 336.\n\n Fornication, the sin of, i. 253.\n\n Fortitude, ii. 454.\n\n Fortune, the goddess of, i. 56.\n\n Friendship, three kinds of, ii. 59.\n\n Frugality, i. 95;\n enjoined on the Jews, 197;\n a good provision for the Christian, 301\u2013304.\n\n\n Games, the Grecian, i. 41.\n\n \u0393\u03b1\u03c3\u03c4\u03c1\u03b9\u03bc\u03b1\u03c1\u03b3\u03af\u03b1, i. 194.\n\n Generalization and induction, ii. 502.\n\n Generalship, the ideas involved in, i. 456.\n\n Geometry, the mystic meanings in the ratios of, ii. 353.\n\n Germans, the, i. 399.\n\n Gideon, i. 426.\n\n Glory, degrees of, in heaven, ii. 365, 366, etc.\n\n Gluttony, i. 193, 194.\n\n Gnosis, ii. 43.\n\n Gnostic, the true, an imitator of God, ii. 57;\n exercises patience and self-restraint, 60;\n described, 199\u2013202;\n does good for the sake of the good, 202, etc.;\n erudite, 340, 344;\n free from all perturbations of the soul, 344\u2013348;\n avails himself of the help of all human knowledge, 449\u2013451;\n the extent of his knowledge, 357;\n how he benefits men, 400;\n the use of philosophy to, 401, etc.;\n a true worshipper of God, unjustly calumniated, 406, etc.;\n aims at the nearest likeness to God, 414, etc.;\n the sort of prayer employed by, and how it finds acceptance with\n God, 431, etc.;\n is kingly and priestly, 432;\n magnanimous, 438;\n mild, meek, and contented, 439;\n self-trained, 439, 440;\n rejoices in present good, 440;\n helped by God, 440, 441;\n demands his reward like a successful athlete, 441;\n prays always, 442;\n is far from being ready to lie and swear, 442, 443;\n a description of the life of, 449, etc.;\n beneficent, content, and despising worldly things, 455, etc.,\n 465, etc.;\n further description of, 466, etc.;\n description of, furnished by an exposition of 1 Cor. vi. 1, etc.,\n 468\u2013472;\n abides by Scripture, and prospers, 484.\n\n Gnostic exposition of the Decalogue, ii. 383\u2013393.\n\n Goats, and goats\u2019 flesh, ii. 430.\n\n God, alone to be worshipped, i. 65;\n opinions of the philosophers respecting, 66, etc.;\n the sin of neglecting the calling of, 80;\n the folly of forsaking, 87;\n the great Artist, 90, 91;\n the image of, 91, 109, 110;\n sin and misery of ignorance of, 92, 93;\n why He created man, 118, 119;\n the children of, described, 122;\n His love, 155, 156;\n is good, 159, 161;\n His anger, 159, 163;\n seeks to lead men to repentance, 160;\n one, 161;\n no darkness hides from, 253;\n the arts proceed from, as well as divine knowledge, 364, etc.;\n not the author of evil, 407;\n seeing Him, 415;\n the knowledge of, to be obtained only through faith, ii. 3;\n near and far off, 4;\n explanation of the Scriptures which ascribe human affections to,\n 43\u201345;\n abstraction from things material, necessary to obtain a true\n knowledge of, 261, etc.;\n a conception of, how to be reached, 264;\n not capable of being expressed, 264;\n one temple erected to, by Moses, and no image of, 265;\n made the world, not from need, being all-sufficient, 266;\n cannot be embraced in words, or by the mind, 268\u2013270;\n difficult to discourse of, 269, 270;\n the knowledge of, a divine gift, 270\u2013273;\n the ever-existing manifestation of, to all right-thinking men,\n 273;\n man made in the image of, 277;\n heathen testimonies to, 285;\n not to be thought of, according to the opinion of the multitude,\n 286, 292, 293\u2013297;\n some knowledge of, possessed by the Greeks, 326\u2013328;\n an imperfect knowledge of, conveyed by philosophy, 393, etc.;\n the sacrifice required by, 415;\n self-sufficient, and not influenced or warped by sacrifices, 416;\n the soul of the righteous an image of, 417;\n not to be localized or circumscribed, 425, 426;\n hears prayer in every place, 433;\n is good, not involuntarily, but of choice, 436;\n hears prayer, although unuttered, 437.\n\n God, seeing, i. 25.\n\n Gods, the, the origin of, i. 34, 35;\n human, 37;\n the loves of the, 39, etc.;\n vile conduct of, 41, etc.;\n cruelty involved in the sacrifices offered to, 48;\n tombs of, 50, 51;\n shameful images of, 52, etc.;\n opinions of the philosophers respecting, 66\u201368;\n the ministers of, 86;\n ideal and imaginary, 93;\n of the Egyptians, 438;\n dialect attributed to, by Plato, 443;\n made by the heathen like themselves, ii. 421, etc.\n\n Gold and silver, the symbolical import of, i. 232.\n\n Gold and silver cups and vessels, condemned, i. 211;\n against fondness for, 266, etc.\n\n Good, the chief, various opinions of the philosophers respecting,\n ii. 71\u201374;\n Plato\u2019s opinion of, 74\u201378.\n\n Good life, a, the exercises suitable to, i. 310, etc.\n\n Good man, the, without passions, ii. 453.\n\n Good manners at feasts, i. 229.\n\n Gospel, the, preached to Jews and Gentiles in Hades, ii. 328\u2013335.\n\n Gospel, the, the universal diffusion of, in contrast to philosophy,\n ii. 405.\n\n Gothoniel, i. 425.\n\n Grasshopper, the Pythic, i. 17.\n\n Greece, a succession of philosophers in, i. 391.\n\n Greek philosophy, derived in great part from the Barbarians, i.\n 395;\n gave utterance to some truth, 413, 415;\n its use in contributing to the comprehension of divine truth,\n 418\u2013420.\n\n Greek translation of the Old Testament, i. 448.\n\n Greeks, the, imitated Moses\u2019 generalship, i. 456, 457;\n but children compared with the Hebrews, 469;\n pilferers of the Barbarian philosophy, ii. 1;\n drew from the sacred Scriptures, proved, 12\u201315;\n derived their ethics from the Mosaic law, 47\u201357;\n plagiarisms of, from the Hebrews, 272;\n plagiarisms from one another, illustrated at large, 304, etc.;\n plagiarism of the miracles related in Scripture, 319, etc.;\n derived many of their philosophical tenets from the Egyptians and\n Indian Gymnosophists, 323\u2013325;\n possessed some knowledge of the true God, 326\u2013328.\n\n Guidance, divine, i. 150.\n\n \u0393\u03cd\u03bd\u03b9\u03b4\u03b5\u03c2, i. 289.\n\n Gymnosophists, the, i. 398, 399;\n the Greeks indebted to, for some of their philosophical tenets,\n ii. 324, 325.\n\n\n Hades, the gospel preached to Jews and Gentiles in, ii. 328\u2013335.\n\n Hagar, i. 368, 369.\n\n Hair, the, the impropriety of dyeing, i. 235;\n the custom of eradicating, by pitch plasters, censured, 284\u2013287;\n regulations as to, 317;\n false, forbidden, 318.\n\n Hatred of evil, i. 160.\n\n Hay, the figurative import of, i. 257.\n\n Head, a cropped, commended, i. 318.\n\n Health and knowledge, the difference between, i. 114.\n\n Heart, eating the, ii. 239.\n\n Heart, an uncared, ii. 65.\n\n Heathen, the, exhorted to forsake impious rites, i. 17, etc.;\n the abominable rites practised by, described, 26, etc.;\n the gods of, 34, etc.;\n cruel sacrifices among, 48, etc.;\n absurdity of the images of their gods, 52, etc.;\n the objections of, to abandoning the customs of their\n forefathers, refuted, 85, etc.;\n treated righteously by God, ii. 368;\n made gods like themselves, 421, etc.\n\n Heaven, degrees of glory in, ii. 365.\n\n Heavenly bodies, the, given by God to the Gentiles to be\n worshipped, ii. 368.\n\n Hebraic character, the, of the Greek philosophy, i. 392.\n\n Hebrew dialects, ii. 380.\n\n Hebrew philosophy, the, of higher antiquity than that of the\n Greeks, i. 421, etc.\n\n Hebrew prophets, the, i. 425, 435, 439.\n\n Hebrews, the Greeks but children compared with, i. 469, etc.;\n the plagiarisms of the Greeks from, ii. 274, etc.\n\n Hellenic philosophy, the multitude frightened at, ii. 350.\n\n Hellenic truth, i. 419.\n\n Helots, the Laced\u00e6monian, i. 305.\n\n Heph\u00e6stus, i. 37.\n\n Heracleon, the Valentinian, quoted, ii. 171.\n\n Heraclitus, the Ephesian, quoted, i. 32, 67; ii. 11, 15, 162, 204,\n 205, 226, 301.\n\n Hercules, i. 38, 40, 400.\n\n Heresies, the diversities of, made an objection to join the church,\n ii. 472\u2013474.\n\n Heresies and philosophy, aids in discovering truth, ii. 376, etc.\n\n Heresy, i. 416;\n the criterion of distinguishing between, and truth, ii. 476,\n etc.;\n the traditions of the church prior to, 485, etc.\n\n Heretics, the pretexts used by, for indulging licentiousness and\n lusts of every kind, ii. 95, etc.;\n two sorts of, 102\u2013105;\n passages of Scripture perverted by, to the disparagement of\n marriage, 112, etc., 116, etc., 121, 129, etc., 130, 132.\n\n Hermas quoted, i. 408, 467, 470; ii. 27, 28, 34.\n\n Herodotus quoted, ii. 91.\n\n Hesiod quoted, i. 46, 73, 290, 296, 305, 364, 372, 424, 470; ii.\n 230, 280, 295, 427.\n\n Hevia, i. 27.\n\n Hiccup and sneezing, i. 229.\n\n High priest\u2019s robe, the, its symbolic import, ii. 243.\n\n Hipparchus, the Pythagorean, quoted, ii. 255.\n\n Hippias, i. 457.\n\n Hippo, immortalizes his own death, i. 59;\n Euripides quoted respecting, 400.\n\n Hippocrates of Cos quoted, ii. 71.\n\n Hippodamus, the Pythagorean, quoted, ii. 59.\n\n Hiram, i. 436.\n\n Holy place, the, of the tabernacle, ii. 240.\n\n Holy things not to be given to dogs, ii. 5.\n\n Holy women among the Germans, i. 399.\n\n Homer, time of the birth of, i. 429;\n quoted, 37, 39, 40, 47, 49, 51, 60, 63, 75, 93, 103, 106, 147,\n 228, 268, 282, 364, 392, 468; ii. 281, 284, 288, 289, 295,\n 305, 306, 393, 401, 421.\n\n Honey, its spiritual import, i. 147, 179.\n\n Hoof, dividing the, i. 326; ii. 251, 488.\n\n Hope, ii. 17, 228, 229;\n the objects of, perceived by the mind, 229.\n\n Horse, the, forbidden to be eaten, ii. 252.\n\n Hosanna, i. 122.\n\n Hospitality, ii. 26.\n\n Human affections, how ascribed to God, ii. 43\u201345.\n\n Human sacrifices among the heathen, i. 48.\n\n Husband and wife, i. 304, 332, etc.\n\n Husband, the, of the barren woman, i. 25.\n\n Husbandry, twofold, i. 352.\n\n Husbandry, the, of the Mosaic law, its typical import, ii. 56.\n\n Hyena, the, i. 246, 247.\n\n Hylobii, the, i. 399.\n\n Hymn to Christ the Saviour, a, i. 343\u2013345.\n\n Hymn, a noble, of God, i. 96, 97.\n\n Hypotyposes, the, of Clement, i. 15.\n\n\n Idanthuris, king of the Scythians, his symbolic message to Darius,\n ii. 247.\n\n Idolatry, the origin of, i. 34, 35.\n\n Idols to be rejected, ii. 402.\n\n Idols, the ministers of, i. 86.\n\n Idols, things sacrificed to, to be rejected, i. 91.\n\n Illumination, i. 132; ii. 259.\n\n Image of God, the, i. 91, 109, 110; ii. 277.\n\n Images of the gods, the, the absurdity and shamefulness of some, i.\n 52, etc.;\n the stupidity of the worship of, 56, 57;\n often of beautiful material and form, but senseless and shameful,\n 61, 91.\n\n Immodesty of women in baths, i. 296, 297.\n\n Indignation, i. 168.\n\n Indians, the philosophy of the, ii. 324, 325.\n\n Induction, ii. 502.\n\n Inquiry, philosophical and theological, its object, ii. 490.\n\n Instructor, the, the office of, i. 113;\n His treatment of our sins, 115;\n the philanthropy of, 118;\n men and women alike under the charge of, 121;\n who He is, 149\u2013151;\n deals with us as we do with children, 164;\n mode of His discipline, 165;\n instructs by the law and the prophets, 179, 180;\n His severity and benignity, 181.\n\n Instructors among the Persians, i. 150.\n\n Insult, the fruit of drunkenness, i. 225.\n\n Intellect, the, i. 273.\n\n Intemperance, i. 204.\n\n Intercourse, the regulation of, i. 225.\n\n Intoxication, i. 204, 208, 210.\n\n Invective, i. 166.\n\n Inventors, and inventions among the Barbarians, i. 402.\n\n Invitation addressed to the heathen to come to Christ the Word, i.\n 107, etc.\n\n Involuntary, how a thing may be, ii. 37.\n\n Ionic Muses, the, quoted, ii. 56.\n\n Iophon, the comic poet, quoted, i. 363.\n\n _Iota_, i. 171.\n\n _Ipse dixit_, the, of the followers of Pythagoras, ii. 15.\n\n Isaac, the import of the name, i. 128;\n a type, 129, 369; ii. 12.\n\n Isidore, son of Basilides, quoted, ii. 65, 334.\n\n Isis, i. 424.\n\n Isocrates quoted, ii. 262.\n\n Israel, ii. 12.\n\n\n Jacob, i. 24, 369.\n\n Jerusalem, i. 367.\n\n Jerusalem, the heavenly, its garniture, i. 266, 267.\n\n Jesting, i. 227.\n\n Jesus Christ, the Instructor and Shepherd, i. 149, 151;\n as an example in eating and drinking, 208;\n anointed by the woman who was a sinner, 230, etc.;\n anointed by the Father, 233.\n\n Jesus, the son of Nave, his vision of Moses ascending to heaven,\n ii. 382.\n\n Jewels, excessive fondness of, censured, i. 266.\n\n Jewish laws, of higher antiquity than Greek philosophy, i. 421,\n etc.\n\n Jews, frugality enjoined on, i. 197, 198;\n antiquity of the philosophy of, 399.\n\n Jibing condemned, i. 226.\n\n John the Baptist, the forerunner of the Word, i. 24;\n his clothing, 261;\n his confession, ii. 253, 254.\n\n Joking, i. 227.\n\n Joseph, his chastity, i. 321, 322;\n envied by his brothers, his coat of many colours, ii. 252, 253.\n\n Josephus, i. 446.\n\n Joshua, i. 425.\n\n Judas, i. 231.\n\n Judges, the, of Israel, i. 425, etc.\n\n Judgment, the, Diphilus the comic poet quoted on, ii. 291.\n\n Judith, ii. 194.\n\n Julius Cassianus, _De Continentia vel Castitate_, a reply to, ii.\n 128, etc.\n\n Jupiter, three of the name, i. 36;\n character of, 43;\n the image of, stripped by Dionysius, 57.\n\n Just One, the, is also good, i. 155, etc.\n\n\n \u039a\u03b9\u03bd\u03b1\u03af\u03b4\u03b5\u03c2, i. 294.\n\n King, Christ the, typified by Abimelech, i. 129.\n\n Kingly office, the, i. 455.\n\n Kings, the, of Israel, i. 426, etc.;\n of Persia, 435;\n of Macedon, 435.\n\n Kiss, the, between husbands and wives, i. 332.\n\n Kiss of charity, the, i. 329.\n\n Knocking, ii. 490.\n\n \u201cKnow thyself,\u201d the adage, ii. 234, 420.\n\n Knowledge, i. 343;\n objections to, answered, 357;\n the advantage of, 361;\n different degrees of, 371;\n and love, 374;\n true, found in the teaching of Christ alone, 375, 403;\n human, necessary to the understanding of the Scriptures, i. 379,\n 380;\n the primary, 403;\n of the truth, whence it is, 403;\n of God, to be attained only through faith, ii. 3;\n faith the foundation of all, 8, etc.;\n that which comes through faith, the surest of all, 30\u201333;\n of things predicted, 33;\n various kinds of, 45, 46;\n of God, to be obtained only through abstraction from material\n things, 361;\n an imperfect kind of, conveyed by philosophy, 393.\n\n Knowledge and health, the difference between, i. 114.\n\n Knowledge of God, a divine gift, ii. 270, etc.\n\n Kore, i. 29.\n\n \u039a\u03c1\u03b1\u03c0\u03ac\u03bb\u03b7, i. 204.\n\n\n Laced\u00e6monian helots, the, i. 305.\n\n Laertius cited in reference to the celebrated \u03b1\u1f50\u03c4\u1f78\u03c2 \u1f14\u03c6\u03b1, ii. 15.\n\n \u039b\u03b1\u03b3\u03bd\u03b5\u03af\u03b1, i. 249.\n\n Lambs, the, of Christ, i. 123, 125.\n\n Lamp, the golden, of the tabernacle, ii. 241.\n\n Language, the proper regulation of, i. 222\u2013224.\n\n Laughter, i. 219;\n how to be regulated, 220;\n excessive, forbidden, 227.\n\n Laughter, spiritual, i. 128, 129.\n\n Law, its dignity, ii. 12.\n\n Law, the, given by Moses, i. 153;\n designed to restrain transgression, 179;\n aims at the good of men, 464;\n the beneficent action of, 466;\n fourfold division of, 467;\n how to be interpreted, 468;\n the terrors of, ii. 21;\n the source of all ethics, 47\u201357;\n the humanity of, 51;\n the mercy of, 53.\n\n Laws, divine, i. 97.\n\n Laws, the Jewish, more ancient than the philosophy of the Greeks,\n i. 421, etc.\n\n Lazarus and the rich man, i. 257.\n\n Learned, the truly, i. 379.\n\n Learning, the necessity of, i. 372, 373.\n\n Leaven, the parable of the, ii. 269.\n\n Legislator, Moses a divine, i. 461, etc.\n\n Liberorum, de procreatione, qu\u00e6nam tractanda sint, i. 244, etc.\n\n Licentiousness, i. 288.\n\n Life, religion in ordinary, i. 327, 328.\n\n Light, i. 133.\n\n Likeness of God, the, i. 109, 110.\n\n _Little Iliad, The_, quoted, i. 421.\n\n Lord, the, our Helper, the methods He employs to bring men to\n salvation, i. 23.\n\n Lord Christ, the, the Redeemer, i. 98;\n the temptation of, 380;\n the duration of His teaching, ii. 486.\n\n Lord\u2019s Day, the, Plato speaks prophetically of, ii. 284.\n\n Lot, i. 243.\n\n Lot\u2019s wife, i. 94.\n\n Love, celestial food, i. 189.\n\n Love a part of the true beauty, i. 274.\n\n Love and the kiss of charity, i. 329.\n\n Love, the many forms of, ii. 52.\n\n Love, Christian, commended, ii. 190.\n\n Love, its influence, ii. 454.\n\n Love, the divinity of, ii. 346.\n\n Love due to God from us, i. 119.\n\n Love and knowledge, ii. 374.\n\n Love, God is, i. 156.\n\n Love, is punishment inconsistent with? i. 156.\n\n Love of money, i. 214.\n\n Loving our enemies, ii. 181, 182.\n\n Lust, i. 274.\n\n Lustrations, ii. 263.\n\n Lusts, unnatural, forbidden, i. 248.\n\n Lusts, pretexts of the heretics for indulging in, ii. 95.\n\n Luxury, i. 187, etc., 212, 213.\n\n Luxury, the true, i. 267.\n\n Lycurgus, i. 404.\n\n Lyre, the, its mystical significance, ii. 355.\n\n\n Macedonian kings, the, i. 435.\n\n M\u00e6nades, the, i. 107.\n\n Magi, the, fire-worshippers, i. 67;\n they foretold the Saviour\u2019s birth, 398.\n\n Magi, the, three curious mountains in the country of, ii. 322.\n\n Maiden, the model, i. 325.\n\n Makar and Megaclo, i. 38.\n\n Man, the, made in the image of God, ii. 277;\n his fall and redemption, i. 100.\n\n Man, the responsibility of, i. 92;\n why created by God, 118.\n\n Man, the true excellence of, ii. 142, etc.\n\n Man, an immortal, a noble hymn to God, i. 96, 97.\n\n Man, the Lord called a, i. 126.\n\n Manliness and modesty, i. 272; ii. 48, 49.\n\n Marcionites, the, why they abstain from marriage, ii. 86, etc.\n\n Marriage, its use and importance, ii. 78\u201383;\n Basilides\u2019 opinion respecting, refuted, 84\u201386;\n why the Marcionites and other heretics abstain from, 89\u201394;\n passages of Scripture perverted to the disparagement of,\n vindicated, 112, etc., 116, etc., 129, 130, 132, etc.;\n those who vituperate, vituperate the Creator and the gospel\n dispensation, 133, etc.;\n two extreme opinions respecting, to be avoided, 135, etc.\n\n Married women not to be associated with at banquets, i. 226.\n\n Mars, i. 37.\n\n Martyr, the blessedness of the, ii. 158.\n\n Martyrdom eulogized, ii. 145;\n why called perfection, 146;\n the confession of God, _ibid._;\n women and slaves, as well as men, candidates for the crown of,\n 165;\n Christ\u2019s sayings respecting, 170;\n those who needlessly offer themselves to, reproved, 173;\n Basilides\u2019 idea of, refuted, 175\u2013179;\n passages from Clement\u2019s Epistle to the Corinthians respecting,\n 187\u2013190.\n\n Martyrs, passages of Scripture respecting the patience, constancy,\n and love of, ii. 184\u2013187.\n\n Matthew, traditional words of, ii. 466.\n\n Matthias, ii. 365.\n\n Meaning of Scripture, reasons for veiling the, ii. 378, etc.\n\n Meats offered in sacrifice to idols, to be rejected, i. 193.\n\n Mediator, the, i. 274.\n\n Megasthenes quoted, i. 399.\n\n Melampus, i. 28.\n\n Melanippides quoted, ii. 287.\n\n Men, the folly of, in forsaking God for idols, i. 87;\n and women, under the Instructor\u2019s charge, 121;\n who embellish themselves, 284;\n effeminate, 284, 289, 293, 294;\n employments of, 310\u2013312.\n\n Menander, his description of the superstitious man, ii. 422\u2013424;\n quoted variously, i. 70, 74, 120, 277; ii. 227, 290 _bis._, 295,\n 427.\n\n Menelaus and Helen, ii. 61, 62.\n\n Merciful, the, ii. 156.\n\n Methods, the, used by God in bringing men to salvation, i. 23.\n\n Metrodorus, the Epicurean, quoted, ii. 300.\n\n Midas, i. 27.\n\n Midianite women, the, seduce the Israelites, ii. 49, 50.\n\n Milk, feeding with, i. 138, 145, 146, 147;\n and water and wine, 147.\n\n Milk and meat, ii. 260, 261.\n\n Miltiades, i. 457.\n\n Mind, the culture of the, i. 371.\n\n Minerva, i. 30.\n\n Ministers of idols, the, i. 86.\n\n Minos, ii. 12.\n\n Miracles, the, related in Scripture, plagiarized by the Greeks, ii.\n 319, etc.\n\n Miriam, ii. 194.\n\n Mirrors, the use of, reprobated, i. 280, 281.\n\n Mistake, ii. 39.\n\n Model maiden, the, i. 325.\n\n Money, the love of, i. 214.\n\n Mosaic law, the, the fourfold division of, i. 467;\n the source of all ethics, ii. 47\u201357.\n\n Moses, an instructor, i. 152;\n the law given by, 153;\n the antiquity of the philosophy of, 421;\n the birth and education of, 451;\n meaning of the name, 451;\n as a military leader, 455;\n his strategy, 457;\n Plato an imitator of, 459;\n rightly called a divine legislator, 461;\n his dignity, ii. 12, 13;\n erected one temple to and no image of God, 265;\n ascends the mount, and enters the darkness by himself, 267;\n the shining of the face of, 364.\n\n Moses, the prophet like unto, i. 153.\n\n Muses, the, i. 38;\n and Syrens, 383.\n\n Music, the inventors of, i. 424.\n\n Music to be banished from feasts, i. 215.\n\n Music, the mystical significance of, ii. 354;\n its use, 355, 366.\n\n Mustard, i. 179.\n\n Mysteries, the, of the Christian faith, not to be divulged to all,\n i. 388;\n celebrated in the night, ii. 204;\n reasons for veiling, 254, 255;\n opinion of the apostles about veiling the, 257, etc.\n\n Mysteries, the heathen, i. 26, 27;\n derivation of the word, 27;\n of Demeter, 28;\n the Sabazian, 29;\n of Dionysius, 29;\n the Eleusinian, 32;\n of Plato, Pythagoras, and the Epicureans, ii. 255.\n\n Mystical meanings in the proportions of numbers, etc., ii. 352\u2013359.\n\n\n Nabla, the, i. 402, and note.\n\n Nard, i. 232.\n\n Nations, the number of, i. 443.\n\n Nature possesses an adaptation for perfection, ii. 359.\n\n Neanthes of Cyzicum quoted, ii. 249.\n\n Necessaries and luxuries, i. 267.\n\n Nechephres, king of Egypt, i. 452.\n\n Neglect of God\u2019s gracious calling, the sin of, i. 80.\n\n Nicagorus, i. 59.\n\n Nightingale, the, i. 245.\n\n Noah, his drunkenness, i. 210.\n\n Nobility, ii. 58.\n\n Noses, making sounds of lewdness or of provocation through,\n censured, i. 294.\n\n \u039d\u03bf\u03c5\u03b8\u03ad\u03c4\u03b7\u03c3\u03b9\u03c2, i. 177.\n\n Numa, i. 398.\n\n Numbers, the mystical meaning in the proportions of, ii. 352, etc.\n\n Numenius quoted, i. 449.\n\n Nymphodorus quoted, i. 424.\n\n\n Oath, the, avoided by the true Gnostic, ii. 442\u2013444.\n\n Objurgation, i. 168.\n\n Offence, avoiding, ii. 183.\n\n Oil, the use of, i. 234.\n\n Ointments, the use of, not necessary to Christians, i. 230;\n varieties of, 232, 239;\n render effeminate, 233;\n not to be wholly laid aside, 234.\n\n Old age, i. 319.\n\n Old men may drink wine, i. 202.\n\n Old Testament, the Greek translation of, i. 448.\n\n Olive, the wild, ii. 372, 373.\n\n Oracles of divination, i. 26, 27.\n\n Orgies, the Bacchic, i. 27;\n derivation of the word, _ibid._;\n full of imposture and quackery, 28;\n of the Corybantes, 30.\n\n Ornamentation, the, of the body, i. 276, etc.;\n when permitted, 315.\n\n Ornaments, i. 256;\n excessive fondness for, censured, 266;\n excuses for wearing, 267;\n the true and the false, 268, 269, 271;\n Aristophanes\u2019 catalogue, 269, 270;\n the love of, 273, etc.\n\n Orpheus, i. 19;\n quoted, 30, 31, 73; ii. 248, 267, 292, 293, 294, 295.\n\n Osiraphis, i. 54.\n\n Osiris, i. 54.\n\n Ox, the, and the bear dwelling together, ii. 333.\n\n Ox, the, and the ass forbidden to be yoked together, ii. 55, 56.\n\n \u1f48\u03c8\u03bf\u03c6\u03b1\u03b3\u03af\u03b1, i. 194.\n\n\n Pactolus, the, i. 82.\n\n P\u00e6dagogus, the, a prayer to, i. 342;\n verses to, 346.\n\n P\u00e6dagogy, i. 121, 125.\n\n \u03a0\u03b1\u03b9\u03b4\u03ac\u03c1\u03b9\u03bf\u03bd, i. 121.\n\n Pain and poverty, contempt for, ii. 148.\n\n Painting the eyes, etc., condemned, i. 277.\n\n Painting the face censured, i. 319.\n\n Palladium, the, i. 53.\n\n Pallas, i. 30.\n\n Pant\u00e6nus, the teacher of Clement, i. 11;\n referred to, 355.\n\n Pantarkes, i. 58.\n\n Panyasis quoted, i. 42.\n\n Parabolic style of Scripture, the, ii. 379.\n\n Parmenides, the Eleatic, quoted, ii. 256, 287, 300.\n\n Passions, the, ii. 37;\n how called by Basilides, 64;\n to be subdued, 66, 67;\n the true Gnostic free from, 346.\n\n Patience or endurance, ii. 60.\n\n Peacemakers, ii. 157.\n\n Pearls, the wearing of, i. 266, 358.\n\n Pearls, casting, before swine, i. 388.\n\n Penitents, ii. 156.\n\n Pentheus, i. 389.\n\n People, the new and the old, i. 128.\n\n Perfection, i. 126, 131, 182;\n women as well as men capable of, ii. 193, etc.;\n consists in the knowledge and love of God, 212\u2013215;\n nature adapted to, 359, etc.;\n the Gnostic alone attains, 362\u2013364;\n steps to, 446, etc.\n\n Perfect man, the, described, ii. 199\u2013202;\n does good for the sake of the good, 202, etc.;\n how he treats the body and the things of the world, 215.\n\n Peripatetics, the, i. 68.\n\n Persian kings, the, i. 455.\n\n Persians, the, fire-worshippers, i. 67;\n instructors among, 150.\n\n Perturbations of the soul, the true Gnostic free from, ii. 344\u2013348.\n\n Peter, the _Preaching_ of, quoted, i. 470; ii. 326, 379, 380.\n\n Peter, the story of his wife\u2019s martyrdom, ii. 451, 452.\n\n Petulantia, i. 247.\n\n Phalloi, i. 41.\n\n Phanothea, i. 404.\n\n Phemonoe, i. 424.\n\n Pherecrates, the comic poet, quoted, ii. 427.\n\n Pherecydes quoted, i. 392; ii. 247.\n\n Pherephatta, i. 29.\n\n Phidias, i. 58.\n\n Philanthropy, ii. 26.\n\n Philanthropy, the, of our Instructor, i. 118.\n\n Philemon, the comic poet, quoted, i. 269, 324; ii. 294, 423.\n\n Philip of Pella, i. 59.\n\n Philo, his interpretation of Sarah and Hagar, i. 368.\n\n Philolaus quoted, ii. 91.\n\n Philosopher, the, to what he applies himself, ii. 29, 30.\n\n Philosophers, the variety of, respecting God, i. 66\u201368;\n by divine inspiration, sometimes hit on the truth, 69;\n objections to extracts from the writings of, answered, 360, 361;\n a succession of, in Greece, 391, etc.;\n their philosophy Hebraic, 392;\n the first so called, _ibid._;\n thieves and robbers--how? 406;\n attained to some truth, 413, ii. 396;\n varieties of opinions among, respecting the _chief good_, 71\u201374.\n\n Philosophical inquiry, its object, ii. 490.\n\n Philosophy, i. 361;\n the handmaid of theology, 366;\n what it is, 368, 369;\n the eclectic, paves the way to virtue, 374;\n that which the apostle bids us shun, 384;\n all sections of, contain a germ of truth, 389;\n schools of, 392;\n the Grecian, derived in great part from the Barbarian, 395;\n prepares the way for higher teaching, 405;\n a true spark of divine fire in, 409;\n how it contributes to the comprehension of divine truth, 418;\n the Jewish laws of higher antiquity than, 421, etc.;\n given by God, ii. 339\u2013344;\n the study of, 366;\n an imperfect knowledge of God conveyed by, 395, etc.;\n absurdity of those who say it is not from God, 397\u2013399;\n given to the Greeks as the law was to the Jews, 399;\n use of, to the Gnostic, 402, etc.\n\n Philosophy, the Barbarian, followed by Christians, perfect, ii. 3.\n\n Philosophy, the true, ii. 335\u2013339.\n\n Philydeus, the comic poet, quoted, ii. 248, 249.\n\n Phocylides quoted, ii. 294.\n\n Ph\u0153bus, i. 149.\n\n Ph\u0153nix, i. 150.\n\n _Phoronis, The_, quoted, i. 458.\n\n \u03a6\u1ff6\u03c2 and \u03c6\u03ce\u03c2, i. 133.\n\n \u03a6\u03c1\u03ad\u03bd\u03c9\u03c3\u03b9\u03c2, i. 168.\n\n Phryne, the courtesan, i. 58.\n\n Piety, i. 185.\n\n Pigeons to be offered to God, i. 124.\n\n Pilferers, the Greeks, of the Barbarian philosophy, ii. 1;\n and of each other, 304, etc.\n\n Pillar of fire, the, i. 458.\n\n Pindar quoted, i. 37, 323, 383, 420, 424, 470; ii. 162, 282, 295,\n 299.\n\n Pit, opening a, ii. 253.\n\n Pitch plasters to eradicate hair, censured, ii. 284, 285, 287.\n\n Pittacus, king of Miletus, i. 311.\n\n Plagiarisms, the, of the Greeks, from the Hebrews, ii. 274, etc.;\n from one another, 304, etc.\n\n Plants and animals, ii. 497.\n\n Plasters of pitch to eradicate hair, i. 284, 285, 287.\n\n Plato an imitator of Moses, i. 459.\n\n Plato, his view of the _chief good_, ii. 74\u201378;\n respecting marriage, 89\u201394;\n variously quoted or referred to, i. 69, 70, 71, 198, 248, 254,\n 314, 378, 382, 385, 395, 396, 397, 414, 443, 469; ii. 13,\n 14, 58, 91, 92, 93, 147, 151, 163, 226, 230, 231, 252, 260,\n 266, 267, 271, 275, 276, 279, 282, 283, 284, 285, 297, 299.\n\n Plato, the comic poet, quoted, ii. 429.\n\n Pleasure, ii. 61, 62, 63;\n not a necessity, 67, 68.\n\n Plutus, i. 280.\n\n Poets, the, their testimony to the truth, i. 73\u201375;\n their employment of the symbolic style, ii. 247.\n\n Polemo, the disciple of Xenocrates, cited, i. 76.\n\n Poseidon, i. 66.\n\n Pot, the mark of, not to be left on the ashes, according to\n Pythagoras, ii. 237.\n\n Praise to God, ii. 216, 217;\n and prayer, 426.\n\n Praise and blame, i. 177.\n\n Prayer to the P\u00e6dagogus, i. 342.\n\n Prayer, such as employed by the Gnostic, and how it is heard by\n God, ii. 431, etc.;\n the right sort of, 434;\n hours of, 435;\n the false doctrine of certain heretics respecting, _ibid._\n\n Prayer and praise the best sacrifices, ii. 426, etc.\n\n Praxiphanes, i. 404.\n\n Praxiteles, i. 50.\n\n _Preaching_, the, of Peter, referred to or quoted, i. 470; ii. 326,\n 379, 380.\n\n Presbyter, who is a true? ii. 365.\n\n Procreatione liberorum, de, i. 244, etc.\n\n Prodicus, the Ceian sophist, his delineation of vice and virtue, i.\n 260.\n\n Prophecy, ii. 34;\n is full knowledge, 343;\n why it employs figurative forms of expression, 380.\n\n Prophet, the, like unto Moses, i. 35.\n\n Prophets, the, the truth to be found in, i. 76\u201379;\n their knowledge, 380;\n the antiquity of, 425, 435, 439.\n\n Propriety of conduct, i. 293.\n\n Proserpine, i. 27.\n\n Prosymnus, i. 41.\n\n Proteus, i. 273.\n\n Pruning-hook, the, ii. 341.\n\n Ptolemy Philadelphus, i. 448.\n\n Ptolemy, the priest, referred to, i. 421.\n\n Punishment, the reason and end of divine, ii. 210, 211.\n\n Punishment after death, ii. 275.\n\n Punishment and love reconciled, i. 156, 157;\n aims at the good of men, 464.\n\n Punishments and threatenings, i. 306, 307.\n\n \u03a0\u1fe6\u03c1, i. 443.\n\n Pure in heart, the, ii. 157.\n\n Purification, i. 91, ii. 263;\n a sufficient, 205.\n\n Purple colour in dress forbidden, i. 262.\n\n Pyrrhonism, its self-contradictions, ii. 500.\n\n Pythagoras, his symbols, ii. 236.\n\n Pythagoras referred to or quoted, i. 393, 394, 395, 397; ii. 54.\n\n Pythagoreans, the, i. 72, 177, 383.\n\n Pythic grasshopper, the, i. 17.\n\n\n Reason to rule at feasts, i. 204.\n\n Rebecca and Isaac, i. 128, 129.\n\n Redemption through the Word, i. 100\u2013105.\n\n Religion in ordinary life, i. 327.\n\n Repentance, an earnest exhortation to, i. 87, etc.;\n the nature of, ii. 17;\n first and second, 35\u201337.\n\n Reproach, i. 157.\n\n Reproof, i. 157, 158, 166, 169.\n\n Reprover, the, i. 172.\n\n Respect of persons, none with God, ii. 340.\n\n Responsibility, the, i. 92.\n\n Revelling, i. 215.\n\n Revenge, i. 160.\n\n Rhetoric, i. 376.\n\n Rich, the believer alone is, i. 298; ii. 13.\n\n Rich man, the, and Lazarus, i. 15.\n\n Riches, i. 212\u2013214, 298.\n\n Righteous man, the, ii. 285, 331.\n\n Righteousness, true riches, i. 299.\n\n Righteousness, the Sun of, i. 102.\n\n Ring, a, engraven with the images of the gods, prohibited by\n Pythagoras, ii. 237.\n\n Rings, on the wearing of, i. 315\u2013317.\n\n Robe of the high priests, its symbolic import, ii. 243, 244, 245.\n\n Roman emperors, the, i. 444.\n\n \u1fec\u03cc\u03bc\u03b2\u03bf\u03c2, i. 30, note.\n\n Royalty, different kinds of, i. 455, 456.\n\n\n Sabazian mysteries, the, i. 29.\n\n Sacrifices, the, of the law, ii. 429.\n\n Sacrifices, the, of the heathen to their gods, the absurdity of,\n ii. 427, etc.\n\n Sacrifices, the cruelty of some of the heathen, i. 48, etc.\n\n Sailing on land forbidden by Pythagoras, ii. 237.\n\n Salvation, i. 82, 132, 382;\n one unchangeable gift of, ii. 366.\n\n Sambuca, the, i. 402, and note.\n\n Samson, i. 321.\n\n Samuel sent to anoint David, i. 281.\n\n Sappho, i. 237.\n\n Sarah, i. 368, 369;\n her laughter, ii. 262.\n\n Sardanapalus, i. 322, 323; ii. 67.\n\n Sarman\u00e6, i. 399.\n\n Sauromat\u00e6, the, i. 67.\n\n Saved, something greater than being, ii. 367.\n\n Saviour, the, i. 98;\n His supreme dignity, ii. 13;\n free from human affections, 344;\n the Son of God, 410.\n\n Scents, i. 234.\n\n Scripture, the criterion for distinguishing between truth and\n heresy, ii. 476, etc.\n\n Scriptures, the, i. 82;\n the Hebrew, translated into Greek, 375;\n human knowledge necessary to the understanding of, 379.\n\n Scythians, the, i. 290.\n\n Seal-rings, i. 315\u2013317.\n\n Sects or schools of philosophy, i. 392.\n\n Seducer, the, i. 23.\n\n Seeing double, an effect of much wine, i. 203.\n\n Seeing God, i. 25, 415.\n\n Self-conceit, the cure of, ii. 480.\n\n Self-restraint or self-control, ii. 48, 61, 454.\n\n Self-sufficiency, Christian, i. 182.\n\n Selling and buying, i. 328.\n\n Sepulchres of the gods, i. 50, 51.\n\n Serapis, i. 54, 424.\n\n Serpent, the, that deceived Eve, i. 23, 100;\n why called wise, ii. 396.\n\n Servants, the numerous, pandering to luxury, i. 292.\n\n Sesostris orders a statue of Serapis to be made, i. 54.\n\n Seven, the number, ii. 388\u2013390.\n\n Seventh day, the, ii. 386, 390;\n testimonies from heathen authors to, 284, 285.\n\n Shaving, ignoble, i. 285, 317.\n\n Shades and demons, i. 50.\n\n Shechemites, the, i. 283.\n\n Shepherd, Jesus the, i. 149;\n the good, 462.\n\n Shoes, what sort to be worn, i. 264, 265.\n\n Sibyl, the, quoted, i. 36, 55, 64, 72, 76, 284, 425; ii. 90, 285,\n 288;\n her power of divination, i. 398;\n others of the name, 425.\n\n Silk and the silk-worm, i. 258.\n\n Similitudes an important part of instruction, i. 304.\n\n Simmias of Rhodes quoted, ii. 249.\n\n Simonides, i. 232.\n\n Simplicity of dress recommended, i. 271.\n\n Sin, irrational, i. 184;\n condemned by the Gnostic, ii. 360;\n the source of, 482.\n\n Sins, how the Instructor treats our, i. 115;\n resulting from voluntary action, ii. 38, etc.\n\n Six, the number, ii. 388.\n\n Sleep, the regulation of, i. 240, etc.;\n Christians not to indulge in, as others, 241\u2013243.\n\n Smiling, i. 220.\n\n Sneezing at banquets, i. 229.\n\n Socrates quoted or referred to, i. 393, 414; ii. 68, 175.\n\n Sodomites, the, i. 306.\n\n Solomon, i. 427, 436.\n\n Solon quoted, i. 49, 50, 362; ii. 269, 389, 390.\n\n Son, the, the Ruler and Saviour of all, ii. 409, etc.\n\n Son of God, the Instructor, i. 114.\n\n Songs, amatory, prohibited, i. 218.\n\n Songs of praise to God, i. 216.\n\n Sophistical arts useless, i. 376.\n\n Sophistry, i. 376.\n\n Sophists, the, condemned, i. 362, 363.\n\n Sophocles quoted, i. 73, 86, 203, 313; ii. 141, 234, 286, 287, 291,\n 294.\n\n Soul, the, the threefold division of, i. 273.\n\n Soul, the pure, an image of God, ii. 417;\n of a most excellent temper, 427.\n\n Sow, the, forbidden to be eaten, ii. 251.\n\n Speaking, filthy, i. 222\u2013224.\n\n Spectacles, public, to be discountenanced, i. 326, 327.\n\n Speech, the regulation of, at banquets, i. 228.\n\n Speech and writing compared, i. 351, etc.\n\n Speech, good, inferior to good action, i. 381\u2013383.\n\n Speusippus quoted, ii. 12.\n\n Sphynxes, the Egyptian, their symbolic import, ii. 239, 249.\n\n Sports, divine, i. 128, 129.\n\n Stoics, the, i. 385; ii. 59.\n\n Stones, the, in the robe of the high priest, ii. 243, 244.\n\n Stones and stocks, silly people, i. 19.\n\n _Stromata_, the, of Clement, i. 361;\n meaning of the word, ii. 140, etc.\n\n Sun, the, and stars, given to the Gentiles to worship, ii. 368.\n\n Superstition, i. 50, 57, 58, ii. 25;\n the source of, 421.\n\n Superstitious man, the, described, ii. 422, 423.\n\n Susanna, i. 194.\n\n Swallow, the, of Pythagoras, ii. 236.\n\n Swearing avoided by the Gnostic, ii. 442\u2013444.\n\n Swine, the flesh of, forbidden to the Jews, i. 326, ii. 429.\n\n Swine, casting one\u2019s pearls before, i. 388.\n\n Syllogism and demonstration, ii. 493.\n\n Symbolic style, the, employed by poets and philosophers, ii. 247.\n\n Symbols, the reasons for veiling the truth in, ii. 254.\n\n Symbols, the, of the Egyptians, of sacred things, ii. 245, etc.\n\n Symbols, the, of Pythagoras, ii. 236.\n\n Syrens, the, i. 383.\n\n\n Tabernacle, the, and its furniture, the mystical meaning of, ii.\n 240;\n and its geometrical proportions, 354.\n\n Table of shew-bread, the, ii. 42;\n its geometrical proportions, meaning of, 354.\n\n Tables, the two, of the law, their mystical significance, ii. 383,\n 385.\n\n Tact, the importance of, in king or general, i. 456, 457.\n\n Tatian referred to, i. 355.\n\n Taxes, ii. 342.\n\n Teaching, motives in, to be examined, i. 352.\n\n Teacher, the, intimations of the advent of, ii. 404.\n\n Teachers of others ought to excel in virtue, ii. 444\u2013446.\n\n Teaching, the, of our Lord, its duration, ii. 486.\n\n Temperance, i. 193, 201, 202, 242; ii. 248.\n\n Temples, the Egyptian, what they illustrate, i. 276.\n\n Temptation, the, of our Lord, i. 380.\n\n Ten, the number, ii. 383, 384.\n\n Terrors of the law, the, ii. 21.\n\n Thales, i. 394, 395; ii. 278.\n\n Thamar, i. 369.\n\n Thanksgiving, ii. 436.\n\n Theano referred to or quoted, i. 404; ii. 159, 195.\n\n Thearidas\u2019 book _On Nature_ quoted, ii. 296, 297.\n\n Theft and falsehood, i. 420.\n\n Theocritus quoted, i. 90.\n\n Theognis quoted, ii. 252.\n\n Theological inquiry, its object, ii. 490.\n\n Theology, philosophy the handmaid to, i. 366.\n\n Theophrastus, i. 68;\n quoted, ii. 6.\n\n Thersites, i. 228, 237, 294.\n\n Thespes quoted, i. 404; ii. 250.\n\n Thrasubulus, i. 457.\n\n Threatening, i. 174.\n\n Thieves and robbers, all who came before Christ were--how? i. 406,\n etc.\n\n Tim\u00e6us the Locrian, ii. 288.\n\n Timocles, the poet, quoted, ii. 141, 142.\n\n Timon of Phlius quoted, ii. 227.\n\n Timotheus, i. 403.\n\n Titans, the, and Dionysius, i. 30.\n\n Tombs of the gods, the, i. 50, 51.\n\n Tradition of the church, the, prior to heresies, ii. 485.\n\n Tragedy, its inventors, i. 404.\n\n Training, i. 182, 371.\n\n Translation, the, of the Old Testament out of Hebrew into Greek, i.\n 448.\n\n Trojan war, the, how caused, i. 282.\n\n Troy, when taken, i. 421.\n\n Truth, i. 18;\n poets bear witness to, 73;\n found in the prophets, 76, etc.;\n and custom contrasted, 98;\n a germ of, found in all sects of philosophy, 389;\n how philosophy contributes to its comprehension, 418;\n is one, _ibid._;\n four things in which it resides, ii. 8;\n the Scripture the criterion for distinguishing between heresy\n and, 476, etc.\n\n Truth, reasons for veiling the, in symbols, ii. 254, etc., 257.\n\n Truth, the true searcher after, i. 379.\n\n Two tables, the, of the law, the mystical significance of, ii. 283,\n 285.\n\n\n \u03a5\u03b2\u03c1\u03b9\u03c2, i. 247.\n\n Ulysses, i. 241.\n\n Unbelief, i. 462.\n\n Understanding, the human, ii. 340.\n\n Unicorn, the, i. 25.\n\n Unnatural lusts forbidden, i. 248.\n\n Upbraiding, i. 165.\n\n Usury, ii. 50.\n\n\n Valentinus, quoted, ii. 65;\n his vagaries about the abolition of death refuted, 179, etc.;\n his work, _On the Intercourse of Friends_, quoted, 334;\n the time of, 486.\n\n Vaphres, i. 436.\n\n Veiling the truth in symbols, reasons for, ii. 254\u2013256;\n opinion of the apostles respecting, 257\u2013261.\n\n Veiling the meaning of Scripture, reasons for, ii. 378\u2013382.\n\n Veils, the, of the tabernacle, ii. 240, 244.\n\n Vessels of gold and silver, i. 211;\n to be rejected, 302.\n\n Vice and virtue, as delineated by Prodicus, i. 260.\n\n Vine, the, i. 158;\n its symbolical character, 200.\n\n Vipers, i. 19.\n\n Virtue, rational, i. 184;\n and vice, as delineated by Prodicus, 260;\n one, 418.\n\n Virtues, the Christian, their connection, ii. 26\u201329.\n\n Visitation, i. 167.\n\n Voice from heaven, the, at the baptism of Christ, i. 131.\n\n Voices, the, of birds, i. 244.\n\n Voluntary actions, of different kinds, ii. 38, etc.\n\n\n Waggery censured, i. 219.\n\n Walking, i. 324.\n\n Washing, the, of the soul, i. 309.\n\n Watching, i. 241.\n\n Water, the natural beverage for the thirsty, i. 200.\n\n Water, the, of the Word, i. 91;\n and milk, 147;\n regeneration by, 181.\n\n \u201cWay of sinners,\u201d the, ii. 41.\n\n Wealth, i. 212\u2013214, 298;\n the love of, 301.\n\n Well trained, the, ii. 262.\n\n White dress recommended, i. 259, 264.\n\n Wife, a, ii. 80.\n\n Wife and husband, both to be equipped for heaven, i. 302;\n how to live with each other, 304;\n the kiss between, 382.\n\n Wife, a thrifty, i. 321;\n a good, ii. 196.\n\n Wills, observances of the Romans respecting, ii. 254.\n\n Wine, to be avoided by boys and girls, i. 201;\n when and by whom to be used, 202;\n to be taken moderately, 203;\n the ill effects of much, 203, 204;\n excessive drinking of, condemned, 204\u2013206;\n various kinds of, 207;\n how Jesus drank, 208.\n\n Wine and milk, i. 147.\n\n Wine-bibber, the, i. 205.\n\n Wisdom, i. 97, 203, 242;\n the queen of philosophy, 368;\n of the wise to be destroyed, 410;\n its nature, ii. 15, 453;\n the panacea, 262;\n different forms of, 397;\n and knowledge, 446.\n\n Wisdom, the, of God, magnified, i. 365.\n\n Wise, the, i. 365.\n\n Wise man, the, ii. 12, 13, 14, 15.\n\n Wolves in sheeps\u2019 clothing, i. 20.\n\n Woman, the thrifty and virtuous, i. 321;\n the foolish, 323;\n the wise, ii. 196.\n\n Woman\u2019s clothing, men forbidden to wear--why? ii. 49.\n\n Women, married and unmarried, the duty of, in relation to banquets,\n i. 266;\n in regard to dress, 260;\n ornaments worn by, described, 269, 270;\n externally adorned only, compared to Egyptian temples, 276;\n some, fond of dress and extravagance, 277\u2013279;\n improper behaviour of, condemned, 293, 294;\n employments of, 310;\n permitted to adorn themselves to please their husbands, 315, 316;\n the Instructor\u2019s orders to, 320;\n should clothe themselves with their homemade work, 321;\n voluptuous movements of some, 221, 222;\n lascivious tricks of, 323;\n how they should go to church, 328;\n refutation of Carpocrates\u2019 and Epiphanes\u2019 doctrine of a community\n of, ii. 86\u201389;\n candidates for the martyr\u2019s crown, 165\u2013170;\n capable of perfection, illustrious examples of, 193\u2013196.\n\n Women, holy, among the Germans, i. 399.\n\n Word, the, various references to, i. 21, 22, 24, 98, 100, 101, 104,\n 108, 109, 113, 114, 116, 145, 147, 151, 152, 157, 162, 179,\n 180, 274, 299, 380, 385.\n\n Word, the, our instructor, i. 113.\n\n Word, water of the, i. 91.\n\n World, the, Moses teaches, was created, ii. 275.\n\n World, the, of thought and of sense, ii. 276.\n\n Written compositions, the value of, i. 349;\n and spoken, compared, 351\u2013359.\n\n\n Xenocrates quoted, ii. 14.\n\n Xenophanes cited, i. 394; ii. 285, 286.\n\n Xenophon quoted, i. 71; ii. 62, 285.\n\n \u03a7\u03cc\u03c1\u03c4\u03b1\u03c3\u03bc\u03b1, i. 179.\n\n\n Yoking the ox and the ass forbidden, ii. 55, 56.\n\n Young people should absent themselves from banquets, i. 225, 226.\n\n\n Zacharias, his dumbness, i. 25.\n\n Zaleucus, i. 404.\n\n Zaps, ii. 249.\n\n Zeus, the Stoic, i. 393;\n quoted, 69, 75, ii. 266.\n\n Zeus, various stories of, i. 28, 29, 30;\n the amours of, 39, etc.;\n human, 43;\n vile, _ibid._;\n worshipped under various names and forms, 44, 45.\n\n Zopyrus, i. 150.\n\n Zoroaster, i. 397; ii. 282.\n\n\n END OF VOL. II.\n\n MURRAY AND GIBB, EDINBURGH,\n PRINTERS TO HER MAJESTY\u2019S STATIONERY OFFICE.\n\n\nFOOTNOTES:\n\n[1] Referring in particular to the Jews.\n\n[2] The text reads \u1f04\u03c7\u03c1\u03b7\u03c3\u03c4\u03bf\u03c2; Sylburg prefers the reading \u03b5\u1f52\u03c7\u03c1\u03b7\u03bf\u03c4\u03bf\u03c2.\n\n[3] Prov. x. 10, Septuagint.\n\n[4] \u03b4\u03b9\u03b5\u03bb\u03b7\u03bb\u03b8\u03ad\u03bd\u03b1\u03b9, suggested by Sylb. as more suitable than the\n\u03b4\u03b9\u03b1\u03bb\u03b5\u03bb\u03b7\u03b8\u03ad\u03bd\u03b1\u03b9 of the text.\n\n[5] Hermas--close of third vision.\n\n[6] Prov. iii. 5, 6, 7, 12, 23.\n\n[7] Wisd. vii. 17, 20, 21, 22.\n\n[8] Jer. xxiii. 23, 24.\n\n[9] Ex. xxx. 13.\n\n[10] Isa. lxvi. 1.\n\n[11] \u1f14\u03bd\u03bd\u03bf\u03b9\u03b1\u03bd, not \u03b5\u1f54\u03bd\u03bf\u03b9\u03b1\u03bd, as in the text.\n\n[12] Prov. i. 2\u20136.\n\n[13] 1 Cor. ii. 10.\n\n[14] Prov. v. 16.\n\n[15] Hab. ii, 4.\n\n[16] Isa, vii. 9.\n\n[17] Or anticipation, \u03c0\u03c1\u03cc\u03bb\u03b7\u03c8\u03b9\u03c2.\n\n[18] Heb. xi. 1, 2, 6.\n\n[19] Adopting Lowth\u2019s conjecture of supplying \u03c0\u03bb\u1f74\u03bd before \u03b8\u03b5\u03bf\u03c3\u03b5\u03b2\u03b5\u03af\u03b1\u03c2.\n\n[20] John xx. 29.\n\n[21] The text reads \u1f24; but Sylb. suggests \u1f91, which we have adopted.\n\n[22] \u03ba\u03b1\u1f76 \u03c4\u1f78 \u1f11\u03ba\u03bf\u03cd\u03c3\u03b9\u03bf\u03bd is supplied as required by the sense. The text has\n\u1f00\u03ba\u03bf\u03cd\u03c3\u03b9\u03bf\u03bd only, for which Lowth proposes to read \u1f11\u03ba\u03bf\u03cd\u03c3\u03b9\u03bf\u03bd.\n\n[23] Either baptism or the imposition of hands after baptism.\n\n[24] Heb. xi 3, 4, 25.\n\n[25] Heb. xi. 32.\n\n[26] Instead of \u03bc\u03bf\u03bd\u03bf\u03bd\u03bf\u03c5\u03c7\u03af, Petavius and Lowth read \u03bc\u03cc\u03bd\u03bf\u03bd, \u03bf\u1f50\u03c7\u03af, as\nabove.\n\n[27] Matt. xxiii. 9.\n\n[28] Isa. lxiv. 4, 19; 1 Cor. ii. 9.\n\n[29] \u03ba\u03b1\u03c4\u03ac\u03bb\u03b7\u03c8\u03b9\u03bd \u03c0\u03bf\u03b9\u03b5\u1fd6 \u03c4\u1f74\u03bd \u03c0\u03c1\u03cc\u03bb\u03b7\u03c8\u03b9\u03bd.\n\n[30] \u03bf\u1f50 \u03b6\u1ff6\u03bf\u03bd is here interpolated into the text, not being found in\nPlato.\n\n[31] \u03a7\u03c1\u03b9\u03c3\u03c4\u03cc\u03c2 and \u03c7\u03c1\u03b7\u03c3\u03c4\u03cc\u03c2 are very frequently compared in the patristic\nauthors.\n\n[32] Matt. xxi. 31.\n\n[33] Plato\u2019s sister\u2019s son and successor.\n\n[34] \u03c3\u03c1\u03bf\u03c5\u03b4\u03b1\u1fd6\u03bf\u03c2.\n\n[35] The words of Jacob to Esau slightly changed from the Septuagint;\n\u201cFor God hath showed mercy to me, and I have all things\u201d--\u1f45\u03c4\u03b9 \u1f20\u03bb\u03ad\u03b7\u03c3\u03ad \u03bc\u03b5\n\u1f41 \u0398\u03b5\u1f78\u03c2 \u03ba\u03b1\u1f76 \u1f14\u03c3\u03c4\u03b9 \u03bc\u03bf\u03b9 \u03c0\u03ac\u03bd\u03c4\u03b1 (Gen. xxxiii. 11).\n\n[36] Ex. iii. 16.\n\n[37] Jas. ii. 23.\n\n[38] So the name Israel is explained, _Stromata_ i. p. 334,\nPotter; vol. i. p. 369 of translation of Clement in Ante-Nicene Library.\n\n[39] Ex. xxxiii. 11.\n\n[40] John i. 9.\n\n[41] The Stoics defined piety as \u201cthe knowledge of the worship of God.\u201d\n\n[42] Heb. vii. 2.\n\n[43] Socrates in the _Ph\u00e6drus_, near the end.\n\n[44] Introduced by Plato in _The Laws_, conversing with Socrates.\n\n[45] Taken likely from some apocryphal writing.\n\n[46] Matt. xix. 24.\n\n[47] Matt. v. 3.\n\n[48] Matt. xi. 28\u201330.\n\n[49] John viii. 32\u201336.\n\n[50] Isa. liii. 3.\n\n[51] \u03c0\u03b9\u03c3\u03c4\u03cc\u03c4\u03b7\u03c2.\n\n[52] Ecclus. xv. 10.\n\n[53] Laertius, in opposition to the general account, ascribes the\ncelebrated \u03b1\u1f50\u03c4\u1f78\u03c2 \u1f14\u03c6\u03b1 to Pythagoras Zacynthus. Suidas, who with the\nmost ascribes it to the Samian Pythagoras, says that it meant \u201cGod has\nsaid,\u201d as he professed to have received his doctrines from God.\n\n[54] This famous line of Epicharmus the comic poet is quoted by\nTertullian (_de Anima_), by Plutarch, by Jamblichus, and Porphyry.\n\n[55] Ecclus. vi. 34.\n\n[56] Isa. liii. 1.\n\n[57] Rom. x. 17, 14, 15.\n\n[58] Loadstone.\n\n[59] 1 Cor. i. 9, ix. 13.\n\n[60] Isa. liv. 1.\n\n[61] Not in Script.\n\n[62] Where?\n\n[63] Rom. i. 17, etc.\n\n[64] 1 Tim. i. 18, 19.\n\n[65] The man of perfect knowledge.\n\n[66] Instead of \u1f14\u03ba\u03ba\u03bb\u03b9\u03c3\u03b9\u03c2, it has been proposed to read \u1f14\u03ba\u03bb\u03c5\u03c3\u03b9\u03c2, a term\napplied by the Stoics to fear; but we have \u1f14\u03ba\u03ba\u03bb\u03b9\u03c3\u03b9\u03c2 immediately after.\n\n[67] According to the correction and translation of Lowth, who reads\n\u03c4\u1ff6\u03bd \u03bf\u1f55\u03c4\u03c9\u03c2 \u1f10\u03c0\u03b9\u03b4\u03b5\u03c7\u03bf\u03bc\u03ad\u03bd\u03c9\u03bd instead of \u03c4\u1f78\u03bd \u03bf\u1f55\u03c4\u03c9\u03c2, etc., of the text.\n\n[68] Ps. cxi. 10.\n\n[69] Prov. i. 7.\n\n[70] Prov. i. 17, 18, \u201cSurely in vain the net is spread in the sight of\nany bird, and they lay wait for their own blood.\u201d\n\n[71] Rom. iii. 20.\n\n[72] Gal. iii. 24.\n\n[73] Ezek. xxxiii. 11, xviii. 23, 32.\n\n[74] Adopting the conjecture which, by a change from the accusative to\nthe nominative, refers \u201cdeters,\u201d and enjoins to the commandment instead\nof to repentance, according to the teaching of the text.\n\n[75] Judith viii. 27.\n\n[76] Prov. x. 4, 5, 8.\n\n[77] Isa. v. 21.\n\n[78] Prov. i. 7.\n\n[79] Viz. of the angels, who according to them was Jehovah, the God of\nthe Jews.\n\n[80] Instead of \u1f61\u03c2 \u03c0\u03b5\u03c1\u03af\u03c6\u03bf\u03b2\u03bf\u03c2 of the text, we read with Grabe \u1f61\u03c2 \u03c0\u03b5\u03c1\u03b5\u1f76\n\u03c6\u03cc\u03b2\u03bf\u03c2.\n\n[81] Prov. i. 33.\n\n[82] The text reads \u03ba\u03b1\u03ba\u1ff6\u03bd. Lowth conjectures the change, which we have\nadopted, \u03ba\u03b1\u03bb\u1ff6\u03bd.\n\n[83] Prov. vii. 2.\n\n[84] Prov. xiv. 16, 26.\n\n[85] \u1f15\u03c4\u03b5\u03c1\u03bf\u03c2 \u1f10\u03b3\u03ce, _alter ego_, deriving \u1f11\u03c4\u03b1\u1fd6\u03c1\u03bf\u03c2\n\n[86] Rom. xii. 2.\n\n[87] \u03c6\u03af\u03bb\u03b5 \u03ba\u03b1\u03c3\u03af\u03b3\u03bd\u03b7\u03c4\u03b5, _Iliad_, book v. 359.\n\n[88] \u1f00\u03c0\u03cc\u03b4\u03b5\u03be\u03b9\u03c2 has been conjectured in place of \u1f00\u03c0\u03cc\u03b4\u03b5\u03b9\u03be\u03b9\u03c2.\n\n[89] Rom. xii. 9, 10, 18, 21.\n\n[90] Rom. x. 2, 3.\n\n[91] Rom. x. 4.\n\n[92] Rom. x. 19; Deut. xxxii. 21.\n\n[93] Isa. lxv. 1, 2; Rom. x. 20, 21.\n\n[94] Rom. xi. 11.\n\n[95] Hermas.\n\n[96] Rom. ii. 14.\n\n[97] This clause is hopelessly corrupt: the text is utterly\nunintelligible, and the emendation of Sylburgius is adopted in the\ntranslation.\n\n[98] Lev. xviii. 1\u20135.\n\n[99] Gal. iii. 12.\n\n[100] \u201cThem that are far off, and them that are nigh\u201d (Eph. ii. 13).\n\n[101] Eph. ii. 5.\n\n[102] 1 Cor. viii. 1.\n\n[103] Matt. xvii. 20.\n\n[104] Matt. ix. 29.\n\n[105] Ex. xvi. 36, Septuagint; \u201cthe tenth part of an ephah,\u201d A.V.\n\n[106] Matt. v. 28.\n\n[107] Matt. v. 8.\n\n[108] Matt. xv. 11, 19.\n\n[109] The text here reads \u03b8\u03b5\u1ff6\u03bd, arising in all probability from the\ntranscriber mistaking the numeral \u03b8 for the above.\n\n[110] Prov. xi. 14, Septuagint; \u201cWhere no counsel is, the people fall,\u201d\nA.V.\n\n[111] Gen. xviii. 22, 23.\n\n[112] Ex. xxxiv. 2.\n\n[113] 1 Tim. vi. 20, 21.\n\n[114] Prov. x. 21, Septuagint; \u201cfeed many,\u201d A.V.\n\n[115] Gen. i. 31.\n\n[116] _i.e._ Past and Future, between which lies the Present.\n\n[117] _Pastor of Hermas_, book i. Vision iii. chap. viii.\n\n[118] See _Pastor of Hermas_, book ii. Commandt. iv. ch. ii., for\nthe sense of this passage.\n\n[119] Heb. x. 26, 27.\n\n[120] John i. 13.\n\n[121] Prov. xi. 5.\n\n[122] Prov. xiii. 6.\n\n[123] Ps. ciii. 13.\n\n[124] Ps. cxxvi. 5.\n\n[125] Ps. cxxviii. 1.\n\n[126] Ps. xlix. 16, 17.\n\n[127] Ps. v. 7, 8.\n\n[128] Adopting the emendation, \u1f41\u03c1\u03bc\u1f74 \u03bc\u1f72\u03bd \u03bf\u1f56\u03bd \u03c6\u03bf\u03c1\u03ac.\n\n[129] Prov. xi. 13.\n\n[130] Ps. vii. 9.\n\n[131] Matt. v. 28.\n\n[132] Ex. xx. 17.\n\n[133] Isa. xxix. 13; Matt. xv. 8; Mark vii. 6.\n\n[134] _Medea_, v. 1078.\n\n[135] These lines, which are not found in the Ajax of Sophocles, have\nbeen amended by various hands. Instead of \u03c3\u03c5\u03bc\u03c6\u03bf\u03c1\u03bf\u1fe6\u03c3\u03b1, we have ventured\nto read \u03c3\u03c5\u03bc\u03c6\u03bf\u03c1\u1fb6\u03c2,--\u03ba\u03b7\u03bb\u03af\u03c2 \u03c3\u03c5\u03bc\u03c6\u03bf\u03c1\u1fb6\u03c2 being a Sophoclean phrase, and\n\u03c3\u03c5\u03bc\u03c6\u03bf\u03c1\u03bf\u1fe6\u03c3\u03b1 being unsuitable.\n\n[136] Rom. iv. 7, 8.\n\n[137] 1 Pet. ii. 24.\n\n[138] Ps. xxxii. 1, 2; Rom. iv. 7, 8.\n\n[139] 1 Pet. iv. 8.\n\n[140] Ezek. xxxiii. 11.\n\n[141] Matt. v. 28.\n\n[142] Jer. iv. 20.\n\n[143] Jer. xlix. 19.\n\n[144] 1 John v. 16, 17.\n\n[145] Ps. i. 1 (quoted from Barnabas, with some additions and\nomissions).\n\n[146] Ps. i. 2.\n\n[147] 1 Cor. viii. 7.\n\n[148] Ps. i. 4, 5.\n\n[149] John iii. 8.\n\n[150] Ps. i. 5, 6.\n\n[151] Ezek. xxxiv. 4\u20136.\n\n[152] These words are not in Scripture, but the substance of them is\ncontained in Luke xv. 7, 10.\n\n[153] One of the precepts of the seven wise men.\n\n[154] Isa. xxxii. 8, Sept.\n\n[155] Philo explains Enoch\u2019s translation allegorically, as denoting\nreformation or repentance.\n\n[156] Prov. vi. 1, 2.\n\n[157] Quoted as if in Scripture, but not found there. The allusion may\nbe, as is conjectured, to what God said to Moses respecting him and\nAaron, to whom he was to be as God; or to Jacob saying to Esau, \u201cI have\nseen thy face as it were the face of God.\u201d\n\n[158] Luke x. 27, etc.\n\n[159] John xv. 11, 12.\n\n[160] \u03c7\u03c1\u03b7\u03c3\u03c4\u03cc\u03c2 instead of \u03c7\u03c1\u03b9\u03c3\u03c4\u03cc\u03c2 which is in the text.\n\n[161] Ps. cii. 8, cx. 4.\n\n[162] Ex. x. 28, xxxiv. 12; Deut. iv. 9.\n\n[163] Prob. Ecclus. iii. 29.\n\n[164] Prov. iii. 7.\n\n[165] Ecclus. i. 27.\n\n[166] Matt. xxv. 35, 40.\n\n[167] Prov. v. 22.\n\n[168] Prov. xxviii. 14.\n\n[169] \u1f10\u03bd\u03c4\u03b1\u1fe6\u03b8\u03b1 \u03c4\u1f74\u03bd \u03b3\u03bd\u1ff6\u03c3\u03b9\u03bd \u03c0\u03bf\u03bb\u03c5\u03c0\u03c1\u03b1\u03b3\u03bc\u03bf\u03bd\u03b5\u1fd6 appears in the text, which, with\ngreat probability, is supposed to be a marginal note which got into the\ntext, the indicative being substituted fer the imper.\n\n[170] Matt. x. 24, 25; Luke vi. 40.\n\n[171] Adopting Sylburgius\u2019 conjecture of \u03c4\u1ff3 \u03b4\u03b5 for \u03c4\u1f78 \u03b4\u03b5.\n\n[172] Perhaps in allusion to the leper\u2019s words to Christ, \u201cIf Thou\nwilt, Thou canst make me clean\u201d (Mark i. 40).\n\n[173] Prov. xxx. 3.\n\n[174] Prov. xv. 8.\n\n[175] Isa. i. 11, etc.\n\n[176] Isa. lviii. 6.\n\n[177] Prov. xi. 1.\n\n[178] Prov. x. 31.\n\n[179] Prov. xvi. 21, misquoted, or the text is corrupt; \u201cThe wise in\nheart shall be called prudent,\u201d A.V.\n\n[180] For the use of knowledge in this connection, Philo, Sextus\nEmpiricus, and Zeno are quoted.\n\n[181] Deut. xxxi. 5.\n\n[182] \u201cThese words are more like Philo Jud\u00e6us, i. 740, than those of\nMoses, Deut. xx. 5\u20137.\u201d--POTTER.\n\n[183] Prov. x. 7.\n\n[184] Prov. xi. 7, viii. 17.\n\n[185] Prov. ix. 30.\n\n[186] Prov. xix. 23.\n\n[187] Deut. xxiv. 10, 11.\n\n[188] Lev. xix. 9, xxiii. 22; Deut. xxiv. 19.\n\n[189] Lev. xix. 10; Deut. xxiv. 20, 21.\n\n[190] Ex. xxiii. 10, 11; Lev. xxv. 2\u20137.\n\n[191] Prov. xx. 28, xi. 26, xiv. 21.\n\n[192] Quoted from Philo, with slight alterations, giving the sense of\nEx. xxiii. 4, Deut. xxii. 12, 3.\n\n[193] Prov. xiv. 27.\n\n[194] Deut. xxi. 10.\n\n[195] \u03bc\u03bd\u03b7\u03c3\u03b9\u03c0\u03bf\u03bd\u03b7\u03c1\u03b5\u1fd6 (equivalent to \u03bc\u03bd\u03b5\u03c3\u03b9\u03ba\u03b1\u03ba\u03b5\u1fd6 in the passage of Philo\nfrom which Clement is quoting) has been substituted by Sylb. for\n\u03bc\u03b9\u03c3\u03bf\u03c0\u03bf\u03bd\u03b7\u03c1\u03b5\u1fd6.\n\n[196] Deut. xxiii. 7.\n\n[197] Deut. xx. 10.\n\n[198] Deut. xxi. 10.\n\n[199] Matt. v. vi. vii.; Luke vi.\n\n[200] Prov. xix. 11, xiv. 23, xvii. 12.\n\n[201] Deut. xiv. 21.\n\n[202] Deut. xxv. 4; 1 Tim. v. 18.\n\n[203] Deut. xxii. 10.\n\n[204] So Clement seems to designate the human nature of Christ,--as\nbeing a _quartum quid_ in addition to the three persons of the\nGodhead.\n\n[205] Deut. viii. 18.\n\n[206] Matt. v. 19.\n\n[207] Num. xv. 30.\n\n[208] Deut. xxvi. 17, 18.\n\n[209] \u1f31\u03ba\u03ad\u03c4\u03b7\u03bd has been adopted from Philo, instead of \u03bf\u1f30\u03ba\u03ad\u03c4\u03b7\u03bd of the\ntext.\n\n[210] Gen. xxxiii. 11.\n\n[211] Gen. xxxiii. 6.\n\n[212] Deut. xiii. 4.\n\n[213] Luke vi. 36.\n\n[214] Prov. xxviii. 4, 5.\n\n[215] Prov. xiv. 8.\n\n[216] Prov. xxi. 26.\n\n[217] Prov. ii. 21, 22.\n\n[218] 2 Cor. viii. 12, 15.\n\n[219] Ps. cxii. 9.\n\n[220] Substituting \u1f64\u03bd for \u1f10\u03bd \u03c4\u1ff7 \u039a\u03c5\u03c1\u03af\u1ff3 after \u03c3\u03cd\u03bd\u03bf\u03b9\u03ba\u03bf\u03c2.\n\n[221] \u03ba\u03cd\u03bd\u03b1, Eurip. _Andromache_, 627.\n\n[222] \u1f1c\u03c1\u03c9\u03c2, Cupid.\n\n[223] Or, \u201ccarpets.\u201d Xenoph. _Memorabilia_, book ii.: The Words of\nVirtue to Vice.\n\n[224] Eph. vi. 11.\n\n[225] _i.e._ Permanent state and nature.\n\n[226] Or, vie with.\n\n[227] \u03c0\u03b1\u03c1\u03bf\u03c5\u03c3\u03af\u1fb3 substituted by Grabe for \u03c0\u03b1\u1fe4\u1fe5\u03b7\u03c3\u03af\u1fb3.\n\n[228] Matt. vii. 7.\n\n[229] Matt. vii. 7.\n\n[230] Barnabas, _Epist._ chap. xvi.\n\n[231] \u03ba\u03b1\u03c4\u03ac\u03c0\u03b1\u03c5\u03c3\u03bc\u03b1 (in Theodoret), for which the text reads \u03ba\u03b1\u03c4\u03ac\u03c0\u03bb\u03b1\u03c3\u03bc\u03b1.\n\n[232] _Iliad_, v. 739.\n\n[233] After this comes \u1f61\u03c2 \u1f14\u03c1\u03c9\u03c4\u03b1, which yields no meaning, and has been\nvariously amended, but not satisfactorily. Most likely some words have\ndropped out of the text.\n\n[234] Ps. lxxxii. 1.\n\n[235] Ps. lxxxii. 6.\n\n[236] Rom. viii. 9.\n\n[237] 1 Cor. x. 3.\n\n[238] 1 Cor. xv. 30.\n\n[239] Heb. xiii. 5.\n\n[240] The text has \u1f00\u03c1\u03b5\u03c4\u1ff6\u03bd, virtues, for which, in accordance with\nPythagoras\u2019 well-known opinion, \u1f00\u03c1\u03b9\u03b8\u03bc\u1ff6\u03bd has been substituted from\nTheodoret.\n\n[241] For \u03ba\u03b1\u03c4\u03ac\u03c0\u03bb\u03b7\u03be\u03b9\u03bd of the text, Heinsius reads \u1f00\u03ba\u03b1\u03c4\u03ac\u03c0\u03bb\u03bc\u03be\u03b9\u03bd, which\ncorresponds to the other term ascribed to Democritus--\u1f00\u03b8\u03b1\u03bc\u03b2\u03bc\u03b2\u03af\u03b7\u03bd.\n\n[242] Luke xiv. 11.\n\n[243] Rom. vi. 22.\n\n[244] Rom. v. 4, 5.\n\n[245] Probably Heb. iv. 8, 9.\n\n[246] Ezek. xviii. 4\u20139.\n\n[247] Isa. lv. 6, 7, 9.\n\n[248] Gal. v. 5, 6.\n\n[249] Heb. vi. 11\u201320.\n\n[250] Prov. i. 33.\n\n[251] 1 Cor. xi. 1.\n\n[252] Gen. xx. 12.\n\n[253] Tob. iv. 16.\n\n[254] Gen. i. 28.\n\n[255] Gen. ii. 18.\n\n[256] The corrections of Stanley on these lines have been adopted. They\noccur in the _Choeph_ of \u00c6schylus, 503, but may have been found in\nSophocles, as the tragic poets borrowed from one another.\n\n[257] _i.e._ not entering into a second marriage after a wife\u2019s\ndeath. But instead of \u03bc\u03bf\u03bd\u03bf\u03b3\u03b1\u03bc\u03af\u03bf\u03c5 some read \u03ba\u03b1\u03ba\u03bf\u03b3\u03b1\u03bc\u03af\u03bf\u03c5--bad marriage.\n\n[258] Matt. v. 32, xix. 9.\n\n[259] Lev. xx. 10; Deut. xxii. 22; Lev. xxix. 9.\n\n[260] Ezek. xxxiii. 11.\n\n[261] Luke xii. 48.\n\n[262] After much consideration, the Editors have deemed it best to give\nthe whole of this Book in Latin.\n\n[263] Matt. xix. 11, 12.\n\n[264] 1 Cor. vii. 9.\n\n[265] 2 Cor. xi. 13, 15.\n\n[266] Gal. vi. 2.\n\n[267] 1 Cor. x. 12.\n\n[268] 1 Cor. vii. 9.\n\n[269] _Vid._ Iren\u00e6um, lib. i. c. 2, p. 51.\n\n[270] Ex. xx. 13.\n\n[271] Matt. v. 28.\n\n[272] Ex. xx. 17.\n\n[273] Deut. xxii. 22.\n\n[274] Jude 8\u201317.\n\n[275] Rom. vii. 24.\n\n[276] Matt. viii. 22; Luke ix. 60.\n\n[277] Matt. vi. 24; Luke xvii. 13.\n\n[278] Matt. v. 42; Luke vi. 30.\n\n[279] Eph. iv. 20\u201324.\n\n[280] Eph. v. 1\u20134.\n\n[281] Eph. v. 5\u201311.\n\n[282] Rom. vi. 16.\n\n[283] Num. xxv. 8; 1 John i. 6, 7.\n\n[284] Matt. v. 20.\n\n[285] Dan. i.\n\n[286] Ps. cxviii. 9.\n\n[287] Jer. x. 2.\n\n[288] Luke xi. 40.\n\n[289] Matt. v. 25; Luke xii. 58.\n\n[290] Matt. v. 16.\n\n[291] Gen. i. 28, ix. 1.\n\n[292] Gen. i. 29, ix. 2, 3.\n\n[293] Ex. xxi. 24.\n\n[294] Ex. xxii. 1.\n\n[295] Deut. vi. 5.\n\n[296] Deut. xxvii. 15.\n\n[297] Mal. iii. 15.\n\n[298] Jer. xii. 1.\n\n[299] Rom. iii. 8.\n\n[300] Mal. ii. 17.\n\n[301] 1 Cor. vi. 13, x. 23.\n\n[302] Gal. v. 13.\n\n[303] John iii. 3.\n\n[304] Col. ii. 11.\n\n[305] Col. iii. 4, 10.\n\n[306] 1 John ii. 4.\n\n[307] 1 John ii. 18, 19.\n\n[308] Matt. v. 17.\n\n[309] Matt. xix. 6; Mark x. 9.\n\n[310] 1 Cor. vii. 14.\n\n[311] Matt. xix. 3; Mark x. 2.\n\n[312] Matt. xxii. 30; Mark xii. 23; Luke xx. 35.\n\n[313] 1 Cor. vi. 13.\n\n[314] Rom. xiv. 17.\n\n[315] Jas. iv. 6; 1 Pet. v. 5.\n\n[316] Matt. xix. 6; Mark x. 9.\n\n[317] Matt. xxiv. 37; Luke xvii. 28.\n\n[318] Luke xviii. 8.\n\n[319] Matt. xxiv. 19; Mark xiii. 17; Luke xxi. 23.\n\n[320] Acts i. 7.\n\n[321] Matt. xix. 11, 12.\n\n[322] Matt. xix. 10, 11.\n\n[323] Tim. iv. 1, 3.\n\n[324] Col. ii. 18, 23.\n\n[325] 1 Cor. vii. 27.\n\n[326] 1 Cor. vii. 2, 5.\n\n[327] Rom. xiv. 3.\n\n[328] Matt. xi. 18, 19.\n\n[329] 1 Cor. ix. 5.\n\n[330] Rom. xiv. 17.\n\n[331] Matt. v. 42.\n\n[332] Matt. xxv. 35, 36.\n\n[333] Matt. xxv. 40.\n\n[334] Prov. xix. 17.\n\n[335] Prov. iii. 27.\n\n[336] Prov. iii. 3.\n\n[337] Prov. x. 4.\n\n[338] Prov. xiii. 8.\n\n[339] Matt. xix. 16; Mark x. 17; Luke xviii. 18.\n\n[340] Prov. xiii. 11.\n\n[341] Prov. xi. 23.\n\n[342] Ps. cxi. 9.\n\n[343] Matt. vi. 19.\n\n[344] Hagg. i. 6.\n\n[345] Luke xii. 16\u201320.\n\n[346] Matt. vii. 7.\n\n[347] Rom. xiii. 12, 13, 14.\n\n[348] Matt. xix. 12.\n\n[349] Heb. ix. 14.\n\n[350] Rom. vi. 14.\n\n[351] Rom. vi. 15.\n\n[352] 2 Cor. v. 10.\n\n[353] 2 Cor. v. 16, 17.\n\n[354] 2 Cor. vi. 14, 15, 16.\n\n[355] 2 Cor. vii. 1.\n\n[356] Eph. ii. 5.\n\n[357] Rom. v. 12\u201314.\n\n[358] Gen. iii. 20.\n\n[359] Phil. i. 20\u201324.\n\n[360] Ps. xlviii. 21.\n\n[361] Matt. xviii. 20.\n\n[362] 1 Cor. vii. 7.\n\n[363] Ex. xx. 17.\n\n[364] Matt. v. 27, 28.\n\n[365] Deut. xxi. 11, 12, 13.\n\n[366] Ex. xix. 20.\n\n[367] 2 Cor. vi. 16, 17, 18.\n\n[368] 2 Cor. vii. 1.\n\n[369] 2 Cor. xi. 2.\n\n[370] 2 Cor. xi. 3.\n\n[371] 1 Pet. ii. 11, 12, 15, 16.\n\n[372] Rom. vi. 2, 6.\n\n[373] Rom. vi. 13.\n\n[374] Rom. vii. 7.\n\n[375] Rom. vii. 18.\n\n[376] Rom. vii. 17.\n\n[377] Rom. vii. 20, 23, 24.\n\n[378] Rom. viii. 2, 3, 4.\n\n[379] Rom. viii. 10, 11.\n\n[380] Rom. viii. 5, 6, 7, 8, 9, 10, 12, 13, 14, 15.\n\n[381] 1 Cor. vii. 5.\n\n[382] 1 Cor. vii. 24.\n\n[383] Rom. vii. 2.\n\n[384] 1 Cor. vii. 39, 40.\n\n[385] Rom. vii. 4.\n\n[386] 2 Cor. xi. 3.\n\n[387] 1 Cor. vii. 5.\n\n[388] Matt. vi. 24.\n\n[389] Gen. iv. 25.\n\n[390] 1 Cor. vii. 5.\n\n[391] Matt. xix. 6.\n\n[392] Rom. vii. 4.\n\n[393] Rom. vii. 12.\n\n[394] John iii. 6.\n\n[395] 1 Cor. vii. 14.\n\n[396] Rom. vii. 4.\n\n[397] 1 Tim. iv. 1, 2, 3, 4, 5.\n\n[398] Rom. xiv. 21.\n\n[399] 1 Cor. vii. 8.\n\n[400] Rom. xiv. 19.\n\n[401] Sophon. iii. 19.\n\n[402] Matt. vi. 19.\n\n[403] Isa. l. 9.\n\n[404] John vi. 27.\n\n[405] Luke xx. 35.\n\n[406] Luke xx. 34.\n\n[407] Matt. xxiii. 9.\n\n[408] Matt. xxiii. 9.\n\n[409] 1 Cor. vii. 32, 33, 34.\n\n[410] 1 Cor. vi. 18.\n\n[411] Isa. 1. 1.\n\n[412] 1 Tim. v. 14, 15.\n\n[413] 1 Tim. ii. 15.\n\n[414] Luke xiv. 20.\n\n[415] Ps. vi. 8.\n\n[416] Isa. lvi. 3.\n\n[417] 2 Cor. xi. 3.\n\n[418] Matt. xviii. 11, 12.\n\n[419] Matt. v. 28.\n\n[420] Eph. iv. 24.\n\n[421] Gen. iii. 21.\n\n[422] Phil. iii. 20.\n\n[423] 1 Cor. vii. 1, 2.\n\n[424] 1 Cor. vii. 5.\n\n[425] 1 Cor. vii. 9.\n\n[426] 1 Cor. vii. 3, 5.\n\n[427] Luke xiv. 26.\n\n[428] Ex. xx. 12.\n\n[429] 1 Cor. vii. 33.\n\n[430] 1 Cor. vii. 10, 11.\n\n[431] Isa. lvi. 3\u20135.\n\n[432] Isa. lxv. 23.\n\n[433] John xiii. 33.\n\n[434] Gal. iv. 19.\n\n[435] 1 Cor. iv. 15.\n\n[436] Deut. xxiii. 1.\n\n[437] Matt. xix. 12.\n\n[438] Jer. xx. 14.\n\n[439] Jer. xx. 18.\n\n[440] 4 Esdr. v. 35.\n\n[441] Job xiv. 4, 5.\n\n[442] Ps. l. 7.\n\n[443] Mic. vi. 7.\n\n[444] Gen. i. 28.\n\n[445] 1 Cor. xv. 34. Clement reads here \u1f10\u03ba\u03bd\u03af\u03c8\u03b1\u03c4\u03b5, \u201cwash,\u201d instead of\n\u1f10\u03ba\u03bd\u03ae\u03c8\u03b1\u03c4\u03b5, \u201cawake.\u201d\n\n[446] Eph. vi. 12.\n\n[447] 1 Cor. ix. 27, 25.\n\n[448] Ps. xlviii. 13, 21.\n\n[449] Jer. v. 8.\n\n[450] Isa. xl. 6, 7, 8.\n\n[451] Prov. xiii. 12.\n\n[452] Gen. iii. 5.\n\n[453] Gen. iv. 1.\n\n[454] 1 Cor. xv. 50.\n\n[455] Gal. iii. 3.\n\n[456] Jer. v. 8.\n\n[457] Prov. i. 14.\n\n[458] Prov. i. 15, 16, 17.\n\n[459] Apoc. ix. 10.\n\n[460] Eph. ii. 3.\n\n[461] 1 Cor. v. 7.\n\n[462] Gal. ii. 19, 20.\n\n[463] Matt. x. 5.\n\n[464] Prov. i. 18, 19.\n\n[465] Matt. xxvi. 24.\n\n[466] Matt. xviii. 6 seqq.\n\n[467] Rom. ii. 24.\n\n[468] 1 Cor. v. 11.\n\n[469] 1 Cor. vi. 13.\n\n[470] 1 Cor. vi. 16.\n\n[471] 1 Cor. vii. 5.\n\n[472] 1 Cor. vii. 3.\n\n[473] 1 Cor. vii. 10, 11, 12.\n\n[474] 1 Cor. vii. 14.\n\n[475] 1 Tim. iii. 2, 4; Tit. i. 6.\n\n[476] Tit. i. 15.\n\n[477] 1 Cor. vi. 9, 10, 11.\n\n[478] Phil. iv. 8, 9.\n\n[479] 1 Pet. i. 21, 22.\n\n[480] 1 Pet. i. 14, 15, 16.\n\n[481] Matt. vii. 14, xi. 12, vii. 7.\n\n[482] Job v. 25.\n\n[483] Ps. viii. 6.\n\n[484] Rom. xvi. 26, 27.\n\n[485] Ex. xxxiii. 11.\n\n[486] Prov. vi. 6, 8.\n\n[487] Rom. iii. 20.\n\n[488] Rom. v. 13.\n\n[489] Rom. vii. 6.\n\n[490] 1 Tim. i. 9.\n\n[491] Rom. xiii. 8, x. 9.\n\n[492] Luke x. 27.\n\n[493] Rom. vii. 12, 14.\n\n[494] Rom. vi. 20\u201323.\n\n[495] Ps. xlviii. 13, 21; Jer. v. 8, etc.\n\n[496] Gal. vi. 14; Phil. iii. 20.\n\n[497] Matt. xix. 29.\n\n[498] Demiurgus.\n\n[499] Phil. i. 13, 14.\n\n[500] Rom. xv. 4.\n\n[501] 1 Cor. vii. 28, 32, 35.\n\n[502] Matt. v. 10.\n\n[503] John i. 12.\n\n[504] Luke x. 19.\n\n[505] Matt. xix. 21.\n\n[506] \u03ba\u03c5\u03c1\u03b9\u03b1\u03ba\u1fc7 \u03b5\u1f50\u03c1\u03bf\u03b9\u03af\u1fb3.\n\n[507] Luke xiii. 32.\n\n[508] Ps. xxxvii. 35\u201337.\n\n[509] Isa. xxix. 13 (\u1f41 \u1f15\u03c4\u03b5\u03c1\u03bf\u03c2 inserted).\n\n[510] Ps. lxi. 5.\n\n[511] Ps. xii. 3\u20135.\n\n[512] Matt. vi. 19.\n\n[513] Luke xii. 33.\n\n[514] Rom. iv. 15.\n\n[515] Matt. viii. 13.\n\n[516] Luke xii. 20.\n\n[517] Matt. xvi. 26.\n\n[518] Matt. vi. 31; Luke xii. 22, 23.\n\n[519] Matt. vi. 32, 33; Luke xii. 30, 31.\n\n[520] Luke xix. 8, 9, 10.\n\n[521] Matt. v. 5.\n\n[522] Luke xix. 8\u201310.\n\n[523] Translated as completed, and amended by Heinsius. In the text it\nis plainly mutilated and corrupt.\n\n[524] Matt. v. 4, 7.\n\n[525] Hos. vi. 6; Matt. ix. 13, xii. 7.\n\n[526] Matt. v. 10.\n\n[527] Luke vi. 22.\n\n[528] John i. 4.\n\n[529] Matt. vi. 30.\n\n[530] Luke vi. 46.\n\n[531] Isa. xxix. 15.\n\n[532] Gal. v. 24, 25.\n\n[533] Gal. vi. 8.\n\n[534] Matt. xxvi. 41.\n\n[535] Rom. viii. 7, 8, 10, 13, 17, 18, 28, 29, 30.\n\n[536] Rom. viii. 24, 25.\n\n[537] In allusion to Eph. vi. 12.\n\n[538] 1 Pet. iv. 12, 13, 14.\n\n[539] Rom. viii. 36, 37.\n\n[540] Rom. x. 10, 11.\n\n[541] 2 Tim. i. 7, 8; Rom. viii. 15.\n\n[542] Rom. xii. 9.\n\n[543] Rom. xiii. 8.\n\n[544] Instead of \u03bc\u03ad\u03b3\u03b9\u03c3\u03c4\u03bf\u03b9, read from Rom. xv. 13, 14, \u03bc\u03b5\u03c3\u03c4\u03bf\u03af.\n\n[545] Rom. vi. 6.\n\n[546] 1 Cor. iv. 9, 11, 12, 13.\n\n[547] 1 Cor. xiii. 7.\n\n[548] For \u03c3\u03ce\u03bc\u03b1\u03c4\u03bf\u03c2 read \u03c3\u03c9\u03c4\u03b7\u03c1\u03af\u03b1\u03c2.\n\n[549] 1 Cor. xiii. 13.\n\n[550] 1 Cor. x. 23.\n\n[551] 1 Cor. x. 24.\n\n[552] 1 Cor. x. 26, 28, 29, 30, 31.\n\n[553] 2 Cor. x. 3, 4, 5.\n\n[554] Col. iii. 12, 14, 15.\n\n[555] 1 Cor. xi. 3, 8, 11.\n\n[556] 1 Cor. xi. 3, 7.\n\n[557] Eph. v. 21\u201329.\n\n[558] Col. iii. 18\u201325, iv. 1, iii. 11.\n\n[559] Matt. vi. 10.\n\n[560] Col. iii. 12\u201315.\n\n[561] Luke xii. 8.\n\n[562] Matt. x. 32.\n\n[563] Luke xii. 11, 12.\n\n[564] Tit. i. 16.\n\n[565] Luke xxii. 31, 32.\n\n[566] Matt. x. 23.\n\n[567] Ps. cxviii. 6.\n\n[568] Wisd. iii. 1.\n\n[569] Job xiv. 4.\n\n[570] Isa. v. 5.\n\n[571] The text has \u03c0\u03b1\u03b9\u03b4\u03b5\u03c5\u03c4\u03b9\u03ba\u1fc6\u03c2 \u03c4\u03ad\u03c7\u03bd\u03b7\u03c2 \u03c4\u1fc6\u03c2 \u03c4\u03bf\u03b9\u03ac\u03b4\u03b5, for which Sylburgius\nsuggests \u03c4\u03bf\u03b9\u1fb6\u03c3\u03b4\u03b5, as translated above.\n\n[572] 1 Thess. iv. 3\u20138.\n\n[573] Phil. i. 29, 30, ii. 1, 2, 17.\n\n[574] Phil. i. 7.\n\n[575] Phil. ii. 20, 21.\n\n[576] Matt. v. 44, 45.\n\n[577] Matt. v. 24.\n\n[578] Rom. viii. 38, 39.\n\n[579] 1 Cor. viii. 1, 7, 9, 11.\n\n[580] 1 Cor. x. 25.\n\n[581] Acts xv. 24, etc.\n\n[582] 1 Cor. ix. 19\u201325.\n\n[583] 1 Cor. x. 26.\n\n[584] 1 Cor. x. 28\u201331.\n\n[585] Rom. x. 10, 11, 8, 9.\n\n[586] Rom. xii. 14.\n\n[587] 2 Cor. ii. 12.\n\n[588] 2 Cor. iii. 14.\n\n[589] 1 John iii. 18, 19.\n\n[590] 1 John iv. 16, 18.\n\n[591] 1 John v. 3.\n\n[592] 1 Tim. iv. 12.\n\n[593] Phil. iv. 11\u201313.\n\n[594] Heb. x. 32\u201339.\n\n[595] Heb. xi. 36\u201340, xii. 1, 2.\n\n[596] Who lived before Christ.\n\n[597] Heb. xi. 26, 27.\n\n[598] Wisd. iii. 2, 3, 4.\n\n[599] Wisd. iii. 5, 6, 7, 8.\n\n[600] Gen. xviii. 27.\n\n[601] Job i. 1.\n\n[602] Job xiv. 4, 5.\n\n[603] Jas. iv. 6; 1 Pet. iv. 5.\n\n[604] Ps. lxxxix. 21.\n\n[605] Ps. li. 1\u20134.\n\n[606] Ps. li. 6.\n\n[607] Prov. xx. 27.\n\n[608] \u1f21\u03b3\u03b9\u03ac\u03c3\u03b8\u03b7. Clemens Romanus has \u1f10\u03b4\u03cc\u03b8\u03b7.\n\n[609] Ps. xxxiv. 12.\n\n[610] Ps. xxxiv. 13, 14.\n\n[611] Ps. xxxiv. 15\u201317.\n\n[612] Ps. xxxii. 10.\n\n[613] Jas. v. 20; 1 Pet. iv. 8.\n\n[614] 1 Cor. xiii. 7.\n\n[615] 1 Cor. xiii. 1, 3.\n\n[616] Ps. lxix. 30, 31.\n\n[617] Ps. li 17.\n\n[618] 1 John iv. 8, 16.\n\n[619] Rom. xiii. 10.\n\n[620] Matt. v. 28.\n\n[621] _i.e._ of blessed souls.\n\n[622] Ps. i. 3.\n\n[623] The text has \u03b8\u03c5\u03c3\u03af\u03b1\u03bd, for which \u03c6\u03cd\u03c3\u03b9\u03bd has been suggested as\nprobably the true reading.\n\n[624] \u1f44\u03c1\u03b5\u03be\u03b9\u03c2 the Stoics define to be a desire agreeable to reason;\n\u03ad\u03c0\u03b9\u03b8\u03c5\u03bc\u03af\u03b1, a desire contrary to reason.\n\n[625] Ex. xxxii. 32.\n\n[626] So rendered by the Latin translator, as if the reading were\n\u03c4\u03b5\u03b8\u03bb\u03b9\u03bc\u03bc\u03ad\u03bd\u03b7.\n\n[627] Sylburgius\u2019 conjecture of \u1f61\u03c0\u03bb\u03b9\u03c3\u03bc\u03ad\u03bd\u03b1\u03c2 instead of \u1f41\u03c0\u03bb\u03b9\u03c3\u03b1\u03bc\u03ad\u03bd\u03b1\u03c2 is\nhere adopted.\n\n[628] Tit. ii. 3\u20135.\n\n[629] Heb. xii. 13\u201317.\n\n[630] Heb. xiii. 4.\n\n[631] 1 Pet. i. 6\u20139.\n\n[632] 2 Cor. xi. 23.\n\n[633] Deut. xviii. 13; Rom. x. 4.\n\n[634] 2 Cor. iv. 8, 9.\n\n[635] 2 Cor. vi. 3\u20137.\n\n[636] 2 Cor. vii. 1, vi. 16, 17, 18.\n\n[637] 2 Cor. vii. 1\u201311.\n\n[638] Eph. iv. 11, 12, 13.\n\n[639] 1 Cor. xii. 7\u201311.\n\n[640] _Iliad_, xiii. 730.\n\n[641] 1 Cor. vii. 7.\n\n[642] Isa. vii. 9.\n\n[643] Ps. cxxxix. 7\u201310.\n\n[644] Isa. xl. 10, lxii. 11; Ps. lxii. 12; Rev. xxii. 12; Rom. ii. 6.\n\n[645] Ps. ii. 8.\n\n[646] Matt. vi. 2, etc.\n\n[647] Euphrone is plainly \u201ckindly, cheerful.\u201d\n\n[648] 1 Thess. v. 6\u20138.\n\n[649] As it stands in the text the passage is unintelligible, and has\nbeen variously amended successfully.\n\n[650] Clement seems to have read \u039a\u03cd\u03c1\u03b9\u03bf\u03bd for \u03ba\u03b1\u03b9\u03c1\u03cc\u03bd in Rom. xiii. 11.\n\n[651] Rom. xiii. 11, 12.\n\n[652] Homer, _Odyss._ iv. 751, 760; xvii. 48, 58.\n\n[653] _Odyss._ ii. 261.\n\n[654] Explaining \u03bc\u03b5\u03c4\u03b1\u03bd\u03bf\u03ad\u03c9 etymologically.\n\n[655] Rom. v. 3\u20135.\n\n[656] 1 Cor. viii. 8.\n\n[657] 1 Cor. vii. 38, 35.\n\n[658] Prov. i. 33.\n\n[659] Prov. iii. 5.\n\n[660] Ps. lxxxii. 6.\n\n[661] \u03b8\u03b5\u1f76\u03bd... \u0398\u03b5\u03cc\u03c2.\n\n[662] Ps. l. 21.\n\n[663] \u03bb\u03bf\u03c5\u03c4\u03c1\u03cc\u03bd.\n\n[664] Ps. i. 4; Isa. xl. 15.\n\n[665] Hom. _Odyss._\n\n[666] Jer. xxxiii. 5.\n\n[667] Ezek. xliv. 9, 10.\n\n[668] Ezek. xliv. 27.\n\n[669] The jubilee.\n\n[670] Job i. 21.\n\n[671] Matt. xviii. 3.\n\n[672] _i.e._ Baptism.\n\n[673] Job xxi. 10.\n\n[674] Gen. xxiv. 16.\n\n[675] Mark v. 34.\n\n[676] Eurip. _Bacch\u00e6_, 465, etc.\n\n[677] Isa. xl. 6\u20138.\n\n[678] Jer. xiii. 24\u201327.\n\n[679] Gen. xxiii. 4; Ps. xxxviii. 13.\n\n[680] 2 Cor. v. 1, 2, 3, 7.\n\n[681] 2 Cor. v. 8.\n\n[682] Pindar, according to Theodoret.\n\n[683] Job xlii. 2, 3, 6.\n\n[684] Jer. xxii. 29, 30.\n\n[685] Isa. i. 2.\n\n[686] Mic. i. 2, where, however, the concluding words are not found.\n\n[687] Gen. xviii. 25.\n\n[688] John iii. 18.\n\n[689] Where?\n\n[690] Isa. xlv. 21.\n\n[691] Rom. ix. 14.\n\n[692] Deut. x. 12.\n\n[693] Rom. xiii. 13.\n\n[694] Matt. v. 16.\n\n[695] Isa. lxii. 11.\n\n[696] Gen. i. 26.\n\n[697] Matt. xi. 15.\n\n[698] _Odyss._ vi. 186.\n\n[699] Teacher and scholar.\n\n[700] Rom. i. 11, 12.\n\n[701] Rom. i. 17.\n\n[702] Matt. ix. 22.\n\n[703] Matt. xvii. 20; Luke xvii. 6; 1 Cor. xiii. 2.\n\n[704] Luke xvii. 5.\n\n[705] Gen. xv. 6; Rom. iv. 3.\n\n[706] Isa. lix. 8.\n\n[707] 2 Tim. ii. 23.\n\n[708] 1 Cor. xiii. 12.\n\n[709] Ex. xxxiii. 20.\n\n[710] Matt. v. 8.\n\n[711] 1 Cor. i. 20.\n\n[712] 1 Cor. i. 19.\n\n[713] Jer. vi. 16.\n\n[714] Rom. iv. 3, 5, 9, 22.\n\n[715] Philo Jud\u00e6us, _De Abrahame_, p. 413, vol. ii. Bohn.\n\n[716] Empedocles.\n\n[717] 1 Cor. ii. 5.\n\n[718] Heraclitus.\n\n[719] Matt. vii. 7.\n\n[720] Ps. xxii. 6.\n\n[721] 1 John iv. 16.\n\n[722] 1 Cor. i. 9, x. 13.\n\n[723] Matt. xviii. 1.\n\n[724] 1 Cor. iv. 15.\n\n[725] John xiv. 6.\n\n[726] By Plato.\n\n[727] In Plato we have \u03bd\u1ff7 instead of \u0398\u03b5\u1ff7.\n\n[728] John i. 14.\n\n[729] Matt. vii. 7.\n\n[730] Matt. xi. 12.\n\n[731] Hesiod. first line, \u201cWorks and Days,\u201d 285. The other three are\nvariously ascribed to different authors.\n\n[732] Plato, _Alcibiades_, book i.\n\n[733] Plato, _Republic_, vi. p. 678.\n\n[734] Matt. xx. 16.\n\n[735] 1 Cor. viii. 7.\n\n[736] 2 Thess. iii. 1, 2.\n\n[737] Quoted by Socrates in the _Phaedo_, p. 52.\n\n[738] Ecclus. xxvii. 12.\n\n[739] Prov. x. 14.\n\n[740] Prov. xxvi. 5.\n\n[741] 1 Cor. ix. 22.\n\n[742] Matt. v. 45.\n\n[743] Rom. iii. 29, 30.\n\n[744] 1 Cor. ii. 13.\n\n[745] Bas relief.\n\n[746] Isa. xlv. 3.\n\n[747] Ps. lxxviii. 1, 2.\n\n[748] 1 Cor. ii. 6\u20138.\n\n[749] 1 Cor. ii. 9, 10.\n\n[750] 1 Cor. ii. 14.\n\n[751] 1 Cor. iii. 1\u20133.\n\n[752] 1 Cor. iii. 10\u201313.\n\n[753] Rom. i. 11.\n\n[754] Jer. viii. 7.\n\n[755] _Iliad_, ix. 311.\n\n[756] Eph. iv. 26.\n\n[757] Ex. xx. 17.\n\n[758] It is so said of the rich: Matt. xix. 23; Mark x. 23; Luke xviii.\n24.\n\n[759] Gen. i. 26.\n\n[760] Matt. xi. 29, 30.\n\n[761] Matt. xviii. 3.\n\n[762] Ps. i. 1.\n\n[763] Gal. v. 25.\n\n[764] 2 Cor. v. 7.\n\n[765] Heb. i. 1.\n\n[766] Rev. v. 6; Isa. xi. 12.\n\n[767] \u1f0c--\u03c4\u03bb\u03b1\u03c2, unsuffering.\n\n[768] The Chaldaic \u05ea\u05b5\u05bc\u05d9\u05d1\u05d5\u05bc\u05ea\u05b8\u05d0. The Hebrew is \u05ea\u05b5\u05bc\u05d1\u05b8\u05d4, Sept. \u03ba\u03b9\u03b2\u03c9\u03c4\u03cc\u03c2,\nVulg. _arca_.\n\n[769] Eph. v. 23.\n\n[770] 1 Cor. xi. 3; 2 Cor. xi. 31.\n\n[771] And the whole place is very correctly called the Logeum\n(\u03bb\u03bf\u03b3\u03b5\u1fd6\u03bf\u03bd), since everything in heaven has been created and arranged in\naccordance with right reason (\u03bb\u03cc\u03b3\u03bf\u03b9\u03c2) and proportion (Philo, vol. iii.\np. 195, Bohn\u2019s translation).\n\n[772] 1 Cor. xii. 11.\n\n[773] _i.e._, the oracular breastplate.\n\n[774] Lev. xvi. 23, 24.\n\n[775] This line has given commentators considerable trouble. Diodorus\nsays that the Telchines--fabled sons of Ocean--were the first\ninhabitants of Rhodes.\n\n[776] \u03c3\u03cd\u03bd\u03b5\u03c3\u03b9\u03c2. Sylburgius, with much probability, conjectures \u03c3\u03cd\u03bd\u03b4\u03b5\u03c3\u03b9\u03c2,\nbinding together.\n\n[777] \u0392\u03ad\u03b4\u03c5, \u0396\u1f70\u03c8, \u03a7\u03b8\u1f7c\u03bd, \u03a0\u03bb\u1fc6\u03ba\u03c4\u03c1\u03bf\u03bd, \u03a3\u03c6\u1f76\u03b3\u03be, \u039a\u03c5\u03b1\u03be\u03b6\u03b2\u1f76, \u03a7\u03b8\u03cd\u03c0\u03c4\u03b7\u03c2, \u03a6\u03bb\u03b5\u03b3\u03bc\u1f78\u03c2,\n\u0394\u03c1\u03ce\u03c8. On the interpretation of which, much learning and ingenuity have\nbeen expended.\n\n[778] Orpheus.\n\n[779] Lev. xi.; Deut. xiv.\n\n[780] Ps. xvii. 25, 26.\n\n[781] Ex. xv. 1.\n\n[782] Ex. xxi. 33, 36.\n\n[783] Isa. i. 3.\n\n[784] Matt. xi. 13; Luke xvi. 16.\n\n[785] Mark i. 7; Luke iii. 16; John i. 27.\n\n[786] 2 Cor. vi. 14, 15.\n\n[787] 2 Cor. vi. 17, 18.\n\n[788] Eph. iii. 3\u20135.\n\n[789] Col. i. 9\u201311.\n\n[790] Col. i. 25\u201327.\n\n[791] Col. i. 27.\n\n[792] Col. ii. 2, 3.\n\n[793] Col. iv. 2.\n\n[794] Col. iv. 3, 4.\n\n[795] Heb. v. 12, 13, 14, vi. 1.\n\n[796] Isa. ii. 16.\n\n[797] Isa. xlv. 3.\n\n[798] Ps. li. 6, Sept.\n\n[799] Ps. xix. 2, 3.\n\n[800] Rom. xv. 25, 26.\n\n[801] 1 Cor. ii. 6, 7.\n\n[802] 1 Cor. iii. 1\u20133.\n\n[803] Ps. xxxiv. 8; according to the reading \u03a7\u03c1\u03b9\u03c3\u03c4\u03cc\u03c2 for \u03c7\u03c1\u03b7\u03c3\u03c4\u03cc\u03c2.\n\n[804] 1 Cor. v. 7.\n\n[805] Ex. xxxiii. 18.\n\n[806] Prov. xxx. 2.\n\n[807] Prov. iii. 18.\n\n[808] Ex. xxx. 15, 16, etc.\n\n[809] Gen. xxii. 3, 4.\n\n[810] Or, \u201cthe desire of a very good soul,\u201d according to the text which\nreads \u1f29 \u03c8\u03c5\u03c7\u1fc6\u03c2 \u1f00\u03c1\u03af\u03c3\u03c4\u03b7\u03c2. The other reading is \u1f00\u03c1\u03af\u03c3\u03c4\u03b7.\n\n[811] Baptism.\n\n[812] Isa. lxvi. 1.\n\n[813] Ps. 1. 15.\n\n[814] Acts xvii. 24, 25.\n\n[815] From some apocryphal writing.\n\n[816] \u1f01\u03b3\u03af\u1fb3 is the reading of the text. This is with great probability\nsupposed to be changed from \u1f00\u03bd\u1fc3, a usual contraction for \u1f00\u03bd\u03b8\u03c1\u03c9\u03c0\u03af\u03bd\u1fc3.\n\n[817] Rom. xi. 33.\n\n[818] Alluding to Gen. xviii. 6; the word used is \u1f10\u03b3\u03ba\u03c1\u03c5\u03c6\u03af\u03b1\u03b9, which\nClement, following Philo, from its derivation, takes to signify occult\nmysteries.\n\n[819] 1 Cor. vi. 6, 7.\n\n[820] Col. ii. 2, 3.\n\n[821] Matt. xii. 11; Mark iv. 11; Luke viii. 10.\n\n[822] Ps. lxxviii. 2.\n\n[823] Matt. xiii. 33.\n\n[824] According to the conjecture of Sylburgius, \u03c3\u03cd\u03bd\u03c4\u03bf\u03bd\u03bf\u03c2 is adopted\nfor \u03c3\u03cd\u03bd\u03c4\u03bf\u03bc\u03bf\u03c2.\n\n[825] Empedocles.\n\n[826] John i. 18.\n\n[827] Acts xvii. 22, 23.\n\n[828] Matt. xi. 27; Luke iii. 22.\n\n[829] John viii. 24.\n\n[830] John iii. 15, 16, 36, v. 24.\n\n[831] Ps. ii. 12.\n\n[832] The text \u1f10\u03c0\u03af\u03c3\u03c4\u03b7\u03c4\u03b1\u03b9, but the sense seems to require \u1f10\u03c0\u03af\u03c3\u03c4\u03b5\u03c5\u03c3\u03b5.\n\n[833] \u03c0\u03ad\u03c0\u03bf\u03b9\u03b8\u03b5\u03bd is confidence.\n\n[834] John x. 1\u20133, 7.\n\n[835] Eph. iii. 5.\n\n[836] Joel ii. 28.\n\n[837] Wisd. vii. 24.\n\n[838] Ps. xxxvi. 5.\n\n[839] Ps. civ. 4.\n\n[840] Eusebius reads \u03c0\u03bf\u03b9\u03b7\u03c4\u03b9\u03c7\u1ff6\u03c2.\n\n[841] \u03b3\u03b5\u03bd\u03b7\u03c4\u03cc\u03bd.\n\n[842] Gen. i. 1\u20133.\n\n[843] Deut. xiii. 4.\n\n[844] The text has \u03c0\u03ac\u03bb\u03b9\u03bd; Euseb. reads \u03a0\u03bb\u03ac\u03c4\u03c9\u03bd.\n\n[845] The text has \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u1ff3; Plato and Eusebius, \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0ois.\n\n[846] Deut. xxx. 15, 19, 20.\n\n[847] \u03c4\u1f74\u03bd \u03c7\u03c1\u03c5\u03c3\u1fc6\u03bd is supplied, according to a very probable conjecture.\n\n[848] \u201cSpoken or\u201d supplied from Plato and Eusebius.\n\n[849] \u03bc\u03cc\u03bd\u03bf\u03bd \u1f10\u03bd \u03c4\u1fc7 \u03c0\u03cc\u03bb\u03b5\u03b9 is here supplied from Plato.\n\n[850] _Iliad_, xiv. 206.\n\n[851] _Iliad_, xviii.\n\n[852] \u039c\u03ad\u03c4\u03c1\u03b1 is the reading of the text, but is plainly an error for\n\u03bc\u03ad\u03c4\u03c1\u1ff3, which is the reading of Eusebius.\n\n[853] Eph. vi. 12.\n\n[854] Ps. iii. 5.\n\n[855] Matt. xxiv. 42, etc.\n\n[856] Wisd. ii. 12.\n\n[857] Isa. xl. 18, 25.\n\n[858] H. Stephanus, in his _Fragments of Bacchylides_, reads\n\u03b1\u1f30\u03ba\u03b5\u03bb\u03b5\u03af\u03c9\u03bd (foul) instead of \u1f00\u03b5\u03b9\u03ba\u03b1\u03b9\u03bb\u03b9\u03b1\u03bd of the text.\n\n[859] Quoted in _Exhortation to the Heathen_, p. 72, and is here\ncorrected from the text there.\n\n[860] This is quoted in _Exhortation to the Heathen_, p. 73, ch.\nviii. The reading varies, and it has been variously amended. \u0398\u03b5\u1ff7 is\nsubstituted above for \u03c3\u03ad\u03bf. Perhaps the simplest of the emendations\nproposed on this passage is the change of \u03c3\u03ad\u03bf into \u03c3\u03bf, _with Thee_.\n\n[861] Heraclitus.\n\n[862] Deut. vi. 4.\n\n[863] See _Exhortation_, p. 76, where for \u201cSo\u201d read \u201cLo.\u201d\n\n[864] \u201c\u039f\u1f56\u03c4\u03b9\u03c2, Noman, Nobody; a fallacious name assumed by Ulysses\n(with a primary allusion to \u03bc\u03ae\u03c4\u03b9\u03c2, \u03bc\u1fc6\u03c4\u03b9\u03c2, Odys. xx. 20), to deceive\nPolyphemus.\u201d--Liddel and Scott. The third line is 274 of same book.\n\n[865] _Odys._ ix. 410.\n\n[866] _Iliad_, xxii. 8.\n\n[867] Isa. xl. 18, 19.\n\n[868] All these lines from Epicharmus: they have been rendered as\namended by Grotius.\n\n[869] \u03bb\u03cc\u03b3\u03bf\u03c2 [or Word].\n\n[870] Isa. i. 11, 16.\n\n[871] This passage, with four more lines, is quoted by Justin Martyr,\n_De Monarchia_, p. 335, and ascribed by him to Philemon.\n\n[872] Jer. xxiii. 23, 24.\n\n[873] Ps. iv. 6.\n\n[874] In Justin Martyr, in the place above quoted, these lines are\njoined to the preceding. They are also quoted by Eusebius, but\ndifferently arranged. The translation adopts the arrangement of Grotius.\n\n[875] Isa. lxv. 24.\n\n[876] These lines are quoted by Justin (_De Monarchia_), p. 333,\nbut ascribed by him part to Philemon, part to Euripides.\n\n[877] Ascribed by Justin to Sophocles.\n\n[878] Adopting the reading \u03ba\u03b5\u1fd6\u03bd\u03bf\u03c2 instead of \u03ba\u03b1\u03b9\u03bd\u03cc\u03c2 in the text.\n\n[879] Quoted in _Exhortation_, p. 74.\n\n[880] Isa. lxvi. 1.\n\n[881] Isa. lx. 1, 2.\n\n[882] Isa. xl. 12.\n\n[883] Amos iv. 13.\n\n[884] Deut. xxxii. 39.\n\n[885] For \u03bf\u1f50\u03c1\u03b1\u03bd\u03bf\u1f7a\u03c2 \u1f41\u03c1\u1fb6\u03c2 we read \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03bf\u03c5\u03c2 (which is the reading of\nEusebius); and \u03b4\u03c1\u1fc6\u03c2 (Sylburgius\u2019 conjecture), also from Eusebius,\ninstead of \u1f03 \u03b8\u03b5\u03bc\u03b9\u03c2 \u1f00\u03b8\u03ad\u03bc\u03b9\u03c3\u03c4\u03b1.\n\n[886] Isa. x. 14.\n\n[887] Jer. x. 12.\n\n[888] Isa. xl. 13.\n\n[889] _Iliad_, viii. 69.\n\n[890] These lines of \u00c6schylus are also quoted by Justin Martyr, _De\nMonarchia_, p. 330. (Dread force, \u1f04\u03c0\u03bb\u03b1\u03c4\u03bf\u03c2 \u1f41\u03c1\u03bc\u03ae; Eusebius reads\n\u1f41\u03c1\u03bc\u1fc7, dative. J. Langus has suggested (\u1f04\u03c0\u03bb\u03b1\u03c3\u03c4\u03bf\u03c2) uncreated; \u1f04\u03c0\u03bb\u03b7\u03c3\u03c4\u03bf\u03c2\n(insatiate) has also been suggested.) The epithet of the text, which\nmeans primarily unapproachable, then dread or terrible, is applied by\nPindar to fire.\n\n[891] Ps. lxviii. 8.\n\n[892] This Pythian oracle is given by Herodotus, and is quoted also by\nEusebius and Theodoret.\n\n[893] \u03b3\u03bd\u03c9\u03bc\u03b9\u03ba\u03ce\u03c4\u03b1\u03c4\u03b1, Eusebius reads \u03b3\u03b5\u03bd\u03b9\u03ba\u03ce\u03c4\u03b1\u03c4\u03bf\u03bd, agreeing with \u03c0\u03b1\u03c4\u03ad\u03c1\u03b1.\n\n[894] A game in which a potsherd with a black and white side was cast\non a line; and as the black or white turned up, one of the players fled\nand the other pursued.\n\n[895] Eusebius has \u03ba\u03c1\u03af\u03bd\u03b5\u03b9, which we have adopted, for \u03ba\u03c1\u03af\u03bd\u03b5\u03b9\u03bd of the\ntext.\n\n[896] Plato, _Rep._ book vii.\n\n[897] According to the reading in Eusebius, \u03c0\u1fb6\u03bd \u1f14\u03b8\u03bd\u03bf\u03c2 \u1f11\u1ff7\u03bf\u03bd, \u03c0\u1fb6\u03bd \u03b4\u1f72\n\u1f11\u03c3\u03c0\u03b5\u03c1\u03af\u03c9\u03bd \u1f90\u03cc\u03bd\u03c9\u03bd, \u03b2\u03cc\u03c1\u03b5\u03b9\u03cc\u03bd \u03c4\u03b5 \u03ba\u03b1\u1f76 \u03c4\u03cc, \u03ba.\u03c4.\u03bb.\n\n[898] Instead of \u03c0\u03c1\u03cc\u03bd\u03bf\u03b9\u03b1\u03bd, Eusebius has \u03c0\u03c1\u03bf\u03bd\u03bf\u03bc\u03af\u03b1\u03bd (privilege).\n\n[899] Clement seems to mean that they knew God only in a roundabout and\ninaccurate way. The text has \u03c0\u03b5\u03c1\u03af\u03c6\u03b1\u03c3\u03b9\u03bd; but \u03c0\u03b5\u03c1\u03af\u03c6\u03c1\u03b1\u03c3\u03b9\u03bd, which is in\nEusebius, is preferable.\n\n[900] Isa. xxxvi. 7, 8, 10.\n\n[901] Jonah i. 6, 9, 14.\n\n[902] Mal. i. 10, 11, 14.\n\n[903] Perhaps Bacchylides.\n\n[904] \u1f00\u03c1\u03c7\u03b1\u03af\u03b1\u03bd.\n\n[905] The reading of H. Stephanus, \u1f00\u03b3\u03b1\u03b8\u1f70\u03c2 \u1f6d\u03c1\u03b1\u03c2, is adopted in the\ntranslation. The text has \u1f00\u03b3\u03b1\u03b8\u1f70 \u03c3\u03c9\u03c4\u1fc6\u03c1\u03b1\u03c2. Some supply \u1f6d\u03c1\u03b1\u03c2, and at the\nsame time retain \u03c3\u03c9\u03c4\u1fc6\u03c1\u03b1\u03c2.\n\n[906] Jer. iii. 19.\n\n[907] John vi. 27.\n\n[908] Isa. xxxii. 20.\n\n[909] Rom. xiv. 2.\n\n[910] Ps. cxii. 5, 9.\n\n[911] _Odyssey_, xi. 420.\n\n[912] Homer, _Iliad_, xxiii. 315: \u03bc\u03ad\u03b3\u2019 \u1f00\u03bc\u03b5\u03af\u03bd\u03c9\u03bd is found in the\n_Iliad_ as in Mus\u00e6us. In the text occurs instead \u03c0\u03b5\u03c1\u03b9\u03b3\u03af\u03bd\u03b5\u03c4\u03b1\u03b9,\nwhich is taken from line 318.\n\n \u201cBy art rather than strength is the woodcutter greatly superior;\n By art the helmsman on the dark sea\n Guides the swift ship when driven by winds;\n By art one charioteer excels (\u03c0\u03b5\u03c1\u03b9\u03b3\u03af\u03bd\u03b5\u03c4\u03b1\u03b9) another.\u201d\n\n --_Iliad_, xxiii. 315\u2013318.\n\n\n[913] \u03c6\u03cd\u03bb\u03bb\u03bf\u03bd, for which Sylburg. suggests \u03c6\u1fe6\u03bb\u03bf\u03bd.\n\n[914] _Iliad_, vi. 141\u2013149.\n\n[915] _Odyss._ xxii. 412.\n\n[916] _Iliad_, ix. 116.\n\n[917] \u039e\u03c5\u03bd\u03cc\u03c2. So Livy, \u201ccommunis Mars;\u201d and Cicero, \u201ccum omnis belli\nMars communis.\u201d\n\n[918] _Iliad_, xviii. 309.\n\n[919] The text has: \u039d\u03af\u03ba\u03b7\u03c2 \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03bf\u03b9\u03c3\u03b9 \u03b8\u03b5\u1ff6\u03bd \u1f10\u03ba \u03c0\u03b5\u03af\u03c1\u03b1\u03c4\u03b1 \u03ba\u03b5\u1fd6\u03c4\u03b1\u03b9. In\n_Iliad_, vii. 101, 102, we read:\n\n \u03b1\u1f50\u03c4\u1f70\u03c1\u2019 \u1f51\u03c0\u03ad\u03bd\u03b5\u03c1\u03b8\u03b5\u03bd,\n \u039d\u03af\u03ba\u03b7\u03c2 \u03c0\u03b5\u03af\u03c1\u03b1\u03c4\u2019 \u1f14\u03c7\u03bf\u03bd\u03c4\u03b1, \u1f10\u03bd \u1f00\u03b8\u03b1\u03bd\u03ac\u03c4\u03bf\u03b9\u03c3\u03b9 \u03b8\u03b5\u03bf\u1fd6\u03c3\u03b9\u03bd.\n\n\n[920] _Iliad_, xvi. 235.\n\n[921] _Odyss._ xiv. 228.\n\n[922] The text is corrupt and unintelligible. It has been restored as\nabove.\n\n[923] In some lost tragedy.\n\n[924] Said by Ajax of the sword received from Hector, with which he\nkilled himself.\n\n[925] The imitator of Thucydides, said to be weaker but clearer than\nhis model. He is not specially clear here.\n\n[926] The text has, \u1f00\u03c3\u03c6\u03b1\u03bb\u03ad\u03c3\u03c4\u03b5\u03c1\u03b1 \u03c0\u03b1\u03c1\u1f70 \u03b4\u03cc\u03be\u03b1\u03bd \u03ba\u03b1\u1f76 \u03ba\u03b1\u03ba\u03bf\u03c0\u03c1\u03b1\u03b3\u03af\u03b1\u03bd; for which\nLowth reads, \u1f10\u03c0\u03b9\u03c3\u03c6\u03b1\u03bb\u03ad\u03c3\u03c4\u03b5\u03c1\u03b1 \u03c0\u03c1\u1f78\u03c2 \u03ba\u03b1\u03ba\u03bf\u03c0\u03c1\u03b1\u03b3\u03af\u03b1\u03bd, as translated above.\n\n[927] _Iliad_, xxiv. Clement\u2019s quotation differs somewhat from the\npassage as it stands in Homer.\n\n[928] The text has \u03b4\u03bf\u03af\u03b7, which Stob\u00e6us has changed into \u03b4\u2019 \u1f35\u03c3\u03b7, as\nabove. Stob\u00e6us gives this quotation as follows:\n\n \u201cThe bastard has equal strength with the legitimate;\n Each good thing has its nature legitimate.\u201d\n\n\n[929] As no play bearing this name is mentioned by any one else,\nvarious conjectures have been made as to the true reading; among which\nare Clymene Temenos or Temenides.\n\n[930] _Odyssey_, xiv. 187.\n\n[931] In Theognis the quotation stands thus:\n\n \u039f\u1f36\u03bd\u03bf\u03bd \u03c4\u03bf\u03b9 \u03c0\u03af\u03bd\u03b5\u03b9\u03bd \u03c0\u03bf\u03c5\u03bb\u1f78\u03bd \u03ba\u03b1\u03ba\u03cc\u03bd, \u1f22\u03bd \u03b4\u03ad \u03c4\u03b9\u03c2 \u03b1\u1f50\u03c4\u1f78\u03bd\n \u03a0\u03af\u03bd\u1fc3 \u1f10\u03c0\u03b9\u03c3\u03c4\u03b1\u03bc\u03ad\u03bd\u03c9\u03c2, o\u1f50 \u03ba\u03b1\u03ba\u1f78\u03c2 \u1f00\u03bb\u03bb\u2019 \u1f00\u03b3\u03b1\u03b8\u03cc\u03c2.\n\n \u201cTo drink much wine is bad; but if one drink\n It with discretion, \u2019tis not bad, but good.\u201d\n\n\n[932] From Jupiter\u2019s address (referring to Pandora) to Prometheus,\nafter stealing fire from heaven. The passage in Hesiod runs thus:\n\n \u201cYou rejoice at stealing fire and outwitting my mind;\n But I will give you, and to future men, a great plague.\n And for the fire will give to them a bane in which\n All will delight their heart, embracing their own bane.\u201d\n\n\n[933] Translated as arranged by Grotius.\n\n[934] _Odyss._\n\n[935] \u03c3\u03c5\u03bc\u03bc\u03b1\u03bd\u1fc6\u03bd\u03b1\u03b9 is doubtless here the true reading, for which the text\nhas \u03c3\u03c5\u03bc\u03b2\u1fc6\u03bd\u03b1\u03b9.\n\n[936] The text has \u03ba\u03b1\u03c4\u2019 \u1f04\u03bb\u03bb\u03b1. And although Sylburgius very properly\nremarks, that the conjecture \u03ba\u03b1\u03c4\u03ac\u03bb\u03bb\u03b7\u03bb\u03b1 instead is uncertain, it is so\nsuitable to the sense here, that we have no hesitation in adopting it.\n\n[937] The above is translated as amended by Grotius.\n\n[938] \u03c0\u03b1\u03cd\u03c1\u03bf\u03b9\u03c3\u03b9, \u201cfew,\u201d instead of \u03c0\u03b1\u03c1\u2019 \u03bf\u1f37\u03c3\u03b9, and \u03c0\u03c1\u03ac\u03c3\u03c3\u03bf\u03bd\u03c4\u03b1\u03c2 instead of\n\u03c0\u03c1\u03ac\u03c3\u03c3\u03bf\u03bd\u03c4\u03b1, and \u03b4\u03cd\u03b1\u03b9\u03c2, \u201ccalamities,\u201d instead of \u03b4\u03cd\u1fb3, are adopted from\n_Lyric Fragments_.\n\n[939] \u03c8\u03c5\u03b4\u03bd\u03cc\u03c2--\u03c8\u03c5\u03b4\u03c1\u03bf\u03c2--which, however, occurs nowhere but here--is\nadopted as preferable to \u03c8\u03b5\u03b4\u03bd\u03cc\u03c2 (bald), which yields no sense, or\n\u03c8\u03c5\u03c7\u03c1\u03bf\u03c2. Sylburgius MS. Paris; Ruhnk reads \u03c8\u03c5\u03b4\u03c1\u03cc\u03c2.\n\n[940] A mistake for Herodotus.\n\n[941] Instead, of \u039c\u03b1\u03c1\u03b1\u03b8\u03c9\u03bd\u03af\u03c4\u03b1\u03b9, as in the text, we read from Thucydides\n\u039c\u03b1\u03c1\u03b1\u03b8\u1ff6\u03bd\u03af \u03c4\u03b5.\n\n[942] \u03a0\u03c5\u03c4\u03af\u03bd\u1fc3 (not, as in the text, \u03a0\u03bf\u03b9\u03c4\u03af\u03bd\u1fc3), a flask covered with\nplaited osiers. The name of a comedy by Cratinus (Liddel and Scott\u2019s\n_Lexicon_).\n\n[943] _Iliad_, xii., Sarpedon to Glaucus.\n\n[944] Grotius\u2019 correction has been adopted, \u1f10\u03b3\u03b3\u03cd\u03b1\u03c2 \u03b4\u1f72 \u03b6\u03b1\u03bc\u03af\u03b1, instead of\n\u1f10\u03b3\u03b3\u03cd\u03b1 \u03b4\u1f72 \u03b6\u03b1\u03bc\u03af\u03b1\u03c2.\n\n[945] In the text before _In Hexameters_ we have \u03c4\u03b7\u03c1\u03ae\u03c3\u03b5\u03b9, which\nhas occasioned much trouble to the critics. Although not entirely\nsatisfactory, yet the most probable is the correction \u03b8\u03ad\u03bb\u03bf\u03c5\u03c3\u03b9 as above.\n\n[946] _Iliad_, xvii. 53.\n\n[947] _i.e._ Polyphemus, _Odyss._ ix. 372.\n\n[948] According to the correction of Casaubon, who, instead of \u1f00\u03c1\u03b1\u03c1\u03cc\u03c4\u03c9\u03c2\nof the text, reads \u1f08\u03c1\u03b1\u03c1\u03ce\u03c2. Others ascribed the comedy to Aristophanes\nhimself.\n\n[949] _i.e._ washed.\n\n[950] Eusebius reads, \u201cinvoking the common Father, God,\u201d viz.\n\u03a0\u03b1\u03bd\u03b5\u03bb\u03bb\u03ae\u03bd\u03b9\u03bf\u03c2 \u0396\u03b5\u03cd\u03c2, as Pausanias relates.\n\n[951] 1 Sam. xi. 18.\n\n[952] Matt. v. 45.\n\n[953] Instead of \u03bd\u03bf\u1fe6\u03c3\u03bf\u03bd \u03c3\u03b9\u03b4\u03b7\u03c1\u03cc\u03bd, the sense requires that we should,\nwith Sylburgius, read \u03bd\u03bf\u03cd\u03c3\u03bf\u03b9\u03c3\u03b9 \u03b4\u03b7\u03c1\u03cc\u03bd.\n\n[954] Ps. lxxxiv. 1.\n\n[955] Deut. x. 16, 17.\n\n[956] Isa. xl. 26.\n\n[957] 1 Tim. vi. 16.\n\n[958] Deut. iv. 12.\n\n[959] \u1f69\u03c1\u03bf\u03c3\u03ba\u03cc\u03c0\u03bf\u03c2.\n\n[960] We have the same statement made, _Stromata_ i. 19,\nAnte-Nicene Lib. p. 413, Potter 372; also v. 14, Ante-Nicene Lib. p.\n298, Potter 730,--in all of which Lowth adopts \u03c0\u03b5\u03c1\u03af\u03c6\u03c1\u03b1\u03c3\u03b9\u03bd as the true\nreading, instead of \u03c0\u03b5\u03c1\u03af\u03c6\u03b1\u03c3\u03b9\u03bd. In the first of these passages, Clement\ninstances as one of the circumlocutions or roundabout expressions\nby which God was known to the Greek poets and philosophers, \u201c_The\nUnknown God_.\u201d Joannes Clericus proposes to read \u03c0\u03b1\u03c1\u03ac\u03c6\u03b1\u03c3\u03b9\u03bd\n(_palpitatio_), touching, feeling after.\n\n[961] _i.e._ \u201cThe word of God\u2019s power is His Son.\u201d\n\n[962] Instead of \u1f21\u03bd...\u1f10\u03be\u03bf\u03c5\u03c3\u03af\u03b1\u03c2, as in the text, we read \u1f67\u03bd \u1f10\u03be\u03bf\u03c5\u03c3\u03b9\u03b1\u03bd.\n\n[963] None of the attempts to amend this passage are entirely\nsuccessful. The translation adopts the best suggestions made.\n\n[964] _i.e._ of atonement.\n\n[965] Jer. xxxi. 31, 32; Heb. viii. 8\u201310.\n\n[966] Most likely taken from some apocryphal book bearing the name of\nPaul.\n\n[967] Matt. xxiii. 4; Luke xi. 47.\n\n[968] Matt. ix. 22, etc.\n\n[969] The passage which seems to be alluded to here is Job xxviii. 22,\n\u201cDestruction and Death say, We have heard the fame thereof with our\nears.\u201d\n\n[970] \u03b5\u1f50\u03b7\u03b3\u03b3\u03b5\u03bb\u03af\u03c3\u03b8\u03b1\u03b9 used actively for \u03b5\u1f50\u03b1\u03b3\u03b3\u03b5\u03bb\u03af\u03c3\u03b1\u03b9, as also immediately\nafter \u03b5\u1f50\u03b7\u03b3\u03b3\u03b5\u03bb\u03b9\u03c3\u03bc\u03ad\u03bd\u03bf\u03b9 for \u03b5\u1f50\u03b1\u03b3\u03b3\u03b5\u03bb\u03b9\u03c3\u03ac\u03bc\u03b5\u03bd\u03bf\u03b9.\n\n[971] 1 Pet. iii. 19, 20.\n\n[972] Potter, p. 452; Ante-Nicene Library, vol. ii. _Clement_, p.\n28.\n\n[973] Ezek. xviii. 23, 32, xxxiii. 11, etc.\n\n[974] _Hermas_, book iii. chap. xvi. Ante-Nicene Library, 420.\nQuoted also in _Stromata_ ii. Ante-Nicene Library, p. 218, from\nwhich the text here is corrected; Potter, 452.\n\n[975] Matt. xxvii. 52.\n\n[976] \u03c4\u03ac\u03be\u03b9\u03bd.\n\n[977] Rom. ix. 3.\n\n[978] Apparently God\u2019s voice to them. Sylburgius proposes to read\n\u03c6\u03cd\u03c3\u03b5\u03c9\u03c2 instead of \u03c6\u03c9\u03bd\u1fc6\u03c2 here.\n\n[979] 1 Pet. iii. 19.\n\n[980] 1 Cor. i. 29.\n\n[981] Alluding apparently to such passages as Acts iii. 17, 19, and\nxvii. 30.\n\n[982] Deut. xxx. 15, 19.\n\n[983] Isa. i. 19, 20.\n\n[984] Ps. xvi. 9\u201311; Acts ii. 26\u201328.\n\n[985] Isa. xi. 7.\n\n[986] Isa. xliii. 20.\n\n[987] Wisd. vi. 7.\n\n[988] Ps. ix. 15.\n\n[989] Ps. ix. 9.\n\n[990] Ps. ix. 11.\n\n[991] Ps. xi. 7.\n\n[992] Ps. xi. 6, Septuagint version.\n\n[993] Sylburgius\u2019 conjecture, \u03b5\u1f50\u03b5\u03c1\u03b3\u03b5\u03c4\u03b9\u03ba\u03cc\u03bd, seems greatly preferable to\nthe reading of the text, \u1f10\u03bd\u03b5\u03c1\u03b3\u03b7\u03c4\u03b9\u03ba\u03cc\u03bd.\n\n[994] Grabe reads \u03bb\u03cc\u03b3\u03bf\u03c2 for \u03bb\u03b1\u03cc\u03c2, \u201cWord of the Beloved,\u201d etc.\n\n[995] Grabe suggests, instead of \u03b4\u03c1\u1fe6\u03c2 here, \u03b4\u03c1\u03cd\u03bf\u03c8, a kind of\nwoodpecker, mentioned by Aristophanes.\n\n[996] Ps. cii. 9. The text reads, \u03b3\u1fc6\u03bd \u03c3\u03c0\u03bf\u03b4\u03cc\u03bd. Clement seems to have\nread in Ps. cii. 9 \u03b3\u1fc6\u03bd and \u03c3\u03c0\u03bf\u03b4\u03cc\u03bd. The reading of the Septuagint may\nhave crept into the text from the margin.\n\n[997] John i. 3.\n\n[998] Gen. i. 1.\n\n[999] Heb. i. 1.\n\n[1000] Matt. xxiii. 8\u201310.\n\n[1001] Eph. iii. 14, 15.\n\n[1002] \u201cTried in a furnace of earth;\u201d Jerome, \u201ctried in the fire,\nseparated from earth.\u201d\n\n[1003] Ps. xii. 6.\n\n[1004] Prov. x. 20.\n\n[1005] The Latin translator appears to have read what seems the true\nreading, \u1f10\u03c0\u03af\u03c4\u03b1\u03c3\u03b9\u03c2, and not, as in the text, \u1f10\u03c0\u03af\u03c3\u03c4\u03b1\u03c3\u03b9\u03c2.\n\n[1006] Col. ii. 8.\n\n[1007] Heb. v. 12.\n\n[1008] Col. ii. 8.\n\n[1009] Ps. cxix. 125.\n\n[1010] Ps. cxix. 69.\n\n[1011] Ps. cxix. 20.\n\n[1012] Acts x. 34, 35.\n\n[1013] Ps. cxviii. 19, 20.\n\n[1014] Ps. xxix. 3.\n\n[1015] Ps. ix. 17.\n\n[1016] Job xi. 2.\n\n[1017] Jude 22, 25.\n\n[1018] 2 Cor. xi. 14.\n\n[1019] \u03b3\u03bd\u03c9\u03c3\u03c4\u03b9\u03ba\u03ae.\n\n[1020] \u03b3\u03bd\u03c9\u03c3\u03c4\u03b9\u03ba\u1ff6\u03bd, for which Hervetus, reading \u03b3\u03bd\u03c9\u03c3\u03c4\u03b9\u03ba\u03cc\u03bd, has\ntranslated, \u201cqui vere est cognitione pr\u00e6ditus.\u201d This is suitable and\neasier, but doubtful.\n\n[1021] Wisd. vii. 17, 18.\n\n[1022] Adopting the various reading \u03ba\u03b1\u03b8\u2019 \u1f45, and the conjecture \u1f41\u03c1\u1fb6\u03c4\u03b1\u03b9,\ninstead of \u03ba\u03b1\u03b8\u2019 \u1f45\u03bd and \u1f41\u03c1\u03ac\u03c3\u03b5\u03b9 in the text, as suggested by Sylburgius.\n\n[1023] 1 Tim. vi. 16.\n\n[1024] Eph. i. 4, 5.\n\n[1025] Quoted afterwards, p. 362, and _Stromata_, book vii. p.\n743, Paris ed.\n\n[1026] The text has \u1f10\u03c0\u03af\u03bc\u03b9\u03ba\u03c4\u03bf\u03c2, which on account of its harshness has\nbeen rejected by the authorities for \u1f10\u03c0\u03af\u03ba\u03c4\u03b7\u03c4\u03bf\u03c2.\n\n[1027] Our choice lies between the reading of the text, \u03c0\u03c1\u03bf\u03c3\u03af\u03c3\u03b5\u03c4\u03b1\u03b9;\nthat of Hervetus, \u03c0\u03c1\u03bf\u03c3\u03bf\u03af\u03c3\u03b5\u03c4\u03b1\u03b9; the conjecture of Sylburgius,\n\u03c0\u03c1\u03bf\u03c3\u03b5\u03af\u03c3\u03b5\u03c4\u03b1\u03b9, or \u03c0\u03c1\u03bf\u03c3\u03ae\u03c3\u03b5\u03c4\u03b1\u03b9, used a little after in the phrase\n\u03c0\u03c1\u03bf\u03c3\u03ae\u03c3\u03b5\u03c4\u03b1\u03b9 \u03c4\u1f74\u03bd \u1f00\u03bb\u03ae\u03b8\u03b5\u03b9\u03b1\u03bd.\n\n[1028] There is some difficulty in the sentence as it stands. Hervetus\nomits in his translation the words rendered here, \u201clet it be by\nall means dissolved.\u201d We have omitted \u03b4\u03b9\u1f70 \u03c4\u03bf\u03cd\u03c4\u03bf\u03c5\u03c2, which follows\nimmediately after, but which is generally retained and translated \u201cby\nthese,\u201d _i.e._ philosophers.\n\n[1029] \u03c4\u1ff6\u03bd \u03bb\u03cc\u03b3\u03c9\u03bd, Sylburgius; \u03c4\u1f78\u03bd \u03bb\u03cc\u03b3\u03bf\u03bd is the reading of the text.\n\n[1030] Ps. cxii. 6.\n\n[1031] Ps. cxii. 7.\n\n[1032] Ps. cv. 3, 4.\n\n[1033] Heb. i. 1.\n\n[1034] Pindar.\n\n[1035] Gen. xiv. 14. In Greek numerals.\n\n[1036] The Lord\u2019s sign is the cross, whose form is represented by \u03a4; \u0399\u03b7\n(the other two letters of \u03c4\u03b9\u03ae, 318) are the first two letters of the\nname \u1f38\u03b7\u03c3\u03bf\u1fe6\u03c2 (Jesus).\n\n[1037] Gen. vi. 5.\n\n[1038] The sum of the numbers from 1 to 15 inclusive is 120.\n\n[1039] \u201cTriangular numbers are those which can be disposed in a\ntriangle, as 3 [symbol], 6 [symbol], etc., being represented by the\nformula (x^2 + x)/2[formula]\u201d (Liddel and Scott\u2019s _Lexicon_). Each side\nof the triangle of course contains an equal number of units, the sum of\nwhich amounts to the number.\n\n[1040] This number is called equality, because it is composed of eight\nnumbers, an even number; as fifty-six is called inequality, because it\nis composed of seven numbers, an odd number.\n\n[1041] The clause within brackets has been suggested by Hervetus to\ncomplete the sense.\n\n[1042] That is, 1 + 3 + 5 + 7 + 9 + 11 + 13 + 15 = 120; and 1 + 3 = 4\n+ 5 = 9 + 7 = 16 + 9 = 25 + 11 = 36 + 13 = 49 + 15 = 64, giving us the\nnumbers 4, 9, 16, 25, 36, 49, 64, the squares of 2, 3, 4, 5, 6, 7, 8.\n\n[1043] \u1f11\u03c4\u03b5\u03c1\u03bf\u03bc\u03ae\u03ba\u03b5\u03b9\u03c2, the product of two unequal factors, i.e. 2 + 4 + 6\n+ 8 + 10 + 12 + 14 = 56; and 2 + 4 = 6 = 3 \u00d7 2, 6 + 4 = 10 = 5 \u00d7 2, and\nso on.\n\n[1044] The cross.\n\n[1045] Eph. iv. 13.\n\n[1046] Ex. xxv. 23. The table is said to be two cubits in length, a\ncubit in breadth, and a cubit and a half in height; therefore it was\nsix cubits round.\n\n[1047] Ex. xxv. 24.\n\n[1048] The three styles of Greek music were the \u1f10\u03bd\u03b1\u03c1\u03bc\u03bf\u03bd\u03b9\u03ba\u03cc\u03bd, \u03b4\u03b9\u03ac\u03c4\u03bf\u03bd\u03bf\u03bd,\nand \u03c7\u03c1\u03c9\u03bc\u03b1\u03c4\u03b9\u03ba\u03cc\u03bd.\n\n[1049] _i.e._ of Christ.\n\n[1050] 1 Cor. x. 26, etc.\n\n[1051] \u03c8\u03ac\u03bb\u03bb\u03bf\u03bd\u03c4\u03b5\u03c2 is substituted by Lowth for \u03c8\u03ac\u03bb\u03bb\u03b5\u03b9\u03bd of the text; \u1f10\u03bd \u03c4\u1ff7\n\u03c8\u03ac\u03bb\u03bb\u03b5\u03b9\u03bd has also been proposed.\n\n[1052] Ps. xlv. 10.\n\n[1053] Ps. xlv. 14, 15.\n\n[1054] \u03b4\u03b9\u03b4\u03b1\u03ba\u03c4\u03b9\u03ba\u03ae\u03bd, proposed by Sylburgius, seems greatly preferable to\nthe reading of the text, \u03b4\u03b9\u03b4\u03b1\u03ba\u03c4\u03ae\u03bd, and has been adopted above.\n\n[1055] Wisd. vi. 10.\n\n[1056] Wisd. vii. 18.\n\n[1057] Wisd. xiv. 2, 3.\n\n[1058] That is, resurrection effected by divine power.\n\n[1059] Such seems the only sense possible of this clause,--obtained,\nhowever, by substituting for \u03c3\u03c5\u03bd\u03ac\u03bb\u03bf\u03b3\u03bf\u03b9 \u03bb\u03cc\u03b3\u03bf\u03c5, \u03ba.\u03c4.\u03bb., \u03c3\u03cd\u03bb\u03bb\u03bf\u03b3\u03bf\u03b9 \u03bb\u03cc\u03b3\u03bf\u03bd,\n\u03ba.\u03c4.\u03bb.\n\n[1060] John iii. 30.\n\n[1061] John i. 3.\n\n[1062] Eph. ii. 20, 21.\n\n[1063] Matt. xiii. 47, 48.\n\n[1064] Prudence, fortitude, justice, temperance.\n\n[1065] _i.e._ that mentioned in the last sentence of chap. xi.,\nwhich would more appropriately be transferred to chap. xii.\n\n[1066] Wisd. ii. 22, 25.\n\n[1067] Ps. xvii. 3, 4.\n\n[1068] Sylburgius proposes \u03ba\u03bf\u03c3\u03bc\u03b9\u03ba\u03ac\u03c2, worldly, instead of \u03ba\u03bf\u03c3\u03bc\u03af\u03b1\u03c2,\ndecorous; in which case the sentence would read: \u201cand [true] poverty,\ndestitution in worldly desires.\u201d\n\n[1069] Gen. xviii. 12.\n\n[1070] The reading of the text has, \u201cnot of the same mother, much\nless of the same father,\u201d which contradicts Gen. xx. 12, and has been\ntherefore amended as above.\n\n[1071] 1 Sam. i. 13.\n\n[1072] Or, \u201cjudging from the motion of the soul;\u201d the text reading here\n\u03bf\u1f50 \u03ba\u03b9\u03bd\u03ae\u03bc\u03b1\u03c4\u03bf\u03c2 \u03c8\u03c5\u03c7\u1fc6\u03c2, for which, as above, is proposed, \u03bf\u1f50\u03ba \u1f10\u03ba \u03ba\u03b9\u03bd\u03ae\u03bc\u03b1\u03c4\u03bf\u03c2\n\u03c8\u03c5\u03c7\u1fc6\u03bd.\n\n[1073] Tob. xii. 8.\n\n[1074] Metaphorical expression for perfect. The phrase \u201ca quadrangular\nman\u201d is found in Plato and Aristotle.\n\n[1075] 2 Cor. v. 1, 7.\n\n[1076] Ex. xxxiv. 29.\n\n[1077] Matt. v. 48.\n\n[1078] John xiii. 33.\n\n[1079] This is cited by Diogenes Laertius as the first dictum of\nEpicurus. It is also referred to as such by Cicero, _De Natura\nDeorum_, and others.\n\n[1080] In opposition to the heretical opinion, that those who are saved\nhave an innate original excellence, on account of which they are saved.\n\n[1081] Or, \u201celected\u201d--\u03c7\u03b5\u03b9\u03c1\u03bf\u03c4\u03bf\u03bd\u03bf\u03cd\u03bc\u03b5\u03bd\u03bf\u03c2. Acts xiv. 23, \u201cAnd when they had\nordained (\u03c7\u03b5\u03b9\u03c1\u03bf\u03c4\u03bf\u03bd\u03ae\u03c3\u03b1\u03bd\u03c4\u03b5\u03c2) them elders in every church.\u201d A different\nverb (\u03ba\u03b1\u03b8\u03af\u03c3\u03c4\u03b7\u03bc\u03b9) is used in Tit. i. 5.\n\n[1082] Presbytery or eldership.\n\n[1083] \u03c0\u03c1\u03c9\u03c4\u03bf\u03ba\u03b1\u03b8\u03b5\u03b4\u03c1\u03af\u03b1, Mark xii. 39, Luke xx. 46.\n\n[1084] Rev. iv. 4, xi. 16.\n\n[1085] Eph. ii. 14, 15, 16, iv. 13.\n\n[1086] \u03c0\u03c1\u03bf\u03ba\u03bf\u03c0\u03b1\u03af.\n\n[1087] 1 Thess. iv. 17.\n\n[1088] 1 Cor. xv. 41.\n\n[1089] Eph. iv. 13.\n\n[1090] Ps. xv. 1.\n\n[1091] John i. 47; Matt. v. 8.\n\n[1092] \u1f10\u03c0\u03bf\u03c0\u03c4\u03b5\u03af\u03b1, the third and highest grade of initiation of the\nEleusinian mysteries (Liddel and Scott\u2019s _Lexicon_).\n\n[1093] John x. 16.\n\n[1094] John x. 28.\n\n[1095] Mark v. 34, etc.\n\n[1096] The text here has \u1f41\u03c4\u03b9, for which has been substituted (Potter\nand Sylb.) \u03bf\u1f31, as above; \u03c4\u03ae\u03bd after \u03b1\u1f50\u03bb\u1fc6\u03c2 (fold) requires to be omitted\nalso in rendering the sentence as we have done.\n\n[1097] Wisd. iv. 17.\n\n[1098] Wisd. v. 3\u20135.\n\n[1099] Deut. iv. 19.\n\n[1100] Isa. xl. 15.\n\n[1101] The author reckons three kinds of actions, the first of which\nis \u03ba\u03b1\u03c4\u03cc\u03c1\u03b8\u03c9\u03bc\u03b1, right or perfect action, which is characteristic of the\nperfect man and Gnostic alone, and raises him (\u03b5\u1f30\u03c2 \u03c4\u1f74\u03bd \u1f00\u03bd\u03c9\u03c4\u03ac\u03c4\u03c9 \u03b4\u03cc\u03be\u03b1\u03bd)\nto the height of glory. The second is the class of \u03c4\u1ff6\u03bd \u03bc\u03ad\u03c3\u03c9\u03bd, medium,\nor intermediate actions, which are done by less perfect believers, and\nprocure a lower grade of glory. In the third place he reckons sinful\nactions (\u1f01\u03bc\u03b1\u03c1\u03c4\u03b7\u03c4\u03b9\u03ba\u03ac\u03c2), which are done by those who fall away from\nsalvation (Potter).\n\n[1102] To produce this sense, \u03ba\u03b1\u03b8\u1fc6\u03ba\u03b5\u03bd of the text is by Potter changed\ninto \u03ba\u03b1\u03b8\u03ae\u03ba\u03b5\u03b9\u03bd.\n\n[1103] On the authority of one of the MS. Sylburgius reads \u1f45\u03bb\u03bf\u03bd instead\nof \u03bb\u03cc\u03b3\u03bf\u03bd in the text.\n\n[1104] Matt. viii. 26; Mark viii. 36; Luke ix. 25.\n\n[1105] From the _Acharneis_ of Aristophanes, quoted also by\nCicero; with various readings in each. Heinsius substitutes \u03c0\u03b1\u03bb\u03b1\u03bc\u03ac\u03c3\u03b8\u03c9\u03bd\nfor \u03c0\u03b1\u03bb\u03b1\u03bc\u1fb6\u03c3\u03b8\u03b1\u03b9 of the text.\n\n[1106] Wisd. iv. 9.\n\n[1107] Wisd. iv. 14.\n\n[1108] Matt. xiii. 8.\n\n[1109] Ps. 1. 27.\n\n[1110] Matt. xxv. 10.\n\n[1111] Matt. x. 27; Luke xii. 3.\n\n[1112] Matt. v. 20.\n\n[1113] Ps. xlv. 4.\n\n[1114] Hos. xiv. 9.\n\n[1115] Amos v. 13.\n\n[1116] Matt. xi. 15.\n\n[1117] Ps. xviii. 11, 12.\n\n[1118] Isa. l. 4.\n\n[1119] Isa. l. 5.\n\n[1120] Col. ii. 8.\n\n[1121] Rom. xi. 17.\n\n[1122] _i.e._ the graft is assimilated; so the Latin translator.\nBut in the text we have \u03c3\u03c5\u03bd\u03b5\u03be\u03bf\u03bc\u03bf\u03b9\u03bf\u03c5\u03bc\u03ad\u03bd\u1fc3, dative, agreeing with fatness,\nwhich seems to be a mistake.\n\n[1123] Or inoculation (\u1f10\u03bd\u03bf\u03c6\u03b8\u03b1\u03bb\u03b9\u03c3\u03bc\u03cc\u03c2).\n\n[1124] Wisd. vi. 12\u201315.\n\n[1125] Wisd. vi. 16.\n\n[1126] Wisd. vi. 17\u201320.\n\n[1127] 1 Cor. ix. 19.\n\n[1128] Dan. v. 7, 29.\n\n[1129] Matt. xiii. 34.\n\n[1130] John i. 3.\n\n[1131] Prov. viii. 9.\n\n[1132] Heinsius, in a note, remarks that Plato regarded \u1f41\u03c3\u03b9\u03cc\u03c4\u03b7\u03c2 and\n\u03b4\u03b9\u03ba\u03b1\u03b9\u03bf\u03c3\u03cd\u03bd\u03b7 as identical, while others ascribe the former to the\nimmortals (as also \u03b8\u03ad\u03bc\u03b9\u03c2); \u1f41\u03c3\u03b9\u03cc\u03c4\u03b7\u03c2, as the greater, comprehends\n\u03b4\u03b9\u03ba\u03b1\u03b9\u03bf\u03c3\u03cd\u03bd\u03b7. He also amends the text. Instead of \u03ba\u03bf\u03b9\u03bd\u03cc\u03bd he reads\n\u1f61\u03c2 \u03ba\u03bf\u03b9\u03bd\u03cc\u03bd \u03c4\u03b9, supplies \u03ba\u03b1\u03c4\u03ac before \u03b8\u03b5\u03af\u03b1\u03bd \u03b4\u03b9\u03ba\u03b1\u03b9\u03bf\u03c3\u03cd\u03bd\u03b7\u03bd, and changes\n\u1f51\u03c0\u03ac\u03c1\u03c7\u03bf\u03c5\u03c3\u03b1\u03bd into \u1f51\u03c0\u03b1\u03c1\u03c7\u03bf\u03cd\u03c3\u1fc3.\n\n[1133] \u03bc\u03b5\u03c4\u2019 \u03b1\u1f50\u03c4\u1f78\u03bd \u03c4\u1f78 \u03b6\u1fc7\u03bd \u03c0\u03b1\u03c1\u03b5\u03b2\u03ac\u03bb\u03bf\u03bd\u03c4\u03bf. The translation of Hervetus,\nwhich we have followed, supposes the reading \u03b1\u1f50\u03c4\u03bf\u1fe6 instead of \u03b1\u1f50\u03c4\u03cc\u03bd.\nOthers, retaining the latter, translated \u03c4\u1f78 \u03b6\u1fc7\u03bd \u03c0\u03b1\u03c1\u03b5\u03b2\u03ac\u03bb\u03bf\u03bd\u03c4\u03bf (sacrificed\nlife). But the former is most to the author\u2019s purpose.\n\n[1134] If we retain the reading of the text, we must translate\n\u201cfounding,\u201d and understand the reference to be to the descent of the\nnew Jerusalem. But it seems better to change the reading as above.\n\n[1135] Prov. i. 1\u20134.\n\n[1136] Prov. i. 5, 6.\n\n[1137] _i.e._ Solomon.\n\n[1138] Isa. viii. 1.\n\n[1139] Mark x. 48, etc. etc.\n\n[1140] Matt. xvi. 17.\n\n[1141] _i.e._ the Commandments.\n\n[1142] For perfect wisdom, which is knowledge of things divine and\nhuman, which comprehends all that relates to the oversight of the flock\nof men, becomes, in reference to life, art (_Instructor_, book ii.\nchap. ii; _Clem. Alex._ vol. i. 204, Ante-Nicene Library).\n\n[1143] Gal. v. 17.\n\n[1144] The text reads \u1f10\u03bd\u03c4\u03bf\u03bb\u03b1\u1fd6\u03c2, which, however, Hervetus, Heinsius, and\nSylburgius, all concur in changing to the nominative, as above.\n\n[1145] Gal. v. 17.\n\n[1146] Ex. xx. 2, 3.\n\n[1147] _i.e._ commandment. The Decalogue is in Hebrew called \u201cthe\nten words.\u201d\n\n[1148] The text has \u03c4\u03c1\u03af\u03c4\u03bf\u03c2, but Sylburgius reads \u03c4\u03ad\u03c4\u03b1\u03c1\u03c4\u03bf\u03c2, the third\nbeing either omitted, or embraced in what is said of the second. The\nnext mentioned is the fifth.\n\n[1149] _i.e._ Christ.\n\n[1150] \u03bc\u03b5\u03c3\u03b5\u03c5\u03b8\u03c5\u03c2 \u03bc\u03ad\u03c3\u03bf\u03c2 and \u03b5\u1f50\u03b8\u03cd\u03c2, between the even ones, applied by the\nPythagoreans to 6, a half-way between 2 and 10, the first and the last\neven numbers of the dinary scale.\n\n[1151] Luke xx. 35.\n\n[1152] _i.e._ with the three disciples.\n\n[1153] The numeral \u03c2\u03c4\u2019 = 6. This is said to be the _Digamma_ in its\noriginal place in the alphabet, and afterwards used in MSS. and old\neditions as a short form of \u03c2\u03c4 (Liddel and Scott\u2019s _Lexicon_).\n\n[1154] That is, Christ, who answers to the numeral six.\n\n[1155] Ps. xix. 1.\n\n[1156] Rev. xxi. 6.\n\n[1157] John i. 3.\n\n[1158] Ps. xc. 9, 10.\n\n[1159] Gen. ii. 4.\n\n[1160] Ps. cxviii. 24.\n\n[1161] The first letter of the name of Jesus, and used as the sign of\nten.\n\n[1162] In close conjunction with idolatry, fornication is mentioned,\nCol. iii. 5, Gal. v. 20, 1 Pet. iv. 3.\n\n[1163] Jer. iii. 9.\n\n[1164] \u1f00\u03b3\u03b1\u03b8\u03bf\u03af \u03b5\u1f30\u03c2 are supplied here to complete.\n\n[1165] \u03bf\u1f50\u03ba \u1f00\u03bd\u03c4\u03b9\u03bb\u03b7\u03c0\u03c4\u03b9\u03ba\u03bf\u1fd6\u03c2 is substituted here for \u1f00\u03bd\u03c4\u03b9\u03bb\u03b7\u03c0\u03c4\u03bf\u1fd6\u03c2 of the\ntext.\n\n[1166] _Iliad_, i. 544.\n\n[1167] 1 Cor. iii. 12.\n\n[1168] Ps. cxxxiii, 2.\n\n[1169] John i. 3.\n\n[1170] _i.e._ the body is the Jewish people, and philosophy is\nsomething external to it, like the garment.\n\n[1171] Ex. xxviii. 3.\n\n[1172] Christ.\n\n[1173] \u1f10\u03c0\u03af\u03c0\u03bd\u03bf\u03b9\u03b1\u03bd, preferred by Sylburgius and the Latin translator to\nthe reading \u1f10\u03c0\u03af\u03bd\u03bf\u03b9\u03b1\u03bd.\n\n[1174] \u201cWhen the Most High divided the nations, as He separated the\nsons of Adam, He set the bounds of the nations according to the angels\nof God\u201d (Deut. xxxii. 8, Sept.). The Hebrew and the Latin and A. V.\nhave, \u201caccording to the number of the children of Israel.\u201d\n\n[1175] Lowth proposes to read \u03ba\u03b1\u03c4\u1f70 \u03c4\u03bf\u1f7a\u03c2 \u1f10\u03c0\u1f76 \u03bc\u03ad\u03c1\u03bf\u03c5\u03c2 instead of \u03ba\u03b1\u1f76 \u03c4\u1ff6\u03bd,\netc.; and Montfaucon, instead of \u1f18\u03bd\u03af\u03bf\u03b9\u03c2, \u1f04\u03bd\u03bf\u03b9\u03c2 for \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03bf\u03b9\u03c2. But the\nsense is, in any case, as given above.\n\n[1176] For \u1f61\u03c2 \u1f10\u03bd \u03c4\u03ad\u03c7\u03bd\u03b1\u03b9\u03c2 it is proposed to read \u1f61\u03c2 \u1f02\u03bd \u03b1\u1f31 \u03c4\u03ad\u03c7\u03bd\u03b1\u03b9.\n\n[1177] Ps. xxiv. 1; 1 Cor. x. 26.\n\n[1178]\n\n \u201cBlue-eyed Athene inspired him with prowess.\u201d--_Iliad_, x. 482.\n\n \u201cAnd put excessive boldness in his breast.\u201d--_Iliad_, xvii. 570.\n\n \u201cTo Diomede son of Tydeus Pallas Athene gave strength and\n boldness.\u201d--_Iliad_, v. 1, 2.\n\n\n[1179] 1 Tim. iv. 10.\n\n[1180] The author\u2019s meaning is, that it is only by a process of\nphilosophical reasoning that you can decide whether philosophy is\npossible, valid, or useful. You must philosophize in order to decide\nwhether you ought or ought not to philosophize.\n\n[1181] 1 Cor. viii. 4.\n\n[1182] Matt. v. 20; Jas. ii. 8.\n\n[1183] \u03b2\u03b1\u03c3\u03b9\u03bb\u03b9\u03ba\u03bf\u03af, Jas. ii. 8 (royal law).\n\n[1184] 2 Cor. x. 15, 16.\n\n[1185] Acts xvii.\n\n[1186] 2 Cor. xi. 6.\n\n[1187] Cor. ii. 10, 14.\n\n[1188] Following Hervetus, the Latin translator, who interpolates into\nthe text here, as seems necessary, \u03bf\u1f31 \u03c6\u03b9\u03bb\u03cc\u03c3\u03bf\u03c6\u03bf\u03b9 \u03c4\u03bf\u1fd6\u03c2 \u1f1d\u03bb\u03bb\u03b7\u03c3\u03b9.\n\n[1189] Ps. cxix. 2.\n\n[1190] Heb. v. 14.\n\n[1191] Or, as rendered by the Latin translator, \u201ccontinual care for his\nsoul and occupation, bestowed on the Deity,\u201d etc.\n\n[1192] Potter\u2019s text has \u03ba\u03b1\u03c4\u03b1\u03b4\u03b5\u03b4\u03bf\u03c5\u03bb\u03c9\u03bc\u03ad\u03bd\u03bf\u03bd--which Lowth changes into\n\u03ba\u03b1\u03c4\u03b1\u03b4\u03b5\u03b4\u03bf\u03c5\u03bb\u03c9\u03bc\u03ad\u03bd\u03bf\u03c2, nominative; and this has been adopted in the\ntranslation. The thought is the same as in vol. i. p. 23.\n\n[1193] This sentence has been thus rendered by Sylburgius and by Bp.\nKaye. Lowth, however, suggests the supplying of \u1f10\u03bd\u03b5\u03c1\u03b3\u03b5\u1fd6, or something\nsimilar, to govern \u03c0\u03b5\u03c0\u03bf\u03af\u03b8\u03b7\u03c3\u03b9\u03bd, confidence.\n\n[1194] \u1f08\u03bd\u03b1\u03b4\u03b5\u03b4\u03b5\u03b9\u03b3\u03bc\u03ad\u03bd\u1ff3. Instead of this, \u1f00\u03bd\u03b1\u03b4\u03b5\u03b4\u03b5\u03b3\u03bc\u03ad\u03bd\u1ff3, \u201chaving received,\u201d\nhas been suggested by Sylburgius.\n\n[1195] By omitting \u201chim\u201d (\u03c4\u03cc\u03bd), as Sylburgius does, the translation\nwould run thus: \u201cFor He compels no one to receive salvation from Him,\nbecause he is able to choose and fulfil from himself what pertains to\nthe laying hold of the hope.\u201d\n\n[1196] Deut. xxxii. 8, 9, Septuagint, quoted already more than once.\n\n[1197] Prov. viii. 30.\n\n[1198] The magnet.\n\n[1199] Lowth here reads \u1f10\u03ba\u03c4\u03b5\u03b9\u03bd\u03bf\u03bc\u03ad\u03bd\u1ff3, agreeing with \u03c0\u03bd\u03b5\u03cd\u03bc\u03b1\u03c4\u03b9, instead of\n\u1f10\u03ba\u03c4\u03b5\u03b9\u03bd\u03bf\u03bc\u03ad\u03bd\u03b7, as in the Oxford text.\n\n[1200] 1 Tim. i. 9.\n\n[1201] Instead of \u1f10\u03c0\u03af\u03b3\u03b7\u03c3\u03b9\u03bd, the corrupt reading of the text, \u1f10\u03c0\u03af\u03ba\u03c4\u03b7\u03c3\u03b9\u03bd\n(as above), \u1f10\u03c0\u03af\u03b4\u03bf\u03c3\u03b9\u03bd, and \u1f10\u03c0\u2019 \u1f10\u03be\u03ae\u03b3\u03b7\u03c3\u03b9\u03bd have been proposed.\n\n[1202] Eph. iv. 13.\n\n[1203] The text has \u1f45\u03c4\u03b5, but the sense seems to require, as Sylburgius\nsuggests, \u1f45\u03b8\u03b5\u03bd or \u1f65\u03c3\u03c4\u03b5.\n\n[1204] Instead of \u1f11\u03bb\u03cc\u03bc\u03b5\u03bd\u03bf\u03c2, Sylburgius proposes \u1f01\u03bb\u03ac\u03bc\u03b5\u03bd\u03bf\u03c2, making a leap\nby faith to perfection.\n\n[1205] The reading varies here. For \u03bf\u1f30\u03ba\u03ae\u03c3\u03b5\u03b9\u03c2 of the text, Heinsius\nand the Latin translator adopt \u03bf\u1f30\u03ba\u03b5\u03af\u03b1\u03bd, which, on the whole, seems\npreferable to \u03bf\u1f34\u03ba\u03b7\u03c3\u03b9\u03bd or \u1f21\u03ba\u03bf\u03cd\u03c3\u03b7\u03c2.\n\n[1206] Matt. v. 8.\n\n[1207] Phil. iv. 18.\n\n[1208] Ps. li. 17, 19.\n\n[1209] Rom. vi. 6, 7; 2 Cor. x. 5; Eph. v. 22\u201324; Col. iii. 8, 9, etc.\n\n[1210] John. i. 3.\n\n[1211] \u03ba\u03c1\u03b1\u03c4\u03b5\u1fd6\u03bd is here supplied to complete the sense.\n\n[1212] \u1f00\u03bd\u03c4\u03b9\u03c4\u03ac\u03c3\u03c3\u03b5\u03c3\u03b8\u03b1\u03b9 is suggested instead of \u1f00\u03bd\u03c4\u03b9\u03c4\u03ac\u03c3\u03c3\u03b5\u03c4\u03b1\u03b9 of the text.\n\n[1213] \u1f05\u03bc\u03b1 is here, on the authority of a MS. and with the\napproval of Sylburgius, to be substituted for \u1f05\u03bb\u03bc\u03b1.\n\n[1214] \u03ba\u03cc\u03c3\u03bc\u03b9\u03bf\u03c2 \u03ba\u03b1\u1f76 \u1f51\u03c0\u03b5\u03c1\u03ba\u03cc\u03c3\u03bc\u03b9\u03bf\u03c2 The author plays on the double meaning\nof \u03ba\u03cc\u03c3\u03bc\u03bf\u03c2, world or order.\n\n[1215] Eph. vi. 12.\n\n[1216] \u03c4\u1f78 \u03b8\u03ad\u03b1\u03c4\u03c1\u03bf\u03bd used for the place, the spectacle, and the spectators.\n\n[1217] \u1f08\u03b4\u03c1\u03ac\u03c3\u03c4\u03b5\u03b9\u03b1, a name given to Nemesis, said to be from an altar\nerected to her by Adrastus; but as used here, and when employed as an\nadjective qualifying Nemesis, it has reference to \u03b4\u03b9\u03b4\u03c1\u03ac\u03c3\u03ba\u03c9.\n\n[1218] _Iliad_, x. 929.\n\n[1219] The text has \u1f29 \u03b1\u1f50\u03c4\u03ae, which is plainly unsuitable; hence the\nsuggestion \u1f21 \u0391\u03b7\u03c4\u03ce.\n\n[1220] These lines are quoted by Theodoret, and have been amended and\narranged by Sylburgius and Grotius. The text has \u1f08\u03b3\u03b1\u03b8\u03cc\u03bd \u03c4\u03b9; Theodoret\nand Grotius omit \u03c4 as above.\n\n[1221] _Odyss._ i. 181.\n\n[1222] Which were used in lustrations, \u1f60\u03ac. The text has \u1f66\u03c4\u03b1.\n\n[1223] Translated as arranged and amended by Grotius.\n\n[1224] Euripides, _Orestes_, v. 477.\n\n[1225] A Platonic phrase: \u03c0\u03b1\u03af\u03b3\u03bd\u03b9\u03bf\u03bd \u0398\u03b5\u03bf\u1fe6.\n\n[1226] So Sylburgius, who, instead of \u03c0\u03b1\u03b9\u03b4\u03b9\u1fb6\u03c2 \u03c4\u03ad\u03c7\u03bd\u03b7\u03c2 of the text, reads\n\u03c0\u03b1\u03b9\u03b4\u03b9\u1f70\u03bd \u03c4\u03ad\u03c7\u03bd\u03b7\u03c2.\n\n[1227] God Himself is \u1f31\u03b5\u03c1\u03cc\u03c2, and everything dedicated to Him.\n\n[1228] Montacutius suggests \u1f10\u03ba\u03ba\u03bb\u03b7\u03c4\u1ff6\u03bd, from its connection with\n\u1f18\u03ba\u03ba\u03bb\u03b7\u03c3\u03b9\u03b1, instead of \u1f10\u03ba\u03bb\u03b5\u03ba\u03c4\u1ff6\u03bd.\n\n[1229] Translated as arranged by Grotius.\n\n[1230] These lines are translated as arranged by Grotius, who differs\nin some parts from the text.\n\n[1231] \u1f10\u03c6\u2019 \u03bf\u1f37\u03c2, substituted by Lowth for \u1f05 in the text.\n\n[1232] \u03b4\u03c1\u03c5\u1ff6\u03bd, a probable conjecture of Gataker for the reading of the\ntext, \u03b4\u03b1\u03b9\u03bc\u03cc\u03bd\u03c9\u03bd.\n\n[1233] \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03bf\u03c5 supplied by Lowth.\n\n[1234] \u03c8\u03c5\u03c7\u03ae, animal life.\n\n[1235] _i.e._ in the institution of the scape-goat.\n\n[1236] Or, of water. For instead of \u1f51\u03bb\u1f76\u03ba\u1fc6\u03c2 in the text, it is proposed\nto read \u1f51\u03b4\u03b1\u03c4\u03b9\u03ba\u1fc6\u03c2.\n\n[1237] Consult Matt. iii. 11; Luke iii. 16; Heb. iv. 12.\n\n[1238] Ps. cxix. 164.\n\n[1239] Ps. cxix. 66.\n\n[1240] According to Heinsius\u2019 reading, who substitutes \u1f00\u03c0\u03bf\u03bd\u03b5\u03bd\u03b5\u03bc\u03b7\u03bc\u03ad\u03bd\u03b7\nfor \u1f00\u03c0\u03bf\u03bd\u03b5\u03bd\u03b5\u03bc\u03b7\u03bc\u03ad\u03bd\u1ff3.\n\n[1241] Ps. cxli. 2.\n\n[1242] Rom. viii. 26.\n\n[1243] \u03c4\u1f78 \u03b4\u1f72 \u1f10\u03c0\u03b9\u03c4\u03b5\u03bb\u03b5\u1fd6\u03bd \u03b4\u03b9\u1f70 \u03c4\u1f78\u03bd \u03b4\u03cd\u03c3\u03bf\u03b9\u03c3\u03c4\u03bf\u03bd \u03ba\u03bf\u03b9\u03bd\u1f78\u03bd \u03b2\u03af\u03bf\u03bd is the reading\nof the text; which Potter amends, so as to bring out what is plainly\nthe idea of the author, the reference to pleasure as the third end of\nactions, and the end pursued by ordinary men, by changing \u03b4\u03b9\u03ac into\n\u1f21\u03b4\u03ad\u03b1, which is simple, and leaves \u03b4\u03cd\u03c3\u03bf\u03b9\u03c3\u03c4\u03bf\u03bd (intolerable) to stand.\nSylburgius notes that the Latin translator renders as if he read \u03b4\u03b9\u1f70\n\u03c4\u1f74\u03bd \u1f21\u03b4\u03bf\u03bd\u03ae\u03bd, which is adopted above.\n\n[1244] Or, \u201cpersecuted;\u201d for \u1f00\u03b4\u03b9\u03ba\u03bf\u03c5\u03bc\u03ad\u03bd\u03bf\u03c5 (Lowth) and \u03b4\u03b9\u03c9\u03ba\u03bf\u03bc\u03ad\u03bd\u03bf\u03c5 (Potter\nand Latin translator) have been both suggested instead of the reading\nof the text, \u03b4\u03b9\u03b1\u03ba\u03bf\u03bd\u03bf\u03c5\u03bc\u03ad\u03bd\u03bf\u03c5.\n\n[1245] \u03c0\u03c1\u03bf\u03c3\u03c6\u03ad\u03c1\u03b5\u03c3\u03b8\u03b1\u03b9 and \u03c0\u03c1\u03bf\u03c6\u03ad\u03c1\u03b5\u03c3\u03b8\u03b1\u03b9 are both found here.\n\n[1246] \u03c3\u03c5\u03bd\u03b9\u03ad\u03bd\u03c4\u03b1\u03c2, and (Sylburgius) \u03c3\u03c5\u03bd\u03b9\u03cc\u03bd\u03c4\u03b1\u03c2.\n\n[1247] Rom. ii. 25; Eph. ii. 11.\n\n[1248] 1 Cor. ix. 19, etc.\n\n[1249] This sentence is obscure, and has been construed and amended\nvariously.\n\n[1250] Luke xix. 26.\n\n[1251] Luke xx. 36.\n\n[1252] Ps. xxiv. 3\u20136.\n\n[1253] Heb. i. 3.\n\n[1254] Matt. xi. 27.\n\n[1255] 1 Cor. xiv. 6.\n\n[1256] 1 Cor. xiii. 3.\n\n[1257] Eph. iv. 13.\n\n[1258] \u1f41\u03c1\u1fb6; or, desires, \u1f10\u03c1\u1fb7, as Sylburgius suggests.\n\n[1259] Prov. i. 7.\n\n[1260] 1 Cor. xiii. 7.\n\n[1261] 2 Thess. ii. 4.\n\n[1262] Matt. vi. 24; Luke vi. 13.\n\n[1263] According to the text, instead of \u201cto witness,\u201d as above, it\nwould be \u201cnot to witness.\u201d Lowth suggests the omission of \u201cnot\u201d (\u03bc\u03b7).\nRetaining it, and translating \u201cis not even for children to witness,\u201d\nthe clause yields a suitable sense.\n\n[1264] \u1f51\u03c0\u1f78 \u03c4\u03bf\u03b9\u03bf\u03cd\u03c4\u03c9\u03bd is here substituted by Heinsius for \u1f51\u03c0\u1f78 \u03c4\u1ff6\u03bd \u03b1\u1f50\u03c4\u1ff6\u03bd.\n\n[1265] Matt. vii. 21.\n\n[1266] \u03c0\u03bf\u03b8\u03b5\u1fd6\u03bd suggested by Lowth instead of \u03c0\u03bf\u03b9\u03b5\u1fd6\u03bd.\n\n[1267] \u1f00\u03c4\u03b5\u03c7\u03bd\u1ff6\u03c2 adopted instead of \u1f00\u03c4\u03ad\u03c7\u03bd\u03c9\u03c2 of the text, and transferred\nto the beginning of this sentence from the close of the preceding,\nwhere it appears in the text.\n\n[1268] Matt. xxi. 21; Mark xi. 23; 1 Cor. xiii. 2, etc. etc.\n\n[1269] Referring to Matt. vi. 21.\n\n[1270] Or His, _i.e._ the Lord\u2019s.\n\n[1271] Rom. ii. 29.\n\n[1272] \u1f01\u03b3\u03af\u03c9\u03bd, as in the best authorities; or \u1f00\u03b3\u03b3\u03ad\u03bb\u03c9\u03bd, as in recent\neditions.\n\n[1273] Ps. xix. 9.\n\n[1274] Luke xiv. 26, 27.\n\n[1275] _i.e._ The sentient soul, which he calls the irrational\nspirit, in contrast with the rational soul.\n\n[1276] Gal. v. 17.\n\n[1277] In allusion to Gal. vi. 8, where, however, the apostle speaks of\nsowing to the flesh.\n\n[1278] Job i. 21.\n\n[1279] Job i. 1.\n\n[1280] Matt. vi. 12; Luke xi. 4.\n\n[1281] Matt. v. 48.\n\n[1282] Ps. xxxiv. 11.\n\n[1283] 1 Cor. iii. 16.\n\n[1284] These words are not found in Scripture. Solomon often warns\nagainst strange women, and there are our Lord\u2019s words in Matt. v. 28.\n\n[1285] Matt. x. 16.\n\n[1286] Ps. xlviii. 12.\n\n[1287] Eph. iv. 13.\n\n[1288] 1 Cor. vi. 1, 2.\n\n[1289] Matt. v. 44.\n\n[1290] \u03b5\u1f50\u03c0\u03b5\u03b9\u03b8\u03b5\u1fd6\u03c2 here substituted by Sylburgius for \u1f00\u03c0\u03b5\u03b9\u03b8\u03b5\u1fd6\u03c2. May not\nthe true reading be \u1f00\u03c0\u03b1\u03b8\u03b5\u1fd6\u03c2, as the topic is \u1f00\u03c0\u03b1\u03b8\u03b5\u03af\u03b1?\n\n[1291] Matt. v. 45.\n\n[1292] 1 Cor. vi. 7, 8.\n\n[1293] 1 Cor. vi. 9.\n\n[1294] 1 Cor. vi. 9.\n\n[1295] \u1f04\u03bd\u03b5\u03c5; or above, \u1f04\u03bd\u03c9.\n\n[1296] 1 Cor. vi. 12.\n\n[1297] 1 Cor. vi. 13.\n\n[1298] Matt. v.; _sic._ \u03c4\u03ad\u03bb\u03b5\u03b9\u03bf\u03b9 \u03c4\u03b5\u03bb\u03b5\u03af\u03c9\u03c2.\n\n[1299] 1 Cor. xi. 19.\n\n[1300] \u03b4\u03bf\u03ba\u03af\u03bc\u03bf\u03c5\u03c2, same word as above translated \u201capproved.\u201d\n\n[1301] Luke ix. 62.\n\n[1302] Tertullian, who treats of the above-mentioned topic, attributes\nthese words to Ezekiel; but they are sought for in vain in Ezekiel, or\nin any other part of Scripture.\n\n[1303] Heb. i. 1.\n\n[1304] An apocryphal scripture probably.\n\n[1305] 1 Cor. x. 1, 3, 4.\n\n[1306] Luke vi. 46, combined with Matt. vii. 21.\n\n[1307] \u03b5\u1f34 \u03c4\u03b9\u03c2 instead of \u1f25\u03c4\u03b9\u03c2.\n\n[1308] 1 Cor. iv. 19.\n\n[1309] Rom. xiii. 9.\n\n[1310] Those who initiate into the mysteries.\n\n[1311] \u1f29 \u03bc\u1f72\u03bd \u03b3\u1f70\u03c1 \u03c4\u03bf\u1fe6 \u039a\u03c5\u03c1\u03af\u03bf\u03c5 \u03ba\u03b1\u03c4\u1f70 \u03c4\u1f74\u03bd \u03c0\u03b1\u03c1\u03bf\u03c5\u03c3\u03af\u03b1\u03bd \u03b4\u03b9\u03b4\u03b1\u03c3\u03ba\u03b1\u03bb\u03af\u03b1, \u1f00\u03c0\u1f78\n\u0391\u1f50\u03b3\u03bf\u03cd\u03c3\u03c4\u03bf\u03c5\u03ba\u03b1\u1f76 \u03a4\u03b9\u03b2\u03b5\u03c1\u03af\u03bf\u03c5 \u039a\u03b1\u03af\u03c3\u03b1\u03c1\u03bf\u03c2 \u1f00\u03c1\u03be\u03b1\u03bc\u03ad\u03bd\u03b7, \u03bc\u03b5\u03c3\u03bf\u03cd\u03bd\u03c4\u03c9\u03bd \u03c4\u1ff6\u03bd \u0391\u1f50\u03b3\u03bf\u03cd\u03c3\u03c4\u03bf\u03c5\n\u03c7\u03c1\u03cc\u03bd\u03c9\u03bd \u03c4\u03b5\u03bb\u03b5\u03b9\u03bf\u1fe6\u03c4\u03b1\u03b9. In the translation, the change recommended, on\nhigh authority, of \u0391\u1f50\u03b3\u03bf\u03cd\u03c3\u03c4\u03bf\u03c5 into \u03a4\u03b9\u03b2\u03b5\u03c1\u03af\u03bf\u03c5 in the last clause, is\nadopted, as on the whole the best way of solving the unquestionable\ndifficulty here. If we retain \u0391\u1f50\u03b3\u03bf\u03cd\u03c3\u03c4\u03bf\u03c5, the clause must then be made\nparenthetical, and the sense would be: \u201cFor the teaching of the Lord on\nHis advent, beginning with Augustus and Tiberius (in the middle of the\ntimes of Augustus), was completed.\u201d The objection to this (not by any\nmeans conclusive) is, that it does not specify the end of the period.\n\nThe first 15 years of the life of our Lord were the last 15 of the\nreign of Augustus; and in the 15th year of the reign of his successor\nTiberius our Lord was baptized. Clement elsewhere broaches the singular\nopinion, that our Lord\u2019s ministry lasted only a year, and consequently\nthat He died in the year in which He was baptized. As Augustus reigned,\naccording to one of the chronologies of Clement, 43, and according to\nthe other 46 years 4 months 1 day, and Tiberius 22 or 26 years 6 months\n19 days, the period of the teaching of the gospel specified above began\nduring the reign of Augustus, and ended during the reign of Tiberius.\n\n[1312] \u0398\u03b5\u03bf\u03b4\u03ac\u03b4\u03b9 \u1f00\u03ba\u03b7\u03ba\u03bf\u03ad\u03bd\u03b1\u03b9 is the reading, which eminent authorities\n(Bentley, Grabe, etc.) have changed into \u0398\u03b5\u03bf\u03b4\u1fb6 (or \u0398\u03b5\u03c5\u03b4\u1fb6) \u03b4\u03b9\u03b1\u03ba\u03b7\u03ba\u03bf\u03ad\u03bd\u03b1\u03b9.\n\n[1313] Much learning and ingenuity have been expended on this sentence,\nwhich, read as it stands in the text, appears to state that Marcion\nwas an old man while Basilides and Valentinus were young men; and that\nSimon (Magus) was posterior to them in time. Marcion was certainly\nnot an old man when Valentinus and Basilides were young men, as they\nflourished in the first half of the second century, and he was born\nabout the beginning of it. The difficulty in regard to Simon is really\nbest got over by supposing that Clement, speaking of these heresiarchs\nin ascending order, describes Marcion as further back in time; which\nsense \u03bc\u03b5\u03b8\u2019 \u1f45\u03bd of course will bear, although it does seem somewhat\nharsh, as \u201cafter\u201d thus means \u201cbefore.\u201d\n\n[1314] Luke x. 22.\n\n[1315] Luke vi. 46.\n\n[1316] Ps. i. 4.\n\n[1317] Isa. xl. 15.\n\n[1318] Matt. vii. 7; Luke xi. 9.\n\n[1319] It is necessary to read \u03bb\u03cc\u03b3\u03bf\u03bd here, though not in the text, on\naccount of \u1f10\u03ba\u03c0\u03bf\u03c1\u03af\u03b6\u03bf\u03bd\u03c4\u03b1 which follows; and as \u03b5\u1f54\u03bb\u03bf\u03b3\u03bf\u03bd \u03b5\u1f36\u03bd\u03b1\u03b9 \u03bb\u03cc\u03b3\u03bf\u03bd occurs\nafterwards, it seems better to retain \u03b5\u1f54\u03bb\u03bf\u03b3\u03bf\u03bd than to substitute \u03bb\u03cc\u03b3\u03bf\u03bd\nfor it.\n\n[1320] \u1f18\u03c0\u03b9\u03b8\u03c5\u03bc\u03b7\u03c4\u03b9\u03ba\u03bf\u1fe6, which accords with what Plato says in the Tim\u00e6us,\np. 1078. Lowth, however, reads \u03c6\u03c5\u03c4\u03b9\u03ba\u03bf\u1fe6.\n\n\nTranscriber\u2019s Notes:\n\n1. Obvious printers\u2019, punctuation and spelling errors have been\ncorrected silently.\n\n2. Where hyphenation is in doubt, it has been retained as in the\noriginal.\n\n3. Some hyphenated and non-hyphenated versions of the same words have\nbeen retained as in the original.\n\n4. Where appropriate, the original spelling has been retained.\n\n5. Italics are shown as _xxx_.","title":"The writings of Clement of Alexandria, Vol. 2 (of 2)","tradition":"scripture-revelation","translated_text":null,"word_count":200745}