St. Clement I, Pope of Rome: Twenty Homilies, Now Complete for the First Time

CLEMENT'S EPITOME OF THE PREACHING OF PETER DURING HIS TRAVELS

HOMILY I

I. I, Clement, a citizen of Rome, while still in the first stage of my life, was able to live modestly and temperately, since from boyhood my mind and thought drew me away from the desire that was rooted in me, towards sorrows and distress. For there was present within me a reflection, I know not from where, which kept bringing to mind the frequent thought of death: that I might not exist after death, and that no one would ever make mention of me—seeing that in the vastness of time, all things lead all things into oblivion—and that I would somehow not be, and would not know those who are, nor be known, nor have been, nor be coming into being. And further: has the world ever come into being, and what existed before it came into being? For if it always was, it will always be; but if it was created, it will also be dissolved; and what, then, will be after its dissolution, unless perhaps silence and oblivion? And perhaps there may be something which it is impossible to conceive at this present time. ^B

II. When I thought of these things and things like them incessantly, I know not from where, I was seized by such bitter sorrow that I grew pale and wasted away. And what was most grievous was that, whenever I deliberated on casting aside this concern as useless, the affection urged me on all the more vehemently. I was vexed by this, not knowing that I had a noble companion in that thought, one that would become for me the cause of the hope of immortality, as I later recognized by experience and gave thanks to God, the Lord of all things. For because that reflection pressed upon me from the beginning, I was compelled to come to the inquiry and discovery of the nature of things. And then I judged those to be wretched whom, out of ignorance, I had earlier dared to proclaim blessed. ^C

III. Therefore, since from boyhood I was living in such thoughts, for the sake of learning something certain I used to frequent the schools of the philosophers, and I saw nothing else but the destruction and construction of doctrines, and disputes, and contentions, and the arts of syllogisms, and the devising of premises. And at times, it would prevail, by way of example, that the soul is immortal, and at other times that it is mortal. Whenever, therefore, the argument that it was immortal prevailed, I rejoiced; but whenever the argument that it was mortal prevailed, I was grieved; and I was all the more downcast because I was not able to verify either for my own mind; yet I was understanding that the opinions and definitions of things were being imagined as either false or true, not according to the nature of the things themselves and the truth of their causes, but according to the wits of those defending them.

Having now observed ^A that knowledge is attained not through the arguments being defended, but rather is carried away by the ones who defend them, I was struck with even greater dizziness regarding the matter. Wherefore I groaned from the depths of my soul; for I was unable to affirm anything with certainty, nor could I shake off the anxiety regarding these things, though I wished to do so, as I said before; because, while I frequently ordered myself to be at rest, I know not how, the thought of such things would secretly creep into me with pleasure.

^B IV. And again, being at a loss, I said to myself: Why do I labor in vain, when the matter is clear? Because if I shall not be after death, it is not fitting for me to be distressed now, when I am. Therefore, I shall reserve my distress for that day when, since I shall not be, I shall not be distressed. But if I shall be, why does distress dwell in me uselessly now? And immediately after this, another thought came to me. For I said: Might I not have to suffer something worse there than what torments me now, if I have not lived piously, and be handed over, according to the accounts of certain philosophers, to Pyriphlegethon and Tartarus, as Sisyphus or Tityus or Ixion or Tantalus, and be punished in Hades for eternity? And again I would reply, saying: But these things are not. And again I would say: But if they are? Since therefore the matter is uncertain, I said, it is much safer for me to live piously. ^C And how shall I be able, for the sake of righteousness, looking toward an uncertain hope, to restrain the pleasures of the body? But neither do I fully and certainly know what is just and acceptable to God, nor do I know if the soul is immortal or mortal; and neither is any certain reason found, nor am I able to calm these movements of my mind.

V. What then must I do, but this? ^D I shall set out for Egypt, and I shall make myself a friend to the hierophants and prophets of the sanctuaries, and having sought out and found a magician, I shall persuade him with much money to perform an evocation of a soul, which they call necromancy, as if I were inquiring about some other business: but the inquiry will be to learn whether the soul is immortal. And the answer of the soul regarding its immortality will not be made known to me from its speech or my hearing, but from sight alone; that I, having seen it with my own eyes,

^A I might possess a sufficient and adequate declaration that it exists; and henceforth the uncertain words of hearing will no longer be able to overturn the firmness of the eyes. Nevertheless, I discussed this very deliberation with a certain philosopher, a friend of mine, who advised me not to dare this, for many reasons. For if, he says, the soul does not obey the magician, you, as one who has opposed the laws forbidding these things, will live with a bad conscience; but if it does obey, besides living with a bad conscience, I do not believe that those things which pertain to piety will continue to go well for you, for the sake of which you dared this. For they say that the Divine regards with hatred those who harass the souls of the dead upon the dissolution of their bodies. Hearing these things, I became more hesitant to attempt such a thing, yet I did not cease from my original resolve, but, as if hindered, I grieved at the restraint of my impulse. ^B

VI.

VII.

^A who is in heaven, whose world you inhabit unjustly before his righteous eyes. But if you repent and live according to his will, having been carried over into another age and become eternal, you will enjoy his ineffable goods; but if you are disobedient, your souls after the dissolution of the body will be cast into a place of fire, where, being punished eternally, they will repent in vain. For the present life of each individual is the time for repentance.

Now, as I heard these things, I was distressed that, among such a great multitude of people, not a single one who had received such great news had said: "I will go into Judea so that I may see if this person who says these things speaks the truth, namely that the Son of God has arrived in Judea for the sake of a good and eternal hope, manifesting the will of the Father who sent him." For what they say he preaches is not a small thing: he affirms that the souls of some, being immortal, will enjoy immortal goods, while those of others, cast into unquenchable fire, will be punished for eternity.

^B VIII. While I was saying these things about others, I also spoke to myself with these words: "Why do I blame others, while I continue in the same crime of negligence? But I will hasten to Judea, after I have settled my affairs." When I had resolved this, much time passed in delay, as it was difficult to be freed from the concerns of this life. At length, however, having considered the nature of life—knowing how it ensnares those who are in a hurry by entangling them in hope, and how much time had been snatched away from me while I was tossed about by expectations, and that in such busyness we men die—I abandoned all my possessions as they were and hastened to the port. Having arrived at the port ^C and having set sail, I was carried by contrary winds not to Judea, but to Alexandria. Detained there by the inclemency of the winds, I used to frequent the philosophers and tell them the rumors and the reports of the person who had appeared in Rome. But they answered: "We do not know the person who appeared in Rome; however, of the one who dwells in Judea and is spoken of by report as the Son of God, we have heard from many who come from there, and we have learned about all the miracles which he performs by his speech."

And when I said: "I should like to meet someone who has seen him," they immediately led me away, saying: "There is someone here, a Hebrew man named Barnabas, who has not only seen him but is also from that very region, who even says that he himself is one of his ^D disciples; and sitting here, he willingly recounts the words of the things promised by him to those who wish to hear." And indeed I went along with them. And coming with them—

^A I stood before the multitude, listening to the discourses; and I understood that he was telling the truth, not speaking with dialectical art, but simply and without preparation putting forth what he had heard and seen of the Son of God, who had appeared, both his deeds and his words. He also brought forward many witnesses to the miracles and discourses he recounted, even from the very crowd that stood by.

X. And since the crowds were gladly disposed toward those things which were spoken with simplicity, the philosophers who came from secular education undertook to laugh at him and mock him, attacking him with immoderate audacity, sneering and railing, as if using syllogisms as mighty weapons. But he, ^B warding off their nonsense, did not run to meet their crafty questioning, but fearlessly did not desist from his sermon. And at one time someone asked him why the gnat was so made that, being a very small thing, it has six feet and also carries wings, whereas the elephant, the largest of animals, having no wings, has only four feet. But he, after the questioning, resumed the discourse he had interrupted, as if he had replied to the inquiry, taking up again the discourse that had been proposed to him from the beginning, using this sole preamble at each interruption: "We have the command only to tell you the discourses and the wonderful deeds of him who sent us, and in place of logical demonstration we provide you as witnesses many of those standing here from among you, ^C whose faces I remember as living images, sufficient testimonies. It remains in your power to obey or to disbelieve. But I shall not cease to tell you what is useful, because to me it is a loss to be silent, but to you, not to believe is a harm. Furthermore, I could give you the proofs for your trifling questions if you had inquired with a love of truth. But it is not the opportune time now to explain to you the cause of the distinct creation of the gnat and the elephant, you who are ignorant of the God of all things."

XI. While he was saying these things, as if by common agreement they let out a chaotic laugh, trying to silence him and reduce him to straits, as if he were some barbarian possessed by a demon. ^D I, seeing these things, seized by a zeal I know not how, could no longer endure to remain silent with a pious anger, but I cried out with boldness, saying: "Rightly did God decree that his will is incomprehensible to you, foreseeing that you are unworthy, as it is evident from the present circumstances to those who use the judgment of their mind. For since now the heralds of his will have been sent forth, they do not require grammar..."

^A professing art, but with simple and sincere words revealing his counsel (so that whoever hears may understand what is said), and not with any envious affection, as though he were unwilling to offer himself to everyone; you, however, instead of understanding what is expedient for you, to your own ruin laugh at the truth which has been conducted among the barbarians to your condemnation, and which, when it came to you, you would not receive as a guest because of your lechery ^B and the meanness of its words, lest you be rebuked, seeing that you are rash lovers of speech, and not philosophers who are lovers of truth. How long, therefore, do you learn to speak, you who know not how to speak well? For many words of yours are not worth the price of a single word. But what will your Greek multitude, having become of one mind, say, if the judgment is to come, as this man says? "Why, O God, did you not proclaim your will to us?" Will you not hear, if you are deemed worthy of an answer, these things: "I, when I knew all future purposes before the foundation of the world, individually anticipated each one according to his own worth secretly; but, desiring to make this very fact clear to those who fled to me, ^C as to why from the beginning, from the first generations, I did not allow my will to be proclaimed publicly, now toward the end of the age I have sent the heralds of my counsel, who are actually laughed at and, affected with insults, are mocked by those who do not wish to be helped at all, as they have vehemently rejected my friendship." O great injury! For the preachers incur the danger of death; and that by the hands of those men who are called to salvation. ^D XXII. Furthermore, that thing which is unjustly done against my heralds would have been, from the beginning, a future event for all, if from the beginning those who are unworthy had been called to salvation. For what is now done by them injuriously is done in defense of my just providence, because I did not wish to expose a doctrine worthy of honor uselessly to public insult from the beginning, but I decided that it, as something to be revered, should be covered in silence; not, indeed, among those who were from the beginning worthy, to whom I also entrusted it, but among these and those like them, as you see, the unworthy, who pursue me with hatred and do not wish to love themselves. And now indeed, leaving off laughing at this man, hear from me his promise, or let whoever wishes respond to me as I ask. And do not, as lewd dogs, bark with noise

obstructing the ears of those who desire to be saved, you who are unjust and hateful to God, and who occupy the saving mind with unbelief. How will you be able to obtain forgiveness, insulting him who promises to announce to you the divinity of God, and this—a man whom you ought to have accepted, even if he were saying nothing of the truth, because of his good disposition towards you?

XIII. As I said these things, and those that follow them, a great murmuring arose among the crowds; and some, as if pitying Barnabas, favored me, but the foolish ones were gnashing their teeth severely against me. And when evening had already fallen, I took Barnabas by the hand, and though he was unwilling, I led him by force to my house, where I also made him stay, so that no one might lay hands on him. And having stayed for a few days, and having instructed me in a few of the true words—a little, as in the space of a few days—he said he was hastening to Judea for the sake of the religious festival, and that he wished for the rest of the time to be with his own countrymen.

XIV. ^B And he seemed to me to be clearly struck. For upon my saying, "Explain to me only those words of that man who appeared, which you heard, and I, having adorned them with my own speech, will preach the counsel of God, and then thus, within a few days, I will sail with you; for I long exceedingly to arrive at the region of Judea, and perhaps I will even dwell with you for my whole life." But he, hearing this, answered: "If you indeed wish to see our affairs and to learn what is expedient, sail with me at once; but if you do not wish, I will tell you the remaining signs of my dwelling place today and whatever you want, so that when you wish to come, you may find us; for I will go to my own affairs tomorrow." And indeed, seeing him inexorable, I went with him as far as the harbor; and having learned from him the signs of the dwellings he spoke of, I said to him, "If it were not that tomorrow I must collect something owed to me, I would sail with you at once—but I will overtake you shortly." And having said these things, and having entrusted him to the masters of the ship, I returned sad, remembering my good and sympathetic friend. ^C

XV. Having stayed for some days, and not being able to collect the whole debt, because of the haste, I neglected the remainder, as it was a hindrance, and I myself also sailed for Judea, and on the fifteenth day I arrived at Caesarea Stratonis. And when I had stepped onto the land and was searching for lodging, I learned that a certain Peter, the most approved disciple of that man who appeared in Judea and performed signs and wonders, would dispute tomorrow with Simon, who is from Gittha in Samaria. And I, having heard these things, requested that his lodging be pointed out to me; and as I learned it, I stood at the gate. And those who were in the house, having seen me, were debating ^D among themselves who I was and from where

^A I came. And behold, Barnabas, having come out, as soon as he saw me, embraced me, rejoicing greatly and weeping; and taking me by the hand, he led me into the place where Peter was, saying to me: "This is Peter, whom I declared to you as the greatest in the wisdom of God, and of whom I was constantly speaking to you. Enter then, of your own accord; for I have truly recounted to him the good things that are in you, and at the same time I have made manifest your resolve, so that he himself also desires to see you. I offer you, therefore, a great gift to him, taking you by my own hands." Having said this, and while presenting me, he said: "This is Clement, Peter."

XVI. But the good Peter, as soon as he heard the name, leaped up and kissed me, and having made me sit down, ^B he said at once: "You have acted rightly in receiving as a guest the herald of truth, Barnabas, for the honor of the true God, with a great spirit, not fearing nor dreading the fury of the ignorant crowds. You shall be blessed. For just as you have received the legate of the truth with all honor, so the truth itself, while you are a stranger, will constitute you a citizen of its own city: and then you will rejoice greatly because, having now lent a small favor—the willingness, I mean, for good discourses—you shall become an heir of eternal and irrevocable goods. And do not labor to recount your character to me; for Barnabas, who does not know how to lie, has explained all your affairs to us, making mention of your goodness almost every day. And that I may speak briefly to you, as to a sincere friend, as the matter stands: unless something is an impediment to you, take the journey with us, and receive the discourses of the truth, which I am about to deliver through the individual cities, even as far as Rome itself. ^C Furthermore, if you desire anything, speak."

XVI. And I set forth what I had been intending from the beginning, and how I had been exhausted by inexplicable questions, and all other things which I had before declared to you in the beginning, so that I might not write the same things again. I said, however: "I am indeed ready to set out with you; for I know not how, I desire this gladly: but first I wish to be made more certain concerning the truth, that I may know whether the soul is mortal or immortal; and if it is sempiternal, whether it ought to be judged because of the things which it did here: likewise also what is just or pleasing to God: and further, whether the world was made, and why it was made, and whether it will not be dissolved, or whether it will be dissolved, and whether it will be better, or will not be at all: and, not to follow through with every detail, I said that I wished to be instructed in these things and those which follow from them." ^D And he replied to these things: "I will briefly, Clement, present to you the knowledge of things; and attend now to what I say."

XVII. And I set forth... [index: entries preserved]

XVIII. The will of God has remained hidden for many reasons. First, there is bad instruction, evil association, pernicious habit, poor discourse, an incorrect preconception, and on account of these, error; then follow fearlessness, unbelief, fornication, avarice, vainglory, and ten thousand other such evils. Like a great multitude of smoke in one house—the world—they have clouded the vision of the men dwelling within, and they did not allow those who looked up from their distortion to perceive God who created them, or to know what is pleasing to Him. Therefore, those who are lovers of truth must cry out from their hearts within and call for help, with a mind that loves the truth, so that someone might open the door from within the house filled with smoke, so that the light of the sun from outside might be able to enter the house, and the smoke which is inside might be cast out by the fire.

^B XIX. I call this helper a man, the true prophet, who alone is able to illuminate the souls of men, so that with our own eyes we might be able to see the way of eternal salvation. Otherwise it is impossible, as you know and as you were saying a little while ago, that every argument is destroyed and constructed, and the same thing is deemed true or false according to the ability of the advocate; so that opinions, as they are, no longer appear, but take on the appearance of truth or falsehood at the hands of the disputants. For this reason the whole matter of piety required the true prophet, so that he might tell us things as they are, and how one ought to believe about all things. Wherefore it is first necessary for one, having tested the prophet by every prophetic examination and having recognized the truth, to believe all things that follow from him, and no longer to examine each of the things said by him individually, but to receive them as being certain, with faith to be sure, yet received by secure judgment; for they have been accepted by one demonstration from the beginning and by an accurate and complete examination, and all things have been assumed by right reason. Therefore, above all, the true prophet must be sought; for without him it is impossible for anything firm to exist among men.

^C XX. And at the same time he satisfied me, explaining who he is and how he is found; and he truly showed him to be easy for me to find, and by his discourses about the prophet he made the truth clearer to my ears than those things which are seen by the eyes, so that, struck with amazement, I marveled how, when the things that all seek are placed before them, no one perceives them. But having written the discourse concerning the prophet, at his command, he saw to it that the volume was sent to you from Caesarea Stratoris, having in my possession the order from you that...

I should write out and send to you the discourses and actions of each year. ^A Yet on the very first day, when he was only beginning to speak of the Prophet of truth, he fully assured me concerning all things; and then he said, "Watch carefully from now on for the discussions that I shall have against those who are in opposition; and if I should appear to come off worse, do not fear that you might waver concerning the truth that has been delivered to you, knowing well that it was I who seemed to be defeated, and not the subject matter delivered to us by the Prophet." Nevertheless, I hope that even in the inquisitive discourse I shall not come off worse in the eyes of those who have understanding—truth-lovers, I mean—who are able to discern which of the arguments are persuasive, artificial, and pleasing, and which are plain and simple, trusting only in the truth which they present.

^B XXI. After he had said these things, I replied: "I already give thanks to God, for even as I wished to receive the fullness of certainty, so he has also granted it to me. But as for me, be no longer anxious; for I shall never waver—no, not even if you yourself should ever wish to turn me away from faith in the Prophet; you could not accomplish an impossible thing, for I hold in my mind what I have received. And do not think that I am promising a great thing in this, that I shall never waver; but neither I myself, nor any man who has heard the discourses concerning the Prophet, could ever waver concerning the true subject matter, once he has heard and understood what the truth of the prophetic promise is. Therefore, have confidence in the God-pleasing doctrine. For every art of malice is thoroughly defeated. For against prophecy, nothing can avail—neither the artifices of words, nor the inventions of sophisms, nor syllogisms, nor any other device—if indeed the hearer of the true prophet truly reaches out for the truth, and not for something else under the pretext of truth. ^C Therefore, my lord Peter, do not be anxious, as if you had bestowed the greatest gift upon a man without sense. For you have given grace to one who perceives it, and to one who cannot be deceived concerning the truth that has been delivered. For I know that this is one of those things which a person would wish to receive quickly and not to arrive at slowly. I know, therefore, that what has been given to me is not to be despised because of the speed, and that it is incomparable and alone secure."

XXII. After I had spoken these things, Peter said: "I give thanks to God, both for your salvation and for my own advantage and delight. For I truly rejoice, knowing that you have recognized what the magnitude of prophecy is. Since, therefore, as you have said, even if I myself should ever wish ^D—which heaven forbid!—to transfer you to another dogma, I shall not be capable of persuading you, begin from now on from the

^A morrow to be present with me at the disputations against our adversaries. For my morrow is against Simon Magus." Having said this, he took some food himself and bade me also take some in private. Having blessed the food and given thanks, after he was satisfied, and having rendered me the reason for this very thing, he added, saying, "May God grant you to be made like me in all things, and having been baptized, to become a partaker of the same table as I." Having said these things, he ordered me to rest; for already the nature of the body was demanding sleep.

HOMILY II

I. On the following day, therefore, I, Clement, while it was still night, was awakened from my sleep, and having learned that Peter was awake and was discoursing with those who were with him concerning the worship of God—for they were sixteen in number, whose names, ^B as I learned each one in the course of time, I resolved to set forth, so that you might know who they were: of whom the first was Zacchaeus, who was once a tax collector, and Sophonias his brother, and Joseph, and his companion Michaeas; furthermore, Thomas and Eliezer the twins; but also Aeneas and Lazarus the priests; and in addition to these, Elisaeus, and Benjamin the son of Saphra, and likewise Rubilus and Zacharias the architects; and Ananias and Aggaeus the Jamneni; and also Nicetas and Aquila the associates—and so, having entered and greeted them, I sat down, as he bade me.

II. But he, interrupting the ^C discourse he had begun, as if defending himself, rendered the reason why he had not awakened me so that I might hear his words, offering as the cause the fatigue from the voyage—wishing for that to be digested within me, he allowed me to rest. For whenever the soul is occupied with what the body lacks, it does not receive the teachings offered to it according to their worth. For this reason, I do not wish to discourse with those who are greatly saddened by some calamity, or are excessively angry, or are turned to the madness of love, or are exhausted by bodily labor, or are harassed by worldly cares, or are disturbed by certain other ^D passions, in which men, as I have said, the soul, collapsing and suffering in sympathy with the ailing body, is bereft of its own prudence.

III. And let no one say, "Is it then not necessary to offer consolation...

^A consolation and admonitions to those who have and do something evil. I say that if anyone makes progress, let him proceed; if not, let him yield to the time. For I know that all things have their proper time. Therefore, it is necessary to provide those who strengthen the soul with discourse before vexation, so that if anything evil should happen to occur, the mind, having been armed beforehand with right reason, may be able to endure what has been brought upon it. For then, at the very height of the battle, the mind knows how to hasten to the help of him who has provided counsel.

IV. Moreover, I have heard, Clement, that Barnabas completely explained to you at Alexandria the doctrine concerning prophecy; is this not true? And I answered: It is so, and he did it very excellently. And Peter said: Therefore, there is no need for this time, which could serve us for other matters that you do not know, to be spent on explaining things which you already know. And I said: You speak rightly, Peter. Yet grant me this favor, since I have determined to remain with you always, to explain continuously and gladly the discourse concerning the prophet to one who listens. For without it, as I have learned from Barnabas, the truth cannot be learned.

V. Peter, being greatly pleased by this answer, said: Now the correction which pertains to you has reached its end, since you have recognized the magnitude of the ^B undoubted prophecy, without which it is impossible for anyone to attain that which is of supreme value. For when among existing things there are and can be many and various goods, the one which surpasses all in blessedness—whether it be eternal life, or perpetual health, or perfect intelligence, or light, or joy, or immortality, or whatever else may excel in the nature of things—it is not possible to possess it in any other way than by first knowing things as they are. But such knowledge ^C will never be attained unless one first recognizes the prophet of truth.

VI. Now the prophet of truth is he who knows all things whatsoever: the past as it was, the present as it is, and the future as it will be; who is sinless and merciful; and to whom alone the province of explaining the truth has been entrusted. Read, and you will find those who thought they had discovered the truth for themselves. For this is the property of a prophet, to reveal the truth, just as it is the property of the sun alone to bring the day. For this reason, as many as have ever desired to know the truth, but did not succeed in learning it from this one, having failed to find it, ^D passed away while still searching. For how could he who seeks the truth receive it from his own ignorance? Even if he should find it, because he does not recognize it, he will pass it by as if it were not the truth. Nor, again, will it be possible for him to grasp the truth from another who is likewise ignorant, however much he may promise knowledge, except for only a way of life, and even that is a way which can be recognized because it is reasonable, which is for each person, from...

knowledge of not wishing to be wronged, and [the knowledge] that one ought not to wrong another. ^A

VII. All those, therefore, who have at any time sought the truth, believing that they were able to find it for themselves, have been ensnared. This is what has happened to the philosophers of the Greeks and to the more diligent among the barbarians. For, starting from conjectures about visible things, they made pronouncements about obscure matters, assuming that what appeared to them in any way at all was truth. For as if they were experts in truth, those who are still seeking it reject some of the notions that present themselves to them and retain others, as if they knew—[yet they are] ignorant of which are true and which false; and those who seek the truth make definitions about truth, not knowing that he who seeks truth cannot learn it from his own error. For, as I said, he cannot recognize it even when it stands before him, since he does not know it. ^B

VIII. But [the error] persuades each one who seeks to learn from himself not necessarily what is true, but what is pleasing. Since, therefore, one thing pleases one person and another pleases another, one thing is held by one as true and another thing by another. But the truth is what seems right to the prophet, not what is agreeable to each individual. For if what pleased were truth, the one would be many—which is impossible. For this reason, also, the philologists ^C of the Greeks—not philosophers (lovers of words, not of wisdom)—approaching matters through conjectures, have taught many and various things, thinking their own consistency of hypotheses to be truth, not knowing that since they had defined false principles for themselves, their end agreed with their beginning.

IX. Hence, one ought to pass over all things and entrust oneself solely to the prophet of the truth, whom all of us are able to judge whether he is a prophet, even if we are highly unlearned, and unskilled in sophistry, and ignorant of geometry, and uninitiated in music. For God, as the caretaker of all, has made the discovery of him most easy for all, so that neither might the barbarians be weak [in finding him], nor the Greeks be incapable of finding him. The discovery of him is, therefore, easy. And it is this.

X. If he is a prophet, and is able to know how the world was made, and what things occur in it, and what things shall be at the end; if he has foretold anything to us which we have known to have come to pass at the end, we rightly believe that the future things also will come to pass, based on those things which have already occurred, not only as he who knows, but also as he who foreknows. To whom therefore—even if one possesses small intellect—does ^D it not appear that he must be believed above all others regarding the counsels of God, he who alone, above all men, understands them even though he has not been taught? Wherefore, if one believes such a man, tell me,

divinity of the Spirit which exists in Him. If anyone is unwilling to attribute the knowledge of truth to Him, but delivers it to some other person, is he not devoid of mind, for attributing to one who is not a prophet the knowledge which he was unwilling to grant to the prophet?

XI. Wherefore, before all things and all judgment, it is necessary to seek the prophet through prophetic promise; and, having known him, to adhere to the remaining words of his teaching without any doubt, and, trusting in the goods that are hoped for, to live according to the first judgment, knowing clearly that he who uttered these words is so constituted by nature that he cannot lie. Wherefore, if in the future anything said by him should seem to us not to have been said rightly, we must know that it was not said wrongly by him, but that we did not understand what was well said. For ignorance does not rightly judge knowledge, just as knowledge is not naturally able to judge foreknowledge; but rather, foreknowledge bestows knowledge upon the ignorant. ^B

XII. Wherefore, my friend Clement, if you desire to know the things that pertain to God, you can learn them from Him alone, because He alone knows the truth. For if any of the others knows anything, he has received it either from Him or from His disciples. Now His opinion and true preaching is this: that there is one God, whose work is the world, and who, being just, will certainly at some time render to each one according to his actions.

XIII. For it is necessary that he who asserts that God is by nature altogether just must also believe that the souls of men are immortal. Since where will His justice be, when some, although they had lived piously, were sometimes treated ^C badly and taken away by violence, while others, having been utterly impious and having indulged in the luxuries and delights of life, met with the common death of men? Since, therefore, without any contradiction, God is good and is also just, and He will not be known to be just in any other way unless the soul is immortal after its separation from the body, in order that the wicked man indeed, being placed in Hades, as one who has received good things here, may be punished there for the things in which he did wrong; but the good man, having been punished here for the things in which he did wrong, may there be established as an heir of good things, as in the bosom of the just. Since, therefore, God is just, it is evident to us that there will also be a judgment, and that souls are immortal. ^D

XIV. But if anyone, as it pleases Simon the Samaritan, is unwilling to grant that it is just for God to be just, to whom else can he attribute that He is just, or who else can even be able to be so? For if the root of all things does not possess this, it is altogether

^A necessity to think that this also in human nature, just as in fruits, cannot be found. But if it is to be found in men, how much more in God? And if it is nowhere—neither with God nor with men—then justice cannot be found; and absolutely neither can injustice. But justice does exist. For because there is justice, injustice is also spoken of; it is called by that name as when it is compared with justice and is found to be contrary to it.

XV. Therefore, God, teaching men the truth of things, and being Himself one, divided all the extremes into two parts, and contrarily, although He who made heaven and earth, day and night, light and fire, sun and moon, life and death, is Himself one from the beginning and the only God. In these things, however, He made man alone to have free will, having the aptitude to become just or unjust; and for him He alternated the images of the ^B conjunctions, setting before him small things first, and then great ones, such as the world and the age. And indeed, this present world is temporal, but the one to come is eternal. The first is ignorance, the second is knowledge. Thus, He also ordained the leaders of the prophecy. For because the present world is female, as a mother of children bringing forth souls, the future age is male, as a father receiving his own children. For this reason, the prophets in this world come consequently as sons of the future age, having the knowledge of men. But if pious men had understood this mystery, they would never have been led astray, but would even now have detected ^C Simon, who disturbs everyone, as a fellow-worker of error and deception. The discourse of the prophetic rule is as follows.

XVI. As in the beginning God, being one, like right and left, first made the heaven, then the earth, and thus established all the conjunctions in order; yet in the case of men it is no longer so, but He alternates all the conjunctions. For as from Him the first things are better and the second are inferior, we find the opposite in men; the first are worse, and the second are better. Thus, immediately from Adam, who was made according to the image of God, the first ^D to be born was the unjust Cain, the second the just Abel. And again, from the one you call Deucalion (46), two images of spirits were sent

^A I mean of the impure and the pure, namely the black raven, and the white dove afterward. And from the founder of our nation, Abraham, two first-borns have come, first Ishmael, then Isaac, who was blessed by God. And from the same Isaac, similarly there existed again two, Esau the impious, and Jacob the pious. In this order, the first as the first-born to the world is the high priest, then the lawgiver.

XVII.

XVIII.

XIX.

^A what she was, inasmuch as she enjoyed the same sustenance as the sons of the kingdom, obtained the healing she had sought for her daughter. For he would not have bestowed healing upon one who was a Gentile and remained in that same way of life, had he not done what he did at the beginning, because it was not lawful to grant it to one remaining as a Gentile.

XX. She, therefore, having embraced the life which is led according to the Law, was cast out of her own house, together with her healed daughter, by her own husband, who was of a contrary opinion to us. But she, being mindful of her agreements, and possessing an abundance of wealth, remained herself in widowhood, but gave her daughter in marriage to a certain man who was well-disposed toward the true faith and was poor. And since she abstained from marriage for the sake of her daughter, she bought two boys and, having brought them up, held them in the place of sons. These, having been educated from their childhood with Simon the Magician, thoroughly learned all that pertained to him. ^B For their friendship for him was so great that they would even hasten to join themselves to him in all things whenever he wished.

XXI. These, having encountered Zacchaeus who was staying there, and having learned from him the word of truth, repented of their former misdeeds and quickly condemned Simon. Being privy to all his secrets, as soon as I arrived there, they approached me together with the woman who had reared them; having been commended to me by Zacchaeus, from that time they have always remained with me, sharing in the teachings of the truth. When Peter had reached this point, he called them and directed them to explain to me accurately everything concerning Simon. And they, calling God to witness that they would in no way lie, began their account.

XXII. And Aquila began first to speak as follows: Hear, ^C most beloved brother to us, so that you may accurately know everything concerning this man—whose son he is, and who he is, and whence he comes, and what things he does, and how, and for what cause. This Simon is the son of Antonius and his mother is Rachel; he is a Samaritan by nation, from the village of Gittha, which is distant six schoeni from the city. This man, having been in Alexandria by the Nile, and having exercised himself greatly in Greek learning, and having become very powerful in magic and puffed up, wishes to be thought to be a supreme power, above even God himself who created the world. Sometimes, also, insinuating that he is Christ, he calls himself the Standing One. He has adopted this designation, ^D as though he were to exist forever, and has no cause of corruption so as to fall in body. Nor does he claim that God, the creator of the world, is the supreme One, nor does he believe that the dead will be raised. He denies Jerusalem and holds up Mount Gerizim in its stead.

^A He proclaims himself as Christ. He interprets the Law according to his own presumption. He says that the judgment will indeed be true, but he does not truly expect it; for being convinced that God will not judge him, he has dared to extend his impiety even to God himself. Hence some, not knowing that he uses piety toward God as a pretext to secretly plunder the truth, perish by believing, as if he were a believer, [all] that is said by him concerning the hope and the judgment.

XXIII. Now, the way in which he invaded the reputation of the religion came about thus: There was a certain John, a daily baptizer, who was also the forerunner of our Lord Jesus according to the principle of syzygy; and just as the Lord had twelve apostles, bearing the number of the twelve months of the sun, so likewise there were thirty leaders with him, fulfilling the monthly principle of the moon. Among this number, there was one woman named Helena, ^B so that not even this should be without a mystery. For the woman, being half of the man, established an imperfect number of the thirty, just as also in the moon, whose movement does not complete a perfect monthly course. Of these thirty, the first and most esteemed by John was Simon, and the reason why he was not declared prince after the death of John was this:

XXIV. For when he had traveled abroad to Egypt for the exercise of magic, John was killed; and a certain Dositheus, desiring the leadership, falsely announced his death and succeeded to the sect. But Simon, returning a little later, and greatly claiming that position as his own, [on] encountering Dositheus, did not demand the position back, knowing that a man who has seized the leadership against his [the master's] will cannot be removed. Therefore, with a feigned friendship, he slipped into the second place ^C after Dositheus for a short time. And not many days later, having been placed within the number of the thirty fellow-disciples, he began to disparage Dositheus, as one who was not imparting the doctrines sincerely. And he said that he did this not out of envy, but out of ignorance. And once Dositheus, perceiving Simon's artful slander—which was dissolving the opinion held by the multitude that he himself was *the Standing One*—arrived at the usual place of assembly in a rage and, finding Simon, struck him with a staff; but he, as though [the staff] had passed through smoke...

^A, seemed like a phantom body. Dositheus, astonished at this, said to him: "Tell me if you are the Standing One, so that I may worship you." And when Simon answered, "I am," Dositheus, perceiving that he himself was not the Standing One, fell down and worshipped him; and, casting himself into the number of the twenty-nine principal men, he placed Simon in the position that had been attributed to him by opinion. And so, not many days later, Dositheus, while he [Simon] was standing, fell down himself and died.

XXV. But Simon, having taken Helen with him, goes about; and up to the present, as you see, he deceives and stirs up the crowds. He says that this same Helen was sent down to the world from the highest heavens and is a mistress, as the mother of all, an essence and wisdom; for whose sake, he says, "Greeks and barbarians fought, ^B having imagined the likeness of truth"—for she who truly is, at that time resided with the First God. But by allegorizing in a plausible way such things compounded from Greek myths, he deceives many, especially by performing many monstrous miracles, so that if we had not known that he does these things by magic, we ourselves would have been deceived. But since we were his associates in the beginning, when, in doing such things, he harmed no part of religion, now when, being mad, he began to attempt to deceive those in religion, we withdrew from him.

XXVI. For he even began to practice murder, as he himself, while still a friend, revealed ^C to us as friends: that having separated the soul of a boy from his own body by unspeakable oaths, to be his assistant for the phantasy of whatever he wishes, he mapped the boy in an image and keeps it consecrated in an inner room where he himself sleeps, asserting that he once fashioned him out of air by divine transformations and, having mapped out his form, gave him back again to the air. ^D He explains his act of having done so in this way: He says that first the spirit of the man, having turned into a hot nature, attracts and imbibes the surrounding air just as a cupping-glass does; then, having become inside the shape of the spirit, he transforms it into water. And since, due to the continuity of the spirit, it cannot be poured out, he declared that the air within was converted into the nature of blood, and the blood, having congealed, formed the flesh; then in this way

^A having convinced himself that he could create a new man, he would say that by reversing the transformations he had returned him to the air. While he was telling these things to others, he was believed; but by us who were present at his rites, he was piously disbelieved. Wherefore, having condemned his impiety, we withdrew from him.

XXVII. When Aquila had said these things, his brother Nicetas said: "It is necessary, our brother Clement, that I should remind you of what was passed over by Aquila. First, indeed, God is witness that we assisted him in no impious work, but only looked on while he did it; and as long as he was performing harmless works, we were indeed delighted; but when he said ^B that the things done by magic were done by divinity, in order to deceive the godly, we no longer tolerated him, although he promised us many things: first, that a temple and statues of us should be erected, and that we should be esteemed as gods, and worshipped by the multitudes, and glorified by kings, and deemed worthy of public honors, and enriched with boundless wealth."

XXVIII. These things, and others which are thought greater, he promised us, provided only that, living with him, we would keep silent about his wicked endeavor, so that his fraud might succeed; but we did not consent. On the contrary, we gave him counsel to desist from such madness, saying to him: "Simon, mindful of the friendship we have had with you from childhood, and loving you, we give you useful advice: cease from such an ^C audacious crime. You cannot be god; fear Him who is truly God; recognize that you are a man, and that the time of your life is short. Even if you become very rich or even a king, in the short time of your life there are few things which you can enjoy; and things gotten impiously, as they quickly flee, prepare eternal punishment for the wicked man. Wherefore we counsel you to fear God, by whom every soul must be judged for the things which it has done here."

XXIX. He, hearing these things, laughed. And when we said: "Why do you laugh at us, who counsel you in what is ^D useful?" he said: "I laugh at your foolish opinion, that you believe the soul of man to be immortal." And I answered: "We do not marvel, Simon, if you attempt to deceive us; but we are astonished at the reasoning by which you deceive even yourself. Tell me, Simon, even if no one else has discovered that the soul is immortal, yet you and we certainly have; you, as one who has detached it from the human body, and conversed with it, and commanded it; and we, as those who were present and heard the command, and clearly witnessed the thing that was ordered.

And Simon said: "I indeed know what you are saying, but you do not know about what you are discussing." And Nicetas said: "Since you know, speak out; but if you do not know, do not imagine that we can be deceived, while you say that you know, but we do not. For we are not so foolish that you should plant in us a crafty suspicion by which we might think that you know of some ineffable things, and thus, held by greed, have us reduced to your power."

^B XXX. And Simon said: "That I have separated a soul from a human body, I know that you know; but that it is not the soul of the dead person that ministers—since it does not exist—but some demon, which pretends to be the soul and works, I know that you are ignorant of." And Nicetas said: "In this life we have heard many unbelievable things, but we did not expect to hear anything more senseless than this account. For if a demon pretends to be the soul of the dead, what was the use of the soul, that it should be separated from the body? Did we not ourselves, being present, hear you, when you were conjuring the soul from the corpse? And for what reason, when one was conjured, does another who was not conjured obey as if in fear? And were you not also tested by us at one time, and when we asked why sometimes the ^C 'assessions' [appearances of tutelary spirits] cease, did you not reply that the soul, having completed the time it was to spend on earth in the body, goes to Hades? And you added, saying that of those who have died by their own death, the souls, since they are kept in custody upon having arrived in Hades, are not easily allowed to come."

XXXI. When Nicetas had said these things, Aquila himself said again: "I would have wished to learn this one thing from you, Simon: whether it is a soul or a demon that is being conjured, by the fear of what does it not disregard the oaths?" And Simon said: "For it understands that it is about to pay the penalty if it does not obey." And Aquila continued: "Therefore, if an adjured soul comes, there is also ^D a judgment. If, then, souls are immortal, judgment certainly exists. Therefore, if you say that those also who are adjured for an evil deed, and then do not obey, are to be condemned, how were you not afraid to compel them, since those who are compelled suffer punishment on account of their disobedience? For the fact that you yourself have not yet been punished for those things which you committed happens only because the judgment is not yet [at hand], so that you might indeed pay the penalty for those things you compelled, but that which has been compelled might receive forgiveness, as having preferred the oath to the evil deed." And he, having heard these things, grew angry.

^B

XXXII. After Aquila said these things, I, Clement, asked what kind of miracles they were which he did. They replied to me: "He makes statues walk; he rolls himself in fire and is not burned; sometimes he even flies; he makes loaves of bread from stones; he becomes a serpent; he is transformed into a goat; he shows two faces; he is changed into gold; he opens locked doors; he melts iron; at banquets he presents images of every kind of shape; he makes vessels in a house appear to move spontaneously for service, though those who carry them are not seen." Hearing them recount these things, I was amazed. Moreover, those who were present themselves bore witness that they had seen many such things.

XXXIII. These things having been thus narrated, the noble Peter himself also began to speak: "You ought, brothers, to consider the truth of the rule of conjugation, from which rule he who has not departed cannot go astray. For since, as we have said, we see all things existing in a twofold and opposite manner—and just as first there is night and then day, and first ignorance and then knowledge, and first sickness and then health—even so, first in the life of the world comes error, and then truth follows after, as a physician to a disease. Immediately, therefore, when our God-beloved nation was to be delivered from the oppression of the Egyptians, first, through the rod which had been turned into a serpent and which had been delivered to Aaron, diseases were produced, and thus afterward healings were brought about by the prayers of Moses. And now also, when the nations were to be delivered from the worship regarding idols, wickedness again, as if reigning itself, anticipated and sent its own ally, as it were, a serpent, namely, him whom you see, Simon, who performs wonders for the sake of astonishment and deception, not however healing signs for conversion and salvation. Therefore, you also ought, from the miracles that occur, to pay attention to the doers, and whose servant each one is. If he produces useless miracles, he is a minister of wickedness, but if he performs useful ones, he is a leader of the good.

XXXIV. Now, the useless miracles are those which you said Simon has performed; I mean his making statues walk, and his rolling himself upon burning coals, and becoming a dragon, being transformed into a goat, flying in the air, and other such things, which, since they are not done for the healing of men, are by nature designed to deceive many. But the miracles of the merciful truth are full of humanity, such as the Lord

^A has manifested, and I too, following him, have accomplished through prayers; of which the greater part of you were witnesses, some having been delivered from various diseases, others from demons, others having had their hands or feet set straight, others having recovered their sight or hearing, and all other things such as a man can perform when he has become a friend of a spirit that loves mankind.

XXXV. When Peter had said these things, Zacchæus came in to us at dawn, and greeting Peter, said: Simon defers the disputation to the morrow; for this present day is his Sabbath, which recurs every eleven days. ^B Peter answered him: Tell Simon: Whenever you finally wish, know that we are ready to meet you, as you desire, by the providence of God who loves us. And Zacchæus, having heard this, went out to deliver the response.

XXXVI. But he, seeing me downcast and asking the reason, and having learned from me that it arose from nothing else but the postponement of the dispute, said: O friend Clement, he who believes that the world is governed by the good providence of God does not take it ill at whatever turn affairs may take, considering that by the dispensation of the Almighty things ^C come to a fitting conclusion. Whence, knowing that God is just and living with a good conscience, he knows how to cast off from his soul any incident trouble with right reason, knowing that it will come to pass in the end for some unknown good. And now, let not the postponement of the dispute with Simon Magus grieve you. For perhaps it has happened by God's providence for your own benefit. Wherefore, since you are a special friend to me, I will not hesitate to tell you this. ^D

XXXVII. Some of our companions are associating with Simon in pretense, as if they were persuaded by his most impious error, yet, by learning his designs, they reveal them to us, so that we may be able to deal appropriately and fittingly with that crafty man. And now I have learned from them the subject upon which he intends to speak in the dispute; and having learned this, I have given thanks to God, and I judge you blessed because you...

^A have been prepared by me on this subject, for when the matters which are about to be spoken by him for the distinguishing of those who do not know are brought forth, you, having been provided with information by me before the dispute, will be able to be an infallible listener.

XXXVIII. For the Scriptures have received many falsehoods against God 54, in accordance with this plan: when the prophet Moses, by the counsel of God, had delivered the Law to seventy chosen men with explanations, in order that they might also instruct those of the people who wished it, not long afterwards the written Law received some things that were false against the only God, the creator of heaven and earth and all things in them; the devil having dared to effect this for a certain just reason. And it happened by this reasoning and judgment, so that those who would dare to listen willingly to what was written against God might be detected, and those who, out of love for God, would not only refuse to believe these things said against Him, but would not even endure to hear them from the beginning, even if they happened to be true, judging it much safer to run the risk for the sake of ^B a pious faith than to live with a defiled conscience on account of blasphemous words.

XXXIX. Therefore, Simon, as I hear, intends to come into the midst and bring forward into the open those passages in the Scriptures that have been inserted for the sake of temptation against God, so that he may be able to drive away as many wretches as possible from the love of God. For we do not wish to say publicly that these passages have been intruded into the Scriptures; for we would disturb the unlearned common people, and thus we would be doing the will of the wicked man, Simon. For, being not yet endowed with the power of discernment, they will either flee from us as if we were impious, or, as if not only the blasphemous passages were false, they will depart from our doctrine as well. Therefore we have a necessity, while agreeing with the false passages, by questioning him about them in turn, to bring him into difficulties; but to those who are benevolent and candid, after a trial of their faith, to hand down separately the solution for the passages said against God, which indeed has one and a short way and method. And it is this.

XL. Every word or writing against God is a lie. That we say this ^C truly, not only for the sake of piety but also for the sake of truth, I shall give a certain reason a little later as the discourse proceeds. Therefore, my dearest Clement, do not be sorrowful...

that Simon has put off the discussion until this day. For today, before our discussion, having been instructed regarding the passages set forth in the Scriptures, you ought not to hesitate while we are discussing the one God, who is both good and the Creator of the world; rather, ^A even during the inquiry you will marvel at how the impious, neglecting the multitude of things said in the Scriptures in favor of God, cheerfully carry forward the things that have been said against Him; and thus, the hearers, having been made causes of their own ignorance by believing the things against God, become castaways from His kingdom. Wherefore, by the pretext of this delay, learn the mystery of the Scriptures, and having gained the grace not to sin against God, you will rejoice beyond comparison.

XLI. And I, Clement, upon hearing this, said: Truly do I rejoice and give thanks to God, the benefactor in all things, ^B who knows that I am unable to think anything other than what is for the sake of God in all matters. Wherefore, do not assume that I am asking you as one who doubts either the words spoken by God [or those that are to be spoken], but as one who, having learned, might also be able to teach another who desires to learn with a sincere mind. Therefore, tell me, what are the falsehoods present in the Scriptures, and how is it that they are truly falsehoods? And Peter answered: Even if you had not asked me, I would have set forth the demonstration I promised, following the order of the arguments. But listen, as to how the Scriptures utter many falsehoods against Him, as you will know when you examine them.

XLII. For the sake of an example, the things that are to be said will suffice. But I do not think, O friend Clement, ^C if anyone is able to retain even a slight love and gratitude toward God, that he could accept or even listen to the things said against Him. For what reason would he, who has been prejudiced by the opinion that there are many gods and not one, be able to possess a monarchical soul and live a holy life? Or if it is argued that He is one, but one finds Him in many deviations, who will strive to become holy, since he will hope that God, the Principle of all things, will not exact retribution for the transgressions of others because of the faults of His own nature?

XLIII. Wherefore, let it be far from us to believe that the Lord of all things, who created heaven and earth and all that is in them, shares His rule with others, or that He lies; for if He lies, then who speaks the truth? Or that He tests as if He were ignorant—for who then possesses foreknowledge? And ^D if He reflects and repents, who is perfect in mind and steadfast in judgment? If He envies, who is beyond comparison? If He hardens hearts, who is it that instructs? If He makes men blind and deaf, who is it that has given sight and hearing? If He counsels to defraud, who is it that administers justice? If He mocks, who is it that is sincere?

^A

XLIV. But if He desires a fat mountain, whose will all things be? If He lies, who is truthful? If He dwells in a tabernacle, who is the Immense One? If He desires the savor of sacrifices, victims, and libations, who is the One who stands in need of nothing, who is holy, who is pure, who is perfect? If He is delighted by lights and lamps, who is it that set the luminaries in heaven? If He is involved in gloom and darkness and storm and smoke, who is it that, being Light, illuminates the greatest age? If He approaches with trumpets and shoutings and darts and arrows, who is it that is the expected calm of all? If He Himself loves wars, who is it that desires peace? If He Himself creates evil things, who is it that fashions good things? If He is harsh, who is humane? ^B If He is not faithful in His promises, who will be believed? If He loves the wicked and adulterers and murderers, who shall be a just judge? If He repents, who is constant? Finally, if He chooses the wicked, who is it that admits the good?

XLV. Wherefore, O son Clement, restrain yourself, that you may not think anything else about God, except that He alone is God and Lord and Father, a good and just Creator, patient, merciful, a nurturer, a benefactor, a legislator of humanity, a counselor of chastity, eternal, the author of eternity, incomparable, dwelling in the minds of the good, imperceptible and perceptible, who has fixed the great age in the infinite as a center, who has spread out the heaven and compacted the earth, stored up the water, disposed the stars in the heaven, made the earth to spring forth with fountains, produced fruits, raised up the mountains, set boundaries to the sea, ordained winds and blasts; and ^C who provides security to the body encompassing in the immense sea, through the spirit of His counsel.

XLVI. This is our judge, by looking upon whom it behooves us to amend our own souls, to think everything for His sake, to bless Him; and to hold for certain that by His patience, bringing the impropriety of all into the public view, He alone exists as good. And He, at the end of the universe, will preside as a just judge over everyone for the deeds he has committed against reason.

XLVII. Hearing these things, I, Clement, said: Truly this is religion, truly this is piety. And again I said: I would like to know, therefore, for what reason the sacred books were written in this manner. For I remember you saying that it was done for ^D the refutation of those who were about to be so bold as to believe something spoken against God. But since you grant us to inquire of you as we wish, we dare to ask, at your bidding. If anyone, dearest Peter, should conceive the notion of saying to us: "The things that are said and written against God contain the truth, even if they seem false to you," how shall we answer him?

^A Peter replied: "You have questioned well; for it will be for your security. But listen: since there are many things said in the Scriptures against God, because the urgency of the hour owing to the evening presses, ask concerning one word you wish, and I will resolve it, showing it to be false—not only that it has been spoken against God, but that it is truly false." And I answered: "I wish to learn how, when the Scriptures say that God is ignorant, you can demonstrate that He is knowing."

^B Peter answered: "You have proposed a matter easy to refute. Yet listen to how God is ignorant of nothing, but even foreknows. But I ask you, first answer me: he who wrote the books and said how the world was created and that God does not foreknow, was he a man or not?" I said: "A man." Peter replied: "To a man, then, how was it possible to know accurately how the world was created, and that God does not foreknow?"

^C Then I, already sensing the solution, smiling, said: "Because he was a prophet." And Peter said: "If therefore the prophet, being a man, was ignorant of nothing, because he had received foreknowledge from God, how could He Himself who gave the foreknowledge to man, being God, be ignorant?" I said: "You have spoken rightly." And Peter said: "Still, therefore, inquire with me into this same matter. Since it is agreed by us that God foreknows all things, it is absolutely necessary that the Scriptures which say He is ignorant are lying, but those which say He knows Him are telling the truth." And I said: "It must be so."

^D And Peter said: "If therefore some of the Scriptures are true and some are false, our Teacher rightly said: 'Become approved money-changers,' as there are some words in the Scriptures that are genuine, and others that are counterfeit. And He fittingly revealed the cause of their error to those who were being led astray by the false Scriptures, saying: 'Therefore you err, not knowing the true Scriptures; on account of which you also do not know the power of God.'" I said: "Very well."

^A For I do not believe against God, nor do I entertain an impious opinion regarding the righteous men mentioned in the Law. For I am persuaded that neither was Adam a transgressor, he who was fashioned by the hands of God, nor was Noah a drunkard, he who was found righteous above the whole world, nor did Abraham have three wives at once, he who was gifted with a multitude of children on account of his chastity, nor did Jacob consort with four, of whom two were sisters, he who became the father of the twelve tribes and signified that the coming of our Master was to arrive; nor was Moses a murderer, nor did he learn to judge from an idol-priest, he who prophesied the law of God to all ages and received testimony for his upright understanding as a faithful steward. ^B But the solution to these and similar matters I will provide for you in due time. As for the rest, since, as you see, evening is upon us, let what has been said today suffice. But whenever you wish, ask confidently about whatever you please, and we shall gladly and readily explain. Having said this, he arose; and thus, having taken food, we turned to sleep, for night had come.

HOMILY III

I. Two days having passed, and the third dawning, upon which I was to dispute with Simon, I, Clement, and my companions were awakened at the second cockcrow; we found the lamp still shining, and Peter praying on bended knees. Having completed his prayer, therefore, he turned and, seeing us ready to listen, he said: ^C II. "I wish you to know that those who, by our plan, remain with Simon in order to learn his absurdities and report them to us, so that we may be able to adapt ourselves to the variety of his malice, have themselves sent word to us, saying: 'Simon is ready today, just as he promised, to come before everyone and show from the Scriptures that He who created heaven and earth and all things in them is not the supreme God, but that there exists another, a certain unknown and supreme one, as a God of gods existing in ineffable realms; ^D who sent two gods, of whom one is the creator of the world, and the other the giver of the Law.' And he strives to say these things so that he may subvert the right faith of those who are about to worship the one and only God, the creator of heaven and earth. III. How could I have heard these things without feeling distressed? Therefore, I wished you, brothers who stand with me, to know that I am not moderately pained in spirit, while I see the devil indeed vigilant to tempt men, but men themselves utterly neglecting their own salvation."

^A For he devised, for those among the Gentiles who were about to be persuaded that earthly images are not gods, to introduce ideas of many other gods, so that if they should cease from the base craze for many gods, they might be deceived into speaking in another or even worse way against the monarchy of God; so that, having never preferred the things of the monarchy, they might never be able to attain mercy. Because of this audacity, Simon, armed with the false sections of the Scriptures, comes to make war against us. And what is more terrible, he is not afraid to teach such things against the true God from the prophets in whom he does not even believe.

IV. And against us, who have received from our ancestors to worship the God who created all things, and besides, the mystery of the books that are able to deceive, he will be able to do nothing; but against those from the Gentiles, ^B who have the polytheistic assumption as a foster-mother, and who do not know the falsehoods of the Scriptures, he will be able to do much. Not only will he himself be believed, but also if anyone else among the Gentiles should tell to them some useless myth against God, similar to a dream and richly adorned, he will be believed, because from childhood their mind is accustomed to receive things said against God. But rare among them will be some—few out of the multitude—who, because of a fair mind, will not wish even to lend an ear to a wicked word against the Creator of all; and to these alone among the Gentiles will it happen to be saved. Let no one, therefore, complain to us at all about Simon, or about anyone else. For nothing happens unjustly, since ^C even the falsehoods of the Scriptures happen to have been placed there reasonably for the testing of men.

V. And I, Clement, having heard, said: How say you, Lord, that even the falsehoods of the Scriptures have been placed there reasonably for the testing of men? And he answered: The falsehoods of the Scriptures were allowed to be written for a righteous reason, by the demand of wickedness. And I say "reasonably" thus. In theologies, the evil one is not less loving toward God than the good one in only one good, in that he, not forgiving those who are impious through ignorance, out of zeal for that which is being treated impiously, desires the destruction of the impious; but the good one offers them healing. For the good one wishes to heal all through repentance, ^D but saves only those who have known God; but those who are ignorant he does not heal, not because he does not wish to, but because it is not permitted to bestow the good things prepared for the sons of the kingdom upon men who, because of the lack of discernment, have been likened to irrational beasts.

VI. Of the one and only God, who made the world and created us and provided all things, such is the nature, that it draws to itself every soul that has already been placed within the boundaries of piety and does not blaspheme his holy Spirit, with love toward this man, by regard

^A for his soul, and leads it to himself through him. And even if one be a sinner, he has the nature to be saved after having been punished according to the worth of what he has done. But if anyone shall deny him or otherwise in some way blaspheme against him in word, then repent, he shall indeed be punished for the things in which he sinned against him, but he shall be saved, because he turned back and loved. Perhaps, through the abundance of piety and supplication, he shall even be released from being punished, having granted pardon for the sin, together with repentance, for that which was done in ignorance. But those who do not repent will also have their end through the punishment of fire, even if in all other respects they are most holy; but, as I said, having been punished by the eternal fire for the fifth part of a measured age, they will be extinguished. For those who have blasphemed against the eternal and only God can no longer exist forever.

VII. ^B Now, impiety toward him consists in this: for one who is in the discourse of piety to die saying that there is another God, either as greater or as lesser, or in whatever way he speaks of one other than him who truly is. For He who truly is, is this one, whose human form the body bears: on which account the heaven and all the stars, although by essence they are superior, endured to serve him who is inferior by essence, on account of the form of the Divinity. So great a benefit has God conferred upon man above all others, that, in view of the multitude of the benefits, having loved the Benefactor, he might, by this same love, be able to be saved also into the second age.

VIII. Sufficiency therefore for salvation is the love of God.

^A And the wicked one, knowing that we are hastening to sow in the souls of those Gentiles who are about to believe, the love of men toward the one and only God, which creates immortality in them—that same wicked one, having in himself a sufficient weapon against the ignorant for their destruction, strives to sow the notion of many gods, or even of one as more excellent, so that, by grasping and being persuaded of what is not lawful, they may die as if in a crime of adultery and be cast out of the kingdom of God.

IX. Everyone therefore is worthy of expulsion who desires even to hear anything of the sort against the monarchy of God. But if someone, as if trusting in the Scriptures, dares even to hear things against God, let him first consider this with me: if anyone fashions for himself an agreeable doctrine just as he wishes, and then looks into the Scriptures, he will be able to bring forth many testimonies from them for his feigned doctrine; how then is it right to trust in them against God, in which the opinion of all may be found?

X. ^B Straightaway, therefore, Simon is preparing to argue with us in public tomorrow against the monarchy of God, wishing to bring forth many voices from the Scriptures themselves, that there are many gods, and one who is not the creator of the world, but superior to him; and likewise he will have written proofs to provide. But we also have, from these same Scriptures, many passages to show clearly that this God who created the world is one, and there is no other besides him. But even if anyone should wish to speak in some other way, he too will have, from the same Scriptures, proofs to provide regarding whatever he wishes and as he wishes. For the Scriptures say all things, ^C so that no one who inquires ungratefully might find the truth, but rather what he wishes, while the truth is reserved for those who are grateful. Gratitude, however, consists in preserving love toward Him who was the author of our existence.

XI. Whence, before all things, one ought to know that one finds it from no source other than from the truth's prophet. A true prophet is he who knows all things whatsoever, and even the thoughts of all, and is sinless, as one who is most certain concerning the judgment of God; wherefore we ought not to judge simply concerning his foreknowledge, but [to see] if his foreknowledge can exist without another basis. For physicians predict, because they have the underlying material of the sick person’s pulse; and others by birds, others by victims, and others by having many other different materials underlying, predict, and yet they are not prophets.

XII. ^D But if anyone should wish to say that the foreknowledge through such

^A predictions is similar to true and innate foreknowledge, he is greatly deceived. For they indicate only present things, and that only if they are truthful. (Even so, they are useful to me, for they demonstrate that foreknowledge exists.) But the foreknowledge of Him who alone is true does not merely know present things, but extends prophecy infinitely as far as the future age itself; nor does it require anything for understanding, nor does it predict obscure and doubtful things, such that the words should require another prophet as interpreter, but it brings forth things clear and simple; just as our Teacher, being a prophet, knew everything absolutely by an innate and perpetual spirit.

XIII. Therefore, He confidently expounded the things that were to come to pass—I mean sufferings, places, and boundaries. For since He was an irreproachable prophet, with the immense eye of His soul He beheld and knew all things hidden. ^B But if we, like many, admit that even the true prophet does not know always, but sometimes, when he has the spirit, he foreknows, and when he does not have it, he is ignorant—if we assume this, we both deceive ourselves and lay snares for others. For that pertains to those who are furiously driven by an inordinate spirit and rage at the altars and gorge themselves on the savor.

XIV. For if it were granted to one wishing to display prophecy that, when he is caught as a liar, it should then be believed that he lacked the holy spirit of prophecy, it would not be easy to refute him as being a false prophet; for in those few things in which, as one who speaks much, he happens upon the truth, he would be believed to possess the spirit; even though he speaks the first things last, and the last first, the past as future, and the future as past, or things having no sequence, or things compiled and transformed from others, or things diminished, unformed, foolish, doubtful, unexpected, obscure, all of them crying out the depravity of his conscience. ^C

XV. But our Teacher used no such jugglery, but, as I said before, being a prophet, He confidently expounded all things he knew thoroughly by an innate and perpetual spirit, clearly, as I said before—events, places, fixed times, modes, and boundaries. Thus, therefore, He foretold about the temple: “Do you see these buildings?” ^D

^A Amen, I say to you, not a stone shall be left here that shall not be destroyed, and this generation shall not pass away until destruction begins to take its course.” For they shall come and sit here, and they shall surround [it] with a rampart, and they shall slaughter your children here. Yet he also spoke the subsequent things in a clear voice, which we see with our own eyes, that the event might follow where the word was spoken; for the prophet of truth provides his word as a demonstration for the faith of those who hear.

XVI. Nevertheless, there are many heralds of error, 99 having for their leader the one who is the prince of wickedness; by which reasoning, he who is the one leader of truth and piety will have all the prophets found pure in their own times. But this is the chief cause for the many who are led astray: that they did not first understand the doctrine of the pairing, which I shall not cease to explain to you separately, frequently, and in summary; for it is tedious to speak of individual things. Therefore, be for me lovers of truth as judges of what is being said.

[XVII.] I shall now begin to speak. If any man does not grant that the man formed by the hands of God, the author of all, possessed that great and holy spirit of His foreknowledge, how—if he attributes this to another born from an impure drop—does he not err most grievously? Nor do I think that forgiveness should be granted to him, even if he were led into error by an adulterated Scripture so as to think harsh thoughts against the Father of all. For he ^B who has done injury to the image, and that of the eternal King, will involve himself in sin by referring it back to Him to whose likeness that image was made. But, he says, after he sinned, the divine Spirit left him. Then did He sin together with him? And how is he who says this not in danger? But [he says] after he sinned, he received the Spirit. Is He therefore delivered to the unjust? And where is the justice? But it is provided to [both] the just and the unjust. This is the most unjust thing of all. Thus any lie, even if it is aided by a thousand inventions, will eventually receive its refutation.

XVIII. Do not be deceived. Our Parent was ignorant of nothing. Since even the law that is set forth publicly, which burdens him with the charge of ignorance for the sake of the unworthy, refers those who yearn for the truth back to him, saying: ^C “Question your father and he will tell you, your elders and they will announce to you” (b). It was necessary to seek this father, to seek these elders. But you did not search whose is the time of the kingdom, whose is the chair of prophecy, although He Himself indicates it by saying: “Upon the chair of Moses have sat the Scribes and the Pharisees; ^D all things therefore, whatsoever they may say to you” (c). He said "them," as being those to whom it was entrusted...

the key of the kingdom, which is knowledge, which alone can open the gate of life, through which alone it is possible to enter into eternal life. But, he says, they hold the key, yet they do not provide it to those who wish to enter ^A.

XIX. For this reason, I say, he himself rising from the chair, as a father for his children, preaching the things which from the age have been hidden and handed down to the worthy, extending mercy even to the Gentiles themselves, and having mercy on the souls of all, neglected his own blood. For, having been deemed worthy to be the king of the future age, regarding this age, which has received the kingdom by law, he was accurate in his promises. And what most of all saddened him was this, that he was opposed through ignorance by those for whose sake he undertook the war as if they were his children. And yet ^B he loved even those who hated him, and wept for the unbelieving, and blessed those who reviled him, and prayed for those who acted as enemies. And not only did he do these things as a father, but he also taught his disciples to do likewise, having affection for them as for brothers. This is a father, this is a prophet; this is consistent with reason, that he should command his own children, so that through the father’s love for his children, and the children’s innate honor toward the father, eternal peace might be able to arise. For when a good man rules, true joy is born among his subjects because of the ruler.

XX. But I return to the first discourse of truth. If one is unwilling to grant that the man who was produced by the hands of God possessed the holy spirit of Christ, how, if one were to concede that another, born from an impure stock, possessed it, would he not be most impious? ^C But he would be most pious if he did not attribute that spirit to another, but assigned it to him alone who, from the beginning of the age, changing forms together with names, runs through the age, until, having reached his own times, anointed by the mercy of God on account of his labors, he may possess rest forever. He is honored with the right to rule and dominate all things that are in the air and on the earth and in the waters: in addition to these, he received from him by whom man was made the breath, an unbreakable garment of the soul, so that he might be able to be immortal.

XXI. The same, who alone is the true prophet, to each animal, appropriately to its nature, exactly as its creator, did impose its own proper names. For what he named,

this was also the name of the created thing from the creator. Therefore, how could he still have had any need to approach the tree to see what was good or evil, if he had received the commandment not to eat? But those who lack judgment believe these things, thinking that a brute animal was more powerful than God, the creator of themselves and of all things. ^B

XXII. Nevertheless, a female nature was created with him as a consort, far inferior to him; as distant from him as substance is from accident, as the moon from the sun, as fire from light. She, as a female ruling over this present world, was believed to be the first prophetess, announcing prophecy among all those who are born of women. The other, however, as a son of man, is male, and he prophesies in an excellent manner concerning the future world as one who is male. ^C

XXIII. Let there be, therefore, two general prophecies for us: the one male. And let it be defined that, although the first is male, it is ranked second in the order of succession, while the second, which is female, was ordained to come first in the emergence of the pairs. She, then, who is among those born of women, as the female of this present world, wishing to be believed to be male, steals the seeds of the male. And, by covering them with her own seeds of the flesh, she brings them forth as if they were all her own offspring—that is, material goods—and promises to give this present earthly wealth as a dowry, wishing to exchange a slow thing for a fast one, and a small thing for a greater one.

XXIV. She not only endured saying and hearing that there are many gods, but she even believed that she herself would become one. And in the hope of becoming what she has no nature to be, she loses even what she does have, and as a female, she is stained by the occasion of sacrifices through her courses, and thus she defiles those who touch her. When she conceives and brings forth temporal kings, she stirs up wars that shed much blood. Furthermore, she makes those who are eager to learn the truth from her seek always and find nothing until death, because she speaks all things to the contrary and provides many and varied services. For from the beginning, the occasion of death has been set before blind men; for by prophesying false, ambiguous, and oblique things, she deceives those who believe her.

XXV. For this reason, the law ^D imposed an ambiguous name upon her firstborn, calling him Cain, which name admits of a double interpretation. For it is interpreted

^A both as "possession" and as "emulation," inasmuch as it was destined to emulate in the future either a woman, or possessions, or the affection of parents toward her. But if none of these things should come to pass, even so it has successfully attained the name of possession. For he first acquired that which was also useful to ^B him. For he was a murderer and a liar, and even with his sins he was unwilling to remain quiet or to refrain from ruling. Moreover, those who proceeded from his succession were the first to become adulterers; and they tuned psalteries and harps, and also became smiths of martial weapons. Therefore, the prophecy of his descendants, being full of adulterers and psalteries, secretly stirs up wars through its voluptuousness.

XXVI. Now, he who possessed an innate prophecy of the soul among the children of men, specifically declaring the hopes of the future age as a male, called his son Abel, which, without any ^B ambiguity, is interpreted as "mourning." For he provides that his children should mourn their brothers who have been deceived. He does not lie when he promises them consolation in the future age. He says that one God alone is to be besought: he himself neither speaks of gods, nor does he believe another who speaks of them. He keeps the good that he has, and increases it further. He abhors sacrifices, blood, and libations: he loves the chaste, the pure, and the holy. He extinguishes the fire of the altars, abolishes wars, teaches peace, commands chastity, expiates sins, sanctifies marriages, grants continence, leads all to modesty, ^C makes them merciful, determines justice, seals those who are perfect among them, and brings forth the word of rest; he prophesies with certainty, speaks clearly, frequently reminds of the eternal fire of punishment, constantly proclaims the kingdom of God, reveals heavenly riches, promises perpetual glory, and demonstrates by his work the forgiveness of sin.

XXVII. What need is there of words? The male is entirely truth, the female is entirely seduction: but he who is born from male and female partly lies, and partly proclaims truths. For the female, wrapping the white seed of the male with her own blood as if with a red fire, strengthens the weakness of her bones with foreign supports: and taking delight in the temporary flower of the flesh, with brief-

pleasures, she despoils the strength of the mind, leads the majority into adultery, and thus deprives them of the glorious bridegroom who was to be theirs. For every man is a bride, when, being sown with the white word of truth from the true prophet, he is illuminated in his mind.

XXVIII. Therefore, one must listen only to the prophet of truth, knowing that a word sown by another, having taken the charge of adultery, is cast out as if by the bridegroom of his kingdom. But to those who know the mystery, it results even in the death of the soul through adultery. For when the soul is sown by others, then, as having played the whore or committed adultery, it is abandoned by the Spirit, and thus the animate body, the life-giving Spirit having been separated, is dissolved into the earth, and the just punishment for sin is rendered to the soul at the time of judgment after the dissolution of the body; just as among men, she who is caught in adultery is first cast out of the house, and then is judged and condemned. ^B

XXIX. And when Peter was about to explain this mystical word to us completely, Zacchaeus came and said: "Now, Peter, it is time for you to go out and discourse. For a great crowd gathered in the courtyard is waiting for you, in the midst of which Simon stands, protected and surrounded by his people like a warlike leader." Peter, hearing this, ordered me to withdraw for the sake of prayer, as I had not yet received the baptism unto salvation, and he said to those who were already perfected: "Let us rise and pray, that God may assist me through His unfailing mercies, as I hasten toward the salvation of the men whom He created." And having said this and prayed, he went out into the open-air space of the courtyard, which was large, where many had gathered for the sake of seeing him, as his discernment had made them more eager to hasten to hear him. ^C

XXX. Standing, then, and seeing with all silence the whole crowd gazing at him, and Simon Magus standing in the midst, he began to speak in this manner: "Peace be to all of you who are prepared to give your right hands to the truth of God, which, as His great and incomparable gift in this present world, the One who sent us—the true prophet who exists in the excellence of the Good—commanded us, for the sake of salutation, to call out to you before the words of instruction, so that, if there is anyone among you who is a child of peace, through our teaching peace may embrace him; but if any of you should not wish to receive this, then we, having shaken off for a testimony against you ^D the dust of our feet, which we have brought to you after carrying it through the labors of the journey for the sake of your salvation, may depart to the houses and cities of others."

^A XXX. And truly we say to you: it will be more tolerable in the day of judgment for the land of Sodom and Gomorrah than for the place of unbelief; first, because you did not understand what is reasonable of yourselves; second, because when you had heard of us, you did not come to us; third, because even when we had come, you did not believe us. Therefore, doing you a favor, we pray unbidden that our peace may come upon you. If, then, you wish to have this, you must accept with a ready mind not to commit injury and to bear with fortitude the injury done to you—which the nature of man will not sustain unless it has first received knowledge of the exceeding good, which is to know the just nature of him who surpasses all things, that he punishes so as to avenge those affected by injury, and rewards the pious with benefits unto eternity.

XXXII. You, therefore, as it becomes grateful servants of God, understanding of yourselves what is in accordance with reason, embrace a life pleasing to him, so that, loving him and being loved by him, you may possess the good forever. For he alone can most provide this, who brought non-existent things into existence, who created heaven, compacted the earth, enclosed the sea, stored away those things that are in the underworld, and filled all things with air.

XXXIII. He alone converted the one and first simple substance in a fourfold and contrary manner; then, mixing them, he produced ten thousand compounds from them, so that, being turned into and mixed in opposite natures, they might procure the pleasure of life through opposition. He himself also alone, by the nod of his will, created peoples of angels and spirits, and with them filled the heavens; just as he adorned with stars the visible firmament, for which he defined paths and ordained their course; he compacted the earth for the increase of fruits; but he enclosed the sea, separating a dwelling place in dry lands; he stores away those things that are in the underworld, naming it the place of souls; but he filled all things with air, so that all living ^C things might have the respiration of life necessary for living, free.

XXXIV. O the great and prudent hand of God, doing all things in all! For an infinite multitude of winged creatures has existed through him, and it is so varied, and when compared to another, entirely different, I mean in colors, beaks, claws, appearance, senses, voices, and all other things. And how many are the various species of plants, distinguished by infinite colors, qualities, and odors! And how many are the animals of earth and water, of which it is impossible to enumerate the shapes, forms, positions, colors, ways of living, senses...

^A and instincts, natures, and multitudes: so that not even the frequency and heights of mountains, the diversities of stones, the terrible caverns, the fountains, rivers, marshes, seas, harbors, islands, forests, the whole habitable world, together with the uninhabitable places, can be described.

XXXV. How many other things also are unknown, and escape the sharp gaze of the human mind! And of those things which are known, what man knows the definition of even one? I mean, how the heaven is revolved, how the stars are carried, and what forms they have, and their constitution of life, and what are their airy paths. And whence the blasts of the winds are driven, and how they have diverse energies. How the fountains gush forth unceasingly, and perpetual rivers descend into the sea, yet neither does a void occur from whence they come, nor does a fullness occur where they go. How far the infinite depth of the boundless abyss ^B reaches; upon what the heaven that contains all things is suspended; in what manner clouds flow out from the air, and are drunk back into the air. What is the nature of thunders and lightnings, of snows, hail, of mist, ice, and crystals, of storms, rains, and suspended clouds; and how it creates plants and animals; and how these are continuously produced with such numberless diversities and with such total precision.

XXXVI. Nevertheless, if anyone were to consider the whole with accurate reasoning, he will find that God made it for the sake of man. For rains occur for the sake of fruits, so that man may partake ^C and beasts be fed, so that they might serve man; the sun shines and turns the air into four seasons, so that each season may bestow its own proper gifts upon man; and fountains gush forth, so that drink may be provided for men. To these things, who, as far as is possible, dominates over creation? Is it not man? Who has received industry to cultivate the earth, to sail the sea, to capture fish, birds, and wild beasts; to calculate the course of the stars, to explore the earth, to cleave the sea, to build cities, to appoint kings, to establish laws, to judge, to know the invisible God, to know the names of angels, to expel demons, to attempt to soothe diseases with remedies, ^D to find incantations against venomous serpents, and to devise counter-actions to the mutual antipathies of things?

XXXVII. But if you show yourself grateful, O man, having understood God who has benefited you in all things, you shall also be immortal, and the things created for your sake shall for the sake of gratitude continue to endure. And even now you can become incorruptible, if you recognize Him whom you did not know, if you love Him whom you had abandoned, if you pray to Him alone, who is able both to punish and to save your body and soul. Therefore, before all things, consider that no one rules with Him, no one shares in His appellation, namely, that which is called God. For He alone is both so called and so is.

^A Another it is permitted neither to think nor to name; and if any should dare to do so, he has his soul eternally punished.

XXXVIII. When Peter had said these things, Simon, outside the crowd, said with a loud voice: "Do you wish, by lying, to deceive the simple crowd standing by you, persuading it that it is not lawful to imagine or to call them gods, when the public books among the Jews assert that there are many gods? And now, indeed, I desire to argue with you before all of them from these very books regarding the necessity of believing in gods; and firstly concerning that God whom you have brought forward, proving that He is not the highest and all-powerful, because He is unforesighted regarding the future, imperfect, needy, not good, and subject to many thousands of grievous passions. Whence, this having been demonstrated from the Scriptures as I assert, it remains that there is another not mentioned in Scripture, foresighted of the future, perfect, free from need, good, and removed ^B from all grievous passions. But that one whom you speak of, the maker of the world, happens to be opposed to those contrary things."

XXXIX. "Immediately, therefore, the one who was made in His likeness, Adam, is created also blind, and it is handed down that he did not have knowledge of good or evil; and he is found a transgressor, and is cast out of Paradise, and is punished by death. And in a similar way, He who molded him—since He does not see from every side—says at the destruction of Sodom: 'Come, and let us go down and see whether they are acting according to the cry of them which comes to me; but if not, that I may know,' and He shows Himself to be ignorant. And by saying concerning Adam: 'Let us cast him out, lest perhaps he reach out his hand and take of the tree of life and eat and live forever'; by saying 'lest perhaps,' He is ignorant; but by adding 'lest perhaps he eats and live forever,' He is also envious. When it is written: ^C 'God considered within Himself that He had made man,' He is both led to repentance and is ignorant. For that 'He considered within Himself' is a deliberation, by which someone, because of an ignorance of those things which he desires [to know], diligently explores the end.

And that it is written, "And the Lord smelled an odor of sweetness," ^A belongs to one who is in need; and to be delighted by the savors of meats is not [characteristic] of one who is good. But to tempt, as it is written: "And the Lord tempted Abraham," is of one who is evil, and who is ignorant of the end of patience.

XL. Yet Simon, by using many passages from the Scriptures, appeared to prove that God is subject to every passion. And Peter said to these things: "Answer me, if a man who is evil and altogether wicked is in no way willing to indict himself for those things in which he sins?" Simon replied: "He would not wish to [do so]." Peter interposed: "How then can God be evil and wicked, if by His own will the reproaches written against Him have been publicly set forth?" And Simon: "It is possible that this indictment against Him was written by another power, contrary to His intent." ^B Peter said: "Let us first examine this. If He indicted Himself by His own counsel, as you previously confessed, He is not wicked; but if [He did so] by another power, one must inquire and examine with all strength whether someone has subjected Him, who alone is good, to all evils."

XLI. And Simon: "It is manifest that you do not wish to hear the indictment of your God from the Scriptures." And Peter: "You yourself appear to me to be doing this. For he who flees the order of a question does not desire a true examination to take place. Whence I, who use order, and wish first for the writer to be understood, am manifest in my desire to proceed by the straight path." And Simon: "Confess first if those things written against the Creator are true, and that He is not supreme over all, since according to the Scriptures He is subject to all wickedness, and afterward we shall inquire about the writer." And Peter: "That I may not seem to be inquiring merely because I do not wish to contradict your lack of order, I answer. I say that if the things written against God were true, they still do not show God to be wicked." And Simon said: "How can you prove this?"

XLII. And Peter: "Because there are things written which are contrary to those declarations which speak evil of God: for which reason neither [side] can be established as certain and firm." And Simon: "By what reason, then, is it permitted to recognize the truth, when some of the Scriptures call God evil, and others good?" And Peter: "Whatever words of the Scriptures are in agreement with the creation made by Him, they are true; but whatever are contrary [to it], they are false." ^C And Simon said: "How can you show that the Scriptures are contrary to themselves?" And Peter said: "You say that Adam was created blind, which was not the case. For He would not have commanded one who was blind..." ^D

and ^A said: 'But of the tree of the knowledge of good and evil, do not eat.' And Simon said: He meant his mind was blind. And Peter said: How could [Adam's] mind be blind, when, even before he had tasted of the fruit, he had given names appropriate to all the animals in accordance with their Creator (71)? And Simon said: If Adam had foreknowledge, why did he not foresee the serpent who was going to deceive his wife (72)? And Peter said: If Adam did not have foreknowledge (73), how is it that, immediately upon their birth, he gave names to his sons according to their future actions? For he called the first Cain, which is interpreted as 'emulation,' and he, being led by emulation, slew his brother Abel, which name is translated as 'mourning,' for the parents mourned for him as the first of men to be slain (74). ^B

XLIII. But if Adam, who was the work of God, had foreknowledge, much more so did God, who created him. And it is false that it was written: 'God considered,' as if He had used reasoning because of ignorance; or furthermore that 'the Lord tempted Abraham,' that He might know if he would endure. And that which is written: 'Let us go down and see whether they fulfill their deeds according to their cry which has come to me; if not, so that I may know.' And that I may not prolong the speech to great length, whatever words they object to as implying His ignorance, or any other evil, are overturned and proven false by other words which affirm the contrary. For ^C that He truly foreknows, He says to Abraham: 'Knowing, thou shalt know that thy seed shall be a stranger in a land not their own, and they will enslave them, and they will afflict them, and they will humble them for four hundred years; but the nation whom they shall serve I will judge; and after these things they shall go out hence with much substance, but thou shalt go to thy fathers in peace, nourished in a good old age.'

' ^A At the fourth generation they shall return hither: for the sins of the Amorites are not yet filled up even to the present time.

XLIV. But why, does not Moses also ^B predict the sins of the people and foretell the dispersion into the nations? And if God gave it to Moses to foreknow, how should He Himself not possess it? He does possess it, indeed. But if He has it, as we have also shown, that which is written, "He considered with Himself, and was led to repent," and that other phrase, "Going down I will see if it be according to their cry," and all such things, are rendered superfluous; for those things which, before they came to pass, were foreknown, even as they were about to happen, have received, through prudent administration, an outcome that requires no repentance.

XLV. That He did not desire sacrifices from them is apparent from the fact that those who lusted after meat were slain as soon as they tasted it, and because they were buried in that grave, the place was named the "tumulus of concupiscence." He, therefore, who from the beginning begrudged the immolation of animals, because He did not desire them to be slaughtered, did not command sacrifices, as if He sought them, nor did He exact first-fruits. For without the slaughtering of animals, neither can sacrifices be celebrated nor first-fruits be offered. But how could He be involved in darkness, and gloom, and tempest—for this indeed is written—He who established the pure heaven, and created the sun to exhibit light, and defined to all the innumerable stars the ^C irrevocable order of their courses? Thus, O Simon, the handwriting of God—I mean the heaven—shows the pure and stable intent of the Creator.

XLVI. Thus, the calumnious voices against the God who built the heaven are in like manner invalidated by contrary voices, and are refuted by creation; for they were not written by a prophetic hand, and therefore they are found to be contrary to the hand of the God who created all things. And Simon said: How can you show this? And Peter said: The law of God was given through Moses by word of mouth to seventy wise men, so that it might be handed down to the rest, and might be governed by succession. But after the ^D assumption of Moses, it was written by someone, though not by Moses. For in the law itself it is written: "And Moses died, and they buried him near the house of Phogor, and no one knows his sepulcher to this day." Was it possible for Moses, being dead, to write, "Moses died"? Since in the time after Moses, some five hundred years or thereabouts, in the built

temple the law was found, and after others it remained in like manner ^A for five hundred years: and thus it perished in the fire under Nabuchodonosor. And yet, though written after Moses and often lost, it also professed the foreknowledge of Moses, because he, foreseeing its abolition, did not compose it; but those who composed it, not foreseeing its abolition, were caught in ignorance, and therefore were not prophets.

XLVIII. Then Simon: Since the things concerning God, as you said, are to be understood from a comparison with creation, how is it possible to distinguish the remaining parts of the law, which are from the tradition of Moses and are true, but are mixed with false things? To this Peter said: A certain chapter, he says, has been salutarily recorded in the written law according to the providence of God, so that it might clearly appear which of the writings are true and which are false. And Simon: Indicate to us, which is that one. ^B

XLIX. Peter replied: I will say it straightway. It is written in the first volume of the law, near the end: *There shall not fail a prince from Judah, nor a leader from his loins, until he comes whose it is; and he shall be the expectation of the nations*. If therefore one is able to know him who came after the failure of the prince and leader from Judah, and who was to be expected by the nations, he, through that chapter and through the things that have occurred, will recognize that he who came is true, and by acquiescing in his doctrine, he will know which things in the Scriptures are true and which are false. And Simon: I understand that you are speaking of your Jesus, as being prophesied by the Scripture: let it be granted therefore that it is so. Tell me, then, how he taught you to discern the Scriptures.

L. And Peter: That the true things were mixed with the false, I remember he said when he was accusing the Sadducees, thus: *Therefore you err, not knowing the true things of the Scriptures, for which cause you are ignorant of the power of God*. If, however, he accused them of not knowing the true things of the Scriptures, it appears that there are also false things in the Scriptures. ^C But also by saying: *Be good money-changers*, he shows that both good and counterfeit sayings are contained in the Scriptures. And when he says: *Why do you not understand what is reasonable in the Scriptures?* he makes the mind of the man who wishes to understand candidly more firm.

LI. Now, regarding the proposition of the Scriptures to

scribes and teachers as those who know the true things of the Law, it is clear that he is sending them as to those who know the true things of the true Law. And indeed, his stating, "I have not come to abolish the Law," yet appearing to abolish it, was meant to signify that those things which he did abolish did not belong to the Law. And by further stating: "Heaven and earth will pass away, but one iota or one serif will not pass away from the Law," he signaled that those things which pass away before heaven and earth did not belong to the Law in its true sense.

107 LII. Since, therefore, while heaven and earth were still standing, sacrifices, kingdoms, and the prophecies among those born of women passed away, and all such things, as if they were not the commandments of God—hence he says: "Every plant which my heavenly Father has not planted will be uprooted." On account of this, he himself, being the true prophet, said: "I am the gate of life: he who enters through me enters into life," because there is no other doctrine that is able to save. Therefore he cried out, saying: "Come unto me, all you who labor," that is, you who are seeking the truth and not finding it. And again: "My sheep hear my voice." And at another time: "Seek and you will find," implying that the truth does not lie plainly exposed.

^B LIII. But also a witness voice was heard from heaven, saying: "This is my beloved Son, in whom I am well pleased: listen to him." And wishing to demonstrate even further that those prophets whom they affirmed they had learned from were themselves in error, he declared that they had died in a desire for, but not in a knowledge of, the truth, with these words: "Many prophets and kings desired to see what you see, and to hear what you hear; and amen I say to you, neither did they see nor did they hear." Furthermore, he said: "I am the one of whom Moses prophesied, saying: 'The Lord your God will raise up for you a prophet from among your brothers, like me; listen to him in all things. But whoever does not listen to that prophet will die.'"

LIV. Hence it is impossible, without his saving doctrine, to fix upon the truth, even if one seeks throughout all eternity, where what is sought does not exist; but it was and is in our Word, Jesus. Yet, knowing the true things of the Law, when the Sadducees inquired of him on what grounds Moses permitted ^C marriage with seven, he answered: "Moses permitted it to you because of your hardness of heart. For from the beginning it was not so. For he who created man from the beginning, made him male and female." ^D

^A LV. To those who suppose, as the Scriptures teach, that God swears, he said: "Let your word be 'Yes, yes,' and 'No, no,' for what is more than these is from the evil one." And to those who say that Abraham and Isaac and Jacob have died, he said: "He is not the God of the dead, but of the living." To those who imagine that God tempts, as the Scriptures say, he said: "It is the wicked one who tempts, who also tempted him." And to those who suppose that God does not foreknow, he said: "For your heavenly Father knows that you need all these things before you ask him." To those who believe, as the Scriptures say, that he does not see all things, he said: "Pray in secret, and your Father, who sees what is secret, will reward you."

^B LVI. To those who imagine that he is not good, as the Scriptures say, he said: "Which of you, if his son asks for bread, will he give him a stone? Or if he asks for a fish, will he give him a snake? Therefore, if you, being evil, know how to give good gifts to your children, how much more will your heavenly Father give good things to those who ask him and do his will?" And to those who maintain that he is in the temple, he said: "Do not swear by heaven, for it is God's throne, nor by the earth, for it is the footstool of his feet." And to those who presume that God desires sacrifices, he said: "God desires mercy and not sacrifice, knowledge of him and not burnt offerings."

^C LVII. To those who are persuaded that he is evil, as the Scriptures say, he said: "Do not call me good; for no one is good but one." And again: "Be good and merciful, as the Father who is in heaven, who makes his sun rise on the good and the evil, and sends rain on the just and the unjust." And to those who have been deceived into supposing that there are many gods, as the Scriptures say, he said: "Hear, O Israel, the Lord your God, the Lord is one."

^D LVIII. Nevertheless, Simon, perceiving that Peter was compelling him to use the Scriptures just as Jesus taught, did not wish the examination regarding the discourse about God to take place, even though Peter had changed his mind, just as Simon himself requested, that the examination should take place through question and answer. But the discussion lasted for three days. As the fourth day began to dawn, Simon fled by night toward Tyre of Phoenicia. And not long—

After many days, some of those who used to go before came and said to Peter: "Simon, by performing great wonders in Tyre, has overwhelmed many of the inhabitants there, and has made you hateful through many slanders." ^A

LIX. When Peter heard these things, on the following night he had the crowd of listeners assemble, and to those who had gathered he said: "While I was hastening to the nations that claim there are many gods, to preach and teach that there is one God who created the heaven and the earth and all things that are in them, so that by loving Him they might be able to be saved, malice, anticipating me, sent Simon ahead according to the law of the syzygy, so that men, even if they should cease to speak of many gods on earth, having condemned those who are called such on earth, might think that there are many gods in heaven, ^B so that, never having prized the good of the Monarchy, they might utterly perish after their punishments. And the most terrible thing is that, since the true word has an incomparable power, by anticipating us, he persuades men through slanders not to receive me, lest perhaps he who slanders should be proven to be in reality a slanderer, and the true word, once it has been revealed, should be able to be believed. It is necessary, therefore, for me to quickly overtake him, so that the slander may not linger and utterly prevail over everyone. ^C

LX. Since, therefore, it is necessary to appoint someone in my place to fill my role, let us all with one purpose beseech God, that He Himself may reveal the most excellent among us, that, sitting upon the chair of Christ, he may piously administer His Church. Who then shall be appointed? For by the counsel of God is that man pronounced blessed, whom his lord shall set over the household of his fellow servants, to give them their food in due season, not thinking and saying in his heart: 'My lord delays to come,' and starting to beat his fellow servants, eating and drinking with harlots and drunkards; for the lord of that servant will come in an hour which he does not expect, and in a day which he does not know, and will cut him in two, and will appoint his portion with the hypocrites (a).

LXI. But if any of those present, being able to manage the wickedness of men, draws back, caring only for his own rest, let him also expect to hear: 'You wicked and slothful servant, you ought to have put my money with the bankers, and I, having come, would have exacted what is my own.' Cast the useless servant into the outer darkness (b). And rightly so. For it is your task, O man—He says—to test my words like money at the bankers, and like coin. ^D Therefore, the multitude of the faithful must believe one person, so that they may thus be able to continue in concord. For that which ends in the rule of one authority, by the representation of monarchy, fa—

^A puts those who submit in a state of enjoying the peace of good order; but for all to wish to rule and not to submit to one alone, is necessarily to fall into the cause of division.

LXII. But let those things which are placed before your eyes also persuade you: how, now that there are many kings throughout the whole earth, wars arise incessantly. For everyone takes the rule of another as an occasion for war. If, however, there were one ruler of the world, he, having ceased the cause of warring, would obtain eternal peace. Finally, for those who are to obtain eternal life, God constitutes one king of the universe in that age, that by monarchy a stable peace may arise. Therefore all must follow one as a leader of the way, thus honoring the image of God; and the leader must be ^B knowledgeable of the way by which one enters into the holy city.

LXIII. Whom else shall I choose from those present than Zacchæus, with whom our Lord also entered and remained, judging him worthy to be saved? Having said this, he placed his hand on the present Zacchæus, and compelled him to sit in his chair. Zacchæus, having fallen at his feet, begged that he might release him from the leadership; and at the same time he promised and said: "Whatever he who is in charge ought to do, I will do, only grant me not to have this name; for I dread to assume the name of leadership, since it abounds with bitter envy and danger."

LXIV. Peter said: "If you dread this, do not be called a prince, but a 'constituted one' (or prefect?), for indeed the Lord granted that name by these words: ^C 'Blessed is that man whom his master shall constitute over the household of his fellow servants' (Matth. xxiv, 44; Luc. xii, 44). But if you utterly refuse to be known as one who has the power of governing, you seem to me to be unaware that the acknowledged power of one who presides avails much toward persuading and swaying the multitude. For each one believes him who has obtained power, feeling it as a great necessity of conscience. But do you not also know for certain that you ought not to rule as the princes of the nations rule, but as a servant to minister to men, as a father to protect those ^D affected by injustice, as a physician to visit, as a shepherd to keep watch, and in one word, to take upon yourself all cares for their salvation? Or do you think I am unaware of the labors I compel you to take up, while I desire you to be judged by the crowd, whom it is impossible for anyone to please by any effort; even though it may very well be that he who works well is pleasing to God? Wherefore I pray you to take it up readily, for God, for Christ, on behalf of the brethren's

^A salvation, for their governance, and for your own benefit.

LXV. Consider also this, that just as it involves hard work and danger to govern the Church of Christ, so much the greater is the reward; but, furthermore, the punishment is also greater for him who is able but refuses. I desire, therefore, since I know you to be the most learned of those standing by, that you should put to interest the beautiful sentiments which have been entrusted to you by the Lord, so that you may hear: *Well done, good and faithful servant* (a), and not, like the one who hid the one talent, bear shame and be found liable to punishment. But if you do not desire to be appointed a good guardian of the Church, point out someone else instead of yourself, who is more learned and more faithful than you. But you will not; for you have associated with the Lord, and you have witnessed His miraculous works, and you have learned the administration of the Church.

LXVI. It is your task to command what is necessary, and the task of the brethren to submit and not to disobey. Those who have submitted will be saved, but those who have disobeyed will be punished by Christ, because he who presides has been entrusted with the place of Christ. Wherefore, either honor or insult shown toward the one presiding is directed to Christ, and from Christ is carried up to God. I have said this in order that the brethren themselves may not be ignorant of the danger of their disobedience toward you, for whoever disobeys you when you command, disobeys Christ, and he who disobeyed Christ provokes God to anger.

LXVII. The Church, therefore, ought, like a city built on a height, to have order pleasing to God and excellent administration. Before all, the bishop, as a leader, must be listened to in what he says; let the presbyters be diligent that the things commanded are done; let the deacons, walking about, inspect the bodies and souls of the brethren, and report to the bishop; let all the rest of the brethren accept being treated unjustly with readiness, but if they wish to be judged concerning the things in which they are treated unjustly, let them be reconciled by the presbyters; and let the presbyters refer the reconciliation to the bishop.

LXVIII. Let them hasten the marriages not only of the young, but also of those further on in years, lest a fervent desire, under the pretext of fornication or adultery, bring a plague upon the Church. For above every sin, the impiety of adultery is hated by God, because it destroys not only the one who has sinned, but also those ^D who eat and associate with him; for it is like madness, since it has the nature of communicating its own insanity. Therefore, for the sake of chastity, let not only the presbyters, but all, hasten to solemnize marriages; for the sin of one who has committed adultery necessarily comes upon everyone. Therefore, the first mercy is for the brethren to...

for this is the healing of the soul, just as food is the recreation of the body.

LXIX. Moreover, if you love your brethren, you will take nothing from them, but you will share what you have with them: you will feed the hungry, give drink to the thirsty, clothe the naked, visit the sick, and help those in prison to the best of your ability. Welcome strangers into your homes gladly, and malign no one. Your own mind will teach you how you ought to live piously, if you are attentive. But before all things, if it be necessary to say it to you, assemble frequently—would that it were every hour, or at least on the appointed days of the synagogue. For if you do this, you are within the walls of a sanctuary, since separation is the root of perdition. Let no one, therefore, under the pretext of a small and wicked spirit toward a brother, refrain from assembling. For if any one of you should refrain from gathering, he will be reckoned among those who scatter the Church of Christ, and will be punished as a leader of the enemies of Christ’s disciples, ^B and will be cast out along with adulterers; for as an adulterer, by the spirit existing in him, has (upon some pretext taken) separated himself, and has given the evil one a place against him, so as to snatch away a sheep, that is to say, one found outside the fold.

LXX. Furthermore, listen to your bishop, and do not cease to pay him every honor, knowing that through him you are led to Christ, and from Christ to God. Therefore, make manifold return to him who leads you. Honor the throne of Christ; seeing that you were also ordered to honor the chair of Moses, even though those who preside in it might be considered sinners. And these things have been said to you sufficiently. But as for Zacchaeus, I think it superfluous to say how he may live blamelessly, since he is a worthy disciple of him who taught me. ^C

LXXI. But, brethren, it is not necessary to wait to hear some things, but rather to understand from yourselves what is fair. Zacchaeus, giving himself over entirely to be at your disposal, has a stomach to feed; and since he does not provide for himself, how can he procure necessary food? Is it not truly just that you all take care of his sustenance, and not wait for him to ask it of you? For this becomes a beggar, but he would rather die of hunger than endure doing that. And how will you avoid punishment, if you do not consider that the laborer is worthy of his hire? Let no one say: "Is not the Word, therefore, delivered for free?" ^D

is sold? God forbid. For if anyone having [the means] wherewith to live receives [payment], he sells the word; but if one not having [means] for living receives food, as even the Lord did at suppers and among friends, having nothing, yet possessing all things in the future, he does not sin. Accordingly, therefore, honor the presbyters, catechists, and useful deacons, widows living uprightly, and orphans as children of the Church; but also whenever there is a need for money for some necessary purpose, do all of you contribute together. Exercise piety toward one another, not being reluctant to endure whatever it may be for the sake of your own salvation.

^B LXXII. Having said these things, he laid his hand upon Zacchaeus, saying: Master and Lord of all, Father and God, do you keep the shepherd with the flock. You are the cause, you are the power. We are they who are helped; you are the helper, the physician, the savior, the wall, the life, the hope, the refuge, the joy, the expectation, the rest; to speak briefly, you are all things to us. Aid us to obtain eternal salvation; deliver, keep [us]. You can do all things. For you are Ruler of rulers, and Lord of lords, Master of kings. Give authority to the one presiding to loose what things ought to be loosed, and to bind what things ought to be bound. You give wisdom; through him, as if by an instrument, do you keep the Church of your Christ as a beautiful bride. For yours is the eternal glory, the hymn, to the Father and to the Son and to the Holy Spirit, unto all the ages, Amen.

LXXIII. When he had said these things, he said afterwards: Whoever of you wish to be baptized, begin to fast from tomorrow, and receive the laying on of hands every day, and inquire about whatever things you wish. For I wish to remain with you for ten more days. ^C And after three days, when he had begun to baptize, he called me and Aquila and Nicetas and said: Being about to set out for Tyre after seven days, I wish you to depart immediately, and be lodged secretly with Berenice, the Canaanite, the daughter of Justa, and after having inquired diligently from her regarding the matters concerning Simon, write them to me. For it will contribute much to me, in order that I may prepare myself for that [encounter]. Therefore, depart immediately in peace. And indeed, leaving him baptizing, as he had ordered, we went before him into Tyre of Phoenicia.

HOMILY IV.

I. Departing then from Caesarea Stratonis, I, Clement, together with Nicetas and Aquila, entered ^D into Tyre of Phoenicia; and according to the command of Peter, who had sent us, we were lodged with Berenice, the Canaanite, daughter of Justa, who received us most gladly, and with much...

honor shown to me and affection toward Aquila and Niceta, she contended, as a friend rejoicing and confident, and she treated us with great kindness and courteously urged us to attend to the refreshment of our bodies. Having observed, therefore, that she was urging us to take a short respite, I said, "You do well, indeed, in hastening to fulfill the duties of charity. But the fear of our God must be preferred to this; for we who engage in the contest for many souls fear to place our own recreation before their salvation."

II. ^B We have heard, moreover, that Simon Magus, having been defeated in the discussion which he had with our master Peter at Caesarea and having immediately fled, is perpetrating many evils here. For among all those he encounters, he falsely slanders Peter and snatches away the souls of the many. For being a magus himself, he calls him a magus; and being an impostor himself, he proclaims him an impostor; and although in the discussion he was defeated in every point and fled, he professes that he has won; and he frequently commands that Peter should not be heard, as if, forsooth, he were anxious that they should not be deluded by a very wicked magician.

III. Having learned these things, our master Peter sent us ahead to be investigators of what was said about him: so that if things should be so, upon our writing to him he might be informed, and arriving, he might convict him face to face of the slanders against himself. Since, therefore, the danger to many souls lies before us, for this reason, having neglected the refreshment of our bodies for a short time, we wish to learn with certainty from you who dwell here, whether the things we have heard are true; and you may now relate each thing to us.

IV. Berenice, having been asked, said: "These things, indeed, are as you have heard; but hear the other things regarding this same Simon, which perhaps you do not know. For by making phantasms and specters and images appear in the middle of the forum, he astonishes the whole city throughout the day; and as he proceeds, statues move, and many shadows go before him, which he himself says are the souls of the departed. And many whom he had reconciled to himself, while they sought to expose him as a prestidigitator, he afterward, under the pretext of a banquet, having slaughtered an ox and given it to them for food, involved them in various diseases and consigned them to demons."

And not to say too much, after having afflicted many, he is thought to be a god, and is even honored beyond the fact that he is formidable.

V. Wherefore I do not think that anyone will be able to extinguish such a great fire that has been kindled. Nor does anyone doubt what he promises, but each one asserts that the matter is indeed so. Therefore, that you may not fall into danger, I exhort you to attempt nothing against him until Peter arrives, who alone, being the most approved disciple of our Lord Jesus Christ, will be able to contend against such great power. For I am so afraid of the man, that if he had not previously debated with my master Peter and come off the worse for it, I would have advised you to persuade Peter himself not to risk entering into an examination with Simon.

VI. And I said: If our master Peter were ignorant that he alone prevails against his power, he would not have ordered us to go before him, that we might stealthily learn of the deeds of Simon and write them to him. However, when night had fallen, we took food and went to sleep. But in the morning, someone familiar with Berenice came and said that Simon had sailed to Sidon, but had left behind some of his disciples: Appion the Plistonic, an Alexandrian man, a grammarian by profession, whom I recognized as a friend of my father, and a certain Annubion, a Diospolite astrologer, and Athenodorus the Athenian, who was pleased with the doctrine of Epicurus. We, having learned the situation regarding Simon, wrote everything down in the morning and sent it to Peter, and then turned our steps for a walk.

VII. ^C And Appion met us, not only with the two aforementioned companions, but also with about thirty other men. And as soon as he saw me, he greeted and kissed me and said: "This is Clement, of whom I have spoken much to you, concerning his nobility and liberal character; that a man of the race of Tiberius Caesar and trained in all Greek discipline should have been deceived by a certain barbarian who is called Peter, to perform and preach the rites of the Jews. Wherefore I ask that you assist me in correcting him; and I will question him before you. Let him answer me, since he believes that he has surrendered himself to the practice of piety, how is he not most impious, seeing that he has abandoned his ancestral customs and declined toward barbaric ways?"

VIII. And I replied: "I indeed accept your good intention toward me, but I reject your ignorance. The intention is indeed good, that you wish that I manifest myself in those things which there seem good; but the knowledge [you possess], not having it truly, struggles to lay an ambush under the pretext of friendship." And Appion said: "Ignorance...

^A of your own tradition—does it seem right to you, while observing the ancestral rites, to hold the opinions of the Greeks?" I replied: "He who determines to live piously is not entirely bound to observe ancestral customs, but rather he should observe them if they are pious, and cast them aside if they happen to be impious. For it is possible for someone, born of an impious father but wishing to live piously, not to follow the father’s objects of worship." And Appion answered: "What then? Do you say your father was of an evil life?" I replied: "He was not, indeed, of an evil life, but of an evil opinion." And Appion said: "I wish to hear what his evil opinion was." And I said: "That he gave credence to the false and wicked fables of the Greeks." And Appion inquired: "Who are these false and wicked fables of the Greeks?" I replied: "The incorrect opinion concerning the gods, which, if you are patient, you shall hear ^B along with those who are eager to learn."

IX. Therefore, before the discussion, let us now withdraw to a more quiet place, where I may discourse with you. The reason why I wish to speak separately is this: because the majority of people, and not even all those who practice philosophy, approach the judging of matters with sincerity. For we know many who, even among those who pride themselves on the profession of philosophy, are led by empty glory or the desire for gain, and are not clad in the cloak for the love of virtue; and these, if they do not find what they are philosophizing for, turn to mockery. For the sake of such as these, let us choose a suitable place where we may be alone.

X. Then one of them, a rich man who possessed a field most elegantly adorned with leaves ^C, said: "Since the heat is burning intensely, let us withdraw a little from the city to my gardens." And having proceeded, they sat down where there were many streams of cool water and a green canopy of trees of every kind. There I willingly sat, and the others around me; who, being silent, instead of the voice with which they were about to ask me, were clearly seen by their eyes fixed upon me to be demanding the proof I had promised. And thus I began to speak:

XI. "There is a great difference, O men of Greece, between truth and custom. For truth, when sought sincerely, is found; but custom, whatever it may be assumed to be, whether true or false, is unthinkingly confirmed by itself; and when it is true, the one who possesses it ^D

rejoices, nor is he grieved by what is false. For such a person does not believe by judgment, but by prejudice, having surrendered his own hope to the opinion of those before him, trusting to uncertain fortune. And it is not easy to cast off this hereditary clothing, even if it is shown to him to be utterly foolish and ridiculous.

XII. Straightway, therefore, I say that the entire learning of the Greeks is a most destructive discipline of the evil demon. For some of them have introduced many gods, and these evil and subject to every kind of passion, so that he who wishes to do the same may not even be ashamed—which is proper to man—having, as an example, the wicked and base lives of the fabled gods; and because he is not ashamed, such a person shows no hope of repentance. Others have introduced fate, or what is called "genesis," beyond which no one can do or suffer anything. ^B Similarly, therefore, this also is the same as the first. For once someone thinks that no one can do or suffer anything apart from genesis, he easily turns to sinning, and having sinned, he does not repent of the things in which he has acted impiously, bringing instead as a defense that he was compelled by genesis to do these things; and as though he were unable to correct genesis, he does not even have the capacity for shame for the things in which he sins.

XIII. Still others introduce a chance that is without providence, as if all things were revolving automatically, with no master in charge. To think these things, as we have said, is the most destructive of all opinions. For as if there were no one in charge and providing and distributing to each according to their worth, ^C they easily perform everything they have the power to do, because they are devoid of fear. Whence those who think such things are not easily, or perhaps not at all, brought to sobriety; for they do not foresee the impending danger that might turn them back. But the doctrine of those whom you call the barbarous Jews is most pious, introducing one Father and Maker of this whole universe, by nature good and just: good, in that He grants forgiveness of sins to those who repent; and just, in that, after repentance, He deals with each according to the merit of their deeds.

XIV. This doctrine, ^D even if it happens to be a fable, with

^A its being pious, would not be useless to life. For each person, by the expectation of being judged by the all-seeing God, receives the more incentive to live temperately. And if the doctrine should also be true, it delivers the man who has lived temperately from eternal punishment, and further bestows upon him the eternal and ineffable goods that come from God.

XV. But I return to the primary opinion of the Greeks and Gentiles, which fabricates that there are many gods, subject to every kind of passion. And that I may not spend much time on clear matters by recounting the impious acts of each of those called gods, I will not speak of all their loves—those of Zeus, and Poseidon, and Pluto, and Apollo, and Dionysus, and Heracles, and of each one in particular, of whom ^B you yourselves are not ignorant, since you are educated in Greek literature, and have been taught those lives, so that as imitators of the gods you might perform the same things.

XVI. But I shall begin from the most kingly Zeus himself, whose father, Saturn, having devoured his own children, as you are accustomed to recount, and having shorn the genitals of his father Caelus with an adamantine sickle, showed an example of piety toward parents and love toward children to those who emulate the mysteries of the gods. And Zeus himself bound his own father and shut him up in Tartarus, and punishes the other gods. And as for those who wish to perform unspeakable things, having begotten Metis, he swallowed her; for Metis was seed—to swallow an infant is impossible. Furthermore, in defense of those who indulge in the loves of boys, he snatches up Ganymede; and by offering help to adulterers in their adultery, he is himself often found to be an adulterer. He even invites the taking of sisters, cohabiting with his sisters, Juno, Ceres, and the heavenly Venus, whom some call Dodona; and to those who desire to ^C consort with their daughters, having cohabited with Proserpina, he becomes a wicked example from the fables. He has committed ten thousand other impious acts, so that by impious men, on account of such exceeding intemperance, the fabulous dogma of his divinity might be established.

XVII. ^D It might seem fair for uneducated men not to be much angered about such opinions. But what must one say to those who have been trained in letters? Some of whom, aspiring to be grammarians and sophists, affirm that such actions are worthy of gods. For because they are themselves incontinent, having seized upon the pretext of the fables, as if they were imitators of the gods, they perform base things with impunity.

^A XVIII. Wherefore those who live in the country err much less than these, not being perversely instructed in those things with which those who dare such deeds have been imbued, having learned to be impious from evil education. For those who from childhood learn their letters through such fables, while the soul is still tender, implant in their own mind the impious acts of the so-called gods; wherefore, when they come to mature age, like evil seeds cast into the soul, they bear fruit: and what is most grievous of all, the impiety that has taken root is not easily cut out, when, having become men, they perceive that these things are grave and harmful. For in whatever each one is accustomed to from childhood, in that he delights to remain, and thus, because habit is not much less powerful than nature, they become difficult to change toward the good things which from the beginning were not cast into their soul.

^B XIX. Therefore, it is necessary that boys should not be exercised in corrupting disciplines, and that those who are in the flower of their age should be carefully kept back from hearing the myths of the Greeks. For their learning is much worse than ignorance; as we have shown from those living in the country, who, because they have not received Greek education, sin less. It is therefore necessary to flee such myths of theirs, and the theaters, and the books, and, would that it were possible, ^C even the cities. For, full of evil teachings and breathing them out upon those who mingle with them, they transmit to their neighbors, like a rabies, what they themselves have suffered. And what is worst, whoever is more educated among them is much more turned aside from the reason that is according to nature.

XX. But some among them who claim to be even philosophers declare such sins to be indifferent, and call those who are angry at such actions foolish. For they say, such things are not by nature sins, which have been forbidden by the laws of the wise men who lived in the beginning, because they knew that men, being of a fickle soul, are greatly offended by such things and rise up in war against one another: ^D for which reason the wise, having laid down a law, forbade such things as sins. But it is ridiculous to assume this. For how are those things not sins which are the cause of tumults and murders and every disturbance? For do not the destruction of lives, the ruin of houses, sorceries, deceits, straits, and many other evils arise from adultery?

XXI. "But why," he says, "does a man, if he is ignorant of his...

own wife committing adultery, not become jealous, not become angry, not make a disturbance, not wage war?" Thus such things are not evil by nature, but the foolish opinion of men makes them seem terrible. But I say that even if these terrible things do not occur, it is possible through intimacy with the adulterer for the wife to abandon her husband, or even to plot against him while living with him, or to provide for ^A the adulterer what was acquired by the labor of her husband; and when the husband has gone abroad, having conceived from the adulterer, because she fears the proof of her guilt, she may wish to destroy the fruit of her womb, and thus become a child-murderer, or even perish herself while attempting to destroy it. And if, while her husband is staying with her, she conceives from an adulterer and gives birth, the child being raised does not know its father, but thinks he is a father who is not, and thus the one who is not the father, on dying, leaves his property to another man’s child. How many other evils are accustomed to arise naturally from the character of adultery! Yet we are ignorant of the hidden nature of evils. For just as a mad ^B dog kills those whom he touches, communicating his most hidden madness, so also does the hidden evil of adultery, even if it is unknown, bring about the destruction of one's descendants.

XXII. But let us leave this for now. That one thing we all know, that generally for this reason men are unrestrained in their anger, and wars arise because of this, and the overthrow of homes, and the storming of cities, and ten thousand other things. Therefore I took refuge with the holy God of the Jews and their law; since I had held, with sure judgment, that both the law is fixed and defined by the just judgment of God, and the soul will altogether receive at some time according to the merits of what it has done.

XXIII. When I had said this, Appion added to the discourse: "What then? Do not," he says, "the laws of the Greeks also forbid evil things and punish adulterers?" I replied: "Therefore, if the gods of the Greeks do things contrary to their laws, they deserve punishment. But how shall I be able to restrain myself, when I suppose that the gods themselves were the first to commit all manner of base crimes along with adultery, and have paid no penalty, whereas they should have paid it all the more, as being not enslaved to desire? But if they were subject to desire, how were they gods?" And Appion replied: "Let them be for us as examples, not as gods, but as judges, looking to whom we shall fear to sin." And I replied: "It is not the same, O Appion. For he who has his goal fixed on a human being will dare to sin in the hope of remaining hidden; but he who has proposed God, the all-seeing overseer, as the ^D boundary of his own soul, knowing that he cannot escape His notice, will refrain from sinning even in secret."

XXIV. When Appion heard this, he said: "I had understood, from the time I heard you consorting with the Jews, that you had changed your opinion. For it is excellently said by someone: 'Evil communications corrupt good morals.'" And I said:

"Good conversations amend bad habits." I replied: "Therefore, good conversations amend bad habits." Appion said: "Today I have ^A had enough of knowing your position; therefore we have permitted you to speak first. But tomorrow here, if it pleases you, with the same friends gathered, I will demonstrate that our gods are neither adulterers, nor murderers, nor destroyers of children, nor have they approached their sisters or daughters; but the ancients, wishing that the mysteries should be known only to those eager for knowledge, hid them in the myths which you have mentioned. For they physiologize Jupiter as the boiling substance, Saturn as time, and Rhea as the perpetually flowing nature of water. However, as I promised, tomorrow morning when you have gathered, I shall, by allegorizing each species, reveal the manifest truth of existing things." And I to this said: "Tomorrow, as you promised, do so; but now, from this point on, listen also to these things which you are about to say. If the deeds of the gods, being good, were covered by evil myths, great is the malice shown by the one who covered them, because ^B he hid noble things with evil narratives, so that no one might become their imitator. But if they truly performed impious deeds, on the contrary, it was necessary to veil them with good myths, so that men, as if looking up to divinities, might not attempt to commit similar sins." When I had said this, those who were present were seen beginning to conceive a love for the words spoken by me. For they frequently and earnestly requested that I definitely come the next day, and then they departed.

HOMILY V.

I. On the following day at Tyre, just as we had agreed, coming to the quiet place, I saw and greeted the others—certain ones along with some others—but not seeing Appion, I asked the reason for his absence. And someone said that from that very evening he had been lying ill in body. And when I stated that it was reasonable to set out at once to visit him, almost all asked ^C that I should first discourse to them, so that afterward it might be possible for us to visit him. Since, therefore, there was one mind among all of them, I began to speak.

II. "Yesterday, departing from here, O friends, I confess that, being very anxious about the discussion that is to take place against Appion, I could not get any sleep. But as I kept watch, there came to my mind the things that had been contrived by me against him in Rome. Now they are such: From childhood I, Clement, being a lover of truth and seeking things advantageous to the soul, and spending my time on refutations and constructions, and being able to find nothing perfect, was driven by my mental distress into sickness. And while I was lying down, ^D Appion arrives in Rome, being a friend of my father, and is entertained by me. Learning that I was bedridden, he comes to me as if not unskilled in the medical art, and asks the cause of my state." I, however, [knowing the man perfectly]...

and that he held the Jews in such hatred that he had even written many books against them, was aware that he had now admitted Simon into his friendship, not out of any desire for learning or erudition, but because he knew him to be a Samaritan and an enemy of the Jews, and one who had advanced against them; for this reason he attached him to himself, that he might be able to learn something from him against the Jews.

III. I, knowing these things about Apion, when he asked the cause of my illness, answered him dissemblingly, that I was suffering from what the young suffer, and that I was sick at heart. To this he said: "Child, speak to me as if you were trusting a father; what is the illness of your soul?" When I sighed deeply again in a feigned manner, as if I were too ashamed to speak of love, by my silence and by nodding, ^B I offered him the suspicion I wished to convey. He, truly persuaded that I was wasting away for a woman, said: "There is nothing in life that cannot find a remedy. For I myself, when I was still young, having fallen in love with a most elegant woman, not only judged it impossible to enjoy her, but did not even expect to be able to greet her; yet, having chanced upon an Egyptian, one most skilled in the magic arts, and having contracted a friendship with him, I declared my love. And not only did he place himself at my disposal for everything I desired, but, bestowing his favors upon me most generously, he did not even begrudge me the knowledge of the spell through which I succeeded; and through that man’s secret demonstration, having been persuaded by the munificence of the master, and having succeeded once, I ceased to love."

IV. "Wherefore, if you also are suffering something of this kind in the human way, trust me and put aside your cares. For within seven days I will make you fully in possession of the woman." Upon hearing this, ^C looking towards my own goal, I said: "Forgive me for not fully believing that magic exists; for I have already experienced many who promised much and lied. Nevertheless, your promise moves me and brings me to hope. But I am afraid, when I reflect, that perhaps the demons sometimes do not obey the commands given to them."

V. Apion answered: "Grant me that I know these things better than you. Yet, so that you may not seem to have heard nothing from me regarding what you said, learn by what reason demons are forced to comply with the commands of magicians. For just as it is impossible for a soldier to contradict his commander, and just as commanders themselves cannot fail to obey the emperor (for if anyone ^D resists those set over them, he will surely pay the penalty), so it is impossible for demons not to serve the angels who are their commanders; through whom, when adjured, they yield trembling, knowing well that if they do not obey, they will be utterly punished. The angels themselves also,

^A adjured by the greater ones through magicians, yield, lest by being judged for disobedience they perish. For if all things endowed with soul and reason did not foresee the punishment from the greater power, confusion would have arisen, as all would be in sedition against one another.

VI. And I said: Is it not true, then, that what is said by poets and philosophers 57 is correct, that in Hades the souls of the impious are judged and punished for their crimes, for example the souls of Ixion, Tantalus, Tityus, Sisyphus, and the daughters of Danaus, and all others who have ever lived impiously on this earth? And if these things are not so, how is it possible for magic to exist? And when he replied that matters in Hades are indeed so, I asked: Why then do we ourselves not fear to practice magic, being convinced of the punishment for adultery in Hades? For I do not agree that it is just to force a woman who is unwilling to commit fornication. But if anyone promises that he will persuade her, I am ready for that, and moreover I shall be grateful.

VII. Appion replied: Does it not seem to you to be the same thing, whether you obtain her through magic or by persuading her with words? I answered: It is not at all the same; for there is a great difference between the two. For he who forces an unwilling woman by the power of magic, as one who plots against a chaste person, incurs the most severe punishment; but he who has persuaded her by speech, and has placed the choice in her own power and will, has not used force. And I think he who persuades will be punished less than he who forces. Therefore, if you are able to persuade her, I shall be grateful for having achieved it; otherwise, it is sweeter to me to die than to force one who is unwillingly ^B.

VIII. And Appion, truly perplexed, said: What must I say to you? For at one moment, as though burning with love, you desire to enjoy her; at the next, as though you did not love her, you prefer fear to desire, and you think that if you persuade her, you will escape as one who has not sinned, but if you succeed by the force of magic, you will suffer punishment. But you are ignorant of the fact that the end of every deed is judged, and that it is the fact, not the manner in which it was done, that is evaluated. And if you commit adultery, could it be that by magic you will be condemned as impious, but having persuaded her, you will be absolved from the sin of adultery? And I answered: Since I love, and altogether propose to myself to enjoy the beloved, it is necessary for me to choose one or the other, but I shall choose, if possible, to flatter rather than to use magic. But it will not be easy to persuade her even with flattery, for the woman is very much a lover of wisdom.

IX. And Appion said: I have all the more hope that it is possible to persuade her, as you yourself wish, if only we can converse with her. I replied: It is impossible. And Appion asked if ^C

^A it were possible to write to her. I said: This is indeed possible. And Appion said: "I shall write a booklet this very night, a panegyric on adultery, which you will receive from me and send to her, and I hope that, being persuaded, she will agree." And when Appion had written that booklet, he gave it to me, concerning which I had been thinking that night; and I conveniently remembered that I had it with me, along with other booklets that I am carrying. ^B Having related these things, I showed the booklet to those present, and to those who wished to hear, I read it; and having read it, I said: "This, men, is the education of the Greeks, having a noble premise for sinning without fear." The booklet was as follows.

X. The lover to his beloved (anonymously, because of the laws sanctioned by foolish men), by the command of Eros, the most ancient of all boys, sends greetings. I have known you to apply your mind to the study of philosophy and, for the sake of virtue, to emulate the life of the better sort. But who could be better, if not the gods among all things, and philosophers among men? For they alone know which actions are by nature bad or good, and which are considered such only by the decree of laws, though they are not so in reality. Therefore, some have believed that so-called adultery is a bad deed, even though it is ^C entirely good; for it is performed for the multiplication of the race, by the commands of Eros. Now, Eros is the most ancient of all the gods; for without Eros, there cannot be any union or generation of elements, of gods, of men, of brute animals, or of all other things; for we all are instruments of Eros. But he himself is the craftsman through us, who comes to the souls of all who are born. Whence we do not desire to act when we ourselves wish, but when we are commanded by him, we wish to perform his will. But if we, who desire by his will, attempt to suppress our desire for the sake of what is called modesty, how do we not commit the greatest impiety by resisting the most ancient of all gods and men?

XI. And so, may all doors be open to him, and may all troublesome and artificial laws be dissolved, ^D which were established by jealous men who, captured by folly and not wishing to understand what is reasonable, and furthermore being suspicious of so-called adulterers, are justly mocked by the gods because of the very laws of Jove established through Minos and Rhadamanthus. For it is not possible to restrain Love when it approaches the soul. For the passion of lovers is not voluntary. Thus, Jupiter himself, the lawgiver of these laws, lay with countless women; and indeed, at times, he granted his own union to men, appearing as a benefactor to certain wise men for the procreation of children; but among those who...

were not able to understand, he secretly changed his form, so that he might neither grieve them nor appear to be acting against the laws he himself had established. It is necessary, therefore, for one who applies himself to philosophy to imitate, for the sake of a noble life, those who are admitted to be better, whose unions have been countless. ^B

XII. And so as not to waste time in vain on more proofs, I will begin from Jupiter himself, the father of gods and men, to declare the unions of certain ones—for it is impossible, because of their number, to mention them all. Hear, therefore, about the great Jupiter himself, who, because of the jealousy of foolish men, used secret unions through transformation. For first, wishing to resolve for the wise the suspected sin of adultery concerning his varied union, at the time when he was about to marry, and knowing that, according to the many, he was behaving like an adulterer, by means of the sin that was only ^C presumed, as I said, he secured an unblamable marriage. For he marries his own sister, Juno, having become like the feather of a cuckoo, from whom Hebe and Ilithyia were born. For he begets Metis without any union with anyone, just as Juno did Vulcan.

XIII. Further, he has intercourse with the sister who was born to him from Heaven and Sea ^D from the emasculation of Saturn (from whom come Cupid and Cypris), whom they also call Dodona; he has intercourse also with Antiope, the daughter of Nycteus, having been made like a Satyr, from whom Amphion and Zethus were born. And he joins with Alcmena, the wife of Amphitryon, having been made like Amphitryon, who was the husband, from whom Hercules was born. And with Aegina, the daughter of Asopus,

he draws near, having become an eagle, from whom Aeacus is born; and, having been made like to Phocus, he lies with Amalthea ^A of Phocus, as a bear. And upon Danae, the daughter of Acrisius, gold flowed down, from whom Perseus flew forth. He grew fierce as a lion toward Callisto, the daughter of Lycaon, and she bears another, Arcas. He approached Europa, the daughter of Phoenix, by means of a bull, from whom Minos and Rhadamanthys and Sarpedon were born. He became an ant toward Eurymedusa, the daughter of Achelous, from whom Myrmidon was born. He became a vulture toward a nymph of Hersaeus, from whom were those of old who were wise in Sicily. In Rhodes he approached Eima, the earth-born, by means of a shower, from whom Pargaeus, Cronius, and Cytus were born; and he espoused her whom they call Cassiopeia, having been made like to her husband, Phoenix, from whom Anchinius was born to him. ^B Being transformed into a swan or a goose, he begat Helen from Nemesis, the daughter of Thestius, who is also thought to be Leda; and again, having become a star, he brought forth Castor and Pollux. And in order to win Lamia, he was transformed into a hoopoe.

XIV. The same one, having made himself like to a shepherd, makes Mnemosyne the mother of the Muses. He marries Semele, the daughter of Cadmus, by firing upon her, from whom he completes Dionysus. He himself deflowers his daughter, Proserpina, having either become like to a dragon himself, or she being thought to be the wife of his brother Pluto. And he lies with many other women without transformation, not having jealousy like men as if it were a sin, but well knowing that by generously sharing with their wives he begets, bestowing upon them Hermes, Apollos, Dionysi, Endymions, and as many others as we have mentioned, ^C most distinguished by his beauty from the union.

XV. And that I may not spend time on an infinite and inexplicable explanation, you will find abundant unions of all the gods with Zeus. But foolish men call them adulteries of the gods, not observing that the unions of the males are in no way shameful, but that they practice even this as something seemly. Straightway, then, Zeus himself loves Ganymede; Poseidon, Pelops; Apollo, Cinyras, Zacynthus, Hyacinthus, Phorbas, Hylas, Admetus, Cyparissus, Amyclas, Troilus, Branchus, Thymnaeum, Parus, Po-

Potniensis, Orpheus; Bacchus, Laonides, Ampelus, Hymenaeus, Hermaphroditus, Achilles; Aesculapius, Hippolytus; Vulcan, Peleus; Pan, Daphnis; Mercury, Perseus, Chryses, Therses, Odryses; ^A Hercules, Abderus, Dryops, Iocastus, Philoctetes, Hylas, Polyphemus, Haemon, Chonus, Eurystheus.

XVI. Thus I have set before you, my dearest, a portion of the loves of the more distinguished gods, so that you might recognize that jealousy concerning this matter arises only among foolish men. Hence they are mortal and drag out their lives in sorrow, because they themselves, through their own jealousy, have declared those things to be evil which the gods deem good. Therefore, from now on you will be blessed if you imitate the gods and not men. For men, seeing that you preserve what is ^B thought to be chastity, praise you because of their own emotion, but they do not help you. The gods, however, seeing that you have become like them, will both praise you and assist you.

XVII. For consider to how many beloveds they have made return; some of whom they have placed among the stars, and others they have benefited by granting them children or helpers. Thus, Zeus placed Callisto among the stars, the one called the Lesser Bear, which some also name Cynosura. Poseidon set the dolphin in the sky for the sake of Amphitrite; and ^C he honored Orion, born of Euryale the daughter of Minos, in the stars for the sake of his mother Euryale; Bacchus honored the crown of Ariadne. Zeus set the eagle, which he used in the abduction of Ganymede, among the stars, and placed Ganymede himself in the honor of Aquarius; and he honored the bull for the sake of Europa. Furthermore, to please Leda, he made Castor, Pollux, and Helen stars; and Perseus for the sake of Danae; and Arcas for the sake of Callisto; the virgin, who is also Dike, for the sake of Themis; and ^D Hercules for the sake of Alcmene. And I will no longer prolong my speech further; for it is a long task to relate in detail how many others the gods have benefited through their intercourse with humanity—intercourse which foolish men denounce as wicked acts, not knowing that pleasure is the greatest blessing among men.

XVIII. What then? Do not even the renowned among the wise

^A choose pleasure, and consort with whatever women they wish? Among whom is the primary teacher of Greece, of whom Phoebus himself said: "Socrates is the wisest of all men;" does he not, in the city governed by the best laws, Lacedaemon (92), propose that wives be held in common, and cover the beautiful Alcibiades with his cloak (93)? And does not the Socratic Antisthenes write that so-called adultery should not be shied away from? But also his disciple Diogenes, does he not publicly and freely consort with Lais, for the reward of carrying her on his shoulders? Does not Epicurus prefer pleasure? Does not Aristippus, anointed with perfumes, devote his whole self to Venus? Does not Zeno, hinting at promiscuous intercourse, say that the divine is in all things, so that it may be known to the wise that whoever one consorts with, one is consorting with oneself, and that it is superfluous to forbid so-called adulteries, or unions with a mother or daughter or sister or children? And Chrysippus (94), in his erotic epistles, mentions even the image in Argos, placing the face of Hera at the private parts of Zeus. ^B

XIX. I know that these things appear terrible and most shameful to those uninitiated in the truth, but they are not so to the gods and philosophers of the Greeks, nor in the mysteries of Dionysus and Demeter. But above all these things, so that I do not spend my time recounting the lives of all the gods and philosophers, let there be two main targets for you: among the gods, Zeus, and among men, the philosopher Socrates. As for the others of whom I have made mention in these letters, understand and take care not to grieve your lover, since, just as by doing the contrary to what the gods and heroes did, you will be judged guilty of impiety and will undergo the fitting punishment; if, however, you offer yourself to every lover, as if imitating the gods, you will obtain a benefit from them. As for the rest, / dearest,

mindful of the mysteries I have explained to you, show me your intention by letter. Farewell.

XX. I then, having accepted this book from Appion, as if I were truly going to send it to the beloved, fabricated a reply as if she had written back in response to these things, and on the following day, when Appion arrived, I handed it to him as if it were indeed her reply, which ran as follows:

Copy of a letter to Appion as if from the beloved.

XXI. I wonder how, since you praised me for wisdom, you write to me as if I were stupid. ^B For, wishing to persuade me to your passion, you have taken examples from the myths concerning the gods, and have not feared to blaspheme Love—whom you called the most ancient of all, above all gods and men—so that you might corrupt my soul and heap insult upon my body. For Love, which dwells in desires, is not the ruler and leader of the gods. For if he desires of his own will, he himself is his own passion and punishment, and he who suffers willingly cannot be a god; but if he desires union against his will, and, passing through our souls as though through the instruments of our bodies, is borne along to those unions which fall under the intellect, then he who causes him to love and brings him forward is greater than he; and, again, if this one who brings him forward is himself borne along by a desire for another, another who brings that one forward is found to be greater; and thus there arises an infinite chain of those who are moved by love, which is impossible. Thus, there is neither a mover nor one who is moved, but it is the desiring emotion of the lover himself, which is increased by hope and diminished by despair.

XXII. But those who do not wish to restrain shameful desire tell lies about the gods, so that by showing ^C that the gods were the first to perform these things, they may be freed from blame for what they themselves do. For if those who are called gods committed adulteries for the sake of procreation and not for the sake of lust, why did they also mingle with males? But, he says, wishing to gratify their beloved women, they transformed them into stars. Therefore, were there no stars before this, until the heavens were adorned with stars during an occasion of lust? And how is it that the children and descendants of those placed among the stars are punished in Hades: Atlas burdened by the weight, Tantalus tormented by thirst, Sisyphus rolling the stone, Tityus having his lungs torn out, and Ixion ^D endlessly revolving upon a wheel? How, moreover, if they were gods, did they as lovers place those whom they had defiled among the stars, yet did not grant this gift to themselves?

XXIII. They were not, therefore, gods, but the inventions of tyrants.

^A For the tomb of Saturn is not in heaven, but is pointed out on the earth in the Caucasian mountains—the tomb of a savage man and a devourer of his children. Likewise, the tomb of the lascivious and fabled Jupiter, who in like manner swallowed his daughter Metis, is seen in Crete; and in the Acherusian marsh are the tombs of Pluto and Neptune, of the Sun at Astres, and of the Moon at Carrhae; of Mercury at Hermopolis, of Mars in Thrace, of Venus in Cyprus, of Bacchus at Thebes, and of the others in other places. Yet the tombs of those mentioned are clearly to be seen. For they were men, and wicked men and magicians at that. Nor would they have become monarchs and lords, I mean the fabled Jupiter and Bacchus, had it not been by transformation, by which they mastered whom they wished, for whatever end they desired.

^B XXIV. But if one must emulate their lives, let us imitate not only their adulteries but also their banquets. For Saturn swallowed his own children, and Jupiter likewise his daughter. And what need is there of words? Pelops became a meal for all the gods. Whence we also, before an illicit marriage, should perform a similar feast to the gods; for thus would the banquet be worthy of the marriage. But no one would ever endure to do this, just as I would not endure to commit adultery. Moreover, you threaten me with the indignation of Love as if he were a powerful god. Love is not a god, as he seems to be, but is a desire that arises from the temperament of a living being, according to the providence of Him who fashioned all things, for the sake of the succession of life, so that the whole race might never at any point fail, but that by the occasion of pleasure, from the substance of a man who is to die, another may be born again, produced in lawful wedlock, so that he may recognize his father whom he may nourish in his old age—a thing which those who are born of adultery cannot do, since they possess no natural affection ^C for their progenitors.

XXV. Since, therefore, as I said, the desire of love arises for the sake of legitimate increase of progeny, it behooves parents, being concerned for chastity, to instruct their children before desire arrives, through books that are able to beget a good mind, and to [train them] in what is better—

^A instruct them frequently to be mindful of the punishments from the laws, so that, using fear as a bridle, they may not rush into absurd pleasures. It is also fitting that before desire reaches its peak, the natural passion of the age be satisfied through marriage, having first persuaded them not to gaze upon the form of another woman. For our mind, when it first imprints upon itself with pleasure the image of the beloved, as if always seeing the form in a mirror, is tormented by memory; and if it does not obtain the desire, it meditates on ways of succeeding, but if it succeeds, the desire increases all the more, like fire abundantly supplied with fuel, especially when there is no pre-existing fear imprinted upon the soul of the lover before the passion. For just as water extinguishes fire, so also fear is a quencher of irrational desire. Whence I, having learned ^B from a certain Jew both to think and to do what is pleasing to God, do not become easily caught for adultery by false fables. But to you, who wish and are eager to live chastely, when your soul is inflamed with desire, may God grant aid and provide the cure.

XXVII. Apion, having heard this feigned reply, said: "Do I hate the Jews without reason? For instance, a Jew once met this woman and, having converted her to his own worship, persuaded her to live in chastity; and it is impossible for her to come into the embrace of another hereafter, because such people, proposing to themselves God as the inspector of all their deeds, hold fast to chastity as those who cannot remain hidden."

XXVIII. Having heard these things, I said to Apion: "Now I will confess the truth to you. I did not fall in love with a woman, nor with anything of the sort; for my soul is entirely consumed by other ^C desires, namely, the discovery of true doctrines. And up to this present time, having examined many opinions of philosophers, I have inclined toward none of them, except to the religion of the Jews, when a certain merchant of theirs, selling linens, had arrived here in Rome, and by some good chance had simply commended to me the opinion regarding the monarchy of God."

XXIX. But Apion, having received the truth from me—he who hated the Jewish people without reason, and neither knew nor wished to know what their faith was—being angry without judgment, departed from Rome secretly; and from that time, having met him just now for the first time, I reasonably fear the anger of that time. Nevertheless, in your presence, I will ask what he might have to say regarding the so-called gods, whose lives, which the myths relate to be subject to every vice, are sung publicly on purpose for the imitation of the like; and for whom, in addition to human passions, as I have said, their tombs are also displayed in various places. ^D

XXX. When others had heard this from me before, and desired to learn the consequences, they gathered to me, as if intending to visit Appion. And truly we found him already bathed, and the table set. Therefore, we examined a few things concerning the doctrine regarding the gods. But he, perceiving our intent, I suppose, promised to have something to say concerning the gods on the following day, and indicated to us the same place where he would speak. So we, with that promise, having given him thanks, each returned home.

HOMILY VI

I. On the third day, however, I went to the field of Tyre appointed for the time, and I found Appion sitting between Anubion and Athenodorus, and with them many other learned men waiting for us. Nevertheless, fearing nothing, I greeted them and sat opposite Appion, who not long after began to speak: I wish, beginning first from here, to come quickly now to the point in question. Before you, my son Clement, were present with us, this Anubion here and Athenodorus, who yesterday along with the others heard you speaking, related to me how, in Rome, when I met you as one who was fond of me, I told many lies against the gods, proclaiming them to be catamites, lascivious, violators of their mothers, sisters, and daughters, and bound to innumerable adulteries. But you ought to have known, my son, that I did not write such things sincerely, but out of love for you I concealed the truth; which things, if you now desire, hear from me.

II. The wisest of the men of old, having themselves learned all truth through toil, concealed the tradition of knowledge from the unworthy and those not eager for divine teachings. For neither were twelve children born from Heaven and his mother Earth, as the fable enumerates—males, namely Oceanus, Coeus, Crius, Hyperion, Iapetus, Saturn; females, namely Theia, Themis, Mnemosyne, Ceres, Tethys, Rhea. Nor did Saturn, cutting off the genitals of his father Heaven with a sickle of adamant, cast them into the sea, as you say; nor did Venus arise from the drops of blood spilled from the excision of Heaven. Nor did Saturn, having intercourse with Rhea and begetting Pluto, swallow him first, fearing a certain oracle of Prometheus, lest the child born from that union should become stronger than he and deprive him of his kingdom. He did not similarly swallow the second one born, Neptune. Nor, after these, did the mother Rhea hide the one born, Jupiter, nor did she hand a stone to Saturn to devour when he demanded it. He, not being swallowed, pressed upon and forced out those who had first been swallowed, so that there came forth first ^C Pluto, who had been the first swallowed, after him Neptune, and thirdly Jupiter. ^D

^A Nor, as they say, was Jupiter saved by the counsel of his mother, nor did he ascend into heaven and cast down his father from his kingdom. Nor did he punish his father's brothers. He did not fall into the desire of mortal women. He did not lie basely with sisters or daughters, nor with the wives of his brothers, nor with boys. He neither begat and swallowed Metis, that he might bring forth Minerva from his brain from Metis, and from his thigh bring forth Bacchus, who they say was torn apart by the Titans. He did not host a banquet at the wedding of Thetis and Peleus. He did not cast out Discord from the weddings. Discord did not, out of shame, contrive battle and sedition for the feasters. She did not, having taken a golden apple from the gardens of the Hesperides, write upon it: "A gift to the fair." Afterward they tell myths that Juno, Minerva, and Venus found the apple, and contending, came to ^B Jupiter; he, indeed, did not judge them himself, but through Mercury sent them to the shepherd Paris to be judged regarding their beauty. But the goddesses were not judged, nor did Paris hand the apple to Venus. Nor did Venus, having obtained the honor, reward Paris in turn with the marriage of Helen. For the honor of a goddess would not have been the cause of a war among so many nations, and that to the destruction of him who had been honored and who belonged to the race of Venus by right of kinship. But as I said, my son, such things have a certain proper and philosophical sense, which can be explained by allegory, so that, when you hear it, you will marvel. And I said, I pray you do not torment me by delaying. And he said: Fear nothing, for I will not delay, but I will begin to speak now. ^C III. There existed at one time a period when there was nothing except chaos and a confused mixture, still heaped together, of disordered elements; nature herself confesses this, and great men assert that it is so. And as a witness to those who are great in wisdom, I will bring before you the greatest himself, Homer, who says concerning the primeval confusion: But may you all become water and earth, as having derived their origin from thence, and after the dissolution of the humid and earthly substance, being restored again to the first nature, which is chaos. And Hesiod says in the Theogonia: In the first place, indeed, Chaos was made: ^D By the word "was made," it is clear what he signifies, namely that those things

are not always what exist as unbegotten. And Orpheus ^A compares to chaos that in which there was a confusion of the first elements. This Hesiod proposes as chaos, which Orpheus calls the "egg" that was begotten, produced from infinite matter, and made in such a way.

IV. Since matter, containing four kinds, had a soul, and the whole of a certain immense abyss was always flowing and being borne randomly, and was ever pouring forth countless imperfect mixtures, and for this reason was dissolving them because of [their] confusion, and was also gaping, as if it could not be compacted for the generation of an animal; it happened at some time that that infinite ocean, shaken by its own nature by a natural motion, flowed in an orderly way from the same to the same in the manner of a whirlpool, and mixed the substances; and thus, in a marvelous manner, that which was the best and most mature of all, and the most fit for the generation of an animal, flowed as if in a furnace ^B through the midst of the universe, and through the whirlpool bearing all things went down to the depths, and drew toward itself the surrounding spirit; and not only that, but as if conceived into the greatest fecundity, it made a distinct composition. For just as a bubble is wont to be formed in moisture, so an orbicular body was grasped on all sides. Then, itself conceived within itself, carried up by the divine spirit which it had assumed, this greatest germ or fetus came forth into the light, as if an animate handiwork begotten from the entire immense abyss, similar to an egg by its roundness and to birds by its swiftness.

V. Therefore, consider Saturn to be time for me, and Rhea that flowing aqueous substance: because by time all matter was turned, and like an egg, brought forth the heaven, which is round and comprehends all things. This egg ^C was in the beginning full of fecund marrow, inasmuch as it was able to procreate elements and all kinds of species, yet it bore an image of every kind from one substance and one species. For just as in the fetus of a peacock one color of the egg is indeed seen, but by power it has within itself a thousand colors of the animal that is to be fulfilled, so too the animate egg begotten from the immense matter, moved by the underlying and ever-flowing matter, displays all kinds of transformations. For within the circumference, some animal, which is male-female, is formed by the providence of the divine spirit present within it, which Orpheus calls Phanes, because upon his appearing, the all ^D

^A shone forth by the light of the most distinguished of the elements, the fire perfected in the moisture. And it is not incredible, that for the sake of an example, nature has granted to us to see ^B in glow-worms the humid light.

VI. The egg, therefore, which was first constituted, when it had been warmed by the animal within, is broken; then, having taken its form, that species comes forth, as Orpheus also says: ... the shell of the multi-receptive egg being broken; and thus, by the great power of him who has come forth and appeared, the mass receives harmony and maintains its arrangement, while he himself sits as if at the summit ^C of heaven, and illuminates the infinite age in mystic ways. But the matter of the shell that was left pregnant within, as it lay for a long time, until the heat naturally seething, distinguished the substances of all things. For the lower part of it first sank down like sediment by weight; and because of its entire density and the gravity and great quantity of the underlying substance, they called it Pluto, declaring him to be the king of Hades and of the dead.

VII. They say, then, that this first and much-sordid and rough substance was naturally swallowed up by Saturn—that is, ^D time—because of its downward recession. After the first sediment, the flowing water which overlaid the first dregs they called Neptune. And the remaining third, the purest and most exalted, as it was lucid fire, they named Zeus, on account of its seething nature. For since fire is borne on high, it was not swallowed up by time—that is, Saturn—with the lower parts; but, as I said, the fiery substance, being vital and upward-trending, flew up into the air, which also is most intelligent because of its purity.

By its own heat, therefore, Jupiter—that is to say, the boiling substance—draws up that which is left in the underlying moisture, the most powerful and divine ^A spirit, to which they gave the name Metis.

VIII. Coming to the very summit of the ether and becoming permeated by it, just as moisture is mixed with heat, it induces a perpetual movement of palpitation and begets intelligence, which they also call Pallas from the word *pallein* (to palpitate); it is the most technical prudence, using which the ethereal craftsman fashioned the whole world. From this penetrating Jupiter, that is, the most fervent ether, the air reaches down to these regions here, which they call Hera. And as it has receded from the purest substance of the ether, it is considered the sister of Jupiter as a female, on account of its purity, by comparison with the superior element—it being, as it were, of the same substance; and it is thought to be the wife ^B because it lies beneath, like a woman.

IX. Juno is taken as the good temperature of the air, and therefore she is most fertile. But Minerva, whom they also call Pallas, because she can produce nothing on account of her extreme heat, was believed to be a virgin. Likewise, they interpret Diana, whom they take for the infinite recess of the air, and because she is sterile due to the highest degree of cold, they also called her a virgin. But they name Dionysus from the turbid and sickening composition that arises from the vapors above and below, as one that disturbs the mind. And the water below the earth, since it is one in nature and traverses all terrestrial passages and is divided into many parts—as if chopped up—they called Osiris. And indeed, they take Adonis for the beautiful seasons, Venus for copulation and generation, Ceres for the earth, Proserpina ^C for the seeds, and some take Bacchus for the vine.

X. And consider that all things of this kind likewise have some allegory of the same sort. Consider Apollo to be the sun that goes around, the offspring of Jupiter, whom they also called Mithras, completing the year’s—

^A period. But let these many transformations of Jupiter, who pervades everything, be understood by you as his many turnings; and consider his myriad women to be the years or generations. For the power that reaches from the ether itself through the air, having intercourse with each year and generation, turns it in various ways, and thus generates or destroys the fruits. And the fruits are called children who are in season, while the barrenness of certain seasons are the demonstrations to the foolish.

XI. As Appion was allegorizing these things, I, being thoughtful, appeared not to follow what was being said by him. Wherefore, interrupting the discourse, he said to me: "If you do not follow what I am saying, why do you discuss it at all in the beginning?" And I answered: "Do not suppose that I am insensate to what you are saying. For I understand it perfectly well, as I have not heard it for the first time. But that you may know that I am not ignorant of what is said by you, I will summarize for you what you have said, and as for the things left out by you, I will complete the allegories in order, as I heard them from others." And Appion said: "Do as you say."

XII. And I answered: "I pass over for now to speak accurately about the animated egg produced from infinite matter through attained mastery of tempering, from which, when it burst, according to some, Phanes, male-and-female, sprang forth. And all those things I sum up, until the burst vessel received harmony, the medullary matter ^B of it being left behind; and I will run over the discourse concerning the things brought to pass from it within, along with their consequences. For he was born, as you say, from Saturn and Rhea, that is, from time and matter, first indeed Pluto, as the dregs that subsided below; second, Neptune, which is half-fluid substance, floating upon the very heavy nature below. But the third, the highest and being ether, which is Jupiter, which not being ab- ^C

(Note: The Greek text abruptly breaks off at "οὐ κατε-", the Latin at "non ab-". As the next page begins with "sorpta, sed calorida...", the translation continues:)

...sorbed, but being a warm power and having an upward-tending nature, just as if by some blast...

sorbed, but being a warm power and having an upward-tending nature, just as if by some blast, it flew up into the highest and most principal ether.

XIII. The bonds of Saturn are the fastening together of heaven and earth, as I have heard others interpret it. But the cutting off of his genital members is the separation and discernment of the elements: because all things were cut off and separated from their own nature, so that each might be set in order apart by itself; and time no longer generates, but the things generated through it follow the law of nature in their successions. And Venus, who emerged from the deep, ^A is the fertile substance of the moist, with which the warm spirit, being mixed, instills the desire of intercourse, and completes the beauty of the world.

XIV. Now the nuptial banquet, where Jupiter celebrated the feast for the sake of the Nereid Thetis and the excellent Peleus, has this allegory, so that you may know, Appion, that we have heard such things even without you. The banquet, therefore, is the world; and the twelve are the celestial supports of the regions, which they call signs (of the zodiac); Prometheus is providence, through which all things were made; Peleus is clay, which was devised from the earth for the generation of man, and was mingled with the Nereid, that is to say, with water. ^B And from the mixture of the both, of water and earth, the first man was not born, but fashioned perfect; and because he did not apply his lips to the breasts, he was named Achilles (8); and he himself is also the prime of life, which, if it desires Polyxena (9), as a thing foreign and strange to the truth, is destroyed by the sight of it, and by a dart against the heel and the track of death creeping in.

XV. Juno, therefore, and Minerva, and Venus, and Discord, and the apple, and Mercury, and the judgment, and the shepherd have this meaning. Juno is honesty; Minerva, fortitude; Venus, pleasures; Mercury, the word that interprets things; the shepherd Paris is the impulse devoid of reason ^C and barbarian. If, therefore, in the flower of age the intellect, the shepherd of the soul, should be barbarian, who, deserting what is useful,

^A rejecting manliness and temperance, chooses only pleasures and gives the victory to desire alone, so that he may receive from it in return sweet things for the destruction of himself and his own—he who has not judged pleasure rightly will receive it. Discord is contention-loving malice. And the golden apple of the Hesperides would be wealth, which sometimes incites even the temperate, like Juno, to sloth; and the brave, like Minerva, to things not becoming to them, rendering them more contentious; and destroys the beauty of the soul, like Venus, under the pretext of luxury. In a word, I shall say: wealth incites all to evil discord.

XVI. But Hercules, who killed the serpent, the leader and guardian of wealth, is the genuine and philosophical intellect, ^B which, stripped of all malice, goes about the world, visiting souls and bringing to their senses those who encounter it—I mean men who resemble bold lions or timid deer or wild boars or many-headed hydras. Likewise, all the other things which Hercules is said to have overcome are enigmas of intellectual virtue. And now, let these things said suffice. For not even all time would be enough to speak of each.

XVII. Furthermore, I wonder how, when these things could have been declared clearly, piously, and usefully by an open and straight path, those who concealed them in oblique enigmas and covered them up with shameful myths are said by you to have been prudent and wise, who, as if led by an evil ^C demon, have ensnared almost all men. For either these are not enigmas, but the true sins of the gods, and they ought not to have been revealed, nor in the beginning set forth to men for imitation; or they were revealed enigmatically, things which were not truly done by the gods, and they sinned, Appion, in that those you call wise, by veiling honorable things with dishonorable myths, incited men to sin, and that with the insult of those whom they also believed to be gods.

XVIII. Therefore, do not deem such people wise, but rather evil demons, who set forth the evil foundations of good works, so that those who wished to become imitators of the superior things might emulate those of the ^D commonly spoken-of gods.

^A I have not concealed the deeds which I discussed the day before yesterday—I mean patricides, child-murders, impious unions with mothers, daughters, or sisters, indecent adulteries, the intercourse of males, and impure, unspeakable outrages, along with countless other such illicit comminglings. Among these, the most impious are those who desire these crimes to be thought true, so that by doing similar things they might not feel shame. ^B If they wished to act piously, they ought—as I just said—even if the gods had really committed the shameful things sung about them, to cover up dishonorable matters with some more seemly myths out of reverence for the gods, and not the opposite, as you do: attributing bad and shameful forms to their good deeds, which, even when explained allegorically, can hardly be understood with much labor; and when they are understood by some, they have indeed provided them with the relief of not being led astray, though it was possible for them not to have been troubled by the labor at all, while they have utterly destroyed those who were led astray. Nevertheless, I commend those who interpret these accounts into more honorable allegories, just as those who suggest that wisdom sprang from the head of Zeus. Perhaps it seems more probable to me that those insults were dared by wicked men who gained the reputation of gods.

XIX. Furthermore, we do not find the poetic allegory regarding all the gods to be consistent. ^C For instance, in the ordering of the universe, poets sometimes say that nature, and other times that mind, was the leader of the entire creation. For they say that the first movement and commingling of the elements came from nature, but that it was ordered by the providence of the mind. And having declared that the universe was created by nature, but being unable to prove this faultlessly ^D because of the artful nature of the creation, they also weave in the providence of the mind, as if they were able to ensnare even the very wise. But we say to them: If the cosmos came into being from nature operating by chance, how has it received proportion and order, which is only possible for an excellent prudence to produce, and which can be grasped only by a knowledge capable of discerning and perfecting such things? But if all things have received their frame and disposition from prudence—which necessarily could not be otherwise—how was it still possible for these things to come about by chance?

XX. Those, therefore, who have wished to explain divine deeds by baser allegories, such as Metis being swallowed by Zeus, have fallen into straits, not understanding that those who have obliquely offered physical interpretations regarding the gods have also destroyed the very existence of the gods, by [interpreting] their forms through allegory

It is therefore more plausible to say that the gods invoked by them were certain wicked magicians, who, being base men, transformed themselves through magic and dissolved marriages and corrupted lives, but to the ancients, who did not know what magic was, they appeared to be gods on account of the things they did; whose deaths and tombs are seen throughout the cities.

XXI. Immediately, therefore, as I have said elsewhere, in the Caucasian mountains the tomb of a certain man named Saturn is shown, a cruel tyrant and child-murderer. His son, Jupiter by name, worse than his father, having appeared as the master of the world through the power of magic, dissolves many marriages, and punishes his father ^B along with his uncles; and his tomb is shown by the Cretans after he died. In Mesopotamia, meanwhile, lie a certain Sun at Atris, and a certain Moon at Carrhae, Mercury a certain man in Egypt, Mars in Thrace, Venus in Cyprus, Aesculapius in Epidaurus; and the tombs of many other such beings are seen.

XXII. That they were men, those who judge correctly will openly confess. And indeed, those who lived in their own age, understanding that they were mortal men, paid less attention to them when they died; but the long passage of time has thrown over them the reputation of being gods. And do not marvel if those living in the times of Aesculapius and Hercules, or ^C of Dionysus or any other of those who flourished then, were deceived, since the inhabitants of those places worship Hector in Ilium, and Achilles on the island of Leuce, and the Opuntians worship Patroclus, and the Rhodians worship the Macedonian Alexander.

XXIII. But even among the Egyptians, even now a man is worshipped as a god before he dies. And this, indeed, is a lesser impiety, that the Egyptians deem a living man worthy of divine honors; but the most ridiculous thing of all is that they worship birds, and serpents, and all kinds of animals. For the majority of men do not think or act according to judgment. But see for yourself the most shameful thing of all: they say that he whom they consider the father of gods and men was licentiously joined with Leda, whom many, ^D depicting him as Jupiter, consecrate on a public tablet. And for the retaliation of this insult, I would wish that their king of the time...

even though he was a human being, might have taught them through their own punishment how one ought to pay the proper honor. ^A I tell you this, not as though I myself already know Him who is truly God, but I confess with an impartial mind that, although I do not know what God is, yet I seem to myself to know clearly that God exists.

XXIV. In the first place, therefore, the four primary elements cannot be God, since they are made by another: not the mixture, not the temper, not the generation, not this whole visible mass that surrounds us, nor the sediment that has flowed down to the nether regions; neither the supernating water, nor the fervent substance, nor the air which extends from it up to this point. ^B For the four elements, if they were separated from one another, could not without a great artisan intellect have been mixed for the generation of an animal; but if they were always joined together, in that way also they are adapted by an artisan intellect to the propriety of the members and parts of an animal, so that they may be able to preserve the proportion of each to each, and may obtain a rightly conformed habit, and that all the interior parts may receive a convenient coherence. Similarly, the artisan intellect arranges the proper places of each single thing with all elegance. To speak briefly: and in all other things which an animal ought to have, nothing is lacking to this great animal of the whole world.

XXV. Thus it must necessarily be understood that there is a certain unbegotten artisan, who either joined the distant elements, or skillfully mixed those present with one another to produce an animal, and perfected one work from all of them. ^C For it cannot be that a most wise work is finished without some greater intellect. But neither can love be the artisan of all things; nor cupidity, nor force, nor anything else of that sort; all of which are subject to chance, and are accustomed to come and go. Nor is that which is moved by another God, nor that which is changed by time or nature and is dissolved into nothingness.

XXVI. While I was saying these things to Appion, Peter arrived from Caesarea, and crowds of people gathered in Tyre, hastening to meet him and to profess their gratitude for his arrival. And Appion indeed withdrew with Anubion and Athenodorus alone; ^D but the rest of us all went out to meet Peter. I was the first to receive him before the gates and brought him to lodging. When we were there, we dismissed the crowds, but as he was asking me to tell him what had happened, I hid nothing; but I pointed out the calumnies and portentous

all the stratagems performed by him, and how many diseases he inflicted after that banquet of the sacrificial ox, and that of the sick, some remained there at Tyre, while others, as soon as I arrived, departed with Simon to Sidon as if to be healed by him, and that I learned that none of them had obtained a cure from him. Also, I related to Peter the discussion I had had with Appion. He, out of affection and for my encouragement, bestowed praise and blessing upon me, and taking food, he surrendered himself to the quiet of sleep, which was most necessary on account of the fatigue of the journey. ^B

Homily VII.

I. On the fourth day of our stay in Tyre, Peter went out at dawn, and many people from the surrounding country and a great multitude from Tyre itself came to meet him, and they cried out, saying, "May God have mercy on us through you, and may He heal us through you." Peter stood upon a high stone so that he could be seen by all, and having greeted them in a religious manner, he began as follows:

II. God, the creator of heaven and the world, does not lack opportunity for the salvation of those who wish to be saved. Wherefore, let no one through rashness accuse Him regarding those things which appear evil, as though He were not a lover of men. For the ends of what befalls man are unknown to men, and suspected of being for evil, but to God they are known as destined for a happy outcome. Thus Simon, who is the left power of God and has the authority for malice against those who do not know God, was able to involve you in diseases; which diseases, being permitted by the good providence of God to happen, compelled you, once you had looked for and found the one capable of healing you, to accept under the pretext of bodily healing those things that are pleasing to God, and to believe, so that in this way, along with the bodies that are being saved, you might also have your souls saved. ^C

III. I hear, indeed, that he slaughtered an ox and gave a banquet for you in the middle of the forum, and so you, being carried away by much wine, together with the wicked demons, embraced their prince, and thus the majority of you were overtaken by passions, having drawn upon yourselves by your own hands the sword of destruction through ignorance. For the demons would not have had power against you, had you not first dined with their prince. For from the beginning, a law was ordained by God, the creator of all things, with two leaders on either side,

^A so that neither of them should have power, unless he first becomes a table-companion to the one whom he wishes to benefit or to harm. Just as, therefore, having partaken of sacrifices that had been offered to demons, you were enslaved to the prince of malice, so likewise, if you cease from these things and take refuge with God through the good and right leader, doing what He wills with honors devoid of sacrifice, know well that along with the health of the body, you shall also possess healthy souls. For He alone is able, through the left hand destroying, through the right to bestow life; and in like manner both to strike and to raise up him who lies low.

IV. Therefore, having first been deceived by the precursor Simon, you died in your souls to God and were afflicted in your bodies; but you are able in the same way, a second time, through repentance, as I said, by embracing what is pleasing to God, both to cause your bodies to recover and to regain your souls. Now, the things pleasing to God are these: to pray to Him; to ask of Him as One who gives all things according to a just law; to abstain from the table of demons; not to taste dead flesh; ^B not to touch blood; to be cleansed from every defilement. The rest, in a word, is this: whatever the Jews, as men religious toward God, have heard, do you also hear, all of you, having taken on one mind in many bodies; that what each one desires for himself as good, the same let him also devise for his neighbor. Thus, then, would each of you understand what is good, if he were to reason with himself such things as these: "You do not wish to be killed; do not kill another. You do not wish your own wife to be defiled by another; do not defile the wedded wife of another. You do not wish any of your things to be taken away by theft; steal nothing of another’s." And thus, by yourselves conceiving and doing what is reasonable, having become dear to God, you shall obtain health; otherwise, you shall be tortured in your bodies in the present age, ^C and you shall be punished in your souls in the age to come.

V. Having been taught and healed by Peter in a few days, these were baptized. Then, amidst his other miracles, all the rest sat throughout the marketplace in ashes and sackcloth, doing penance for their former sins. And those who dwelt in Sidon, hearing these things, did the like and sent supplicants to Peter, because they themselves were not able to come to him on account of their diseases. Now Peter, having spent not many days in Tyre, and having instructed all who were in it, and having freed them from all kinds of diseases and established a church, and from the presbyters who followed him having appointed a bishop for them, ^D set out for Sidon. But Simon, learning that Peter had arrived, immediately fled to Berytus with Appion and his companions.

VI. When Peter had entered Sidon, many brought those who were on beds and laid them before him. But he said to them: "Do not suppose that I have any power for your healing, for I am myself a mortal man and one who can fall into many sufferings; but I will not refuse to teach you the way by which you may be able to be saved, since I myself have learned from the Prophet of truth the terms prefixed by God before the foundation of the world—I mean, in what evil works He has disposed that men should be afflicted by the leader of malice, and likewise in what good works He has decreed that those who have believed in Him as in a physician should first be cured in body, and then also have their souls restored unto salvation."

VII. Knowing these good and evil actions, therefore, I forewarn you, setting before you as it were two ways, showing by which those who walk perish, and by which those who travel are saved, being led by God. The way of those who perish, therefore, is wide and most level, and leads to destruction without effort; but the way of those who are saved is narrow and rough, and saves those who travel it with toil at the end. Over these two ways preside incredulity and faith; and through incredulity proceed those who have preferred pleasures, on account of which—doing what is not pleasing to God and neglecting to save their soul by the Word—they have forgotten the day of judgment, ^B nor have they cared to seek what is useful. They are ignorant, however, that the counsels of God are not like those of men. For, in the first place, God knows the thoughts of all, and each one is judged not only for their deeds, but also for their thoughts. But those who attempt to understand good and fail are far less impious than those who do not attempt the good at all. For it has seemed good to God that he who has lapsed in his thinking of the good should be saved, having been moderately chastised ^C according to the measure of human lapses. But those who have neglected even to begin to know what is better, even if they perform innumerable other noble deeds, because they have not been in that religion defined by God, having incurred the charge of negligence, will be utterly extinguished by the greatest punishment.

VIII.

The religion defined by Him is this:

Sidon, at Peter’s persuasion, after many there also had repented and believed, and had been ^A healed, he established a church; and having appointed as bishop over them one of the presbyters who were accompanying him, he departed from Sidon.

IX. But as soon as he reached Berytus, an earthquake occurred; and the crowds approaching Peter said: Bring help, for we are afraid that we may all perish utterly. Then Simon, having devised a plot, together with Appion, Anubion, Athenodorus, and his other companions, cried out publicly to the crowds against Peter: Flee, O men, from this man; he is a great magician; believe me, it is he who brought the earthquake upon you, and he himself stirred up these diseases, ^B that he might terrify you, as if he himself were God. And many such things did those around Simon falsely assert against Peter, as if he were able to do things beyond human power. But when the crowds kept silence, Peter, smiling slightly with that boldness which strikes fear, said: Men, I acknowledge that, God willing, I am able to do what these men say; moreover, I am ready, if you do not believe me in what I say, to overthrow your entire city to its foundations.

X. And as the crowds were moved by fear and promised that they would do whatever was commanded by him: Let none of you, said Peter, have any dealings with these wicked men, nor be associated with them. ^C The crowds, as soon as they heard his brief command, took up staves and pursued them, until they had driven them entirely out of the city. Then those among them who were sick and troubled by demons came in and cast themselves at the feet of Peter. But he, seeing these things and wishing to resolve their astonishment, said to them:

XI. If I were able to cause earthquakes and do whatever I desire, I do not say that I would have destroyed Simon with his companions (for I have not been sent for the destruction of men), but I would have made him my friend, ^D so that by slandering my true preaching he might not be an obstacle to the salvation of many. But if you believe me, he is a magician, he is the devil, he is the minister of malice against those who do not know the truth. And for this reason, he is able to inflict illnesses upon sinners, having those sinners as his helpers in the power he exercises against them. But I am a servant of God, the Creator of all, and a disciple of His true Prophet. Therefore, being His apostle, I speak the truth; for, serving the Good, I have even been sent to drive away diseases; for I have been sent as a second, since illness comes first, and healing follows. By that wicked magician, therefore, you were made sick, being unbelieving toward God; but through me, if you believe in Him, you shall be healed; for thus by experience

having received the proof of the Power, turning to doing good, you might be able to be saved also in your souls.

XII. When he had said these things, ^A all fell on their knees and lay before his feet. But he, having lifted his hands to heaven and prayed to God, healed them all by prayer alone. And having remained not a few days with the Berytians, and having established many in the religion of the one God and baptized them, having appointed one of the presbyters who were following him as bishop for them, he went off to Byblos. And having arrived there and learned that Simon had not waited for them even for one day, but had immediately hastened to Tripoli, having remained with them for a few days, and having healed not a few, and having instructed them in the Scriptures, he proceeded to Tripoli ^B in the tracks of Simon, determined to pursue him and not to let him escape.

HOMILY VIII

I. But as Peter was entering Tripoli, those who were more eager to learn from Tyre and Sidon, Berytus and Byblos, and many from the surrounding regions came together. And there were great crowds of people from the city itself, desiring to see him. Therefore, the brothers who had been sent by him beforehand met us in the suburbs, in order to ascertain both the other things in the city and the deeds of Simon, so that having come they might report them. Having welcomed him, they led him to the house of Maro.

II. But he, being already at the doors of the lodging, turned to the crowds ^C and promised to discourse to them about the worship of God on the day after the next. But when he had gone inside, those who had been sent ahead were arranging lodgings for those who had come with him. Nor were those who were receiving them into hospitality inferior in eagerness to those who were requesting lodgings. But Peter, knowing nothing of this, when asked by us to take food, said that he would not partake before those who had come with him had rested. When we answered him that this had already been done, because out of affection for you they had eagerly received them all, to such an extent that those who did not have guests to lodge were exceedingly grieved, Peter, having heard this and being delighted at their prompt humanity, after blessing them, went out, and having bathed in the sea, ^D he came in, and taking food with those who had gone ahead, when evening had overtaken him, he went to sleep.

III. But at the second cockcrow, having been awakened, he found us awake; we were all sixteen with him, Peter himself and I, Clement, Nicetas and Aquila, and the twelve who had gone ahead. Having therefore greeted us, he said: Today, because we are not occupied with outsiders, we are at leisure for one another. Therefore I, for my part, will tell you what happened at Tyre after your departure.

^A Do you, on the other hand, explain to me more accurately what was done here by Simon. 30 After we had thus exchanged our respective accounts, one of the household servants entered, bringing this news to Peter: “Simon, when he learned that you had arrived, set off on the road to Syria. But the crowds, for whom this one night feels like a whole year, and who cannot wait for the deadline set by you, are standing before the doors. They are talking to one another in groups and circles about Simon’s slanders, saying that he had stirred them up and had promised that, upon your arrival, he would convict you of many crimes, yet once he knew you had arrived, he fled by night; nevertheless, they themselves desire to hear you. I do not know where the rumor arose that you were planning to speak to them today. So, that they may not be worn out in vain and disperse without purpose, you yourself know what you must do.”

^B IV. And Peter, marveling at the zeal of the crowd, answered: “See, brothers, how the words of our Lord are manifestly fulfilled. For I remember Him saying: ‘Many shall come from the east and the west, from the north and the south, and shall sit down in the bosoms of Abraham, Isaac, and Jacob’ (a). But he also says, ‘Many are called, few are chosen’ (b). Now, that they themselves have come because they were called has been fulfilled. But because this is not their own achievement, but that of God, who called them and caused them to come, they do not receive a reward for this alone, because it is not their own doing, but that of the One who moved them. But if, after being called, they perform good works, which is their own doing, then they shall receive a reward for this.”

^C V. For neither are the Hebrews, who believe in Moses but do not keep what was spoken through him, saved, unless they keep what was spoken to them. For even their believing in Moses did not spring from their own will, but from God, who said to Moses (c): “Behold, I am coming to you in a pillar of cloud, that the people may hear when I speak to you, and may believe in you forever.” Since, therefore, it has been granted by God to both the Hebrews and those called from the Gentiles to believe the teachers of the truth, while it has been left to the individual judgment of each person to perform good works, the reward is justly repaid to those who do well. For there would have been no need for the coming of Moses, nor of Christ, if they had been willing to understand for themselves what is reasonable, nor does salvation come through believing in teachers and calling them lords.

^D VI. And for this reason, the Hebrews who 13...

^A have received Moses as their teacher have Jesus hidden from them; but from those who have believed in Jesus, Moses is hidden. For since there is but one doctrine through both, God accepts anyone who has believed in either one of them. But the reason for believing in a teacher is so that the things spoken by God may be performed. And that this is so, our Lord himself says: "I confess to you, Father of heaven and earth, because you have hidden these things from the wise and elders, and have revealed them to nursing infants." Thus God himself hid the teacher from some, as they already knew what they ought to do, and revealed him to others, as they were ignorant of what they needed to do.

VII. Neither, therefore, are the Hebrews condemned for their ignorance of Jesus, because of Him who hid him—provided that, while doing the things prescribed through Moses, they do not hate the One whom they did not know; nor, again, are those from the nations condemned for their ignorance of Moses, because of Him who hid him—provided that they too, by doing the things spoken through Jesus, do not hate the One whom they did not know. And it is of no benefit to anyone to call their teachers lords, yet not do the works of servants. For this very reason, our Jesus said to someone who frequently called Him Lord, but did nothing of what He had commanded: "Why do you call me, Lord, Lord, and do not do what I say?" For saying it will not benefit anyone, but doing it will. By all means, therefore, there is a need for good works. But if anyone is found worthy to recognize both as having the same doctrine preached by them, this man is counted among those who are rich in God, having understood the old things as new in time, and the new things as being old.

VIII. ^C When Peter said these things, the entire multitude, as if called by someone, entered where Peter was. And when he saw the great crowd flowing gently like the calm stream of a river, he said to Maroon, "Where is there a place here that can better hold these crowds?" And when Maroon led him to an open-air place, a garden prepared for cultivation, the crowds followed. Peter, however, standing upon a statue's base that was not very high, as soon as he had greeted the people in a religious manner, seeing many of the standing crowd being troubled for a long time by demons and many diseases, and gnashing with wailing and falling down with supplication, rebuked them and ordered them to keep silence, and promising them healing after he had finished his sermon, he began to speak ^D as follows:

IX. "Beginning to speak about the true worship of God to those who are utterly ignorant of everything, and whose minds have been defiled by the calumnies of our opponent, Simon, I deemed it necessary first to have a discourse about the fact that one ought not to blame the Creator of all, God.

^A For he who does not begin from any other source than this opportunity that was providentially and opportunely provided by Him, will understand that it is with good reason that many have been beset by many demons and seized by strange diseases, so that in this way the justice of God might also appear. And even those who blamed Him through ignorance, if now, having learned how one ought to think, they recall themselves from their previous crime through good discourse and good deeds, attributing the cause of their evil daring to ignorance, they may obtain pardon.

X. The matter stands thus: Since the only good God had created all things well and had delivered them to man, who was made in His image, the man who was created, breathing the divinity of Him who had created him—being a true Prophet and knowing all things—in honor of the Father who had bestowed everything upon him, and for the salvation of the children to be born from him, as a genuine father preserving his goodwill toward those who would be his own children, desiring them to love God for their own benefit and to be loved by Him, revealed the way that leads to His friendship. He taught by what human deeds the only and all-sovereign God is delighted; and having shown what things pleased Him, He established an eternal law for all, which could neither be burned by enemies, nor corrupted by any impious person, nor be hidden in one place, ^B but could be read by all. Therefore, through obedience to the law, they possessed all things in abundance; the fruits were most beautiful, the years were complete, and they were gifted with life free from sorrow, free from disease, and ^C in complete safety, with the most wholesome tempering of the air.

XI. But they, because they had not yet experienced evil, being insensitive to the very gift of good things, turned through the abundance of food and luxury toward the vice of ingratitude, so as to think that Providence did not exist, because they had not received the good things as a reward for any prior labor of righteousness, inasmuch as none of them had fallen into any misfortune, disease, or any other necessity. Thus, as men afflicted by a wicked aberration are wont to do, they despised God, who was able to heal them. Yet, truly, immediately after this contempt, which proceeded from freedom from fear and from secure pleasure, there befell them—as if by a certain harmony appropriately adjusted—a just punishment, casting out the good things as if they were harmful, and bringing in the bad ones as if they were to be helpful. ^D

XII. For of those spirits who dwell in heaven, the angels who inhabit the lowest region, being offended at the ingratitude of men toward God, ask that it be permitted them to come into the life of humans, so that being truly made humans,

they might, by living a more virtuous life, expose those who have been ungrateful to God and subject each one to the punishment he deserves. When, therefore, they obtained what they asked for, they changed themselves into every nature, since they were of a more divine substance and could easily transform themselves into everything. And they became precious stones, and conspicuous pearls, and the most beautiful purple, if it happened to be such, and glorious gold, and every precious material. And they fell into the hands of some, and into the bosoms of others, and were willingly stolen by them. They were even transformed into quadrupeds and serpents, swimming creatures and winged ones, and into everything they wished. These are the things which your poets, because they fear nothing, sing about in their fables as they please, attributing the many and varied works of all things to one ^A.

XIII. But when, having become these things, they exposed those who had greedily snatched them up, and changed themselves into the nature of humans, in order that, by living according to holiness and showing that a holy life is possible, they might subject the ungrateful to punishments—since, I say, they truly became human in every way and possessed human desire, they were mastered by it and fell into the sexual union of women. Having ^B consorted with them, they became stained with defilement and, having been completely emptied of their first power, they were unable to restore those limbs which had been converted from fire back to the original purity of their own nature. For through the burden arising from carnal desire, once that fire had died out, they proceeded along an impious path downward; for, shackled by the bonds of flesh, they were held and bound fast, for which reason they could no longer ascend into the heavens.

XIV. For after the sexual union, being commanded to return to what they had formerly been, but no longer being able to provide it—since they could not do anything else after the defilement, and desiring to please the women they loved—they revealed to them the hidden treasures of the earth, I mean the flowers of the metals: gold, copper, silver, iron, and the like, along with all the most precious stones. Together with these magic-endowed ^C stones, they also handed down the arts pertaining to each of these things, and taught them magic and astronomy, along with the powers of roots and everything that is impossible for the human mind to discover, as well as the smelting of gold and silver and the like, and the various dyeings of garments. In short, everything that pertains to the adornment and delight of women is the invention of the demons bound in flesh.

XV. From this adulterous conjunction of theirs, there were born bastards, men much larger in stature than regular humans, whom those who came after called giants, not that they were snake-footed and waged war against God, as the impious fables of the Greeks sing, but that they were savage in their ways and, while indeed larger in the bulk ^D of their bodies than other men,

^A seeing that they were born of angels, yet they were smaller than angels, seeing that they were born of women. God, therefore, perceiving that they were exasperated towards ferocity, and that the world was not sufficient for their satiety (for the orbit was created for the proportions of men and for human uses), lest, through need of food, they should turn to the consumption of living creatures, which is against nature, and appear blameless, as if they had dared this out of necessity, the omnipotent God rained manna upon them for every varied longing, and they enjoyed everything they wished. But they, on account of their spurious nature, were not delighted by pure food, and craved only the taste of blood. Wherefore, they were the first to taste of flesh.

XVI. Those men who dwelt with them then first emulated them in doing the same. Thus, we are not born either good or evil, but we become so; and having become accustomed, we are with difficulty drawn back. Furthermore, when brute animals then failed, the spurious men ate even human flesh: for those who had already tasted flesh in other forms were no longer far from violating their own flesh.

XVII. Through the much blood that was shed, the pure air, defiled by an impure vapor and having become unwholesome, rendered those who breathed it subject to diseases, so that henceforth men died prematurely. The earth, therefore, being greatly polluted by these things, then first gave birth to venomous and harmful creatures. Since all things were tending toward the worse on account of the savage demons, ^C God determined to remove them as a base leaven, so that from an evil seed, each generation, being assimilated to the one preceding it and likewise impious, might not destroy the future age of those to be saved. Wherefore, after He had announced to one just man, along with the three born from him and their wives and sons, that they should be saved in an ark, He sent forth the waters of the flood; so that, after all had been consumed, the world, having been purified, might be restored pure to him who had been saved in the ark, for a second beginning of human life. And so it came to pass.

XVIII. Since, therefore, the souls of the dead giants were greater than human souls, ^D as they also excelled in the quality of their bodies, they received a new name as a new race. To those remaining in the world, a law was ordained by God through an angel as to how they must live. For since they were spurious in race, being from the fire of angels and the blood of women, and therefore likely to desire a race of their own, they were anticipated by a certain just law. For there was sent to them by

^A God a certain angel, declaring His will and saying:

XIX. These things seem good to the all-seeing God: that you should not rule over any man, nor cause trouble to anyone, unless someone of his own will subjects himself to you in servitude, worshipping you, and sacrificing, and pouring libations, and partaking of your table, or performing any other thing which is not proper, or shedding blood, or tasting the flesh of the dead, or of the remains of a wild beast, or of that which is cut, or strangled, or filled with any other unclean thing. But for those who take refuge in my law, not only shall you not touch them, but you shall even show them honor, ^B and shall flee from before their face. For whatever seems good unto them, being righteous as they are, against you, that you shall necessarily suffer. But if any of those who adhere to me should sin, either by committing adultery, or by practicing magic, or by living impurely, or by doing anything else that is not pleasing to me, then it shall be necessary that, by my command, they suffer something at your hands or at the hands of others; and regarding them, having considered their repentance, whether it is worthy of pardon or not, I shall pronounce the sentence. These things, therefore, you ought to remember and to do, well knowing that not even your thoughts will be able to escape His notice.

XX. Having commanded them such things, the angel departed. But you are still ignorant ^C of this law, that whoever worships demons, or sacrifices, or partakes of their table, having become a slave to them, will, as if under evil masters, receive all punishment from them. And because of this ignorance, having gone disastrously to their altars and having been filled by them, you have come under their power; and though your bodies are in every way subjected to outrage, you do not know it. You must know that the demons have power over no one, unless someone has first become a table-companion to them. Since not even their prince is able to do anything contrary to the law laid down by God against them, wherefore he has power over no one who has not worshipped him; nor can anyone receive from them anything he desires, ^D nor even be harmed in any way, as you can learn from the following.

XXI. For once, to our King of piety, there approached the king of the present time—not using force, for that was not permitted, but exhorting and persuading, because to be persuaded rests in the free will of each individual. Approaching, therefore, as king of the things present, he said to the King of the things to come: "All the kingdoms of the present world are subject to me; furthermore, the gold and the silver and all the luxury of this world are under my authority; wherefore, fall down and worship me, and I will give you all these things." He spoke these things knowing that after the act of worship he would have power over Him, and thus he would deprive Him of the future glory and kingdom. But He who knew all things not only did not worship him, but did not wish to receive any of his gifts. For He, together with His own subjects,

^A pledged those things which were given by him, which is that it was not permitted henceforth to touch anything whatever of what had been delivered by him. He answered, therefore: It is written, Thou shalt reverence the Lord thy God, and Him only shalt thou serve (a).

XXII. But the king of the impious, when he had tried very hard to bring the king of the pious to his own will and could not, made an end, and for the rest of his life endeavored to capture him. But you, being ignorant of the preordained law, are under his power because of your evil works. Therefore, you bear a stain in body and soul: and in the present you are mocked by diseases and demons, but in the future you will be punished in your souls. This, however, you have not suffered alone through ignorance; but some also of our own people, who, having been occupied in evil works by the leader of malice, afterward, when invited as if to a supper by a father celebrating his son’s nuptials, did not obey (b). But, in place of those who had declined on account of their occupation, the father who was celebrating the nuptials for his son commanded us through the Prophet of truth to go out to the exits of the ways, that is, to you, and clothe you in a pure nuptial garment, which is baptism, which is for the remission of your sins, and to lead the good into the supper of God from repentance, although at first they were absent from the feast. ^B

XXIII. If, therefore, you wish to become the garment of the divine Spirit, strive first to put off your sordid presumption, which is an unclean spirit and an impure covering. But you cannot put it off by any other means, unless you are first baptized in good actions: and thus, being made pure in body and soul, you shall enjoy the future everlasting kingdom. Therefore, do not believe in idols, nor be partakers of their impure table; do not kill, do not commit adultery, do not persecute with hatred those whom it is not fitting, do not steal, nor take part in any evil deeds at all. Otherwise, being deprived of the hope of future things, in the present age you shall be vexed by evil demons and grievous diseases, but in the future you shall bear the punishment of eternal fire. ^C What has been said to you today, therefore, is sufficient. As for the rest, whoever of you are afflicted with diseases, remain to receive health; but as for others, whoever wishes, depart in peace.

XXIV. When he had said these things, all remained, some that they might be cured, others to see those who were receiving health. But Peter, only laying his hands ^D upon them and praying, healed them: so that those who suddenly cur->

had been healed were overjoyed, while those who witnessed it were struck with great wonder and, praising God, believed with firm hope; they departed for their own homes together with those who had been healed, having received a command to assemble more promptly on the following day. When they had departed, Peter remained there with his companions and, having taken some food, refreshed himself with sleep. ^B

HOMILY IX.

I. On the following day, Peter went out with his companions and, coming to the place of the previous day, took his station and began to say: "God, having destroyed with water all the people of old who had acted impiously, and finding one pious man out of all of them, caused him to be saved in an ark together with his three sons and their wives. From this, one may perceive His nature: that it disregards the multitude of the impious, yet does not neglect the salvation of a single pious man. Therefore, the greatest of all impieties is to abandon the only Master of all and to revere as gods many who do not exist, as though they did.

II. If, therefore, as I explain and demonstrate to you that this is the greatest sin, which is able to destroy you all, it should come to your mind that you will not perish because you are a great multitude, you are mistaken; for you have the example of the world of old that was flooded. And yet, their sin was much less than yours. For they acted impiously toward their peers—either by murdering or by committing adultery—but you are impious toward the God of all, worshipping inanimate statues in His stead, or even alongside Him, and casting His divine name upon any matter lacking sense. First, then, you have fared unhappily in that you do not know the difference between the rule of one and the rule of many; for the monarchy ^C has the power to produce concord, whereas polyarchy is the cause of wars. For that which is one does not fight against itself, while many things have as a pretext to initiate war against one another.

III. Immediately, then, after the flood, Noah survived for three hundred and fifty years (a), living in concord with the multitude born of him, and was a king in the image of the only God. But after his death, many of his descendants desired the kingdom; and in their zeal to reign, each one devised a method by which he might rule. One indeed by war, another by guile, another by persuasion, and others in other ways. And one of these was from the race of Ham, the father of Mesraim, from whom ^D the Egyptian

(a) Gen. ix, 28.

^A and Babylonian and Persian races grew.

IV. From this race there arises someone, instructed in magic by succession, named Nebrod, who like a giant chose to think thoughts contrary to God, whom the Greeks ^A Zoroaster named. This man, after the flood, being desirous of a kingdom and being a great magician, compelled by magical arts the star that currently presides over the world—which causes the present evil—to grant him the kingdom. But that star, insofar as it was a ruler and had the power of the one being constrained, poured out with anger the fire of the kingdom, so that it might both admit the adjuration and punish him who first had compelled it.

V. From this flash, therefore, which fell from heaven to earth, the magician Nebrod, having been taken off, was renamed Zoroaster because of the event ^B that had happened, because the living flow of the star had fallen upon him. But the foolish men of those times, thinking that his soul had been sent up by a lightning bolt because of his friendship toward God, buried the remains of his body; they honored his tomb with a temple among the Persians, where the descent of the fire had occurred, and worshipped him as a god. By this example, the others there also bury those who die by lightning as friends of God, honor them with temples, and erect statues resembling the actual appearance of the dead. From this source, those who held power in various places ^C similarly felt the same jealousy; most of them ordered that the tombs of those they loved, who had not even died by lightning, be honored with temples and images, and by lighting altars they ordered them to be worshipped as gods. Much later, after a long time, they were truly believed by their descendants to be gods.

^A

VI. However, even though at the beginning there was one kingdom, many divisions occurred in the following manner. The Persians, first of all, having taken embers from the lightning that fell from heaven, kept them with their own food; and because they revered the fire as a heavenly god and were the first to worship it, they have been honored as the first kingdom by that very fire. After them, the Babylonians, having stolen embers from that fire and having brought them safely to their own lands and worshipped them, they too, consequently, reigned. The Egyptians, having done the same, called the fire in their own language *Phtha*, which is interpreted as Hephaestus [or Osiris], by whose name also the first to reign among them is called. Having adopted this manner, then, and those who reigned in each place, having established temples and ignited altars in honor of the fire, most of them fell away from the kingdom. ^B

VII. But they did not cease from the worship of images, due to the base invention of the magi, who found for them excuses capable of holding them to vain worship; for having established them with magic rites, they set feasts for them from sacrifices, libations, ^C and the sounding of pipes and drums, by the pretext of which the foolish are deceived; and although the royal power... ^D

^A has been taken from them, they do not desist from the superstitions that crowd upon them: to such an extent do they prefer error to the truth for the sake of pleasure. And those who, even after the drunkenness brought about at the altars, send forth howls, it is no wonder [that they do so], for the soul from its depths, as if in dreams, announces to them the punishment that will be brought upon them for such deeds.

VIII. Since, therefore, many religions have passed by in life, we are present to bring to you, as good merchants, the religion handed down to us by our ancestors and kept, ^B showing it as the seeds of plants and placing it under your judgment and power. Choose what seems best to you. If, therefore, you choose ours, you will not only be able to escape the demons and the diseases sent by them, but, having put both to flight and being entreated by the demons themselves, you will also eternally enjoy the benefits that are to be hereafter.

IX. Otherwise, on the contrary, in this present life you will be mocked by demons with atrocious diseases; and when your souls depart from the body, they will pay the penalty forever, not indeed because God condemns them, but because evil deeds merit such a judgment. For the demons, having received the power through the food given over to them, are introduced by your hands into your own bodies. For when they have lurked there for a long time, they are even ^C mingled with the soul. And because of the negligence of those who either do not think or do not wish to provide for themselves, the soul of these very people, when it is separated from the body, is of necessity carried by the demon united to it into the places he wishes. And what is most serious of all, when in the consummation of all things the demon is first delivered into the purifying fire, the soul mingled with him must of necessity be tortured in an unspeakable manner, while the demon rejoices. For it—since it is of light—not bearing the alien flame of the fire, is tormented; but he, since he is in the substance of his own kind, ^D greatly rejoices, having become a bond most difficult to break for the soul swallowed up by him.

X. But the reason why demons desire to enter into the bodies of men is this: being spirits and having a desire for food and drink and intercourse, yet unable to partake [of them], because, being spirits, they are in need of organs necessary for their use, they enter into the bodies of men, so that, having obtained them as serving instruments, they may be able to obtain what they desire, whether it be food, through the teeth of a man, or lust, through his genitalia.

^A Whence, for the putting to flight of demons, abstinence, fasting, and affliction are a most suitable help. For if they enter into the body of man to enjoy it, it is clear that they are put to flight by affliction. But because some, being more troublesome, once they have struggled, even though they may have been chastised, nevertheless remain in the chastised body, therefore it is necessary to flee to God with prayers and supplications, and by abstaining from every impure occasion, so that the hand of God may be able to approach for his healing, as one who is pure and faithful.

XI. It is necessary, moreover, in prayers, to confess that one has fled to God, and to testify not to the insensibility of the demon, but to his sluggishness. For all things happen to the one who believes, but to the unbeliever, nothing. Whence the demons themselves, knowing the quantity of the faith of those whom they occupy, measure out their stay in proportion to it. Therefore they persist in unbelievers, and linger in those who believe with difficulty; but in those who have believed completely and act righteously, they cannot stand even for the turning of a moment. For the soul turned by faith toward God, as into the nature of water, extinguishes the demon like a spark of fire. It is, therefore, a labor for each one to perceive the flight of his own demon. For, being mingled with souls, in order that one might neglect his own salvation, they inject thoughts into the mind of each one toward whatever they desire.

XII. Whence many, not knowing from whence they are stirred, consent to the evil suggestions injected by demons as if they were the deliberation of their own soul. Therefore they become more sluggish in coming to those who are able to save them, and, being captured by the demons who lie in wait for them, they are ignorant of it. For it is given to them, by the demons lurking in their souls, to think that they are not being vexed by a demon, but by a bodily disease—for example, by an acrid matter, or by bile, or by phlegm, or by an excess of blood, or by an inflammation of the membrane of the brain, or by something else. ^C But even if this were the case, neither would that cease to be a species of demon. For the universal and earthly soul, penetrating through all foods, having been taken up in excess through overeating, is itself united as a kindred spirit to that which is the soul of man, while that which is dense in the nourishment is united to the body and left behind for it as a grievous poison. Therefore, in all things, frugality is good.

XIII. But some of the malicious ^D demons lie in wait in another way. They do not reveal themselves at the beginning, that by not appearing, they may not, against...

^A their will, be easily subjected by the excuse of anger, or love, or some other thing—whether by the sword, or by the noose, or by a precipice, or by some other means—to offer sudden insult to the body, and in the end, to the souls they have deceived, which are joined to them, and which, as we have said, they hand over to be restrained in the purgatorial fire. Others, however, are ensnared in different ways and do not approach us, being deceived by the evil inspirations of demons, as if they were suffering these things from the gods themselves because of their own neglect toward them, and as if they could be reconciled to them through sacrifices, and hold that they ought not approach us, but on the contrary, flee and hate us. And yet they hate and flee from those who pity them the more, and who pursue them with kindness. XIV. Since, therefore, they hate and flee from us, they are ensnared, ^B not knowing whence it comes to them that they perceive things contrary to their own salvation. For we cannot force them if they do not wish to incline toward salvation, because we do not now have such power over them, nor can they themselves discern the evil prompting of the demon; for they do not know whence these evil thoughts are suggested to them. There are, however, those whom the demons terrify by appearing in whatever forms they wish. Sometimes, indeed, they even prescribe remedies to the sick; and thus, from those whom they previously deceived, they carry off the honor of gods. And that these are demons is hidden from many; but not from us, who know their mystery and why they do these things, transforming themselves in dreams against those who are in their power, and some they terrify, while to others they give oracles and demand sacrifices, and bid them to feast with them, so that they may swallow up their souls. ^C XV. For just as cruel vipers draw in sparrows with their breath, so also do the demons draw to their own will those who are partakers of their table, having mingled themselves with their mind through foods and drinks, transforming themselves in dreams according to the forms of idols, in order to increase the error. For an idol is neither an animal nor does it possess a divine spirit; but the demon who appeared has abused the form. How many like men have been seen by others through a dream and, having met while awake, and having made a comparison with the dream-vision, have not agreed? So that such a dream is no longer an appearance, but an accession either of a demon or of the soul (a), which from present ^D circumstances and desire [alt-version omitted]

^B expresses forms or ideas: for the soul, struck by fear, produces ideas while at rest. But if you suppose that statues are living and breathing, and are able to bring about such things, place them upon a scale, and having put an equal weight in the other balance, ask them to become either heavier or lighter; and if it turns out so, they are living—but it does not turn out so; and even if it did, such a thing would still not be a god. For it is possible for this to be brought about by the finger of a demon. Even worms move, and yet they are not called gods.

XVI. But that it is from an anticipation that the soul of each one figures the ideas of demons, and that those who are called gods do not appear, is clear from the fact that they are not seen by the Jews. But someone will object: How then do they give responses, predicting the future? And this is false; but let it be granted that it is true, it still is not a god. For if something predicts, it is not thereby a god. For even Pythonesses predict, but they are rooted out and put to flight by us as demons. But someone will say: They grant remedies to some. This is false; but let it be granted that it is so, it still is not a god. For physicians also cure many, and they are not gods. But he says: Physicians do not fully cure those whose care they undertake, whereas these, even by (giving) oracles, cure them. But the demons know what remedies are truly suited to each ailment; wherefore, since they are skilled physicians capable of healing, and that for diseases which can be known to men, and since they are also prophetic and know when each (disease) is cured of its own accord, they give remedies in such a way that they attribute the outcome to themselves.

XVII. Otherwise, why do they promise cures after a long time? And why, if they have all power, do they not restore health without the application of any remedy? And for what reason do they command remedies to some who pray to them, while to others, sometimes even to those more familiar to them, they give no response? It is clearly because when health is about to be recovered spontaneously, they promise it, so that they may claim the healing for themselves. But other sick persons, having prayed and recovered spontaneously, have ascribed it to those whom they invoked, and have hung up votive offerings. Those, however, who have been deceived after a vow and have died, cannot dedicate their misfortunes. But if the relatives of the deceased, or any of them, were to investigate how many times they did not obtain what they vowed, you would find more failures than successes. But no one, being preoccupied with them, wants to express an argument against them, being ashamed or afraid; but on the contrary, they conceal their proven crimes.

XVIII. How many, indeed, falsely claim oracles, ^{C D}

and confirm these cures with oaths? And how many have given themselves over for money, allowing themselves to suffer certain things through some artifices, and, having heralded them in this way, when they have recovered from the illness—which was cured by an opposing affliction—they say that they have been healed as promised by the oracle, so that they may inscribe the praise of the senseless worship? How many of them were achieved from the beginning by magic art, so that they might dream and divine? And yet, over a long period of time, this fraud has also fallen apart. And how many now, wishing to confirm such things, use jugglery? But if anything is divinatory or healing, it is not ^A a god.

XIX. For God can do all things. He is indeed good and just, patient with all at present, so that those who wish, by repenting of the evils they have committed and by living piously, may ^B receive their due merit on the day when all things are judged. Therefore, begin now, through good knowledge, persuaded by God, to resist your perverse desires and thoughts, so that you may be able to recall the first saving worship that was delivered to the human race. For thus will the good things spring up for you immediately, and by receiving these, you will henceforth cease from the experience of evils. But give thanks to Him who gave them, being destined to possess the kingdom of unspeakable goods with the King of peace forever.

In the present time, however, having been washed, as it were, in an eternal river or fountain or even the sea, in the thrice-blessed invocation, you will not only be able to expel the spirits that are lurking within you, but you yourselves, by no longer sinning and by believing in God without doubt, will expel the evil spirits and cruel demons of others, along with their grievous diseases. And sometimes they will flee when they merely look upon you. For they know those who have delivered themselves to God. Wherefore, honoring them and fearing them, they flee; as you saw yesterday, how when ^C I had deferred, after the sermon, to pray for those who were afflicted by diseases, the demons, on account of the honor of the religion, cried out and could not endure it even for a little while.

XX. Do not, therefore, think that we are of a different nature, and for that reason do not fear demons. For we are of the same nature as you, but not of the same religion. Therefore, we do not envy you that you may become not only much better than you are, but entirely better—we even advise you ^D to the contrary, knowing that all these demons honor and fear in a strange and wondrous way those who have been united to God.

XXI. For just as the soldiers under a tribune of Caesar, on account of him who gave the authority, pay honor to him who has received the power, to such a degree that those who are in command say to this one, "Come," and he comes; and to another, "Go," and he goes: so too, he who has delivered himself to God

^A and remains faithful, is heard only when he speaks against demons and diseases, and the demons, though they are much stronger than those who command them, withdraw. For by an ineffable power, God subjects the mind of each one to whom He wills. For just as many commanders, along with all their camps and cities, fear Caesar, since he is a man, while the heart of each one hastens to revere the image of the Lord of all; for, although all things are reduced to servitude by fear through the will of God, [the world] knows not the cause: so too, he who flees to God and carries the true faith in his heart as if it were His image, all the authors of diseases, the spirits, honor and flee, terrified by a certain natural instinct.

XXII. However, although all demons with all diseases flee from you, there is no reason to rejoice in this alone, but rather in the fact that, on account of well-pleasing conduct, your names are written in heaven ^B as those who are living forever. Thus also, the holy Spirit of God rejoices that man has conquered death; for the fact that demons are put to flight happens for the healing of another. We say these things, not as though denying that it is necessary to help others, but because it is not right to be puffed up by this and neglect ourselves. For it happens sometimes that demons flee from certain impious men on account of the venerable Name, and then both the one who expels them and the one who perceives it are laid-in-wait for. The one who expels them is laid-in-wait for, as if he were honored for his righteousness, while he remains ignorant of the malice of the demon; for as soon as he has honored the Name, both by his flight he casts the impious man into a conceit of righteousness, and deceives him so that he does not repent. The one who perceives it, as if having had dealings with a pious man in the one who expelled them, ^C hastens toward a similar way of life and perishes. sometimes, moreover, they even pretend to flee from the adjurations of those who are not devoted to God, but so that, having deceived them, they may destroy them when they wish.

XXIII. We wish you to know this, therefore: that unless someone voluntarily delivers himself as a slave to demons, as I said a moment ago, the demon has no power over him. Therefore, having chosen to worship one God, and having abstained from the table of demons, and having taken up temperance along with kindness and righteousness, and having been baptized into the remission of sins ^D by the thrice-blessed invocation, and delivering yourselves to the extent that you are able toward the perfection of purity, you are able to be snatched away from eternal punishment and become heirs of eternal goods. After saying these things he ordered those who were troubled by afflictions to come forward, and so many, because of those they had seen healed the day before, gathered and came forward. But he, having laid his hands upon them and prayed, healed them immediately, and commanded them, along with the others, to assemble earlier the next morning; and having washed and taken food, he surrendered himself to sleep.

(this is the first page of the chain)

HOMILY X

I. On the third day at Tripoli, having risen early from sleep, Peter went into the garden, where there was a large reservoir into which a great amount of water was continuously flowing. There he washed, and after praying, he sat down; and when he perceived that we were sitting around him and looking at him as if we desired to hear something, he said:

II. ^A It seems to me that there is much difference between those who are ignorant and those who are wandering. For he who is ignorant seems to me like a man who does not wish to set out for a renowned city, because of his ignorance of the good things situated there; but he who wanders is like one who indeed knows the good things of the city, but has changed his path on the journey he has undertaken and has therefore strayed. In this way, then, I think there is a great difference between the worshippers of idols and those who err within the true religion. For the worshippers of idols do not know the eternal life, concerning which they do not even have any desire; for what they do not know, they cannot love. But those who have proposed to themselves to worship the one God, and have been taught about the eternal life given to the good, if they have either believed or done something contrary to the will of God, are like those who have departed from the city of punishment, desiring to reach the prosperous city, ^B yet have wandered from the path of the right way.

III. While he was discussing these things with us, one of our number—the one appointed to report such matters to him—entered, saying: "There is a great multitude of people, my lord Peter, standing before the doors." By his permission, therefore, a great crowd entered. Rising and standing on the pedestal as he did yesterday, and having offered a greeting according to the rite of religion, he said: "Man, having been made in the image and after the likeness of God, the creator of heaven and earth and of all things contained in them—as the true prophet has told us—was established to rule and dominate, I say, over those things that are in the air, the earth, and the waters, as one may discern from the fact itself. For by his own ingenuity he brings down those things ^C that move in the air, he draws up those that dwell in the deep, and he hunts those that inhabit the land, although they are much stronger than he in might—I mean elephants and lions and things like them.

IV. As long, therefore, as he existed as a righteous man, he was superior to all evils, and as though in an immortal body, he could not experience the trial of pain. But when he sinned, as we showed yesterday and the day before, he became as it were a slave of sin and fell subject to all sufferings, being deprived of all good things by a just judgment. For it was not equitable that, once the Giver had been abandoned, his gifts should remain with the ungrateful. Whence, through His surpassing mercy, in order that together with the former things we might also obtain the coming eternal goods,

He sent His own prophet. And the prophet has commanded us to tell you what you ought to think and to do. Choose, therefore, for it lies within your own power. ^A Now, as to what you ought to think, it is this: to reverence God, the Creator of all; and when you have received Him into your mind, you shall obtain from Him both the former goods and the coming eternal blessings.

V. You will be able, therefore, to persuade yourselves to what is profitable, if, as though charming the terrible serpent that lurks in your hearts, you say: "You shall fear the Lord your God, and Him only shall you serve." For from every consideration it is profitable to reverence Him alone, not as an unjust being, but as a just one; for a man fears an unjust being lest he be destroyed unjustly, but he fears a just one ^B lest, having been caught in sin, he be punished. You are able, therefore, through fear of Him, to escape many harmful fears. For if you do not fear the one Lord and Creator of all, you will be slaves to all evils to your own harm—I mean to demons, and to passions, and to everything that is able to harm you in any way whatsoever.

VI. With confidence, therefore, approach God, you who were made in the beginning to rule and have dominion over all things, ^C and who bear His image in your body, just as you also bear the resemblance of His consciousness in your mind. Since, therefore, by acting like brute animals you have destroyed the human soul from within you, you have become, as it were, swine, and you have become playthings for demons. If, therefore, you receive the law of God, you shall become human again; for it is not possible to say to brute animals, "You shall not murder, you shall not commit adultery, you shall not steal," and the rest. Wherefore ^D do not begrudge yourselves the grace of being called back to enter into your original nobility. For it is possible, if through good deeds you are made like to God. And through such likeness, being counted as sons of Him, you shall be able to be restored to dominion over all things.

VII. Begin, therefore, to strip off the harmful fears of empty idols, so that you may escape a servile slavery. For those have become your masters who would have been useless even as your servants. I speak of the matter of those inanimate statues that are not even useful to you for service. For they neither hear, nor see, nor perceive, nor indeed can they move. For would any of you wish to see as they see, and to hear as they hear, and to perceive and to be moved? But far be it from you to offer such an insult as to...

^A treat any man, who bears the image of God, even if he has lost the likeness, in that way.

^B VIII. Therefore, restore your gold and silver gods, or those made of any other material, to their first nature; I mean, into cups and basins and all the other things that can be useful to you for your service; and these goods, given to you in the beginning, will be able to be restored. But perhaps you will say, "The laws of those set over us do not permit us to do this." It is well that there are laws, and not an inherent power in the indifferent objects of worship themselves. How then have you deemed them gods, who are defended by human laws, guarded by dogs, and watched by crowds? And this is the case if they are gold, silver, or bronze; for stone or earthenware ones are protected by their own worthlessness, because no man desires to steal a stone or earthenware god. So that your gods, which are made of more precious material, are subject to great danger. And how can they be gods, which are stolen, melted down, weighed, and guarded?

IX. O the minds of miserable mortals, who fear things more dead than the dead themselves! ^C For I cannot even call them dead, since they have never lived, unless perhaps they are the tombs of men of old. For sometimes a traveler, entering unknown places, does not know whether the temples he sees are monuments of dead men or of those called gods; but having inquired and heard that they are of the gods, he has worshipped without being put to shame, because, had he not learned by asking, he would have passed by the tomb, on account of their equal resemblance, as if it were that of a dead man. But it is not necessary for me to bring forward much proof against such superstition. For it is easy for one who wishes to understand, that there is nothing here, unless one sees nothing at all. But now, hear that the idol does not hear, and understand that it does not understand. For the hands of a mortal man made it. But if he who made it has died, how shall that which was made by him not be destroyed? Why then do you worship the work of a mortal, which is utterly devoid of sense? ^D Since those who possess reason do not worship the animals, nor do they flatter or adore the elements created by God—I mean the heaven, the sun, the moon, the stars, the earth, the sea, and all things contained in them—rightly judging that these should not be worshipped, even if they are things made by Him.

^A For in this, they themselves rejoice, that no one attributes to them the honor due to the Creator.

X. For to Him alone pertains the excellent glory, as the only unbegotten One, for all other things are created. As therefore it is the property of the unbegotten to be God, so whatever has come into being is not truly God. Before all things, therefore, you ought to perceive the malignant device of the serpent who deceives you internally; who cunningly seduces you with the promise of a better mind, creeping from your brain into the spinal marrow ^B and counting your deception as a great profit.

XI. For he knows the law from the beginning, that if he can lead you into an opinion regarding the so-called gods, only so that you may sin against the good of the Monarchy, your destruction becomes a profit to him. And by this argument: that since he was condemned to eat the earth, he has the power to devour him who, because of sin, has been resolved into earth and has become earth, while your souls pass into his fiery belly. In order, therefore, that you may suffer these things, he suggests to you every opinion contrary to your interests.

XII. ^C For from him are all the fallacious opinions sown against the Monarchy into your minds for your injury. First, so that by hearing the words of piety you might not dispel ignorance, the cause of evils, he lays his snares under the pretext of knowledge; suggesting first, and using against everyone the presumption which induces one, having received evil counsel, to think that if anyone does not hear the word of true religion, he is not liable to judgment. Therefore, some who are thus deceived do not wish to listen, in order that they may remain in ignorance, ^D not knowing that ignorance itself is by its nature a potent and lethal poison. For if anyone takes a deadly poison through ignorance, he does not for that reason fail to die. Thus, sins naturally destroy the sinner, even if he performs what he ought not through ignorance.

XIII. If, however, judgment is to be rendered for disobedience to words, much more will God destroy those who have not wished to accept the religion due to Him. For he who has not wished to learn so that he might not be guilty, is judged already as one who knows. For he to whom it is not desired to listen has known; so that no device can avail for an excuse before the Knower of hearts.

^A Therefore, flee from the craftily-suggested thought of the serpent to your mind. For if anyone finishes this present life in true ignorance, he will not be without blame, because having lived through his time, he did not know who was his benefactor and the provider of the food bestowed upon him; and because, as one without sense and most ungrateful, he is rejected as an unworthy servant from the kingdom of God.

XIV. Again the most wicked serpent suggests to you an opinion, that you should think and say this very thing, which almost the most part of you say: "We also know that there is one Lord of all, but these also are gods." For in the same way as there is one Caesar, who has under him administrators, consulars, prefects, tribunes, centurions, and decans; in the same way, while the great God is one, ^B like Caesar, these also, after the likeness of the lesser authorities, are gods, subject indeed to him, but our governors. Hearken, therefore, you who have been infected by this notion as if with a grievous poison—I mean the evil suspicion concerning the given example—so that you may know what is good and what is evil; for you have not yet perceived that you do not even understand those things which you propose.

XV. For if you say that God has the so-called gods in the place of subject authorities, in the likeness of Caesar, even so you do not follow your own example. ^C For if you were to follow it, you ought to know this: that, just as it is not permitted to give the name of Caesar to another—I say, whether to a consul or a prefect or a tribune or anyone else (for he who gives it shall not live, and he who receives it shall be put to death)—so, according to your own example, it is not permitted for the name of God to be given to another; since also, he who attempts to take it or give it perishes. But if the insult against a man brings punishment, much more will those who call others gods be subjected to eternal punishment as those who have insulted God. And justly so, because the name which was delivered to you for the honor of His monarchy, you have subjected to every insult you could. For the name "God" is not truly His own, ^D but you, having received it formerly, have treated it insultingly, being what was granted to you; so that as you have used it, it might be referred to His true name. But you have exposed it to every reproach.

XVI. Therefore, the leaders among your Egyptians, who boast of the knowledge of heavenly things and pride themselves on judging the nature of the stars, have through the evil suspicion lurking within them subjected that name to every ignominy, as far as lay within them. For some of them have handed down that the ox which is called Apis is to be worshipped;

^A others, a goat; others, a cat; others, a serpent; but also a fish, and onions, and the ventings of the belly, and drains, and the limbs of brute animals. And they have subjected that name to ten thousand other very shameful enormities.

223 XVII. When Peter had said this, the crowd standing by laughed. And Peter said in response to the laughter: "You laugh at their views, not knowing that you are laughed at by them far more. Yet you laugh at one another’s things, for you do not see your own, having been led into deception by bad habit. That you rightly laugh at the Egyptians, I agree, since you, being rational, worship irrational animals, which are in every way mortal. But how they, mocking you, speak, listen: 'We,' they say, 'even if we worship mortal things, yet we worship things that once lived; but you worship things that never lived.' Furthermore, they say, 'Wishing to honor the form of the one God, and not finding what sort it is, we resolved to honor every form.' And yet, by saying such things, they think they hold a belief more correct than yours." ^B

XVIII. "Wherefore you yourselves respond to them: 'You lie; for you do not worship them in honor of the truly existent God, for if you did, you would all worship every form, and not as you do. For those of you who think an onion to be divine, and those who worship the ventings of the belly, wage war against each other; and similarly, all of you, having preferred one thing, blame the worship of the others.' And with a differing mindset, of the limbs of the same animal one worships one thing, and another, another thing. But even among them, some who still retain something of a sound mind, blushing at the manifest shame, strive to drag everything into allegories, and through another madness desire to strengthen the death-dealing virus of their error. ^C Nevertheless, we would have confuted the allegories too, had we been in that place, where such a foolish affection has prevailed that it has created a very great sickness in their minds. For one ought not to apply a plaster to the healthy part of the body, but to the part that is ailing. Since, therefore, by laughing at the Egyptian things, you have shown that you are not yourselves suffering what they suffer, it is reasonable that I — since I am present with you — should provide the cure for the sickness that is in you."

XIX. He who chooses to worship God must, before all things, ^D know what alone is peculiar to the divine nature, which is impossible to be in another, so that, looking toward His peculiar property and not finding it in another, he may never be deceived into attributing divinity to another. Now, it is peculiar to God: that He alone is, as the creator of all, so [continues on next page]

^A and better. In power, that which makes is indeed better than that which is made; in magnitude, the infinite is better than the finite; in form, the most beautiful is better; in blessedness, that which is most happy; in mind, that which is most perfect. ^B Similarly, he excels in all other respects in an incomparable manner. Since, therefore, as I said, it is the property of God to be better than all things, and the world which encompasses all things is made by Him, it is absolutely necessary to say that nothing of the things made by Him can even be brought into comparison or be held equal to Him.

XX. Furthermore, the world, which is neither incomparable nor transcendent, and is not in all respects in want of nothing, cannot be God. But if the whole world—inasmuch as it has been created—cannot be this, how much more correctly would its parts not be called God? By parts, I mean those beings called gods by you, made of gold and silver, of bronze and stone, or of any other matter whatever, and these crafted by the hand of a mortal. Yet, let us see further how the persistent serpent, through the mouth of a man, infects those who are deceived with his enticements.

XXI. For many say: "In our acts of reverence we do not adore the gold, nor the silver, nor the wood, or the stone; for we too know that these are nothing but inanimate matter and the craft of a mortal man, but the spirit that resides in them—that we call God." Behold the malice of those who put these things forward. For because that which is visible can be easily proven to be nothing, they flee to the unseen, as if they could not be refuted in an uncertain matter. Yet, concerning this part, such persons admit to us that half of the structures among them is not God, but insensitive matter. Therefore, it remains for them to prove on what ground we should believe that a divine spirit dwells in them. But they cannot prove to us that it is so, because it is not. And we do not believe that it has appeared to them. We, however, will provide arguments to prove that they do not possess a divine spirit, so that lovers of truth, having heard the refutation of the opinion of those who affirm them to be endowed with spirit, may turn away from that rabid error.

XXII. First of all, if you worship them as though they possessed spirit, you also worship the tombs of ancient men, of whom it is confessed that they did not possess a divine spirit. Thus, you do not speak the truth in this either. Moreover, if your deities truly breathed, they would move of their own accord, they would emit a voice, they would banish the spiders that settle upon them, they would drive away those who plot against them and the thieves, and they would easily apprehend the plunderers ^D of their offerings. But in fact, the gods do none of these things, but are guarded like criminals, especially those that are of greater value, just as we said in the beginning. For what, indeed, does not

them, since they reap so much produce from the things there? And why have they not often been plundered by enemies, broken in pieces, and distributed? Do not the priests, more than those who worship from without, themselves—having condemned their own useless worship—filch many of the offerings?

XXIII. Yes, one will say, but it was by their providence that these men were caught. This is false. For how many of them have not been caught? But if they say that because some have been seized, the gods have power, they are deceived. For some of the tomb-robbers are indeed found out, while others escape notice, and certainly the ones who are caught are not caught through the power of the dead. We must think something of the same sort regarding the gods who are stolen and despoiled. But, he says, the gods who reside in them do not concern themselves with their images. Why, then, do you take care of them, wiping, washing, and cleaning them, crowning them, and offering sacrifices to them? Therefore, realize from this that you are doing nothing with sound reason. For just as you weep for the dead, so also do you sacrifice and pour libations to your gods.

XXIV. ^B Yet this no longer corresponds to the example of Caesar and the authorities under him, to call the gods administrators, since you yourself take all the care of them, as I said before, in all ways tending to the images for them. For they themselves, being able to do nothing, perform nothing. For tell us, what do they administer, what do they do of the sort that the local governors do? What, indeed, do they effect of the sort that the stars of God do? Unless, perhaps, they shine like the sun, to which you light lamps? ^C Can they, just as the clouds bring rain, also be able to bring showers, they who are not even able to move themselves unless men take hold of them? Or do they provide the same fruits to the earth for the labors of your hands, to which you offer sacrifices? They can do nothing.

XXV. But even if they were able to do anything, you would not rightly call them gods, since it is not permitted to call even the elements gods, through which good things are supplied. But we call Him alone God by right reason, who alone ordered the elements so that all things might be completed for our use, and who commanded them to serve man. You, not perceiving His bounty, have proclaimed the elements which were assigned to you as slaves to be your masters. And what need is there to speak of the elements, when you have made ^D even inanimate statues, and not only do you worship them, but you also desire as slaves to be wholly subjected to them? Because of this, you have become subject to demons through the things by which you have acted senselessly. Nevertheless, through the acknowledgment of God, by means of good works, you can become masters again and command the demons as slaves, and as sons of God you can...

to rule as masters, and to command demons as slaves, and to be established as sons of God and heirs of the eternal kingdom. ^A XXVI. Having said this, he ordered the demoniacs and those suffering from diseases to be brought to him; and when they were offered, he laid his hands upon them and, having prayed, he dismissed them in health, admonishing them and the remaining crowd to stay here for the days during which he remained to discourse. When therefore the others had departed, Peter, after he had bathed his body in the waters that flowed there, ordered a bed to be spread for him under the dense foliage of the trees for the sake of the shade, and he made each one recline in order; and thus we took food. When therefore he had blessed and given thanks to God for the refreshment taken, according to the customary faith of the Hebrews, since much of the day still remained, he permitted us to inquire about whatever we wished. And indeed he gave a solution to each one of us—who were twenty—who asked individually. But when evening had already fallen, having entered the most spacious room of the lodging, we all slept there with him. ^B

HOMILY XI

I. Therefore, on the fourth day at Tripoli, Peter rose and, finding us awake, when he had greeted us, went out to the place of the flowing water, so that after washing he might pray. We did the same accordingly. But after the common prayers, when we had sat down, he discoursed concerning chastity. And after the day had dawned, he permitted the people to enter. But when the multitude had entered and, according to custom, had greeted him, he began to speak: ^C

II. Since, by reason of the great neglect that has occurred in you and from you, the mind has brought forth very many and harmful opinions of superstitions, and you have become like land becoming overgrown for lack of a farmer, you are in need of much time for purification, so that the true word delivered to you, like excellent seed, may not be received by the mind and suffocated by evil anxieties, nor rendered fruitless for works that can save. Wherefore, it is necessary that those who take care of their own salvation listen more frequently, so that their sins, which have been multiplied over a long time, may—in the short time remaining—be able to be purged through continuous diligence. Since, therefore, the end of his own life is uncertain for each one, hasten to pull the many thorns out of your hearts, and not little by little; for you will not be able to be purified, because you have long gone to waste. ^D

III. But you will not otherwise endure to undertake much zeal for your purification, unless you are angry at yourselves and reproach yourselves for those things in which, like useless servants, you have been ensnared by being compliant with your evil desires, so that your just anger—

I mean the anger against evil desires—may learn from what good things ^A you have been lured away, to what punishment you have been destined, and by whom you have been deceived; and thus, your mind having become sober, and being kindled like fire by the teaching of him who sent us, it may have the power to consume the evils of desire. Believe me that, if you are willing, you will be able to set all things right.

IV. You are the image of the invisible God. Hence, those who wish to live piously must not say that idols are the image of God, and that for this reason they ought to be worshipped. For man is the image of God. He who wishes to live piously towards God confers benefits upon man, because the human body bears the image of God; but not all possess the likeness, only the pure mind of a good soul. However, since we know that man was made in the image and likeness of God, we exhort you to be pious towards him as towards God, whose image he is, so that the grace may be credited to God. Therefore, one ought to pay honor to the image of God, which is man, in this way: by providing food to the hungry, drink to the thirsty, clothing to the naked, care to the sick, shelter to the stranger, and, as far as is possible, by ^B showing assistance to those in prison. And, not to list them one by one, whatever good things anyone desires for himself, let him likewise provide to another who is in need; and then a good reward can be credited to him for having lived piously towards the image of God; for which reason, if he refuses to do these things, he will be punished as one who has despised the image.

V. Is it therefore possible to say that, out of piety towards God, you worship every form, while you insult man, who is the true image of God, in all things, by killing, committing adultery, stealing, and doing wrong in many other ways? Yet you ought not to commit even one evil by which a man is distressed; but now you do all things by which a man is disheartened, for injustice and distress are created. Therefore you kill and take away his possessions and whatever else you know that you yourselves would not wish to suffer. But you, having been deceived unto wickedness by a certain evil serpent, through the suspicion of an opinion that introduces many gods, are impious towards the true image—that is, man—while you seem to yourselves to be pious towards things that have no perception. ^C

VI. But some say, "If God did not wish them to exist, they would not exist, but would have been destroyed." I also confess that this will certainly come to pass when all demonstrate their own will towards Him, and thus a change of the present world will occur. Yet, even if you wish to make Him do so, so that none of those things that are worshipped may exist ^D

tell us what part of creation you have not worshipped? Do not some of you worship the sun, others the moon, others water, others earth, or mountains, or trees, or seeds, or even man, as in Egypt? God ought, therefore, to have left nothing, nor even you yourselves, so that there would be nothing that is worshipped, nor anything that worships. Truly, he who lies lurking within you, the most wicked serpent, desires this to happen, who does not spare you. But it shall not be so. For that which is worshipped commits no sin, since it suffers violence from the one who worships it. For even if an unjust judgment is passed by all men, it is not so by God. Since it is not just that he who suffers and he who inflicts should receive the same punishment, unless he himself willingly accepts the honor of the only most honorable One. ^B

VII. But, he says, it was proper that those who worship should be destroyed by the true God, so that no one else would do this. But are you wiser than God, so that you might give Him counsel as if you were more prudent? He knows what He is doing. For He bears with all the impious, as a merciful and kind father, knowing that even from the impious, pious men are made. And many of the worshippers of impure and senseless things, having come to their senses, ceased to worship them and to commit sin, and many were saved and joined themselves to the true God through prayers, even among the Greeks.

VIII. But God ought to have made it so from the beginning that we should not have such thoughts at all. By saying these things, you are ignorant of what free will is, and how it is possible to be truly good. For he who is good by his own purpose is truly good; but he who is made good by the compulsion of another is not truly so, because what he is, is not of his own choice. ^C Since, therefore, the liberty of each one produces what is truly good and performs what is truly evil, God has contrived, through the occasions of circumstances and actions, that in each person that which is hostile or that which is friendly should come to pass. No, he says, but whatever we think, He Himself causes us to think. Desist. Why do you blaspheme more, you who say this? For if everything that we think is inspired into our minds by Him, you call Him the cause of fornications, lewdness, avarice, and every blasphemy. Cease speaking evil, you who ought to speak well, and grant Him all honor. And do not say: God has no need of honor. For although He has need of nothing, nevertheless you ought, looking to

^A equity, to remunerate Him who has bountifully provided you with all benefits with a grateful voice.

IX. But, he says, we do better who offer thanks to Him and to all at the same time. But in saying these things you do not know the snare laid for you. For just as when many physicians who can do nothing promise to cure one sick man, and the one who is truly able to heal does not offer his remedy, reckoning that if he himself should cure him, others will be credited with it, so also God, when requested along with many who can do nothing, does not grant the benefit. Why then, he says, does God act indignantly at this, if, when He Himself is healing, another is credited with it? I say, even if He does not feel indignation, yet He does not wish to be a collaborator in deception. For when He has bestowed a benefit, even the idol which did nothing is credited as having been able to do it. But I say to you, if He were not naturally injured—being distraught over those devoid of sense ^B—perhaps He would have endured even this; therefore be sober [or be watchful] in order to understand what is reasonable for your salvation. For God, being self-sufficient, has need of nothing, nor is He harmed. For it is our concern to be benefited or harmed. For just as Caesar ^C is neither harmed when slandered, nor benefited when thanked, but for him who gives thanks there results security, and for him who slanders, destruction, so those who praise God do not benefit Him at all, but they save themselves; likewise also those who slander Him do not commit injustice against Him, but they themselves are destroyed.

X. But, he says, it is not the same in the case of man and God. I agree—and I also say—that it is not the same. For the punishment is greater as the impiety is greater, and less for him who has sinned against a lesser being. Since, therefore, God is the greatest of all, so he who has acted impiously against Him will endure a greater punishment, as having sinned against a greater being, not because He Himself takes revenge with His own hand, but because the whole of creation is indignant at this and naturally seeks retribution. For neither will the sun give light to the blasphemer, nor the earth its fruits, nor the fountain the water, nor will the ruler stationed there in the underworld grant rest to the soul, since even now, while the predetermined time of the world still persists, all of creation is indignant. Therefore, neither do the perfect ^D

^A rains provide, nor does the earth give its fruits, wherefore the majority perish. The air itself also, enflamed with anger, turns to produce pestilence. Yet in the good things which we enjoy, God compels creation to benignity through His mercy toward our human nature. In this way, all of creation is indignant at you who dishonor the Creator of all things.

XI. For even if you escape punishment through the dissolution of the body, how will you be able to escape your soul, which is immortal, by death? For the soul of even the impious is immortal, for whom it would have been better not to have it immortal. For, being tormented in inextinguishable fire with perpetual punishment, and not dying, it has no end to receive as a relief for its evil. But perhaps one of you will say: "You are frightening us, Peter. Teach us, then, how, while keeping silent, we may present to you things as they are; for otherwise we cannot indicate them to you." If we keep silent, you will be deceived by evils through ignorance; but if we speak, we are suspected, as if we are frightening you for a false reason. How, then, are we to charm the evil that lurks ^B within your soul and artfully sows in you notions hostile to God under the pretext of friendship toward God? Be reconciled with yourselves; for the refuge to Him with good works is done for your own salvation. There is a certain enmity toward God which is in you—an irrational desire—because it confirms ignorance through a suspicion of wisdom.

XII. Still others say: "God does not care for us." And this also is false. For if He truly did not care, He would not make His sun to rise upon the good and the evil, nor would He send down His rain upon the just and the unjust (a). Others say: "We are more pious, by honoring both Him and [our] statues." I do not think, if someone speaking thus were to say to a king: "I bestow upon you the same honor that I do to the dead and to the dung cast away," I do not think, I say, that it would go well for him. But someone will ask, "Do you call our holy objects dung?" Yes, I say so; for you have made them useless to yourselves by enrolling them among the gods. Whereas perhaps their material [could have been put] to some other [use], ^C

(a) Matt. v, 45.

or to manure, it might have been useful. Yet now it is not even useful for this, since you have transformed and worship it. But how do you claim to be more pious, you who are the most impious of all, when you are incurring the destruction of your soul through this very single and incomparable sin against the True One, if you persist? For as if a son, having received many benefits from his father, were to offer the honor due to the father to someone else who is not his father, he would certainly be disinherited; but when he lives according to the will of his father and gives thanks for the benefits, he is justly left as heir.

XIII. Others say: "We shall be impious if we abandon the objects of worship handed down to us by our fathers; for it is the same as preserving a deposit." Therefore, by this reasoning, if anyone were born of a father who was a robber or a lecher, the son would not be permitted to be ^B virtuous and embrace a better life, lest he be impious and sin by not doing the same things as his parents. But how foolish are those who say: "We worship these so as not to be troublesome to God," as if that by which God is praised were troublesome to Him, while that by which He is treated with ingratitude and blasphemed were not troublesome! Why, therefore, when there is a lack of rain, do you all look toward heaven and offer prayers and supplications? And when you have obtained your request, you forget it more quickly. For, having harvested or gathered the vintage, you immediately offer the firstfruits to idols which are nothing, quickly forgetful of God, the author of the benefit. And thus, being in groves and temples, you perform sacrifices and enjoy yourselves. For this reason some of you say: "These things were well devised for the sake of comfort and enjoyment."

XIV. O foolish ones! Be you yourselves the just judges of this saying. For if one really had to give himself up here to some pleasure ^C for the gratification of the body, better would be that which [is found] in rivers and woods and groves, where there are banquets and feasts and shaded places, than where there is the madness of demons, and the cutting of hands, and the excision of members, and wild frenzy, and insanity, and disheveled hair, and shouting, and frenzied enthusiasm, and howling, and all those things which are done with hypocrisy to strike terror into the foolish, so that you may offer the prayers and thanksgivings due to them, and that to those who are more dead than the dead!

XV. And why do you do these things with joy? Since the serpent that lurks within, who sowed in you the fruitless desire, does not wish to tell you, I will say it and recount it. It is as follows: In the religion of God, it is preached to be sober, to be prudent, to control anger, not to steal what belongs to others, to live justly, kindly, ^D steadily, and meekly; to restrain and suppress oneself in times of need rather than, when one does not have, to wrongfully take away from another

^A Among the so-called gods, however, the contrary takes place. And though you announce certain things to the wonderment of justice, even if you were to keep all the commandments, ignorance of God alone is sufficient for your punishment. Nevertheless, gathering in the places assigned by you to them, you gladly grow drunk and light altars, whose savior [aroma], spreading about, leads the blind and deaf spirits by its force to the place of their sense of smell. And so, those who are there are filled, some with fanatical furors, others with strange foods, while others turn to lewdness, and others to thefts and adulteries. For the vapor of blood spilled there and the libation of wine satisfy even the impure spirits, which, lurking within you, make all these things pleasant, and through dreams entrap you with false specters and punish you with countless afflictions. For under the pretext of the so-called sacred sacrifices, you are filled with cruel demons. And these, while cleverly escaping your notice, destroy you so that you may not perceive their plotting. By the pretext of some injury, or love, or anger, or grief, they force [people] to depart from life—either by strangulation or by drowning in water, or by casting them from a precipice, or by self-murder, or by apoplexy, or by some other malady. ^B XVI. But none among us can suffer such a thing; rather, the demons themselves are tormented by us when, having entered into someone, they beseech us to go out slowly. ^C But someone will say: "Perhaps some of the worshipers of God also fall into such afflictions." I say that this is impossible. For he who is a worshiper of God—of whom I speak, the one who is truly a worshiper of God—is not one who is merely called so, but one who truly exists and performs the deeds of the law given to him. If anyone acts impiously, he is not pious. Just as, if a foreigner keeps the law, he is a Jew; but if he does not keep it, he is a Gentile. For the Jew, believing in God, fulfills the law, through which faith he also removes other evils as great and heavy as mountains. He who does not perform the law, however, clearly becomes a deserter by not believing in God, and therefore, as a sinner who is not in any way a Jew, he is overcome by the afflictions established to punish sinners on account of his sin. By the counsel of God, which was ordained from the beginning, punishment justly follows those who worship Him on account of their transgressions, and this occurs so that, after the penalty for sin has demanded its account for vexation like a debt, it may present those who have turned back pure at the judgment of all. ^D For just as present luxuries result in the loss of future goods for the wicked, so punishments are sent to Jews who fall into sin for the sake of collection, so that, by paying the penalty for the offense here, they may be freed from eternal punishment there.

^A XVII. You, however, cannot say these things, for you do not believe that the things there exist as we say—I mean, where retribution takes place for all. Because of this, while ignorant of what is to your advantage, you are deceived by temporal pleasures, so that you might not receive eternal ones. Therefore, we endeavor to provide you with proofs of what is to your advantage, so that, having been fully persuaded concerning the promises of piety, you might be able, through good works, to inherit with us the age that is free from sorrow. Until, therefore, you know us, do not be angry with us as if we were lying regarding the good things we desire for you. For we have not begrudged you the things which we have considered to be true and good, but on the contrary, we have hastened to make you co-heirs of the good things which we have recognized. For this is how one must speak to the ^B unbelievers. But you will not be able to know that we are truly speaking the truth about what we say, unless you first listen with a love of truth.

XVIII. Therefore, for the present, even if the serpent lurking within you wishes to lay traps for you by suggesting evil thoughts and distractions, yet you ought all the more, by contending against him, to listen to our words continually. For it is necessary that you, who have been greatly deceived, should come together and know how one must charm him. Otherwise, indeed, it is impossible. By charming, I mean to withstand their evil counsels in your mind, remembering that, by the promise of knowledge, he brought forth death into the world from the beginning.

XIX. Hence the prophet of truth, knowing that the world had greatly erred and seeing ^C that it had consented to wickedness, did not desire peace with it, as it consisted of error; but he fights against all who consent to wickedness until the end, and he sets forth truth in the place of error, and he casts, as it were, fire into those who have become sober, which is an anger against the one who laid the trap, a fire resembling a sword (a); and by putting forth the word, he destroys ignorance with knowledge, as if cutting and separating the living from the dead. Thus, while wickedness was being overcome by legitimate knowledge, war held everything. For the sake of salvation, a believing son separated himself from an unbelieving father, or a father from a son, a mother from a daughter, a daughter from a mother, and, in short, kindred from kindred, and friends from their associates.

XX. And may no one say: "How is this just, for parents to be separated from children and children from parents?" It is just, and very much so. For if, by remaining together, they not only did no good to others but were also perishing with them, how is it not just for him who wishes to be saved to separate from him who does not wish it, but desires to perish with him? Furthermore, those who have understood what is better are not even separated ^D [by being forced away];

instead, those who are unbelieving and do not wish to listen to them wage war against them, dividing, persecuting, and hating them. But those who endure these things, pitying those who are ensnared by ignorance, pray according to a pedagogy of prudence for those who inflict evils upon them, having learned that ignorance is the cause of the sin. For the Lord himself, the Master, being nailed to the cross, prayed to the Father that the sin might be forgiven to those who were killing him, saying: "Father, forgive them their sins, for they do not know what they are doing." Therefore, becoming imitators of the Master, they also, in what they suffered, prayed for those inflicting it, just as they had been taught. Thus, they did not separate from them out of hatred for parents, since they poured out continuous prayers even for those who were not parents or kin, but had become enemies, and they strove to love them as they had been instructed.

XXI. But tell me, how do you love your parents? Indeed, if you do so while always looking to what is just, it is well; but if it is haphazard, it is no longer well. For you are able to become their enemies for a small reason. But if you love them as those who are learned, tell me, what are parents? You will answer: "The authors of our origin." Why, then, do you not love God, the origin of all things, if you have undertaken to do this with righteous judgment? But you will say even now: "We do not know him." Why, then, do you worship things devoid of sense without having inquired? What is more? Even if it were difficult for you to know what God is, you could not have failed to know what is *not* God, so that you might consider that God is not wood, not stone, not bronze, nor anything else made of corruptible matter. ^B

XXII. For are not the images carved by iron, and the iron that carved them softened by fire, and the fire itself extinguished by water? And is not water moved by the Spirit, and does not the Spirit have the beginning of its existence from God, the maker of all things? For so the prophet Moses has said: "In the beginning God created the heaven and the earth. And the earth was invisible and unformed; and darkness was upon the abyss, and the Spirit of God was hovering over the water." For the Spirit, at God's command, made all things like His own hand: He separated the light from the darkness, ^C and after the invisible heaven He spread out the visible one, so that the upper regions might be inhabited by the angels of light, while the lower regions were administered by man together with all things made for his sake.

XXIII. For it is for your sake, O man, that God commanded the water that was upon the face of the earth to recede, so that the earth might be able to bring forth fruits for you; and He made channels by which He provided you with fountains and rivers ^D

^A to be at your service, so that all things might be able to be presented to you. For is it not for your sake that the winds blow for the production of fruits, and rains are brought, and the seasons occur? Immediately, then, the sun and the moon, along with the other stars, perform their risings and settings for your sake, and rivers and lakes, along with all the fountains, serve you. Whence, to you who are without sense, just as the greater honor was given, so also for your ingratitude the greater punishment of fire has been prepared, because you were not willing to know Him whom you ought to have known before all things.

XXIV. And even now, from the lesser things, recognize the cause of all, considering that water produces all things, and water receives its origin from the motion of the Spirit, and the Spirit has its beginning from the God of all. And thus it is fitting to reason, that you may be able to arrive at God through logic, so that, having recognized your own origin, and having been regenerated by the primogenitive water, you may also become an heir of the parents who begat you unto incorruption. ^B

XXV. Therefore, come readily as a son to a father, so that God may attribute the cause of your sins to your ignorance. But if, even after you are called, you are unwilling or delay, you shall perish by the just judgment of God, because you are unwilling, and He will not be willing for you. And do not think that, even if you were more pious than all who have ever been pious, yet you are unbaptized, you will ever be able to attain hope. For you will suffer even greater punishment for this, because you did not perform good works well. For a good deed is good when it is done as God commanded. But if you are unwilling to be baptized as it seemed good to Him, you are opposing His counsel by giving heed to your own will. ^C

XXVI. But perhaps someone will say: What does being baptized with water contribute to piety? Firstly, because you are doing what is pleasing to God; and secondly, because, having been regenerated to God through water, you change the first birth that you drew from concupiscence, which was a cause of fear, and thus you are able to attain salvation; otherwise it is impossible. For thus the prophet swore to us, saying: Amen I say to you, unless you are regenerated by living water in the name of the Father, Son, and Holy Spirit, you shall not enter into the kingdom of heaven (a). Wherefore, come. For there is something merciful from the beginning, which is borne over the water, and it snatches those who have been baptized in the thrice-blessed invocation from future punishments, and it offers the good works which have been done by the baptized after their baptism to God as a gift. ^D Therefore, take refuge in the water.

^A for this alone can extinguish the violence of fire. He who does not yet wish to come to this still carries the spirit of madness, on account of which he is unwilling to approach the living water for his own salvation.

XXVII. Approach, therefore, whether you are just or unjust. For if you are just, you only needed to be baptized for salvation; but if unjust, for the remission of those things which you committed in ignorance. If you are unjust, it remains that you perform the good works of baptism in proportion to your impiety. Therefore, whether you are just or iniquitous, hasten to be born to God, because delay brings danger; for the time appointed for our death is uncertain. To the Father, who begot you from water, show likeness through good works. As a lover of truth, honor the true God as your Father. But his honor is that you live as he himself, who is just, desires. Furthermore, the will of the just is that you do not commit injustice. And injustice is to kill, to commit adultery, to hate, to defraud, and other things similar to these, of which there are many kinds.

XXVIII. Nevertheless, something else must be added to these things, which indeed is not common with the rest of men, but pertains properly to the religion of God. I refer to living in purity, to not approach one's own wife when she is in her time of purification: for this indeed the law of God commands. What then? If purity were not consecrated in the religion of God, you would wallow with pleasure like dung beetles. Wherefore, as human beings having something more than brute animals—namely, the fact that you are rational—cleanse your heart from evils through celestial understanding, and wash your body in the bath. For among things truly good is cleanliness. Not as though the chastity of the body precedes the purity of the heart, but because that which is clean follows after what is good. For our Master even rebuked some of our Pharisees and scribes ^C—who are separated, and who, as scribes, know the institutes of the law more than the rest—as hypocrites, because they purified only those things which are seen by men, but neglected the purity of the heart, which God alone beholds.

XXIX. He used this very voice, therefore, speaking in truth to the hypocrites among them, and not to all. For he commanded that some among them be obeyed, because the chair of Moses had been committed to them. But to the hypocrites he said: Woe unto you, scribes and Pharisees, hypocrites! because you cleanse that which is on the outside of the cup and the dish, but within they are full of filth. ^D You blind Pharisee, cleanse first that which is inside of the cup and the dish,

^A that the outsides of them may become clean as well. And truly, for when the mind is illuminated by knowledge, he who has learned it can be good; and purity follows this, because from the inner intellect comes the good provision for the outer body. Just as from the neglect of the body, provision for the mind cannot come to pass, so he who is pure can cleanse both what is exterior and what is interior. But he who cleanses the exterior does so looking toward the praise of men, and by the praise of those who observe him he receives nothing from God.

XXX. But to whom is it not apparent that it is better for a man not to have intercourse with a woman who is in her menstrual period, but to wait until she is purified and washed? It is also necessary to wash after intercourse. But if it irks you to do this, call to mind how you used to pursue the duties of chastity when you were worshipping senseless idols. ^B Be ashamed that here, where you ought to have embraced—I do not say a greater, but a singular and complete chastity, you have become more sluggish. Consider, therefore, him who had established you there, and you will understand who it is that is instilling in you sluggishness toward chastity here.

XXXI. But some of you will say: "Therefore, must we do everything that we used to do before idols?" I say to you: Not everything, but whatever you used to do well, and here in greater measure. For whatever is done well in error depends upon the truth, just as if anything is done badly in the truth, it comes from error. Therefore, recover your own from everywhere, not that which is alien, and do not say: "If the deluded do anything good, we ought not to do it." By this logic, if an idol-worshipper does not commit murder, ought we to commit murder, because he who is in error does not murder? ^C

XXXII. Not at all; but rather, if those who are in error do not commit murder, let us not even be angry; if the one in error does not commit adultery, let us not even harbor lustful thoughts from the start; if he who is in error loves him who loves him, let us love even our enemies; if he who is in error lends to those who have, let us give even to those who have not. Simply put, we who hope to inherit the eternal age ought to surpass in good works those who know only the present age, knowing that if their works and ours are weighed against one another on the day of judgment and are found to be equal in benevolence, we will have cause for shame, while they, having done what they did due to error, will perish. And I have said that there will be shame in this, because we have not done more than they, even though we have understood more. But if there will be shame if we show our benevolence to be equal to theirs and not greater, how much more so if we show our benevolence to be inferior to theirs? ^D

^A XXXIII. That in the day of judgment the actions of those who know the truth will truly be compared with the good works of those who are led astray, he who cannot lie taught us, saying to those who neglected to come and hear him: "The Queen of the South will rise up with this generation and will condemn it, for she came from the ends of the earth to hear the wisdom of Solomon; and behold, something greater than Solomon is here, and you do not believe." And to those among the people who were unwilling to repent at his preaching, he said: "The men of Nineveh will rise up with this generation and will condemn it, for upon hearing they repented at the preaching of Jonah; and behold, something greater is here, and no one believes." Thus, setting the good works of the Gentiles in opposition to the whole of their impiety, for the condemnation of those who in the true religion did not perform good works equal to those who were led astray, he admonished the sensible to not only equal the goodness of the Gentiles in their works, but even to surpass them. This discourse flowed to me, taking occasion from the fact that it is necessary to observe the time of purification and to wash the body after intercourse, and not to deny this purity, even if those who stray from the truth practice it; ^B since those who do well while in error, and condemn the men of true religion, are not saved, because they cultivate that chastity on account of error, and not for the sake of piety toward the true Father and God of all.

XXXIV. When he had said this, he dismissed the crowds and, according to custom, having taken food with his close companions, he rested. Thus, acting in this way and discoursing daily, he brought ^C additions to the law of God, confuting the supposed gods along with the belief in genesis, and showing that the rash outcome of things does not exist at all, but that the world is governed by Providence.

XXXV. When three months were therefore completed, having ordered me to fast for a certain number of days, he led me to the springs in the sea nearby and baptized me in the perennial water. Thus, therefore, with our brothers keeping a holiday and rejoicing at the second birth granted to me by God, Peter turned a few days later to the presbyters ^D and, before the whole Church, commanded them, saying: "The Lord and Prophet who sent us revealed to us how the devil, having conversed with him for forty days and being able to accomplish nothing against him, promised that he would send apostles from among his own followers to practice fraud. Therefore, before all else, be mindful to flee any apostle, or teacher, or prophet who does not compare his preaching with James, who was called the brother of my...

shall not have first accurately compared his preaching with James, who is called the brother of my Lord, and who has been entrusted with the government of the Church of the Hebrews in Jerusalem, and ^A have come to you with witnesses, lest malice, which disputed with the Lord for forty days and accomplished nothing, should afterwards, like lightning falling from heaven to earth, send a herald against you, as it sent Simon to us, preaching in the name of your Lord under the pretext of truth, and sowing error. For which reason He who sent us said: "Many will come toward me in sheep's clothing, but within they are ravening wolves: by their fruits you shall know them" (a).

XXXVI. And having said these things, he sent those who had been appointed to go ahead to Antioch of Syria, bidding them wait there for the time to come. After they had departed, Peter, having brought a great multitude of people to the faith, expelled diseases, infirmities, and demons, and baptized them in the springs near the sea, and broke the eucharist; and having appointed Maro, his host, who was already by then completely perfect, as bishop, and having designated twelve presbyters, and having appointed deacons, and having established what pertains to the order of widows, ^B and having spoken about the common good and what was conducive to the order of the Church, and having advised them to obey the bishop Maro, after three months had been completed, he took his leave of the inhabitants of Tripolis of Phoenicia and set out on the road to Antioch of Syria, with all of us accompanying him with the honor that was his due.

HOMILY XII.

I. Having then departed from Tripolis of Phoenicia, in order to come to Antioch of Syria, we traveled that day and stayed in Orthosia. And because it was near the city from which we had departed, and since almost everyone had already previously heard the preaching of the gospel, we stayed there for one day and left for Antaradus. ^C But as there were many of those traveling with us, Peter addressed Niceta and Aquila, saying: "Since the large multitude of those traveling with us creates no small envy against us as we enter the cities, I have necessarily thought it a matter of concern to take care, so that they may neither be grieved by being prevented from being with us, nor we, being public spectacles, fall into the envy of malice. For this reason I wish you, Niceta and Aquila, to travel ahead of me in two groups, scattered about, and to enter the cities of the Gentiles secretly."

II. "But I know that you are distressed to hear that this is to be done,

^A and that it is not pleasant to be separated from me even for the space of two full days. I wish you, therefore, to know that we who have persuaded you love those who have been persuaded by us far more than you love us who have persuaded you. Therefore, let us who love one another, by not acting unreasonably in what we wish, take thought for our safety as much as lies within our power. Furthermore, you shall not absent yourselves from me on any day that I am discoursing. For I have determined to remain for some days in each of the more notable cities of the provinces, as you also know, and to discourse; thus you, too, will be able to remain and discourse. Now, therefore, go ahead to Laodicea, which is nearest to us, and after two or three days, as far as my resolution is concerned, I shall overtake you. But wait for me alone at the gates on account of the rumor, so that, having entered in this way without clamor, we may be together with you. And from there, in like manner, after passing some days there, others in your stead shall go ahead to the regions beyond, according to a schedule, preparing lodgings."

III. When Peter said these things, they were compelled to agree, saying: "It does not greatly grieve us, Lord, to do this, because it is commanded by you. First, because you have been chosen by the providence of God as one worthy to think and advise well on all things; and in addition, because it is necessary that we be separated from you to go ahead for at most two days. And these represent a long time to us, ^B while we do not see you, our Lord Peter; nevertheless, we consider that those who have been sent far ahead will be much more grieved, as they have been commanded to await you for a longer time in each city, being distressed at being deprived for a longer time of seeing your most longing face. And we, being no less sad than they, do not shrink from doing what you command for the sake of utility." Having said these things, they went ahead, having received the command to speak to the multitude traveling with them at the first inn, so that they might enter the cities scattered and divided from one another.

IV. When they had departed, I, Clement, rejoiced greatly that he had wished me to be with him. And I replied, saying: "I thank God that you did not send me away, as you did the others, for I would have died of grief." But he replied: "What then? If there should be a necessity for you to be sent anywhere for the sake of instruction, would you for that reason die because you were for a short time usefully separated from me? Would you not rather, considering with yourself that those things which are imposed upon you by necessity must be borne, endure them with a calm mind? Or do you not know that friends are present together in memory, even if they are separated in body, just as some, being present in body, ^D wander far from their friends in their minds because of forgetfulness?"

^A V. And I replied: "Do not suppose, sir, that I would be enduring this grief senselessly, but with a very correct judgment. Since, my lord, I hold you in place of everything—father, mother, brothers, and kinsmen—because you became to me through God the author of the saving truth, I have you in place of all, and possess the greatest consolation. Besides this, fearing the natural craving of my youth, I was anxious lest perhaps, being a young man, if I were separated from you (having now so disposed my mind that I cannot be torn from you without some divine anger), I might be overcome by desire. But since it is much better and safer for me to be with you, the man whom my mind has rightly taken for reverence, I therefore pray to be with you in all things. In addition to this, I remember that you said in Caesarea: 'If any man wishes to accompany me, let him accompany me piously.' You spoke of piety as 'causing no one sorrow according to God,' such as by abandoning parents, a like-minded wife, or others attached to true religion. Wherefore I am in all respects a suitable traveling companion for you, to whom, if you wish to do me the greatest favor, you will permit me to perform the services of a servant."

VI. And Peter, hearing this, smilingly said: "What then do you think, Clement, that you are not by necessity yourself being reduced into the place of a servant for me? For who will guard for me ^B the fine and numerous linens, together with the rings and shoes that accompany me? Who indeed will prepare the pleasant and expensive dishes, which, being varied, require many skilled cooks, and all those things which, among effeminate men, are prepared for their desire as for a great beast, sought after through every luxury and deceit? But perhaps this purpose has come to you because you have not understood and ignore my way of life, in that I use only bread and olives, and rarely vegetables, and that I have for clothing and a garment—the very one in which I am wrapped—and I have need of no other nor any other things. For in these I even have abundance. My mind, indeed, perceiving there all eternal good things, looks at nothing of the things here. However, I accept your noble intention, and I marvel and praise how, being a man educated in luxurious habits, you have easily changed your way of living and transferred yourself to necessities only. For we, from childhood, I and Andrew, who is of the same blood as I and my brother according to God, being brought up not only in orphanhood, but also accustomed to work by poverty and hardships, now easily ^D endure the troubles of the roads. Whence, if you had been persuaded..."

^A I would have allowed you, as a working man, to fulfill the duties of a servant for me.

VII. But upon hearing this, I trembled and shed tears, that a man should speak such words, than whom no men of the present generation are lesser in the word of knowledge and piety. He, seeing me in tears, asked the cause of them. I answered: "What great sin have I committed, that you should say such a thing to me?" And Peter replied: "If it is an evil thing that I have said, to serve you, you are the first to sin, by asking me to do so." And I said: "It is not the same; for it is entirely fitting for me to do this, but for you, who are God's proclaimer and the savior of our souls, it is a grave matter to do it for me." And Peter answered: "I would have agreed with you, had not our Lord, who came for the salvation of the whole world, and being the most noble of all, endured servitude, in order to persuade us not to be ashamed to perform the ministries of ^B servants to our brothers, even if we happen to be very noble." Then I said: "If I think that I shall surpass you in argument, I am a fool; nevertheless, I give thanks to the providence of God, because I have been deemed worthy to have you in the place of a parent."

And Peter asked: "Is there no one remaining to you truly of your own kin?" I answered: "There are indeed many and powerful men, who are of the lineage of Caesar. For Caesar himself joined to my father, as one brought up with him, a kinswoman as his wife, from whom we three children were born: two before me, who, being twins, ^C were very similar to each other, as my father himself used to tell me. For I do not know them or my mother at all, but I recall their forms dimly, as if in a dream. My mother was called Mattidia, my father Faustus, and of my brothers, the one was called Faustinus, the other Faustinianus. Therefore, when I was born third after them, my mother (as my father related) saw a dream, as my father instructed me, that unless she immediately took her twin sons with her and departed from the city of Rome for twelve years, she and they were to perish by a most wretched death."

IX. The father, therefore, being a lover of his children, having provided them sufficiently ^D with servants and maids and travel money, in a ship...

^A he sent them to Athens to be educated, but kept me, as his only son, with him for his comfort. And for this I offer many thanks, that the dream did not command me also to depart with my mother from the city of the Romans. When a year had passed, therefore, my father sent money to his people at Athens, and at the same time to learn how they were faring. But those who had gone did not return. In the third year, my father, being downcast, sent others likewise with supplies for their living, who in the fourth year returned and reported that they had neither seen my mother or brothers, nor had they themselves reached Athens, nor had they even found a trace of anyone who had gone with them.

X. The father, therefore, hearing these things, and being struck with great grief, and not knowing where to turn in his search for them, took me and went down to the harbor, and questioned many, and more frequently than that, where each of them had seen or heard of a shipwreck having occurred four years prior. And one said one thing and another another. But he would ask again if they had seen the body of a woman with children cast up by the sea. And when they said that they had seen corpses in many places, my father, hearing this, would groan. Yet, being troubled by his natural affection, he inquired without reason, for he was attempting to search such a great expanse of sea. ^B Nevertheless, he was worthy of pardon, because in his yearning for those he sought, he was beguiled by empty hopes. And finally, having placed me under tutors and left me at Rome, a boy of twelve years old, he himself, with tears, descended to the harbor, and having embarked on a ship, set sail and went off in search of them. And from that time to the present day, I have neither received a letter from him, nor do I know for certain whether he lives or is dead. But I rather suspect that he too has died, either overcome by grief or having met with a shipwreck. ^C The proof of this is that it is now the twentieth year since that time, from which I have heard nothing true concerning him.

XI. Peter, however, hearing these things, shed tears out of compassion, and immediately said to the trusted friends who were there: "If any person who is placed in the service of God had suffered these things which this man’s father suffered, he would immediately have attributed the cause to his religion and blamed the devil. ^D Thus it also happens that the miserable Gentiles suffer, and we who are pious toward God are ignorant. But I have rightly called them miserable, because they wander here in errors and are cheated of the future hope. For when the worshippers of God suffer hardships, they endure them for the expiation of their sins."

^A XII. After Peter had said these things, one of our number took courage and asked him on behalf of all that on the morrow we might sail earlier to Aradus, an island opposite, which is distant, I think, not even thirty stades, in order to see there two vine-columns that are of huge mass. Peter, therefore, as he was most merciful, gave his consent, saying: "When you have disembarked from the ship, do not all proceed together to the sight you desire, for I do not wish a throng of the citizens to form around you." And so, sailing in the space of an hour, we were brought to the island. And disembarking from the boat, we went to where the vine-columns were, and at the same time, along with these, everyone viewed some other of the works of Phidias.

XIII. But Peter alone did not think it necessary to look at what was there, but looking more attentively at a certain woman sitting outside before the gates and begging for the sake of her livelihood, he said: "Woman, what part of your limbs is missing, that you have undergone such disgrace—I mean, begging—and do not rather work with as your hands, which you received from God, and seek your daily food?" But she, sighing, replied: "Would that I had hands able to work! But now they preserve for me only the appearance of hands, since they are dead, having been tormented by my own bites." And Peter asked: "What, then, was the cause of your suffering this grievous evil?" But she answered: "Weakness of soul, and nothing else. For if I had been possessed of a brave mind, there was a precipice, there was the deep, from which, by casting myself down, I could have brought an end to the evils that cause me pain."

^B XIV. Then Peter began: "What then? Do you suppose, woman, that those who destroy themselves are altogether delivered from punishments, or rather that the souls of those who die in this way ^C are punished with greater penalties in Hades on account of their self-murder?" But she said: "Would that I were persuaded that souls are truly found living in Hades! I would surely choose to die, despising the penalties, so that I might see for even one hour those most longed for by me." And Peter said: "I would like to know, woman, what it is that tortures you. For if you instruct me, for that favor I shall assure you that souls live in Hades, and instead of a precipice or the deep, I shall give you a remedy so that you may be able to depart from life without torment."

XV. And the woman, not understanding the ambiguous remark and having gladly accepted the promise, began to speak in this manner: ^D "To tell my lineage and fatherland, I do not think I could persuade

anyone [to listen]; yet what difference does it make to you to learn this, except only the cause for which, being afflicted with pain, I rendered my hands dead to sensation? Nevertheless, I will narrate the events concerning myself, as far as you are able to hear them. I, being of very noble birth, was married to a man who was a relative of a certain prince. And after twins, I had another son. But the brother of my husband, seized by a great madness, fell in love with wretched me, who greatly desired to live chastely. And wishing neither to consent to the lover, nor to expose to my husband the love of his brother for me, I devised a plan, so that I might not pollute myself by committing adultery, nor insult the marriage bed of my husband, nor turn brother against brother, nor subject the whole great family to reproach from all men. ^A I decided, I say, to depart from the city with my twin boys for a certain time, until the impure love of him who was flattering me to my own disgrace should come to an end. However, I left the other son behind with his father to be a consolation.

XVI. But in order that these things might come to pass, I conceived the plan to fabricate a dream, as if someone had stood by me at night and said: 'Woman, depart immediately from the city with your twin children for a certain time, until I indicate that you should return here; otherwise, you will suddenly perish miserably along with your husband and all your children.' And I did so. For as soon as I related the false dream to my husband, he became fearful, and sent me off by ship to Athens with my two sons, my slaves and handmaids, and much wealth, ^B to have the boys educated, 'until,' he said, 'it shall please the author of the vision for you to return to me.' But I, the wretched woman, sailing with my children, was cast by the unruly winds into these parts; and the ship being broken up at night, I fell into a shipwreck. And while all perished, I, miserable as I am, having been tossed by great waves, was thrown upon a rock; and sitting there in my despair, I did not throw myself into the deep then, in the hope of finding my children alive, although at that time, with my soul intoxicated by the waves, I could have done this easily.

XVII. But when dawn came, with a great cry and tearful wailing I looked around, seeking the dead bodies of my miserable children. Therefore, the local inhabitants, taking pity on me, and seeing me naked, first clothed me and then searched the deep, looking for my children. ^C And because they found nothing of those things which I sought, some of the hospitable women approached, for the sake of consolation, and each related her own misfortunes, that I might take comfort from the calamity of others—a thing which grieved me even more. For I said, 'Not so…

I was not so wretched as to receive consolation from the calamities of others.' And whereas many desired to receive me into their hospitality, one poor woman living here forced me with much pleading to come into her shack, saying to me: 'Take heart, woman; for my husband, being a sailor, died at sea while still in the flower of his youth; and from that time, though many have sought me in marriage, I have chosen to remain a widow, longing for my husband. Let us share whatever we can earn with our own hands.' [XVIII] And not to prolong my story with unnecessary words, I lived with her because of her love for her husband. But not long after, my unhappy hands became unusable from the bites [of disease], and she who had taken me in was completely overcome by some malady and lies bound to the house. Since, therefore, the compassion of the women who used to pity us has grown cold, and both she and I at home are weak and wretched, I have for a long time sat here, as you see, begging, and whatever I may obtain, I take it to my fellow-sufferer for our food. And my own circumstances may be thus sufficiently described. Do you now, why do you delay to fulfill what you promised—that you would provide the remedy? So that I may give it also to her who desires to die, and I too may thus, as you said, be able to exchange this life." [XIX] As the woman said these things, Peter seemed to stand balanced between many thoughts. And I, coming upon them, said: "I have been going around everywhere for a long time seeking you; and now, what are we to do?" But Peter directed me to go on before him to the boat and wait for him there. And because it was not possible to contradict him when he commanded, I did what was ordered. But Peter, with a slight suspicion—as he himself explained everything to me later—being moved in his heart, questioned the woman, saying: "Tell me, woman, your lineage and city and the names of your children, and I will now give you the remedy." But she, enduring violence and not wishing to tell, yet desirous of receiving the remedy, devised to tell other things instead of the truth; and she said that she was an Ephesian, but her husband a Sicilian, and likewise she changed the names of her three children. And Peter, thinking she was speaking the truth, said: "Alas, woman, I thought I was to bring some great joy today, for I suspected you to be a certain woman whom I was aware of, and whose affairs I have heard and know well." But she adjured him, saying: "I beseech you, tell me, that I may know if there is any woman among women more wretched than I." [XX] Then Peter, not knowing how to lie, out of pity for her began to speak the truth: "There is indeed a certain young man who follows me, eager for the words of piety, and a citizen of the Romans, who has told me that he had a father and two brothers

^A of whom none is to be seen." For the mother, she says, as my father related to me, having seen a dream, left the Roman city for a time with her twin children, lest she should die a wretched death, and having gone out with them, she is not found. Her husband, however, and father of this one, having also gone out in search of her, is not found.

XXI. When Peter had said these things, the woman, having paid attention, was struck with amazement and fainted. Peter approached and, holding her, exhorted her to come to her senses, persuading her to confess what it was that she was suffering. She, like one released from drunkenness in the rest of her body, recovered herself, being able to bear the magnitude of the hoped-for joy, and having rubbed her face, she said: "Where is this young man?" But he, already perceiving the whole matter, said: "Tell me first, for otherwise you cannot see him." And she, in haste, said: "I am the mother of the young man." And Peter said: "What is his name?" She said: "Clement." And Peter said: "It is he, and he is the one who was speaking with me a little while ago, whom I ordered to wait for me at the ship." She, falling at the feet of Peter, begged him to hasten to go to the ship. And Peter said: "If you keep your promise to me, I will do this also." And she said: "I will do everything; only show me my only son. For I shall seem through him as if I were seeing my two children who died here." ^B And Peter said: "When you see him, keep quiet until we depart from the island." And she said: "I will do so."

XXII. Peter therefore, taking her by the hand, led her to the ship. But I, seeing him leading a woman, laughed, and approaching, out of respect for him, I tried to lead her instead of him. And as soon as I touched her hand, she, howling aloud like a mother, embraced me and kissed me vehemently as her son. But I, being ignorant of the whole matter, pushed her away as if she were insane; yet, out of reverence for Peter, I restrained myself.

XXIII. But Peter said: "Alas, what are you doing, son Clement, pushing away her who truly gave you birth?" But I, when I heard this, became tearful and, falling upon my mother who was lying there, I kissed her. For as soon as this was told to me, I dimly recalled my mother's form. ^C Many crowds, therefore, were running together to see the beggar woman, saying to one another that her son, a distinguished man, had recognized her. Therefore, when we wished to leave the island immediately with my mother, my mother said: "My longed-for son, it is reasonable to say goodbye to the woman who took me in, who, being poor and totally paralyzed, lies at home." Peter, having heard this, marveled, ^D and all the surrounding crowds [marveled] at the woman's good judgment. And immediately Peter ordered some to go and carry the woman on a bed. And when she had been brought and the bed had been placed, all the ple-

crowds listening, Peter said: "If I am a herald of the truth, for the faith of those standing by, so that they may know there is one God who made the world, let her arise healthy immediately." And as Peter said these things, the woman rose healed and fell at Peter's feet, and having kissed her usual friend and acquaintance, she asked what this was. She briefly explained to her the whole matter of their recognition, and those who heard were struck with amazement. Then the mother, too, having seen her hostess healed, ^B begged that she also might obtain healing. And he, having laid his hand upon her, also healed her.

XXIV.

XXV.

^A to a woman who had suffered shipwreck, was mourning her children, a stranger, naked, left alone, and bitterly lamenting her misfortunes. In such misfortunes of hers, therefore, who, even among the impious, seeing her would not have pitied her? Thus, the hostess does not appear to have performed a work of philanthropy, but rather, moved by pity for her myriad misfortunes, she was urged to perform a benefaction; by how much more, then, did your mother—who was possessed of means and repaid the hostess—not perform a work of philanthropy, but one of friendship? For there is a great difference between friendship and philanthropy, because friendship arises from reciprocity, whereas philanthropy loves and benefits every human being as a human being, without any natural predisposition. If, therefore, the one who showed mercy, by being a hostess and showing mercy to those who had treated her unjustly, does a kindness ^B, she would be a lover of humanity; but if she is a friend or an enemy for any reason, and for any reason an enemy or a friend, such an one is a friend or enemy for some cause, not because of the human being.

XXVI. I answered: "Does it not seem to you, then, that even the hostess is a lover of humanity, having shown kindness to a stranger whom she did not know?" And Peter said: "I know how to call her merciful, but I do not dare to call her a lover of humanity, since not even a mother [is recognized] as loving her children; for she is impelled to love by the pains of childbirth and by their upbringing. Just as the one who is in love ^C is flattered by habit and bedding, and the friend by reciprocity, so also the one who shows mercy [is moved] by the misfortune. Nevertheless, the merciful person is close to the lover of humanity, because he is persuaded to receive without seeking for anything. However, he is not yet a lover of humanity." I said: "On what actions, then, can one be a lover of humanity?" And Peter answered: "Since I see you are eager to hear what the work of philanthropy is, I will not hesitate to speak. A lover of humanity is one who does good even to enemies. And that it is so, hear: philanthropy is male-female; its female part is called mercy, but its male part is named love toward the neighbor; and 'neighbor' to a human being is every human being, not just this or that person, for a human being is both the bad and the good, both the enemy and the friend. One, therefore, who practices philanthropy must be an imitator of God ^D, doing good to the just and the unjust, as God Himself provides His sun and His rain to all in this present world. But if you wish to do good only to the good, and no longer to the bad, or even to punish them, you are trying to perform the work of a judge, not striving to possess that of philanthropy." I said: "Does God, then, being about to judge one day, as you teach us, not [have] philanthropy—"

for he judges, and for this reason he is philanthropic. For by loving and having mercy on those who have been wronged, he punishes those who have wronged them." And I said: "Are I, then, not philanthropic if I benefit the good, but punish those who have wronged others as men?" And Peter answered: "If, along with foreknowledge (40), you also possessed the authority to judge, you would rightly do this; by the authority received, you would condemn those whom God created, and by the foreknowledge, you would judge unerringly, acquitting some as righteous and condemning others as unjust." And I said: "You have spoken rightly and truly; for it is impossible for anyone who lacks foreknowledge to judge correctly. For sometimes some appear good while secretly committing illicit acts, and others are thought to be evil due to the calumny of enemies. But even if one who has the authority to torture and examine judges, not even so would it be possible for him to judge entirely rightly. For some who were murderers, having endured the tortures, were released as innocent, while others who were innocent, not being able to endure the tortures, falsely accused themselves and were punished as guilty."

XXVIII. And Peter said: "These things, too, are trivial; but hear something greater. Of the things that some men do, whether sinning or doing good—of which they now perform some that are their own and others that are alien—it is just that each should be punished for his own sins or rewarded for his own good deeds. But it is impossible for anyone, except the prophet alone who possesses foreknowledge, to know, when things are done by someone, which are his own and which are not; for he sees all things that come to pass." And I said: "I would like to learn how, out of crimes or good deeds, some are one's own and others are alien."

XXIX. (41) And Peter answered that the Prophet of Truth said: "Good things must come; blessed, however, is he through whom they come. Likewise, it is necessary that evil things also come; but woe to him through whom they come." If, then, evils come through the evil and good things are brought through the good, it is necessary that what is proper should belong to each—the good or the evil—and that from what he has previously done, there should come through him the secondary good or evil things, which, being his own by choice, ^C are ^D

ordered to pass by the providence of God. ^A Since this judgment is from God, as in an athletic contest, that he who has passed through every affliction and has been found blameless should be deemed worthy of eternal life. For those who have advanced in goods by their own will are tempted by those who have remained in evil by their own will—being persecuted, hated, reviled, plotted against, beaten, defrauded, slandered, ^B compelled to serve, and insulted—suffering all those things through which it reasonably seems that anger arises and that one is spurred toward revenge.

XXX. But the Teacher, knowing that those who do these things unjustly are guilty because of their previous sins, and that God uses them as instruments of malice to effect these things, counseled that we should have mercy on those who are men, insofar as they are men, even if they have become instruments of evil because of their sins, so that by practicing philanthropy, and as far as it depends on them, those who are treated unjustly may release those who treat them unjustly from their condemnation. Thus, just as the sober help the drunken through prayers, fastings, and blessings, they should not resist or defend themselves, ^C so as not to force them to sin even more. For as to him who is entirely condemned to suffer, it is not reasonable to be angry at the one through whom the suffering comes, reflecting that even if he had not mistreated him, still, because he was entirely destined to be afflicted, the suffering would have happened through another. Why, then, do I show anger toward the one who deals it, when I was in any case condemned to suffer? But still further, if we do the same things to the wicked under the pretext of revenge, besides the fact that we are not the first, we, to whom the name of good is given, become the second-comers, doing the same things as the wicked. And as I said, one ought not to be indignant, since one knows that it is by the providence of God that the wicked punish the good. Those, therefore, who are incensed at their punishers are sinning, as if they were insulting those sent by God; but those who hold them in high esteem and think the opposite toward those who are thought to bring injury upon them, are pious toward God who has decreed it so. ^D

XXXI. And I answered to these things: Then those who do injury are not responsible, since by the judgment of God they injure the just? And Peter said: They sin greatly, for they have surrendered themselves to sinning. Whence, knowing this, God chooses to punish through them those who have justly repented of their previous sins, so that to the just, through such a punishment, those evils committed before repentance may be forgiven. But to the impious who desire to mistreat and do not wish to repent, it is permitted to mistreat the just for the fulfillment of their own punishment. For without the will of God, not even a sparrow—

^A falls into a snare. Thus, even the hairs of the just are numbered by God.

XXXII. That man is just who, for the sake of right reason, struggles against nature. For example, it is implanted in all by nature to love those who love them; but the just man strives also to love his enemies, to bless those who revile him, and furthermore to pray for his enemies, and to show mercy on those who treat him unjustly. Therefore, he suffers himself to be treated unjustly first, and in like manner blesses those who curse him, forgives those who strike him, retreats from those who persecute him, greets those who do not greet him, shares what he has with those who do not have, softens the angry man, reconciles the enemy, admonishes the stubborn, instructs the unbeliever, comforts the mourner, bears up when harassed, and does not take it indignantly when received ungratefully. He is disposed to love his neighbor as himself; he fears no poverty, but by distributing his own goods to those who have ^B none, he becomes poor. Nor yet does he avenge the one who sins. For he who loves his neighbor as himself, just as he himself, when he has sinned, knows that he does not wish vengeance to be taken on him, so neither does he punish sinners. And as he desires to be cajoled, blessed, honored, and for all his sins to be forgiven him, this he does for his neighbor, loving him as himself. In a word, what he desires for himself, he desires also for his neighbor. For this is the law of God and the prophets; this is the doctrine of truth. And these things, indeed—love toward every man—is the perfect, masculine part of benevolence, while mercy is its feminine part. Which is to feed the hungry, to provide drink to the thirsty, to clothe the naked, to visit the sick, to receive the stranger, to visit and help to the utmost of one’s power those shut in prison, and, in short, to show mercy to ^C the calamitous.

XXXIII. And I, having heard this, said: "These things we are able to do, but to do good to enemies and to bear all their injustices, I think is impossible to be present in human nature." Then Peter replied: "You have spoken rightly. For since benevolence is the cause of immortality, it is valued highly." I said: "How, then, can it be conceived in the mind?" Peter replied: "Benevolence, beloved Clement, can be acquired if one is fully persuaded that enemies, while they harass those they hate for a time, are the causes of their deliverance from eternal punishment; and thus they will even be loved as benefactors. Furthermore, the way to acquire benevolence, friend Clement, is one, namely, the fear of God. For he who ^D fears God cannot indeed from the beginning love his neighbor as himself, for the soul does not arrive at this command; but by fear of God he can perform the works of those who love, and thus afterwards, when the works of...

as love, acting as a bride, attaches itself to fear as to a bridegroom; and in this way, by generating thoughts of humanity, it renders its possessor immortal, like an image of God, his nature being such that it cannot be mocked by corruption. ^A However, after he had set forth to us the doctrine of humanity, evening having overtaken us, we turned to sleep.

HOMILY XIII

I. But when morning came, Peter entered and said, “Let Clement, with his mother Mattidia and my wife, sit together in the carriage.” And it was done accordingly. And as we were traveling along the road that leads to Balaneas, my mother asked me how my father fared. I replied, “Having set out to search for you and for my twin brothers, Faustinus and Faustinianus, he has not appeared since. But I think that he has long ago died, having either met with a shipwreck, or been waylaid on the road, ^B or wasted away from grief.” Hearing this, she was moved to tears and sighed out of sadness, but because she had found me, she rejoiced, and her grief, which had arisen from the memory, was somewhat softened. Nevertheless, we arrived at Balaneas. On the following day, we set out for Paltum, and from there to Gabala, and on the next day we reached Laodicea. And behold, before the gates, Nicetas and Aquila met us, and having kissed us, led us to an inn. Peter, seeing a beautiful and great city, said, “It is right to remain here for some days. For the multitude is almost always more ^C effective for producing those whom we seek.” Then Nicetas and Aquila inquired of me who this foreign and unknown woman was. And I replied, “She is my mother, whom God has granted me to recognize through my lord Peter.”

II. When I had said this, Peter expounded everything to them in summary: how, after they had gone on ahead, I, Clement, had explained my family history to him, and the journey of my mother with her twin children under the pretext of a feigned dream, and further, the journey of my father to search for my mother; then also how Peter himself, after he had heard these things, entered the island and found the woman, and, seeing her begging and asking the cause of the begging, learned her family, her upbringing, ^D the feigned dream, the names of the children—mine, that is, who had been left behind with my father, and those of the twin sons who had traveled with her—and finally her suspicion concerning their death in the sea.

III. These things having been related in summary by Peter, Nicetas and Aquila were astonished and said, “Here, O Lord, all...

and Master of all, is this true, or is it a dream?” And Peter said: “If we are asleep, it is true.” They, having remained silent for a short while and having become thoughtful, said: “We are Faustinus and Faustinianus, and from the beginning, as you began to narrate, we, looking at one another, were pondering much among ourselves as to whether the things being said pertained to us, considering that many similar things happen in the lives of men; wherefore we remained silent, while our hearts were fluttering. But looking at the end of what was said, that the things being said pertained to us, we then made ourselves known.” And having said these things with tears, they went in to their mother, and finding her sleeping, they at once wanted to embrace her. But Peter prevented them, saying: “Leave me to lead you, so that I may present you to your mother, lest perhaps by the great and sudden joy she should fall into a stupor of mind, seeing that she is sleeping and her spirit is held by slumber.” ^B

IV. Therefore, when she had had her fill of sleep and the mother had awakened, Peter, having brought them in, began to discourse to her concerning the worship of God, first saying: “I wish you to know, O woman, the discipline of our religion. We worship one God, who made the world which you behold, and we keep His law, which contains in the first place that He alone is to be worshipped, and that His name is to be sanctified, and that parents are to be honored, and that temperance is to be cultivated, and that one must live piously. In addition to these, we do not live indifferently, nor do we take food from the table of the Gentiles, nor can we eat with them, because they live an impure life. But when we have persuaded them to think and to do those things which pertain to the truth, and have baptized them in a thrice-blessed invocation of the Name, then we eat with them. ^C Otherwise, even if it be a father, or a wife, or offspring, or a brother, or any other person dear by natural affection, we nowhere dare or are able to take food with them. Indeed, we do this chiefly for the sake of religion. Do not, therefore, deem it an injury if your son does not take food with you, until you think and act the same as he does.” ^D

V. Upon hearing these things, she said: “What then prevents me from being baptized today? For before I saw you, I was already averse to those who are called gods, by this reasoning: that, although I sacrificed much to them almost daily, they were not present to me in my adversities. And as for adultery, what need is there to speak? Since not even when I was wealthy did luxury entice me into this, nor could the poverty that followed force me to come to this, as I was holding fast to my chastity as my greatest ornament, for the sake of which I came into such a calamity.”

^A And yet, do not imagine, my lord Peter, that I am ignorant that a greater desire arises from prosperous fortune. Therefore, as I lived temperately in prosperous circumstances, I will not surrender myself to pleasures in my affliction. Nor, indeed, should you suppose that my mind is now free from sorrow, even if it has found some consolation through the recognition of Clement. For the sadness born of the loss of my two children returns ^B and somewhat dims my joy. For it is not so much that they perished in the sea that causes us grief, as it is that they died outside the divine religion toward God, having lost both soul and body as well. Moreover, their father, my husband, as I learned from Clement, went out in search of me and our children, and has not appeared for so many years; he has surely perished. For the poor man loved me out of chastity and was fond of his children. Wherefore, the old man, deprived of all of us whom he loved above all else, passed away from extreme grief.

VI. Upon the mother saying this, the the children, upon hearing it, could no longer contain themselves according to the admonition of Peter, but rose up and embraced her, weeping much and kissing her. And she said: "What is this?" And Peter answered: "Fortify your mind, woman, that you may enjoy your children. For these are Faustinus and Faustinianus, your sons, whom you said had perished in the deep. ^D As to how they live, having died in the sea on that dreadful night, and how one of them is now called Nicetas and the other Aquila, they themselves will be able to tell you, and we shall hear along with you." When Peter had said this, the mother, rejoicing greatly, all but swooned from the release of her emotion. But when we had revived her, she sat up, and having come to herself, she said: "I beseech you, my sweet children, tell us what happened to you after that terrible night."

VII. And Nicetas, who is also called Faustinus, began to say: "On that same night, as you know, when the ship was breaking up, certain men, who have no fear of practicing piracy in the deep, took us and put us in a boat; and by rowing, they would sometimes bring us to land, and sometimes would go to get food, and so they brought us to Caesarea Stratonis. And there, while we were weeping, they afflicted us with hunger, fear, and blows, so that we might not speak anything rashly against their purpose; and they even changed our names and were able to sell us. And a certain woman, a proselyte among the Jews, very honorable, by the name of Justa, having bought us, kept us in the place of sons and diligently educated us in all Greek learning. We, having grown to years of understanding and..."

having loved religion, applied ourselves earnestly to literature, so that by disputing with other nations we might be able to refute them of their error. But we also learned thoroughly the decrees of the philosophers—especially those most alienated from piety toward God, I mean those of Epicurus and Pyrrho—so that we might be able to refute them the more.

VIII. Moreover, having been brought up ^A together with a certain Simon, a magician, we were nearly led into deception by the tie of friendship. For there is a certain report concerning some man, who, wherever he appears, the whole multitude of the pious will live in his kingdom perpetually and without trouble. But these things shall be set forth to you, Mother, more accurately in due time. Meanwhile, as we were nearly being deceived by Simon, a certain colleague of our master Peter, named Zacchaeus, approached and warned us not to be deceived by the Magician, and he brought us to Peter, who had arrived, so that after he had fully instructed us, he might persuade us concerning matters pertaining to the worship of God. Therefore, Mother, we also pray that you may reach the good things which we have been ^B deemed worthy to attain, so that we may be able to share common salt and a table. This, then, Mother, is the cause for which you thought we had perished: that on that most grievous night we were seized by pirates at sea, and you believed we were lost.

IX. After Faustinus had said these things, our mother fell at the feet of Peter, begging and beseeching that he would immediately summon and baptize both her and her hostess, so that, she said, not even one day might be excluded from the time since I recovered my children, in which I might not have partaken of food with them. And when we joined our mother in ^C entreaty, Peter said: "What do you think, that I alone am unmerciful, in that I do not wish you to be joined at table with your mother by baptizing her today? But she must needs fast for even one day before baptism; and this is because she spoke a certain word on her own behalf, which I consider to be an adequate interpreter of her faith; otherwise, it would have been necessary for her to be purified for many days."

X. And I said: "Tell us, I pray, what word she spoke that manifested her faith." And Peter said: "Her request that her hostess and benefactress be baptized together with her. For she would not ^D have asked for this grace to be granted to the one whom she loves, unless she had first been disposed toward baptism as toward a great gift. Hence I find fault with many who, when they have been baptized and say that they believe, do nothing worthy of faith, nor do they exhort those whom they love (I mean their wives, or children, or friends) to this. For if they truly believed that eternal life [with]

fire awaits those who do not worship God, they would not cease to admonish them; or, seeing them disobedient, they would grieve as for unbelievers, being fully convinced of the punishment that awaits them. I will now call the hostess and ask her whether she chooses to embrace the law through us, and we shall act accordingly. ^B

XI. But as for your mother, since she is faithfully disposed toward baptism, let her fast for at least one day before her baptism. But she swore, saying: "For the two past days, while I was telling the woman about the outcome of the discovery, I could not take food for great joy, except for a little water yesterday." And the wife of Peter bore witness to the oath, saying: "She truly tasted nothing." And Aquila, or rather from now on Faustinus, said: "Therefore nothing prevents her from being baptized." And Peter, smiling, replied: "But this is not the fast of baptism, because it was not undertaken for that purpose." And Faustinus replied: "Perhaps, then, God, desiring that our mother should not be separated from our table for even one day after our discovery, foreordained this fast. For just as she preserved her chastity in ignorance, doing what befits the truth, so now God has perhaps provided for her to fast one day before for the true baptism, so that from the first day of our recognition she might be able to partake of salt or food with us." ^C

XII. Then Peter said: "Let not malice conquer us, finding a pretext in Providence and the affection of a mother; but rather let you and I, with you, remain in fasting today, and she shall be baptized tomorrow. For the hour of this present day is not suitable for baptism." And thus we all agreed that it should be done.

XIII. On that evening, therefore, we all enjoyed the teaching of Peter, who showed us, through the occasion of our mother, how the ends of chastity are good, while the ends of adultery are destructive, and are so constituted by nature as to bring destruction upon the whole race, even if not immediately, yet at least slowly. "To such an extent," he said, "does chastity please God, that even to those who are positioned in error, He confers no small grace for it in the present life. For ^D

^A that salvation there is rendered only to those who have been baptized through the hope in Him, and who live and act justly. As you have known what happened to your mother—I mean the good things she obtained in the end. For perhaps if she had committed adultery, she would have been cut off from the midst of life. Wherefore God, having pity on her because she lived chastely, averted the slaughter that was impending for her, and restored the children that had been taken away.

XIV. But perhaps someone will say: How many have perished on account of chastity? I say: Because they did not perceive it. For certainly, it is necessary that she who perceives either a lover or one who loves her should flee at once from intimacy with him, just as from a flaming fire or a rabid dog. Just as she did who gave birth to you, truly loving the good of chastity. For which reason, having been preserved together with you, she received the knowledge of the eternal kingdom. ^B A woman who desires to live chastely ought to know that she is envied by wickedness, and that she has many who lie in wait for her under the pretext of love. But by remaining chaste in a single impulse toward temperance, having obtained victory over all things, she has salvation. For indeed, if anyone were to have practiced all good things, it is necessary that she be punished for one single sin of adultery, the prophet said.

XV. The chaste woman, doing the will of God, becomes a glorious commemoration of His first creation; because God, who is one, created one woman for one man. ^C She remains even more truly chaste if she does not forget the creation but foresees the future punishment, and does not remain ignorant of the loss of eternal goods. The chaste woman, taking delight in those who wish to be saved, becomes a pious example to those who worship the Divine; for she is a law of the good life. She who desires to act chastely cuts off the occasions of slander; and if, while providing no occasion, she is spoken ill of as by an enemy, she is blessed and vindicated by God. The chaste woman yearns for God, loves God, delights God, brings glory to God; she provides men with no occasion for slander. The chaste woman perfumes the Church with a good fragrance and glorifies it by her modesty; and furthermore, she is the praise of teachers, and she happens to be a fellow worker to those who are practicing chastity.

XVI. The chaste woman is adorned as for a bridegroom, the Son of God, clothed in holy light. ^D Yet her own beauty is in her soul, a virtuous life. She exhales the ointment of a good reputation. She is brilliantly adorned, having put on modesty; and she is encircled with precious pearls, which are words that promote chastity. She is white, as one enlightened in her soul. She looks into the best mirror, she who gazes upon God. She uses a beautiful adornment, instructing her soul in the fear toward God. She is an excellent woman, not she who is ensnared by gold, but she who is loosed from temporary desires. The chaste woman is desired by the great King, is betrothed to Him, is guarded by Him, is loved by Him. The chaste woman is not...

provides no opportunities to be desired, except by her own husband. The chaste woman is grieved if she is desired by another. The chaste woman loves her husband with deep affection, and kisses him, and flatters, pleases, serves, and obeys him in all things, except where it would be to disobey God. For she who obeys God is, even without guards, chaste in soul and pure in body.^A

XVII. Every husband is foolish who separates his own wife from the fear of God. For she who does not fear God will not fear her husband either. If she does not fear God, who looks upon things invisible, how will she fear one who does not see them? And how will she be chaste if she does not gather herself to hear words that make one chaste? And how shall she obtain instruction? And how will she be chaste without guards, if she is not taught about the coming judgment of God, nor fully persuaded of the eternal penalty for a small pleasure? Therefore, cause her, compel her, coax her to always go to the word that makes one chaste.^B

XVIII. But it will be much better if you come taking her by the hand, so that you yourself may also become chaste; for you will desire to be chaste, so that you may know the end of an honorable marriage, and you will not hesitate, if you love, as they say, to become a father, to love your own children and to be loved by your own children. He who desires to have a chaste wife must himself also be chaste; he renders the due marriage debt, he eats with her, dwells with her, goes with her to the word that makes one chaste; he does not grieve her, does not quarrel in vain, does not make himself hateful, but provides the good things he can, and where he lacks, he makes up for it with flattery. The chaste woman does not wait to be flattered; she recognizes her husband as her lord, and calls him lord; if he is poor, she bears the poverty; she hungers with him when he hungers, she travels abroad with him when he travels, she comforts him when he is sad; and even if she had a greater dowry, she submits as if she had nothing. Let the husband, even if he has a poor wife, consider her chastity to be a great dowry. The chaste woman uses food and drink with self-restraint, so that the body, made fat by their weight, may not drag the soul down to unlawful desires.^C Furthermore, she does not associate privately with young men, and she is suspicious of the old; she rejects disorderly laughter, and by dedicating herself to God alone, she does not stumble; she is glad when she hears honorable words, but she rejects those which are not aimed at chastity.^D

^A XIX. God is witness, many murders are one adultery; and what is grave, the horror and impiety of those murders is not perceived. For when blood is shed, a dead body lies there, and the enormity of the calamity strikes everyone with awe. But the murders of the soul caused by adultery are more horrible, since, being invisible to men, they provide an unhesitating opportunity for desire to those who dare to commit them. Recognize, O man, whose breath you possess for living, and do not suffer it to be defiled. By adultery alone is the Spirit of God defiled; and for this reason, it drags the man who defiles it into the fire. For it hastens to deliver the insulter to eternal punishment.

XX. When Peter said these things, and seeing the good and modest Mattidia weeping for joy, thinking that she was grieving over the hardships she had endured, he said: "Take heart, woman. Since many have suffered many evils because of adultery, but you have suffered for the sake of chastity, therefore you have not perished. And even if you had died, you would have attained the salvation of your soul. You left your own land, Rome, for the sake of chastity; but by this occasion you found the truth, the diadem of the eternal kingdom. You were in danger in the sea, but did not die; but even if you had died, that very sea would have become a baptism for you, dying for the sake of chastity, unto the salvation of your soul. For a little time you were deprived of your children, who, since they were of legitimate seed, have been found in a better lot. Pressed by hunger, you begged for food; but you did not defile your body with fornication. You afflicted your body, but you saved your soul. You fled from the adulterer, so as not to defile your husband's bed: but God, who saw your flight, will ^B fill the place of the husband for the sake of your chastity. Reduced to sorrow and loneliness, you were deprived for a short time of husband and children: but all these were to be left by you through the necessity of death; it is better, therefore, that you were deprived voluntarily for the sake of chastity, than if you had later perished against your will in sins."

XXI. It is, therefore, much better that earlier things be burdensome and harsh. For when they are present, the hope that they will pass prevents them from being too distressing; indeed, the expectation of better things provides joy. But before all, I wish you to know how much chastity pleases God. A chaste woman is the choice of God, the good pleasure of God, the glory of God, the daughter of God. So many prerogatives does chastity possess. For were it not that the law exists, that not even a righteous person may enter into the kingdom of ^C

to enter the kingdom of God, perhaps those of the nations ^A who have wandered might be able to be saved through modesty alone. For this reason I am very anxious about those who live modestly in error, because, seeking to live modestly without good hope, they conduct themselves sluggishly regarding the reception of baptism. Therefore they are not saved; because the decree of God is established, that one who is bereft of baptism should not enter into His kingdom. After he had brought forth these things, and more than these, we turned to sleep.

HOMILY XIV.

I. Much earlier, however, than he was accustomed to do every day, Peter was awakened and came in to us, and having roused us he said: "Let Faustinus and Faustinianus, together with Clemens and their own family, follow me, so that coming to a sheltered place by the sea, we may be able to baptize her ^B secretly." But when we had arrived at the shores, and had found a calm and clean place between some rocks, he baptized her. We, however, the brothers, for the sake of the women, withdrew together with our brother and some others and bathed; and having gone to the women, we received them. And thus, having proceeded to an occult place, we prayed there. Afterwards Peter sent the women on ahead because of the crowd, commanding them to go to the hospice by another path, and he permitted only us men to accompany the mother and the same women. We, therefore, having come to the hospice and awaiting his arrival, were conversing with one another. But after several hours, Peter having returned, broke bread into the eucharist and, having added salt, gave it first to the mother, ^C and after her to us, her sons. And thus we ate with her and praised God.

II. Then finally Peter, seeing the crowd that had entered, and having sat down and ordered us to sit, explained first and taught us by what reason, after sending us on from the baptism, he himself had returned late. And he told the reason as follows: "As soon as you," he says, "had departed, an elderly laborer arrived, curiously concealing himself, and having watched us first, as he later confessed, in order to see what we might be doing having entered the sheltered place, he secretly came out and followed; ^D and having approached me in a convenient place and greeted me, he said: 'Having followed you for a long time and wishing to meet you, I was afraid that you might be angry with me as being a busybody; but now, if you wish, I will declare what seems to me to be true.' And I replied: 'Tell us what seems to you to be good, and we will praise you, even if in truth what you say is not good, since by prudent counsel you wished to speak what appeared to you to be good.'"

III. And the old man began to speak thus: "I saw you bathing in the sea, and after this having withdrawn to the [original-script column: see facsimile] secret place...

^A where you were entering to pray, and since I saw you 29 praying, I withdrew; but pitying you, I waited, so that when you came out I might speak with you and persuade you not to be deceived. For there is neither God, nor providence, but all things are subject to genesis, as I, from the things which I have suffered, have been fully persuaded, having learned the lesson well from many accurate observations. Do not therefore be deceived, my son. For whether you pray or not, you must of necessity suffer what comes from genesis; for if prayers were able to do anything or to do good, I myself would have been among the more fortunate. And now, if this poor clothing of mine does not deceive you, you will not disbelieve what I say. When I once lived in great abundance, I offered many sacrifices to the gods and gave to the needy, and ^B yet, even though I prayed and lived piously, I could not escape my fate." And I said: "What are the things which you have suffered?" And he answered: "There is no need to speak now; perhaps at the end you will hear who I am, and to whom I was born, and into what life calamities I have fallen. But now, it is my wish that you be persuaded that all things are subject to genesis."

IV. I said: "If all things are subject to genesis, and you are fully persuaded that this is so, you are thinking and counseling things against yourself. For if we are not even able to feel anything contrary to our birth, why do you labor in vain, counseling that to be done which cannot be? Furthermore, if nativity exists, do not labor to persuade me not to worship even the Lord of the stars, who, if He wishes something not to be, it cannot be. For that which is subject always has a necessity to obey the one who is over it and leads. Certainly to worship those who are thought to be gods, while genesis is dominant, is superfluous. For nothing happens contrary to what is pleasing to fate, nor can they do anything themselves, being subject to their own universal genesis. If genesis exists, it is repugnant for that which is not primary to command: nor can that which is unbegotten be subject, as being unbegotten, having nothing older than itself, I wish you to be fully persuaded, ^C that all things are subject to nativity."

V. When we were speaking these things to one another, a great multitude of people stood by. And then looking at the crowd I said: "I, with my family, have received from my ancestors the worship of God, and I have a commandment not to adhere to the nativity—that is to say, to the discipline of astrology: for this reason I did not apply my mind to it. Whence, I am not skilled in astrology, but I will set forth those things of which I do have skill. Since I am not able to refute genesis by the knowledge of genesis itself, I wish to demonstrate by another way that things are administered by the providence of God, and that each person, according to what he does, will receive reward or punishment ^D; and whether now or hereafter, it makes no difference to me

except that everyone will certainly enjoy the fruit of what he has done. ^A The demonstration, however, that there is no genesis [destiny by the stars], is this: If any of those standing by is bereft of their eyes, or has a maimed hand or a lame foot, or some other defect in their body which cannot return to integrity and is beyond every medical art—which even astrologers do not profess to be able to heal, because from the beginning of the age no such thing has happened—and I, having prayed to God, provide the healing, since such a condition could never be corrected by genesis: this being so, do not those who blaspheme God, the Creator of all things, go astray? The old man replied, "Is it blasphemy, then, to say that everything is subject to genesis?" I retorted, "Most certainly. For if all the sins and impieties and licentiousness of men arise from the stars, and the stars were ordained by God to perform these things so that they might be the producers of all wicked acts, then the sins of all are referred back to Him who placed the genesis in the stars." ^B

VI. And the old man replied, "You have spoken very truly, but my conscience resists your entire incomparable proof. For I, being an astrologer and having lived first in Rome, and having afterwards become a friend to a certain man who was of the lineage of Caesar, I had the genesis of that man and his wife accurately noted. And when I saw that matters had indeed happened just as their genesis portended, I cannot be persuaded by your words. For the woman had such a constellation, which makes [women] adulterous, in love with their own servants, and to die in a foreign land and in the waters. And so it happened. For, having fallen in love with her own servant, and not bearing the reproach, she fled with him, and having set out into a foreign land, and having shared a bed with him, she perished by the sea."

VII. And I replied, "And how, then, do you know that the one who fled, having arrived in a foreign land, married the servant and died after the marriage?" And the old man said, "I know the truth most certainly—not that she married the servant, since I did not even know that she loved him; but after she had departed, the brother of her husband told me the whole story of her love, and how he, being honorable, as befitted a brother, did not want to defile the marriage bed; and how she, the wretched woman, wishing [to leave] and fearing him and the reproach—for it is not possible to blame her, since she was forced by genesis to do and to suffer these things—she invented a dream, whether true or false I cannot say. ^D For he said that she had told him, 'Someone stood by me in a vision and ordered me to leave the city of Rome with my children without delay.' And the husband, anxious for her safety and that of his children, immediately sent them to Athens to be educated, with their mother and the servants; and having a third son, who was younger, he—

^A kept him with himself, as he had ^A permitted him to stay with him, responding to him in a dream. But when a long time had passed, he did not receive letters from her. Having often sent to Athens, and having taken me along as being more sincere to him than all others, he set out in search of her. I indeed labored cheerfully with him in his travels, remembering that in his former prosperity he had held me as his companion in all things, loving me above all his friends. And so we set sail from Rome, and thus we arrived at these parts of Syria and put in at Seleucia; and as we disembarked from the ship, not many days later he died from grief of heart. I, however, coming here, have provided for my livelihood with my hands from that time to this present day.

^B VIII. When the old man had said these things, I perceived from his speech ^B that the old man whom he said had died was the very person, from the things he described, who is your father. I did not wish, therefore, to discuss your affairs with him until I had communicated with you. Except that, when I found out his lodging and made my own known, for the sake of investigation I only asked this: "What is the old man's name?" He answered, "Faustas." "And the names of the twin sons?" He replied, "Faustinus and Faustinianus." "And the third son?" He said, "Clement." "And what is the name of their mother?" He said, "Mattidia." I, therefore, melting into tears out of compassion, dismissed the crowds and came to you, so that, after our common partaking of food, I might impart these things to you. But I did not wish to relate it before we partook of food, lest perchance, overcome by grief, you might pass the day of your baptism in mourning, when even the angels rejoice. As Peter was saying these things, we all together with our mother gave ourselves over to tears. But he, seeing us weeping, said: "Now let each one of you, for the sake of your fear of God, bear bravely what has been recounted. For your father did not die today, but long ago, as you yourselves have correctly surmised." ^C

IX. As Peter was speaking these things, the mother, not able to bear it, shouted and said: "Woe is me, husband; you having loved us wished to die, while we live and see the light and still partake of food!" But not yet had this one cry ended, when lo, the old man also entered, and at the same time, wishing to inquire into the cause of the shouting, as he looked ^D upon his wife he said: "Woe is me; what might this be? Whom do I see?" And approaching and looking more closely, and being seen, he embraced her. But both, from the sudden joy, were speechless. And wishing to speak to one another, they could not utter a voice, nor contain their insatiable joy, being seized by the excess of joy; indeed, in not much...

^A time, the mother said to him: "I have you, Faustus, in every way most sweet to me. How then do you live, whom we heard as dead a little while ago? But these are our sons, Faustinus, Faustinianus, and Clemens." When she had said this, we three falling upon him and kissing him, we recalled his form somewhat dimly.

X. Seeing this, Peter said: "Are you Faustus, the husband of this woman and the father of her children?" He replied: "I am." And Peter said: "How then did you tell me your own affairs as if they were another's, recounting labors and grief and funeral rites?" And the father answered: "Being of the lineage of Caesar, and not wishing to become conspicuous, I fabricated a story about someone else, so that it might not be understood who I was. For I knew that if I were recognized, the local governors, having heard of this, would be eager to do a favor for Caesar and would restore me, encircling me with the happiness of my former life, to which I had previously renounced with my whole soul. For, having condemned myself to the greatest hardships because I believed my dear ones to be dead, I could not indulge in the luxuries of that life."

XI. And Peter said: "This indeed you did as you planned. But concerning your claim about the horoscope, were you lying, or were you asserting it as if it were true?" The father replied: "I will not lie to you. I was affirming it as if the horoscope were truly factual. For I am not unversed in the mysteries of this discipline; but there was also with me a certain Egyptian, the most excellent of astrologers, by the name of Annubion, who, having become my friend from the beginning of my travels, indicated the death of my wife and children." Peter said: "Have you not then been persuaded by the facts themselves ^B now, that horoscopy has no consistency?" And the father answered: "It is necessary for me to set forth to you everything that comes into my mind, so that, hearing it, I might be able to learn your refutations of these matters. But I have noted that astrologers err, yet in many things they also speak truly. I suspect, therefore, that in those things which they have investigated, they speak truly, but in those in which they err, they suffer from ignorance; I conjecture, therefore, that the discipline itself is sound, but that they, through mere ignorance, declare falsehoods, because not everyone is able to have knowledge concerning all things." And Peter replied: "Beware lest, when they speak the truth, they hit upon it by chance and not by knowing it with certainty. For it is altogether necessary that, from many words, some should turn out to be true." Then the old man said: "By what reasoning, therefore, can there be certainty in this matter, as to whether horoscopy is consistent or not?"

XII. Since both were silent, I said:

"Because I am thoroughly acquainted with the discipline, while the Lord and my father are not, I would wish, if Annubion himself were here, to carry on the disputation in my father's presence. For in that way the matter could be brought into the light, while an expert in the art disputes with a man of the same profession." The father answered: "Where, then, is it possible to have a meeting and conversation with Annubion?" And Peter said: "At Antioch; for I hear that Simon Magus is there, whom Annubion follows and does not desert. Therefore, when we are there, if we happen upon them, the discussion can take place." And after we had discoursed on many things, being joyful because of the recognition and giving thanks to God, as night came on, we betook ourselves to sleep.

HOMILY XV.

^A And Peter said: “What is it, then, that restrains you from coming to our faith? Speak, so that we may begin to speak about that very thing.” For there are many things that restrain: for those who are persuaded, the occupation of buying and selling, of business, of agriculture, of anxieties, and all such things; but for those who are unbelievers—as you also are—the presumptions of thinking that either those who are not gods exist, or that all things are subject to birth or to chance, or that souls are mortal, or also that our teaching is false, as if there were no providence. ^B IV. I, for my part, affirm that all things are governed by the providence of God, from what has happened to you: that your separation from your own family lasted for so many years. For, since you were with them, perhaps they would not have listened to the words of true religion; therefore, the journey with your mother was ordained, as well as the shipwreck, the suspicion of death, and the sale into slavery; and further, that they be educated in the Greek and impious dogmas, so that they might be better able, as those who know these (things), to refute them; and in addition to these, that they might come to love the word of true religion, and be able to be joined to me, for the sake of assisting in my proclamation. But furthermore, that your brother Clement also should come, and thus your mother be recognized, and be assured by the healing of the divinity; and not long after, immediately, that your twin sons, having recognized and been recognized, should encounter you on the following day, and that you should recover your own. ^C I do not think, therefore, that such a rapid harmony, converging from all sides to one aim of purpose, has occurred without providence.

V. And the father began to say to Peter: “Do not think, my dearest Peter, that I do not hold in my mind the word being proclaimed by you. For at the end of this night that has passed, when Clement was urging me in many ways to assent to the truth which you proclaim, I answered: ‘For what newer thing can anyone command beyond what the ancients advised?’ And he, having smiled gently, said: ‘There is a great difference, father, between the words of religious truth and those of philosophy. For the word of truth is demonstrated from prophecy, but the word of philosophy, providing elegance of speech, appears to offer its demonstrations from conjectures.’ And yet, having said these things, for the sake of an example, he explained to me the teaching concerning humaneness which you had imparted to him, which seemed to me indeed most ^D unjust. And how that is, I shall say. It seemed to him to be just that—

to offer the other cheek also to one who strikes you on the cheek, and to add the cloak also to one who takes your mantle, and to go two miles with one who compels you for one, and such like.

VI. And Peter answered: But you have judged to be unjust what is most just. If you are willing, hear. And the father said: I am very willing. And Peter: Does it not seem to you, when there are two enemy kings and they hold divided regions, if any one of those who are subject to the one should be caught in the region of the other, and on this account may deserve death, if he is punished with a cuff and not with death, and thus escapes punishment, does not the one who granted the pardon appear to be humane? And the father said: Indeed, very much so. And ^B Peter said: What then, if this same person should also take away something peculiar to another, or even what is another's, and being caught in this, if he gives double, though he is a debtor of fourfold, and moreover of death, as having been caught in the borders of the adversary, does it not seem to you that the one who accepted the double and released him from death is humane? And the father said: He appears so. And Peter said: What then? Is it not necessary for one who is in the kingdom of another—and that of some wicked enemy—for the sake of life to flatter everyone, and to yield more to those who compel him, and to salute those who do not salute him, and to reconcile enemies to himself, and not to contend with those who are angry, and to give his own boldly to everyone who asks, and whatever things are of this sort? And the father said: He would, rather, reasonably endure all things, if he prefers life to these.

VII. And Peter: Are not, therefore, those whom you said to be suffering injustice themselves the transgressors of the borders, inasmuch as they are in the kingdom of another, and to that extent are defrauders, inasmuch as they possess? But those who appear to do ^C injustice grant to everyone on the contrary side as much as they allow them to have. For these things belong to those who have chosen present things. And they are so humane that they grant them life. And the example is thus. Hear now the matter itself. The prophet of truth, coming, taught us that the Creator of all and God assigned two kingdoms to two, to the good and to the evil, giving to the evil one the kingdom of the present world with law, so that he might have power to punish the unjust; but to the good one he has bestowed the future, eternal age. And he made each of men free, to have the power of assigning himself to whomever he wishes, either to the present evil or to the future good, of ^D which those who choose the present have the power to be rich, to live in luxury, to take pleasure, and all such things as they are able. For of the future goods they shall have none. But those of the future

kingdom who have chosen to receive it, it is not permitted to them to consider the things here as their own, as they belong to another king; unless you except merely water and bread, and even these obtained with sweat for the sake of living (since one is not permitted to die voluntarily). Furthermore, one is also permitted one garment, for it is not allowed to stand naked before the ^A heaven that sees all things.

VIII. If, therefore, you wish to hear the accurate account of this matter, those whom you said a little earlier were being treated unjustly are themselves the ones who do the greater injustice. For those who choose the future enjoy in the present [the same things] as the ^B wicked, in many respects participating in equal measure with them, in life itself, in light, in bread, in water, in clothing, and some other such things. But those who in your view are thought to do injustice have no part with the men who are to inherit the future goods.

And the father responded to these things: Now that you have persuaded me that those who do injustice are themselves being treated unjustly, and that those who are treated unjustly are rather the ones who are gaining the advantage, the matter seems to me still more iniquitous than ever; because those who appear to do injustice grant many things to those who have chosen the future, but those who appear to be treated unjustly are themselves doing them an injustice, because they do not provide there to those who have granted them [things] ^C here, what they themselves had granted to them.

And Peter said: Nor is this unjust, since each person has the power to choose the present or the future, whether they be small things or great. He who chooses by his own judgment and counsel is not treated unjustly. I say this, then, not even if he chooses the small things, since the great ones lay before him. For the small things also lay before him.

And the father said: You spoke rightly, for it has been said to some wise man among the Greeks: The fault belongs to those who choose; God is without fault ^D (45).

IX. But also explain this discourse to me further. I remember Clement saying to me that the injuries and af-

[alt-version omitted]

eeks: The fault belongs to those who choose; God is without fault ^A. And the passions ^B to which we are subjected are for the remission of sins. Peter said: That is correctly stated. For we who desired the things that are to come, if we possess more, whether clothes, or food, or drink, or any other things, we possess them as sins, because, as I explained shortly before, we ought to possess nothing. To all men, possessions are sins; and their deprivation, in whatever way it occurs, is the removal of sins. The father said: That is correct, just as you distinguished the two ends of the two kings, so that each one may choose from those things which are in the power of either as he wishes. But what of the fact that we justly suffer afflictions? And Peter replied: Most justly. For since the limit for those who are to be saved is, as I have said, that a man should have nothing, and yet many possess many things—which are otherwise sins—for this reason, through the exceeding human kindness of God, afflictions are brought upon those who do not live in purity, so that on account of their love for God, however small, they may be delivered from eternal punishments through temporary chastisements.

X. Then the father said: What then? Do we not see many wicked men who are poor? Should they therefore also be counted among those who are to be saved? And Peter replied: By no means. For poverty is not to be approved if it reaches out for things it ought not. Thus also, some are rich in will while poor in wealth, and they are punished as covetous of possessions. But neither, because a man is poor, is he immediately righteous. For one can be poor in money, yet be desiring or even doing what he should not by priority. For he either worships idols, or blasphemes, or commits fornication, or lives indifferently, or is perjured, or a liar, or lives in unbelief. However, our Master declared faithful poor people ^C blessed, and not because they gave anything as alms—for they had nothing—but because, while they committed no sin, they could not be condemned merely for the fact that they did not give alms, not having them to give. The father said: Truly, in accordance with the proposed question, things seem to be correctly stated; wherefore I have determined to hear the whole doctrine in order.

XI. And Peter said: Therefore, since you are now eager to learn the things pertaining to our religion, I must set forth the doctrine in order, beginning from God Himself, and showing that He alone must be called God, and that others ^D

and that he who does otherwise should be punished with eternal torment, as one who has committed the greatest impiety against the Lord of all himself. Having said these things, and having laid his hands upon those troubled by ailments, and the sick, and those possessed by demons, and having prayed, he healed them and dismissed the crowds. And afterwards, entering in this manner, he took his customary simple meal and gave himself to sleep. ^B

HOMILY XVI

I. In the morning, Peter went out and, having arrived at the place where he was accustomed to discourse, he saw a great crowd gathered together. And just as he was about to speak, one of his deacons came in, saying: "Simon, who arrived from Antioch late yesterday evening, having learned that you had promised to give a discourse concerning the monarchy, is prepared, together with Athenodorus the Epicurean, to come and argue against you, in order to oppose publicly all the words you may say concerning the monarchy." As the deacon was saying this, behold, Simon himself entered with Athenodorus and some others of his companions, and before Peter could utter a word, he, anticipating him, said:

II. "I have learned that you promised yesterday to Faustus that today you would show, in the order of your discourse, beginning from the Lord of all himself, that he alone must be called God, and that no others should be either spoken of or considered as such, since whoever does otherwise is to be punished with eternal torment. But before everything else, I truly marvel at your folly, in that you hoped ^C to win over a wise man to your own opinion, and an old man at that. But you shall not attain your designs, especially when I am present to refute your false arguments. For perhaps, had I not been present, the wise old man might have been deceived, being ignorant of the books that are publicly accepted among the Jews. And now I will refrain from many words, so that I may the more quickly refute your promise. Therefore, begin to speak what you promised before us who are skilled in the Scriptures. But if, fearing to be refuted before us, you wish to omit the promise, even so there will be sufficient proof that you are deceiving, since you have not dared to speak before men who are learned in the Scriptures. And indeed, why do I now wait for you to speak, when I have the elder standing by as the greatest witness of your promise?" And having said these words, ^D he looked at his father and said: "Tell me, most esteemed of men, did this man not promise you to show today that there is one God, and that it is not right to call or consider any other as God, and that he who does otherwise, as having committed the greatest sin, is to be punished with eternal torment? Or do you not answer me?"

III. And the father said: "It is right that I should give my testimony..."

^A from me, Simon, if Peter had denied it before. But now I shall not fear to speak what needs to be said. I think that you wish to enter this discussion inflamed by anger, which is inappropriate for you to do, and for us to listen, for it is to witness a battle, not to be benefited towards the truth. And now, out of Greek learning, I shall give you advice, as it is fitting for those who are searching to do. Let each of you set forth his own doctrine, and let the arguments be made alternately. But if Peter alone sets forth his opinion, and you suppress yours, it is possible that some argument brought forward by you might suppress both your opinion and his, and since you both have been defeated by the argument, it might not appear that you have been defeated; but the one who set forth his opinion appears to be defeated, while the other, who did not set it forth, might not appear likewise to be defeated, ^B but rather might be thought to have been victorious." And Simon answered: "I shall do as you say, but I am afraid that, having already been preoccupied by his words, you will not be a judge who is a lover of truth." IV. And the father answered: "Do not force me to agree with you rashly and without a hearing, so that I may appear a judge who loves the truth; but if you wish to hear the truth, I am rather preoccupied by your opinion." And Simon: "How are you preoccupied, not knowing what I think?" And the father: "It is easy to know that; and how, listen. You promised that Peter, who asserts that one God exists, would be convicted of falsehood by you. But one who promises that he will refute the assertor of one God for falsehood does not affirm the same thing as one who is speaking most evidently the truth. For if he said the same as the one who speaks falsehood, he himself also would be a liar; but if he shows that he is saying the contrary, ^C then he is speaking the truth. Therefore, you do not call the one who says there is one God a liar for any other reason than that you think there are many gods. But I also say that there are many gods. Therefore, by saying the same thing as you before the investigation, I am rather preoccupied on your behalf. Wherefore you ought not to be anxious about me, but rather about Peter, because I still think the contrary to what he thinks. Therefore, after your dispute, I hope that, as a judge studious of truth, having put aside preconception, I shall agree with the prevailing argument." When the father had said these things, a quiet clamor of applause arose from the crowd because the father had spoken in this way. V. And nevertheless Peter said: "I, as the ^D arbiter of the arguments has declared, am prepared to act; and now, without any delay, I shall set forth my opinion concerning God. I assert that one God exists, the creator of heaven and earth and all things contained in them. And it is not permitted either to speak of or to imagine another." Then Simon: "But I," he said, "affirm that the Scriptures believed among the Jews speak of many gods, and not to be angry about this

regarding God, since He Himself through His Scriptures has spoken of many gods. ^A

VI. Immediatly, therefore, in the very first pronouncement of the Law, He is seen declaring them to be like unto Himself. For so it is written: when the first man had a commandment from God to eat from every tree in paradise, but not to eat from the tree of the knowledge of good and evil, the serpent, through the woman, persuaded them to eat, promising them deity; and after they looked, God said to them: "Behold, Adam has become as one of us." The serpent, then, by saying, "You shall be as gods," appears to have spoken as if gods existed; and God gave testimony to this all the more by saying: "Behold, Adam has become as one of us." Thus, the serpent who said there are many gods did not lie. ^B Furthermore, by that which is written: "Thou shalt not revile the gods, nor speak evil of the rulers of thy people," He signifies many gods, whom He does not even wish to be spoken ill of. But it is also written elsewhere: "If a God has dared to enter in and take for Himself a nation from the midst of a nation, as I, the Lord God." By saying "if another God has dared," He speaks as if there are others. And at another time: "Let the gods, who have not made heaven and earth, perish," as if those who have made them are not to perish. And in another place He says: "Take heed to thyself, that thou do not go and serve other gods, whom thy fathers knew not," speaking as if there are other gods whom they ought not to follow. And again: "The names of other gods shall not go up upon thy lips." Here, too, He speaks of many gods, whose names He does not wish to be mentioned. And again it is written: "The Lord thy God, He is the God of gods." And again: "Who is like unto Thee, O Lord, among the gods?" And again: "The Lord is the God of gods." And again: "God stood in the congregation of the gods, and in the midst He judges the gods." ^C Whence I wonder by what reasoning, when so many voices of the Scriptures testify that there are many gods, you have asserted that one ought neither to speak of them nor to imagine that they exist. As for the rest, if you have anything to say against these clearly stated words, declare it before all."

VII. Peter answered: "Hear more briefly in reply to what you have objected. The same Law which often names gods, it itself says to the Jewish people: 'Behold, the heaven and the heaven of heavens belong to the Lord thy God, and all things that are in them,' ^D including that, even if there are gods, they are under Him, that is, under the God of the Jews. And again: 'For the Lord thy God, He is God in heaven above and on the earth'

another passage says to another of the Jews: 'The Lord thy God, this is God of gods,' ^A just as if to say that even if there are gods, they are under the God of the Jews. And in another place the Scripture says regarding Him: 'The God, the great and true, who does not accept a face, nor indeed accept a gift, executing judgment for the orphan and widow.' And by naming the God of the Jews great and true and the one who executes judgment, the Scripture indicated the others were small and not true. But in another place, the Scripture says: 'I live, says the Lord, there is no other God except me. I am first, I am hereafter, and except for me there is no God.' And again: 'You shall fear the Lord thy God, and Him alone you shall serve.' And again: 'Hear, O Israel, the Lord our God is one Lord.' And yet so many voices seal with an oath that God is one, and apart from Him there is no God. Whence I wonder, seeing so many passages testify that God is one, how you can affirm that there are many. ^B

VIII. And Simon said: The argument from the beginning for me with you was to convict you from the Scriptures, since you falsely say that one ought not to utter the word 'gods.' Whence I showed many written passages, in that the divine Scriptures themselves speak of many gods. Then Peter: These same Scriptures which speak of many gods have themselves warned us, saying: 'The names of other gods shall not ascend upon your lips.' Thus, I did not speak contrary to what is written, O Simon. And Simon: Hear this also, you, O Peter. You seem to me to do wrong, since you disparage them, when the Scripture says: '(Gods) you shall not revile, and the rulers of your people you shall not speak ill of.' And Peter: I do not do wrong, Simon; I follow the Scriptures in prefiguring their destruction, ^C for so it is written: 'The gods who did not make the heaven and the earth, let them perish,' and by saying this, he did not say it as though some gods had made them and were not perishing, as you have interpreted. For one is declared to be the Creator by the fact that it is written from the beginning: 'In the beginning God created the heaven and the earth.' And he did not say: 'The gods.' And in another place it says: 'And the firmament announces the work of His hands.' And in another place it is written: 'The heavens themselves shall perish, but You shall remain forever.'

IX. And Simon said: Regarding the fact that I showed there are many gods from the Scriptures, whose manifest words I exhibited, you in turn have brought forward as many or even more testimonies from the same Scriptures, proving that there is one God, ^D and that He is of the Jews. And regarding my saying: It is not fitting

^A to speak evil of gods, you added this to demonstrate that there is one who has created, and that those who have not created are destined to perish. But when I said that one must speak of gods since the Scriptures themselves mention them, you also demonstrated besides this that one must not pronounce their names, because the same Scripture says, "Do not pronounce the names of other gods." Since, therefore, the Scriptures themselves say that there are many gods, and at other times that there is only one, and at one time that we should not speak evil of them, and at another that we should, what must we conclude from this, unless the Scriptures themselves are deceiving us?

X. Peter replied: They do not deceive, but they refute, and they bring into the open the evil disposition that lies hidden in each person like a serpent against God. For they lie before us in many and varied types. Everyone, therefore, possessing a disposition similar to wax, while examining the Scriptures and finding everything in them, impresses upon them whatever kind of God he wishes to exist—that disposition, as I said, ^B being like wax. Since, therefore, whatever anyone wishes to believe about God is encountered in the Scriptures, for this reason one person fashions from them the ideas of many gods, but we have expressed the form of the true God, recognizing the true model from our own form. But also our soul within, having been clothed with His image for immortality, is endowed with it. If I abandon its begetter, by a just judgment it also has the power to abandon me, signifying by the very act that I am unjust, and as coming from the Just One, it will justly abandon me; and thus, after the punishment, I will lose my soul, being deprived of the help that arises from Him. ^C But if there is another God, let him first put on another idea, another form, so that through the new form of the body I may recognize the new God. But if he changes the form, does he not also change the substance of the soul? But if he changes that too, I am no longer myself, having become another in both form and substance. Let him therefore create others, if he is someone else. But he is not. For if he were, he would have created. Since, therefore, he has not created, as one who does not exist, let him leave the truly Existent to the Existent. For there is no one else, except in the sole opinion of Simon. I do not accept another God, ^D except Him alone who created me.

XI. And Simon said: Since I see that you converse more frequently regarding the God who created you, learn from me how you are also impious toward Him. Two creators appear, as the Scripture says: "And God said, Let us make man according to our image and likeness" (a). "Let us make" signifies two, or more, certainly not one.

XII. And Peter responded: One is He who said to His own wisdom: "Let us make man." To this wisdom indeed,

^A as if to His own spirit, He ever rejoiced. It is united to God as the soul, but it is extended from Him like a hand, producing the whole. For this reason also one man was created, and from him the female sex proceeded. And though it is a unity in kind, it makes a duality. For by extension and contraction, the unity is considered to be a duality. Therefore, I rightly do well in offering all honor to the one God, just as to parents. Simon said: "But what if the Scriptures also speak of other gods, will you not accept them?"

XIII. Peter replied: If the Scriptures or the prophets speak of gods, they speak for the trial of those who hear. For it is thus written: "If there arise among you a prophet, giving signs and wonders, and that sign and wonder come to pass, and he says to you: Let us go and worship other gods, whom your fathers did not know, you shall not listen to that prophet: in the first place, let your ^B hands be [upon him] to stone him. For he has tempted you to turn away from the Lord your God." But if you should say in your heart: "How did he perform that sign or wonder?" knowing you shall know that he who tempts is tempting to see if you fear the Lord your God. And indeed, because the tempter tempted, it is said; but it appears otherwise after the migration to Babylon. For God, who knows all things, as can be shown from many examples, would not have tempted [in order] to know, He who foreknows all things. But if you wish, we shall hold a discourse on this matter, and I will demonstrate that God is omniscient. That He should be ignorant, however, is false, and this too is shown to have been written for the sake of trial. Thus we, Simon, ^C are neither able to suffer scandal from the Scriptures nor from any other, nor are we led by fraud to admit many gods, nor do we assent to any speech uttered against God.

XIV. For we ourselves also know that angels have been called gods by the Scriptures. I speak, for example, of Him who spoke in the bush, and of Him who wrestled with Jacob, likewise of Him who is born as Emmanuel, and who was called the mighty God. But also, Moses was made a god to Pharaoh, yet in reality he was a man. And furthermore, the idols of the nations. But to us there is one God, the one author and adorner of all creatures; whose Son is Christ, by believing in whom we recognize the falsehoods in the Scriptures. And furthermore, instructed by the fathers concerning those things which are true in the Scriptures, we know one only, the creator of the heavens and the earth, the God of the Jews and of all.

^A And those who have chosen to worship Him, our ancestors, by a pious consideration, have prescribed and handed down to us as true, so that we may know that if anything is spoken against God, it is a falsehood. But I will say something even beyond measure: if this is not as I have said, may it happen to me, and to those who love the truth, that we incur danger regarding the glorification of the God who has created us.

XV. Having heard this, Simon said: Since you say that one ought not to believe a prophet who gives signs and wonders but proclaims another god, while knowing that he deserves death, it follows that your Master, who gave signs and wonders, has rightly been put to death. ^B And Peter answered: Our Lord neither declared that there were gods other than the Creator of all things, nor did He proclaim Himself to be God, but He rightly pronounced him blessed who had called Him the Son of God who set all things in order. And Simon replied: Does it not seem to you, then, that he who is from God is God? And Peter said: Tell us, how can this be? This, indeed, we cannot tell you, because we have not heard it from Him.

XVI. ^C In addition to these things, it is of the Father not to have been generated, but of the Son to have been generated; and the generated is not compared with the ungenerated or the self-generated. And Simon said: Even if it is not the same in generation, is it not the same being? And Peter said: He who is not in all things the same as someone, cannot have all the same appellations as him. And Simon: To say this is not to prove it. And Peter: Why do you not understand that the self-generated or ungenerated, and the generated, cannot be called that same thing, nor, even if the generated is of the same substance as the one who generated it, can they be called the same? But learn also this: The bodies of men have immortal souls, clothed with the breath of God, and those that have proceeded from God are indeed of the same substance, yet they are not gods. But if they are gods, then by this reasoning the souls of all men are gods.

But if, out of a love for contention, you say to me that these also are gods, what great thing will it be for Christ to be called God? For He will possess only that which all also possess.

XVII. We call God [only that] whose property it is not to be able to belong to another. For just as He who is infinite on all sides is for this reason called immense, and because it is absolutely necessary that He be called immense—since it is impossible for another to exist as infinite as He—(if, however, any one were to say this is possible, he errs; for two infinite things cannot exist simultaneously on all sides, since the one would be bounded by the other), so it is of the nature of things that there be one Unbegotten. And if He exists in a figure, in this respect also He is one and incomparable. For this reason ^B He is also called the Most High, because, being superior to all things, He has all things subject to Him.

XVIII. And Simon said: Is not that ineffable name of His, *God*, which all men name; and do you dispute so much about the name, lest it be given to another? Peter replied: I know that this is not His ineffable name (50*), but one spoken by the agreement of men, which, if you give it to another, you could also bestow that which is not spoken upon another, and that indeed by the exercise of the will. The name that is spoken precedes that which is as yet silent. In this way, an insult [offered to the known] redounds also to that which has not yet been uttered, just as honor [shown] to the known is referred to that which is as yet unknown.

XIX. And Simon said: I would like to know, Peter, if you truly believe that the form of man has been fashioned after the form of God. And Peter said: Truly, Simon, I am fully persuaded that it is so. And Simon: How can death dissolve a body fashioned with so great a seal? Then Peter: It is the form of the just God. When, therefore, it begins to act iniquitously, the inborn image flees, and thus the body is dissolved, so that the form may no longer appear, lest the form of the just God be held by an unjust body. However, the dissolution does not take place with regard to the seal, but with regard to the body that was sealed. Furthermore, without Him who sealed, that which is sealed is not dissolved. ^C Thus, apart from judgment, it is not even permitted to die. And Simon: What necessity was there, then, to bestow the form of God upon man who was raised from the earth? And Peter: It happened because of the philanthropy of the God who created him. For since, by the principle of essence, all things are superior to human flesh—I say, indeed, the ether, the sun, the moon, the stars, the air, the water, the fire, and ^D in a word all other things which were made for the service of man—though they are superior in substance, yet they gladly endure [to serve] him who is interior in substance

because of the form of the Greater One. For just as those who honor a clay statue of the emperor have the honor referred to him whose form the clay happens to possess, so too does the entire creation gladly serve man, who was made from the earth, looking toward the honor of him [whose form he bears].

XX.

XXI.

their beginning, will cooperate to bring forth the same things against God along with Simon. ^A And saying these things with tears, he called the crowd with his hand; and when they had approached, he laid his hands upon them and prayed, and thus dismissed them, admonishing them to assemble earlier. Saying this and sighing, he entered, and without taking food, he went to bed.

HOMILY XVII

I. On the following day, therefore, Peter, being about to dispute with Simon, awoke earlier and prayed. And as soon as he finished his prayer, Zacchaeus entered and said: "Simon is sitting outside with some of his own people, about thirty in number, discoursing." And Peter said: "Let him be allowed to speak until the multitude has gathered, and then let us begin to question, so that in this way, having heard what has been said by him, we may adapt ourselves to them, and having gone out, we may argue." And so it happened. Zacchaeus, therefore, having gone out and returned not long after, reported to Peter the words that Simon had spoken against him.

II. He said, moreover: "He accuses you, Peter, as being a minister of malice and very powerful in magic, and as one who bewitches the souls of men more terribly than idolatry does." ^B Indeed, he seemed to bring forward this argument to prove that you are a magician, saying: "I am conscious to myself that I do not remember a single word of those things that I pondered with myself when I was about to dispute with him. For when he himself is discoursing and I apply my mind to call to memory what those things are which I thought of while coming down to a colloquy with him, I hear nothing at all of the things he says. When, therefore, I suffer nothing of the kind with anyone else, but only with him, by what reasoning am I not bewitched by him?" That, moreover, what he teaches is worse than idolatry will be clear to one who has an understanding, after I have pointed it out. For there is no other utility ^C than that the soul should be rendered free from idols of every kind. For when it imagines an appearance, it is bound by fear, and believing that it suffers something, it grows weak and is alienated, or it is driven mad by a demon, and being seized by a demoniacal fury, it appears sober to the many.

III. Peter renders this to you by promising to make you wise. For under the pretext of one God, he seems indeed to free you from many soulless idols, which do not hurt their worshippers much, because they are seen by the very eyes to be of stone, or bronze, or gold, or of some other inanimate matter. Wherefore, when ^D the soul knows that what is seen is nothing, it is not able to be deceived by fear in the same way by an object of sight. But by a deceitful teaching...

while it looks toward a terrible God, it falls utterly away from those things which nature possesses. And I say this, not that I advise you to worship idols, but because Peter, while he seems to rescue your souls from formidable images, renders the mind of each one of you fanatical with a formidable idea, introducing God in a form, and as summatively just—an idea which is followed by terror, and the horror of the thinking soul, which has the power to dissolve even the vigor of right reason. For in such a storm the soul is constituted just as the sea is darkened by a violent wind and loses its brightness. Therefore, if he comes for your benefit, let him not, while he seems to dissolve the fears which have arisen gently from inanimate forms, introduce in their place a terrible form of God. But does God have a form? But if He has one, it consists in a figure. But if He consists in a figure, how is He not circumscribed? And being circumscribed, He exists in a place. ^A And being in a place, He is less than the place containing Him. But being less than something, how is He the greater or better or supreme over all? And these things, indeed, are so.

IV. That he does not truly believe even the things said by his Master is manifest. For he proclaims things contrary to Him. For when He said to someone, as I learn: "Do not call me good; for one is good," by saying "good," he no longer means Him who is the just one whom the Scriptures proclaim, who kills ^B and makes alive, killing indeed those who sin, but making alive those who live according to His will. That in truth he did not call the Creator good, is clear to one able to contemplate it. For the Creator having been known both to Adam who was formed by Him, and to Enoch who pleased Him, and to Noah who appeared just before Him, and likewise to Abraham and Isaac and Jacob, but also to Moses and the people and the whole world, the master of Peter himself, Jesus, coming, said: "No one knows the Father, except the Son, just as no one knows the Son, except the Father, and those to whom the Son wishes to reveal Him." If, therefore, He who arrived was Himself the Son, after His ^C advent He revealed Him who was unknown to all to those whom He wished. And thus the Father was unknown to all before Him, and consequently He is not one known to all.

V. And saying this, Jesus does not even agree with Himself. For sometimes He commends a God to be feared and a just God with other voices of the Scriptures, saying: "Do not fear him who kills the body, but is not able to do anything to the soul; but fear Him who is able to cast both body and soul into the gehenna of fire. Truly I say ^D to you, fear Him." And that he is truly to be feared...

as a just God, to whom he says those who suffer injury cry out, he brings forward a parable to this effect, and subjoins the interpretation, saying: "If therefore the judge of iniquity acted thus, because he was very often entreated, how much more will the Father perform the vindication of those crying to Him day and night? Or do you think that because He is patient toward them, He will not act? Truly, I say to you, He will act, and quickly." But he who calls the God who vindicates and rewards a just God, establishes Him as such by nature, and not as good. Moreover, he confesses Him as Lord of heaven and earth. But if He is Lord of heaven and earth, He is acknowledged as Creator; and he who is Creator is just. By calling Him sometimes good, and sometimes just, he does not even thus agree with himself. A third point which his wise disciple was asserting yesterday—that the operation of a vision is of more value—is that of one ignorant that sensible evidence can be human, while a vision ^B is acknowledged to be of the Godhead.

VI. "These things and the like to these, Peter, Simon, while standing outside and discoursing to the multitudes, seems to me to be unsettling the greater part of them. Therefore go out at once, and by the power of truth dissolve his false discourses." When Zacchæus had said these things, Peter, after praying as was his custom, went out, and having stood in the same place where he had stood the day before, and having greeted the people according to the custom of piety, he began to speak as follows: "Our Lord Jesus Christ, as the true Prophet (as in due time I shall bring forward proofs concerning this also), used to deliver short sayings concerning those things which pertain to truth, ^C for these two reasons: first, because He was speaking to pious men who knew how to believe what was uttered by His sentence, for those things which were being said were not foreign to their custom. Second, because, having a fixed time for preaching, He did not use the method of demonstration, so that He might not spend all the time of the appointment on discourses, and so it happen that while being occupied in the interpretations of a few words—which could be understood with labor of soul—He might not much advance the doctrine of truth. Therefore, He would announce those things of which He wished, so that to the people who were able to understand—of whom we also are, who when (which rarely happened) we did not grasp what was said by Him, we would inquire separately, so that nothing of those things which He said might be obscure to us.

VII. "Knowing, therefore, that we understood all things which were put forth by Him, and were able to give the demonstrations, when He sent us to the ignorant nations, to baptize them ^D into the remission of sins, He commanded us first to teach them..."

^A to fear the Lord God and to worship Him alone. And He said that He ought to be feared whose angels, who are of the least among us faithful, stand in heaven, always beholding the face of the Father. For He has a form, by reason of the first and only beauty, and all [its] members, not for use: for it is not on that account that He has eyes, so that He might see from there, for He sees from every side, His body being incomparably brighter than the visual spirit in us, and more radiant than all light, so that, by comparison with it, the light of the sun is reckoned as darkness. But neither does He have ears on that account, so that He might hear, for He hears from every side, understands, moves, acts, and creates. But He has the most beautiful form for the sake of man, so that those who are pure in heart may be able to see Him, that they may rejoice for the sake of those things for which they endured these things. For in His own form, as in a most great seal, He impressed man, so that he might rule and be lord over all, and all things might serve him. Therefore, judging Him to be the whole, and man His image—He being Himself invisible, but His image, man, visible—he who wishes to worship Him honors His visible image, which is man. Whatever, therefore, any one does to man, whether good or evil, it is referred to Him. For this reason, His judgment also ^B will go forth, distributing to each according to their desert. For He avenges His own form.

VIII. But someone will say: If He has a form, He also has a figure, and is in a place; and being in a place, and contained by it as if inferior, how is He great above all things? And how can He also ^C be everywhere, while being in a figure? To one who raises these objections, it must first be said: The Scriptures persuade us to think and believe such things concerning Him; but we know the true meanings of these things, to which our Lord Jesus Christ has borne witness, on account of whose ^D

^A necessity it is incumbent upon us to demonstrate to you that it is so.

And first, I shall speak concerning place. Now the place of God is that which does not exist, but God is that which exists; and that which does not exist is not compared with that which exists. For how can place, being [a thing], exist? Unless it were a second space, such as heaven, earth, water, air, or if there is any other body which itself fills the void, which for this reason is called void: because it is nothing. For this, "nothing," is a name more proper to it. For that which is called a void is, as it were, a vessel that contains nothing, except the vessel itself; but the void, for it is not itself a place, but that in which the void itself exists, if indeed it is a vessel. For it is absolutely necessary that what exists be in that which is nothing. Now this, that which does not exist, I call that which by some is ^B called a place, for it is nothing. But how can nothing be compared with what exists? Unless, perchance, in the contrary sense, that the existing thing should not be, but that which does not exist should be called a place. But if it even is something, since many examples hasten to come forth from me for proof, I wish to use but one, that I may show that the containing is not in every way better than the contained. The sun is a circular figure and is encompassed on all sides by air, yet it illuminates this, warms it, cuts through it; and if it is absent from it, the air is wrapped in darkness, and whatever part of it becomes deprived of it grows cold as if it were dying, but by its rising is again illuminated, and wherever it is warmed by it, it is adorned with greater beauty. And these things it does through the communication of itself, while having a circumscribed substance. What, therefore, still prevents God, as the creator and Lord of this and of all things, from existing in figure, form, and beauty, and yet having a participation in Himself extended to infinity? ^C

IX. There is, therefore, one God in truth, who presides in most excellent form, and is the heart of things above and below, existing twice [as] that which pours forth from Himself as from a center the vital and incorporeal power; and all things, together with the stars and regions of heaven, air, water, earth, fire, and if there is anything else, are shown to be a substance infinite in height, unbounded in depth, and immense in width, thrice-infinite in the ^D communication of His...

^A life-giving and intelligent nature. It is necessary, therefore, that this which is infinite from Him on all sides should be a heart, having in its form Him who truly surpasses all things, who, wherever He may be, is as it were the center in the infinite, being the boundary of the whole. Therefore, the extensions starting from Him have their nature from those things that are boundless. Of these, one taking its beginning from Him reaches up to the height, another down into the depth, another to the right, another to the left, another to the front, and another to the back; looking toward these as into a number equal on all sides, He completes the world by means of six intervals of time, being Himself the rest, and having the future infinite age as an image, being both beginning and end. For the six infinite things terminate in Him, and from Him they receive their extension into the infinite.

X. This is the mystery of the week.

XI. But certain ones, being aliens to the truth and allies to wickedness, under the pretext of praise say that God is without form, so that, being formless and without shape, He may be visible to no one, and thus not be an object of desire. For a mind that does not see the form of God is void of Him. And how does one even pray, not having one to whom he might flee, upon whom he might lean? For not having a resistance, he sinks into the void. "Indeed," he says, "one ought not to fear God, but to love Him." I also say so. But this a good conscience regarding each good work will provide. But to act well arises from fear. "But," he says, "fear strikes the soul with terror." On the contrary, I say, it does not strike with terror, but awakens ^D and converts. Perhaps it would be rightly said that one ought not—

^A to fear God, if we did not fear many other things: I refer to the traps set by our fellows, and furthermore wild beasts, serpents, diseases, passions, demons, and countless other things. Therefore, let him who demands that we should not fear God, deliver us from these, so that we might not fear them either. But if he cannot, why does he grudge us the ability, through one single fear—that toward what is just—to be delivered from ten thousand fears, and through a brief faith in Him, to be capable of removing ten thousand passions, both our own and those of others, while also receiving the reward of good things? And thus, by the fear of God who sees all, not doing anything evil, we may continue even in this present life in peace.

XII. Thus, a thankful servitude toward the true Master sets all others free. If, therefore, anyone can avoid sinning without fearing God, let him not fear. For it is permitted by love toward Him to abstain from what is displeasing to Him; and indeed, it is written that He is to be feared, and it is commanded that He is to be loved, ^B so that each person may make use of the remedy convenient to his own temperament. Fear Him, therefore, because He is just. Whether, then, you are fearing or loving, do not sin. And would that someone, by fearing, might be able to master unlawful pleasures, not desire what belongs to others, practice humanity, be temperate, and act justly. For I see that some who are imperfect in their fear of Him commit very many sins. Let us then fear God, and not only because He is just; for, feeling pity for those who have been wronged, He punishes those who have wronged them. As, therefore, water extinguishes fire, so also does fear destroy the desire for evils. He who teaches an absence of fear does not himself fear, and he who does not fear does not believe that there will be a judgment; he increases his desires, practices sorcery, and accuses others of the very things that he himself performs. ^C

XIII. Upon hearing these things, Simon interrupted and said: "I know to whom you are saying these things, but so that I do not spend the time meant for refuting you in saying the same things as you, when I do not wish to, answer regarding the points defined for us. You have boasted, and said that you understand the affairs of your Master abundantly, because you were present and saw and heard Him clearly, and that no one else can have anything similar through a spectrum or vision. But I will show that this is false. One who hears someone clearly is not persuaded in every respect about what is said; for his mind has the opportunity to think, 'Is he perhaps lying, being a man, just as he appears?' But a vision, as soon as it occurs, provides faith to the one who sees that it is a Divinity. Answer me first regarding this."

XIV. And Peter said: ^D "You proposed to say one thing, and you have spoken another. For you proposed [to argue] that it is possible for someone who hears to understand more and to arrive at a faith in the

^A truth of things if he hears by vision, rather than by evidence. But you were persuading us that the one who hears by vision is more secure than the one who hears by evidence. And for this reason you were saying that you know the things of Jesus more competently than I do, as having heard the word by vision of him. But I shall answer to that which was proposed from the beginning. A prophet, because he is a prophet, first giving assurance concerning the things he says clearly, is safely believed, having been foreknown to be true, and answers when examined and questioned as the learner desires. But he who believes in a vision or a dream or a nightmare is insecure. For he does not know in whom he believes. For it is possible that it is either an evil demon or a deceitful spirit, which in its speeches pretends to be what it is not. But if anyone should wish to inquire who the one who has appeared might be, it can say to him whatever it wishes. And thus, like an evil thing, having flashed and remained as long as it wishes, it is extinguished, not remaining with the one inquiring for as much questioning as he might wish. But through dreams, he who sees is not even able to inquire about what he wishes. For the thought of the sleeper is not under his own authority. Hence, therefore, we ourselves, being eager to learn many things when awake, inquire about other things in our dreams, or even without inquiring we hear things that do not concern us, and having awakened we are downcast that we neither heard nor examined what we were eager to learn. ^B

XV. And Simon said: "If you say that visions are not altogether true, yet surely the sights and dreams which are sent by God, concerning whatever He wishes to speak, are not false." And Peter said: "You have rightly said that those which are sent by God are not false. But it is unclear whether he who has seen has seen a dream sent by God." And Simon: "If the one who has seen is righteous, he has seen truly." And Peter: "You have said rightly. But who is righteous, if he stands in need of a vision, in order to learn what he must learn, and to do what he must do?" And Simon: "Grant me this, that the righteous man alone is able to see a true vision, and I will answer you on that point. For it is judged by me that an impious man does not see a true dream." And Peter: "This is false, and ^C concerning this I can demonstrate, both without Scripture and through Scripture, though I do not promise to persuade. For he who has inclined toward the love of a base woman does not transfer his own mind to another woman who is in every respect beautiful for a lawful marriage. Sometimes even those who are aware of a better [woman] choose the worse, having been already possessed. You yourself are suffering from some such thing and do not know it." And Simon said: "Setting these things aside, speak to what you promised. For it seems impossible to me that impious men could have dreams sent by God in any way."

XVI. And Peter said: "I am mindful of myself, as I promised to show, both without Scripture and through Scripture, ^D

and to offer the proof of this. Now listen to the one who is speaking: "We know many (if you are of a fair mind, since I have those standing by as judges) who are idolaters and adulterers and sinners in every respect, who see visions and true dreams, and some even see appearances of demons. For I do not say that the ^A incorporeal (54) form of the Father or the Son can be seen by the eyes of mortals, because it shines with the greatest light. Whence, that it is not seen by a man turned into flesh is not the act of a God who begrudges, but of one who shows mercy. For he who has seen it cannot live. For the superabundance of the light dissolves the flesh of the onlooker, unless by the ineffable power of God the flesh is turned into the nature of light, so that it may be able to see the light, or the substance of the light is turned into flesh, so that it may be able to be seen by flesh. For to see the Father without change belongs ^B to the Son alone. But not so for the just. For in the resurrection of the dead, when their bodies having been turned into light become like the angels, then will they be able to see. At any rate, even if any of the angels is sent to be seen by a man, he is turned into flesh, so that he may be able to be seen by flesh. For no one can see an incorporeal power, not only of the Son, but not even of an angel. But if anyone sees a vision, let him understand it to be from an evil demon."

XVII. That impious men see true visions and dreams

^A XVIII. Thus it was revealed to me also, by the Father, who the Son is. Wherefore I know what the power of revelation is, having learned it from myself. For at the very moment the Lord asked, "Who do they say that he is?" and I heard others answering that he was one thing or another, it ascended into my heart; nor do I know by what means I said, "You are the Son of the living God." But He, declaring me blessed, indicated that it was the Father who had revealed it to me, and from that time I learned that a revelation is when we are instructed without an instructor, without visions or dreams. And it is truly so. For in the heart which God has placed within us, all truth exists like a seed, but it is covered and revealed by the hand of God, who works and knows the merit of each individual. But to have something made known from the outside through visions and dreams appears to be not of revelation, but of wrath. Finally, it is written in the Law that God, being angry with Aaron and Miriam, said: "If there shall rise up a prophet from among you, I will make myself known to him in visions and dreams; but not so as to Moses my servant, for I will speak to him in appearance, and not in dreams, as if a man should speak to his friend" (b). You see how those things that come from wrath are through visions and dreams, but those that come to a friend are face to face, in appearance, and not through riddles, visions, and dreams, as it is to an enemy.

^B XIX. Therefore, if our Jesus appeared to you in a vision and spoke to you, having been seen as though angered by an adversary, it is for this reason that he spoke to you through visions and dreams, or even through external revelations. But can anyone be truly instructed by a vision for teaching? And if you say that it is possible, why did the Lord remain for an entire year speaking with those who were awake? And how are we to believe this very thing, that he appeared to you? And how could he have appeared to you, when you entertain opinions contrary to his teaching? But if, having been visited and instructed by him for a single hour, you were made an apostle, then preach his words, interpret his findings, love his apostles, and do not wage war against me, who have lived with him. For you have stood against me as an adversary, against me, the solid rock, the foundation of the Church (c). If you were not an adversary, you would not truly be slandering me and attacking my preaching with insults, in order that I, who recount what I heard while standing by the Lord, should not be believed, as if I were one condemned and not one who has been judged worthy. Or if you say I have been condemned, do you judge the God who revealed ^{C D}

if you accuse me, you accuse the God who revealed Christ to me, and you rail against him who pronounced me blessed because of that revelation. But if you truly desire to assist the truth, learn first from us what we have learned from him, and having become a disciple of the truth, become our fellow-worker. ^A

XX. Having heard this, Simon said: Far be it from me to become a disciple of either him or you. For I am not ignorant of what it is necessary to know; but I was asking as one who is about to learn, in order to see if you could show the power of a vision to be more evident. But you have spoken as you wished, and have not shown it. And now, coming tomorrow to the discourse about God, whom you affirm to be the Creator, I shall prove that he is not supreme and good, and I shall refute you by showing that your own Master said the same things as I do, but that you have not understood. And having said these things, he went out, not wishing to hear what he had proposed. ^B

HOMILY XVIII

I. In the morning, however, when Peter had come out to hold the discussion, Simon anticipating him, said: Yesterday, upon departing, I promised you that I would return today to debate and to show that the maker of the world is not the supreme God, but another, who, being alone good, is even until now unknown. Tell me then, do you say that the Creator is also a lawgiver, or not? If, therefore, he is a lawgiver, he is just; but being just, he is not good. And if he is not good, Jesus proclaimed another when he said: "Do not call me good. For one is good, the Father who dwells in the heavens" (a). ^C It is not consistent for a lawgiver to be both just and good. Peter said: First tell us, in what actions you think the good man is good, and in what actions the just man is just, so that we may thus direct our words to the point. And Simon said: Do you first speak, what you think is good, or indeed what is just.

II. And Peter said: So that I may not spend time disputing contentiously, while justly demanding that you respond to my propositions, I shall provide answers to the questions myself, as it seems best to you. I say that he is good who is a giver, just as I see the Creator doing, who provides the sun to good and evil, and rain to the just and the unjust (b). And Simon said: This is most unjust, that he provides the same things to the just and the unjust. ^D And Peter said: Do you then tell us, from now on, how he would have to act in order to be good. Simon said: It is for you to speak. And Peter said: I shall speak. For if he provides the same things to the good and the just and, furthermore, to the evil and the unjust, and according to you he is not just, then you,

(a) Matt. xix, 17. (b) Matt. v, 45.

if he provided good things to the good and evil things to the evil, would reasonably call him just. By what action then would he be acting, if he were not using this way, by providing temporary things to the evil, in case they should change, and eternal things to the good, if they persevere? And thus, while providing to all, he bestows on various people: his justice is good, and it is the more magnanimous in this, if he forgives sins to those sinners who repent, and appoints eternal life for those who have acted well. ^B Being judge in the end, and distributing to each according to their desert, he is just. If therefore these things are rightly so, acknowledge it; but if it does not seem to you to be rightly so, refute it.

III. And Simon said: "I have said once: every legislator, looking toward justice, is just." And Peter: "If it is the mark of the good not to make a law, but of the just to make one, then in this way the Creator is both good and just. Good, indeed, because from the times of Adam until Moses he is not seen to have enacted the law in writing; but from Moses until the present times, as it is written, he is just." ^C And Simon: "From the words of your teacher show that it belongs to the same one to be good and just. For to me it seems impossible that the legislator who is good should be the same as being just." And Peter: "That the good is itself also just, listen. Our Teacher, to the Pharisee asking: 'What shall I do to inherit eternal life?' first said: 'Do not call me good; for one is good, the Father who is in the heavens'; and immediately added these words: 'But if you wish to enter into life, keep the commandments.' (b) And when he said: 'Which?' he directed him to the commandments of the law. ^D He certainly would not have directed him to the commandments of the just one if he were signaling some other as good. That the just is one thing and the good another, I also acknowledge; but that it belongs to the same one to be good and just, you are ignorant. For he is good, while being patient with those who repent and receiving them now, but he is just when, judging, he distributes to each according to their merit."

IV. And Simon said: "How then, since the Creator is known—the one who also formed Adam and is known to those living as just under the law, and furthermore to the just and to the whole world—does your Teacher, who has come after all those, say: 'No one knows the Father except the Son, just as no one knows the Son except the Father, and those to whom the Son wishes to reveal him?' (c) These things he would not have said, if he had not announced a certain Father existing in secrets, whom the law also calls the Most High, from whom neither good nor evil voice is heard (d)."

(a) Luc. xviii, 18. (b) Matth. xix, 17. (c) Matth. xi, 27. (d) Thren. iii, 38.

[Note: The English translation so far ends here. Continuing:]

^A ...a voice was heard (as Jeremiah also testifies in the Lamentations), who, according to the number of the sons of Israel when they entered Egypt, which is seventy, and having marked out the boundaries of the nations by seventy languages, gave the Hebrews as a portion to his own Son, who is also called Lord, and who fashioned the heaven and the earth, and defined him to be the God of gods; but I speak of gods, who have received the other portions of the nations. Laws, therefore, proceeded from all those said gods to their own portions, which are the remaining nations. In like manner also, from the Son, the Lord of all, the law placed among the Hebrews proceeded. And this was determined to be so, that if any one should flee to the law of anyone, he might belong to the portion of him whose law he undertook to keep. No one knew the Father who is in the ^B secret places to be the Most High, just as no one knew his Son as being the Son. Immediately, therefore, you, while attributing the things of the unknown Most High to the Son, do not know that he is the Son, who is the Father of Jesus, who is called among you the Christ.

V. When Simon had said these things, Peter said to him: Can you testify about him, that you so believe, not in him whom you now speak of as being in secret places, but in him whom you believe in and do not confess? For you talk nonsense, determining one thing in place of another. Wherefore if you testify that you believe these things which you speak, I will answer you. But if you stand arguing with me about things you do not believe, you compel me to beat the air. And Simon said: I heard from one of your disciples that these things were so determined. Peter took him up: Do not testify falsely. Simon replied: Do not cast reproaches at me, you most forward man. Then Peter: Until ^C you name the one who said it, you are a liar. And Simon: Take it that I invented these things, or that I heard them from another; answer me regarding them. For if they cannot be refuted, I have learned that this is the truth. And Peter: If it is a human fabrication, I do not answer to it; but if you are convinced by one's account of it as being true, confess this very thing to me, and I too have something to say regarding it. And Simon: I perceive that this is once for all the case. If you have anything to say to this, answer.

VI. And Peter said: If this is so, you are most impious. For if it belongs to the Son, the creator of heaven and earth, to reveal to whom he wills the Father who is hidden in mysteries, you, as I said, are most impious, revealing to those to whom he did not reveal. And Simon: But he himself wills that I should reveal it. And Peter: You do not understand what I say, Simon. However, listen and understand. By saying, "To whomsoever the Son wills he will reveal," he does not mean to say that one learns this by some teaching, but by revelation alone. Revelation is that which is hidden and lay secretly in the hearts of all men, being revealed by his will without a voice ^A. And thus it happens that one knows, not by having been taught, but by having understood. To the one, however, who understands, it is not permitted to demonstrate this to another, since he himself was not taught, nor is he able to reveal it, because he is not himself the Son, unless he were to say that he himself is the Son. But you are not the standing Son. For if you were the Son, you would certainly know those who are worthy of such a revelation. But you do not know. For if you understood, you would do the things that those who understand do ^B.

VII. And Simon said: I confess, I did not understand how you mean, "you would do the things that those who understand do." And Peter: If you did not understand, you cannot even know the mind of each one, and if you are ignorant, you do not even know who are worthy of the revelation, and if you do not know, you are not the Son. But the Son knows; wherefore he reveals to whom he wills, as to those who are worthy. And Simon said: Do not be deceived, I know who are worthy, and I am not the Son. Yet I did not understand what this "to whom he wills he reveals" means, as you say; and I said that I did not understand, not as if I were ignorant, but as one who knows that those standing by did not understand, so that you might speak it more clearly, in order that they may perceive the reasons for which we are holding this discussion ^C. And Peter: I cannot speak it more clearly; do you yourself speak it as you have understood it. And Simon: I have no necessity to speak your words. And Peter: You seem to me, Simon, not to understand it, and to be unwilling to confess it, lest you be caught in ignorance and be refuted as not being the standing Son. For you hint at this, even if you are unwilling to say it clearly; so that I, being a disciple of the true prophet, and not a prophet, understand your thoughts from those things which you hint at. But you, not understanding even those things that are clearly said, wish to call yourself the Son, resisting us. And Simon: I will take away every pretext of yours: I confess, I did not understand what this is, "and to whomsoever the Son wills he reveals." Speak it, therefore, more clearly. And Peter: Since you have confessed, even if hypocritically ^D, that you did not understand that which I am asking you,

^A answer me, and you shall learn. Tell me: do you say the Son, whoever he may be, is just or not? And Simon said: Most just. And Peter: But being just, why does he not reveal to all, but to whom he wills? And Simon: Because, being just, he wills to reveal to the worthy. And Peter: Is it not then necessary for him to know the mind of each one, so that he may reveal it to the worthy? And Simon: It is necessary that it be so. And Peter: Therefore, he alone was rightly appointed to reveal, as he alone knows the mind of each one, and not you, who cannot even understand the things being said by us.

IX. When Peter said this, there was applause from the crowds; but Simon, having been caught in a blunder, blushed for shame, and rubbing his brow, said: "Now they say I, a magician, have been not only defeated by Peter, but also overwhelmed by his arguments. But it is not permitted that if anyone is pressed by reasonings, he has therefore been carried away and the truth in him has been defeated. For the weakness of an advocate is not the truth of the one who is defeated. ^B Nevertheless, I tell you that I judged all those standing by to be worthy to know the Father in secret. Wherefore, when I reveal Him to them publicly, you yourself, out of envy, are angry at me for wishing to confer a benefit upon them."

X. And Peter said: "Since you spoke thus to please the crowds present, I will speak not to please, but truthfully. Tell me, how do you know that all those present are worthy, since not even one of them gave assent to you when you were indicating it? For the fact that they applauded me against you is not because they were in agreement with you, but with me, to whom they also accorded the praise as one who had spoken correctly. But because God, being just, judges the mind of each one—which you said is true—He did not wish for this to be given to the right hand by the left, for the reason that whoever receives something from a thief is himself also guilty. Therefore, for this reason, He did not wish them to receive what was being offered by you, but through the Son, who has been appointed to reveal. For to whom is it fitting to reveal the Father, except to the Son alone, because He detects who is worthy of such a revelation? ^C Thus, this is not something to be taught or learned, but to be revealed by an ineffable hand to him who is worthy to know it."

XI. And Simon said: "It contributes much to victory for one who is waging war to use his own weapons. For what a man loves, he can also defend sincerely: and what is defended sincerely possesses no ordinary power. Therefore, I will now set forth what I truly think. I say there is a certain power in secret, unknown to all, ^D even to the Maker of the world himself, just as even Jesus himself said, not knowing what he was uttering. For sometimes, out of much talking, one hits the mark of truth, not knowing what he says. I understand this also concerning that which he pronounced: 'No one has known the Father.' And Peter: In that you know his...

^A profession, you claim to know his doctrine. Now Simon: I do not profess to believe his doctrine, but I argue with you concerning the things that have fallen to his lot. And Peter: That I may not give you a pretext for flight, I will inquire of you as you wish. However, I call all to witness that even now you do not believe the word you spoke. For I know what you think. And that you may not think I am lying, I will reveal your own things to you, so that you may know that you are arguing with one who knows.

XII. We, O Simon, do not say that from the great Power, and that which is also called the mistress, two angels were sent, the one to create the world, and the other to give the law; nor that each of them, coming to that which he made, announced himself as if he were the author; nor that he who stands is about to stand as an adversary. Learn how you are an unbeliever, and concerning this hypothesis. The virtue which you say is in the arcana is full of ignorance. For it did not foreknow the ingratitude of the angels sent by it. And Simon, as Peter said this, being greatly angered, interrupted the speaker, saying: Why do you blather, O rash one and most forward of all, and before a teachable crowd you rashly lay bare the arcana? And Peter: Why do you begrudge the present hearers this benefit? And Simon: Therefore you confess that such knowledge is a benefit? And Peter: I confess it. For a falsehood, when known, is a benefit, so that we may not fall into the cause of ignorance. And Simon: You seem to me unable to answer that which I proposed to you. I state, however, that your Master also says that there is a certain Father in the arcana. ^B

XIII. And Peter said: I will answer what you wish concerning: 'No one has known the Father except the Son, nor does anyone know the Son except the Father, and those to whom the Son is willing to reveal him.' First, I wonder how, when this saying has ten thousand interpretations, you chose the more dangerous part, saying that the word was spoken concerning the ignorance of the Creator and all things under him. For, in the first place, the word can be spoken ^C to all the Jews, who thought David was the father of Christ, and considered Christ himself to be his son, and had not recognized the Son of God. Therefore it is aptly said: 'No one has known the Father,' because instead of God they all spoke of David; and that it adds, 'nor does anyone know the Son,' it is said because they did not know that he was the Son; and that it says, 'to whom the Son is willing to reveal,' is correctly said; for he who is from the beginning is the only one determined to reveal to whom he wishes. And thus Adam, the first-created, cannot have been ignorant of him, nor Enoch, who was pleasing to God, have not known ^D

^A him, nor Noah the just not have understood, nor Abraham the friend not have perceived, nor Isaac not have understood, nor Jacob who wrestled not have believed, and that it was not revealed to all those in the people who were worthy.

XIV. But if, as you say, he is now to be revealed through Jesus to all for them to know, how can you not say it is most unjust that those who were the seven pillars of the world, and were able to be pleasing to the most just God, did not know, and yet now so many impious ones from the nations have come to know everything? Were they, who were more excellent than all men, not deemed worthy to know? And how is that good, which is not just? Unless you wish to call him good who does not reward those who act justly with benefits, but who loves the unjust, even if they do not believe, to the point of revealing to them things hidden, which he did not wish to ^B reveal to the just. For such conduct befits neither a good nor a just being, but one who hates the pious. Are you, Simon, the "Standing One," who dare to utter things that were never before spoken in this way?

XV. And Simon, indignant at this, said: "Blame your own Master, who said: 'I confess to you, Lord of heaven and earth, that what was hidden from the wise, you have revealed to nursing infants' (a)." And Peter said: "The words were not indeed spoken in that way, as you say; yet I will speak first as if they were spoken as you think. Our Lord, even if he had said: 'What was hidden from the wise, those things the Father has revealed to infants,' he would not even so be understood to signify another God and Father besides the Creator of the world. For it is possible for the secrets of the Creator himself to be what he signifies, since ^C even Isaiah says: 'I will open my mouth in parables, and I will utter things hidden from the foundation of the world' (b)." Do you then confess the prophet, who was not ignorant of the things which Jesus asserts were hidden from the wise, but revealed to infants? How then was the Creator ignorant, when his own prophet, Isaiah, was not ignorant? But our Jesus in truth did not say: 'What was hidden,' but, as it seems, he spoke more harshly; for he said: 'You have hidden these things from the wise, and revealed them to nursing infants' (c). He says: 'You have hidden,' as if they had once been known to them. For with them rested the key to the kingdom of heaven, that is, the knowledge of the mysteries.

(a) Matth. xi, 25. (b) Psal. lxxvii, 2; Matth. xiii, 35. (c) Matth. xi, 25; Luc. x, 21.

VARIOUS NOTES

XVI. ^A And do not say: "He acted impiously against the wise by hiding these things from them." Far be it to suppose this. For He did not act impiously, but because they used to hide the knowledge of the Kingdom, and neither entered themselves nor allowed those who wished to enter, for this reason, justly, even as they themselves hid the ways from those who desired them, so also were the mysteries hidden from them, so that, as they did, it might in turn happen to them, and with what measure they measured, it should be measured back to them. For to those worthy of knowing, what they do not know is owed; but from the unworthy, even if they seem to have something, it is taken away, even if they are wise in other matters, and it is given to the worthy, even if they be infants at the time of their learning.

XVII. ^B But if anyone says: "There was nothing hidden from the sons of Israel, because it is written: *Nothing escaped you, Israel, nor should you say, Jacob, the way is hidden from me*," he ought to understand that things pertaining to the Kingdom had been hidden from them, but the way that leads into the Kingdom—which is the manner of life—had not been hidden. For this reason He says: *Nor should you say that the way is hidden from me.* Now the way is the manner of life, to which Moses also said: *Behold, I have set before your face the way of life and the way of death.* And the Master said with one voice: *Enter through the narrow and constricted way, by which you shall enter into life.* And elsewhere, when someone asked: *What shall I do to inherit eternal life?* He pointed out the commandments of the Law.

XVIII. ^C But because Isaiah said in the person of God: *But Israel did not know me, and the people did not understand me*, it does not follow from this that Isaiah meant a God other than the known Creator; rather, he called the known God "unknown" in another cryptic sense—because the people, being ignorant of the just disposition of the known God, had sinned, and did not suppose that they would be judged by the good God. Therefore, after saying: *But Israel did not know me, and the people did not understand me*, he adds: *Woe to a sinful nation, a people full of sins.* For, as I said, because of their ignorance of His justice, not fearing Him, they became full of sins, having supposed the good God alone to be such that He would not visit their sins upon them.

XIX. ^D And some indeed sinned in this way, from the opinion that there would be no judgment on account of the kindness of God. Others, however, from the

^A opinion of the contrary, took the wicked and false voices in the Scriptures against God to be true, and thus did not know his true divinity and power. Therefore, considering him as one who is ignorant, who rejoices in slaughter, who dismisses the wicked for the gifts of sacrifices, and further as one who deceives, lies, and does all things unjustly, they themselves, as though imitating God, thought that in sinning they were acting piously. Wherefore they remained immutable for the better, and, even when admonished, they were not converted. For they did not fear, since they imagined themselves to be like God through such deeds.

XX. Furthermore, against those who think God to be such, one might rightly say it has been stated: *No one knows the Father, except the Son, just as no one knows the Son, except the Father*. And with good reason. For if they had known, they would never have sinned by believing in books truly written against God for the purpose of temptation. But he says also in another place, wishing to show them more clearly the cause of their error: *Therefore you err, not knowing the true [things] of the Scriptures, on account of which you are ignorant also of the power of God*. ^B Wherefore it behooves every man who desires to be saved to become, as the Master said, a judge of books written for temptation. For thus he spoke: *Become approved money-changers*. Now, there is need of money-changers, because counterfeit things are mixed among the genuine.

XXI. Having said these things, Peter—Simon, feigning to be struck by the discourse concerning the Scriptures, said as though astonished: "Far be it from me and from my friends to listen to your words. And so long as I did not know that you held these views about the Scriptures, I endured and conversed, but now I depart." "Yet it would have behooved me to withdraw from the beginning, since I heard you say: 'I believe nothing that anyone says against the Creator of the world, neither to angels, nor to prophets, nor to Scriptures, nor to priests, nor to teachers, nor to any other, even if one should perform signs and wonders, even if he should shine forth clearly in the air, or reveal [things] through visions or dreams.' ^C Who then is able to persuade you, whether for better or worse, to think anything other than what seems right to you, seeing that you remain so strongly and immovably in your own judgment?"

XXII. And Peter said to Simon, who was saying these things and preparing to depart: "Hear this from me still, and then go where you wish." And Simon having turned and remained, Peter said: "I know how you were struck when you heard me say at that time: 'Whoever speaks anything against the God who created the world, I do not believe.' Now, listen to something greater besides this: If indeed the God who created the world were of such a mind as the Scriptures indicate, or even better, if he were incomparably ^D

are they saying, and if he is somehow incomparable in his wickedness, as neither the Scriptures have been able to say, nor is any other person capable of conceiving it, in like manner I shall not desist from worshipping him alone, and doing his will. For I wish you to know and to be persuaded that he who does not have affection for his own maker, can never have it for another. But if he does have it for another, since it is contrary to nature, he does not know that he has love from an evil source, which is the mark of the unjust, nor will he be able to guard that love firmly. ^A And if there is some other being above the Creator, he will accept me as good, all the more because I love my own father, whereas he will not accept you, knowing that you have abandoned your natural maker—for I do not call him father—in the hope of something greater, without caring for what is reasonable. Thus, if you find someone better than him, he knows that you will eventually abandon him as well, and all the more so since he is not your father, seeing that you have already abandoned your true father.

XXIII. But you will say: He knows that there is no other above him, and for this reason he cannot be abandoned. I owe thanks, therefore, to his not existing; but as for the state of your mind, he knows it is ready for ingratitude. But if, while knowing you are ungrateful, he accepts you, yet while acknowledging me to be grateful, he does not receive me, he is irrational according to your own reasoning, as he does not use right reason. Thus, O Simon, you are a minister of wickedness and do not know it. And Simon answered: Where, then, did evil originate? Tell us. And Peter said: Since, he said, you have already hastened to depart today, and have said that you will not listen to me further as a blasphemer, tomorrow, ^B if you wish to learn, I will explain it to you when you come, and I will allow you to question me as you wish, without contentiousness. And Simon said: I will do as seems best to me. And having said this, he departed. But of those who had come in with him, no one went out; rather, they fell at the feet of Peter and begged that, because they had been led astray by Simon, they might obtain forgiveness and be received as penitents. Peter, however, receiving both them and the other crowds who were repentant, laid his hands ^C upon them, praying and healing those among them who were suffering, and thus dismissing them, he commanded them to hasten back at daybreak. And having said this and gone inside with his accustomed companions, he performed the usual tasks for the necessary rest, as evening had overtaken them.

HOMILY XIX

I. On the next day, Peter went out earlier, and seeing Simon waiting for him with many others, he greeted the multitude and began to discourse. But at the moment he began, Simon interrupted him and said: ^D Leaving aside these long prefaces of yours, answer me regarding the proposed subject, since I am making inquiry—

^A I understand (for I have it as certain from what I have heard from the beginning) that you have no other goal than to demonstrate by every device that the Creator is the one blameless God, and you are burning with such a desire to confirm this opinion that you even dare to call false certain chapters of the Scriptures which openly accuse him; for this reason I have determined today to prove that it is impossible for the creator of all things to be blameless. I can now begin the proof, if you will answer me regarding what I am about to ask.

II. You say there is a prince of malice, or do you not? For if you say there is not, I have it in my power from many things, and those brought forward by your Teacher, to show that he is. If, however, you have with an even mind confessed that evil exists, I will proceed with the discourse in a consistent manner. And Peter: It is impossible for me to deny the voice of my Teacher, wherefore I confess ^B that evil exists, because he who is the Teacher of all who spoke the truth often testified that he exists. For immediately he confesses that he was tempted by him, having conversed with him for forty days. And elsewhere I know he said: If Satan casts out Satan, he is divided against himself; how then shall his kingdom stand? And that he saw the evil one falling as lightning from heaven, he declared. And elsewhere he said: But he who sows the bad seed is the devil. And again: Give no occasion to the evil one. Nay, he even gave us counsel in these words: Let your speech be, Yea, yea, and Nay, nay; but what is more than these is from the evil one. But also in the prayer which he handed down, we have it said: Deliver us from the evil one. And in another place he threatened to say to the impious: Depart into the outer darkness, which the Father has prepared for the devil and his angels. And that I may not lengthen the discussion, I know that my Teacher often taught that ^C the devil exists. Therefore I also confess that he exists. As for what remains, if you have anything to say in sequence, as you promised, speak.

III. And Simon: Since, therefore, you have confessed with an even mind that evil exists, tell us from the Scriptures how he came to be, if he was created, and by whom, and why? And Peter: Forgive me, Simon, I do not dare to say what is not written. Or if you affirm that it is written, show it. But if, insofar as it is not read, even you cannot show it, why do we take upon ourselves the risk of pronouncing on things not written? For if we have not believed, we shall be judged... ^D

^A not only for what we do, but also for what we say as believers, and for this reason we discuss God more boldly? But Simon, perceiving that he had spoken against his madness, said: "Let me be the one to be in danger, but do not you, on the pretext of what you call blasphemy, seize an excuse for withdrawing. For I understand that you wish to shrink away so that you may escape refutation before the people; sometimes because it is not written how and by whom and why the evil one came to be, you say that we ought not to dare to say more than the Scriptures; and therefore, as if being religious, you only assert that he exists. But by devising these things you deceive yourself, not knowing that if it is a blasphemy to inquire diligently about the evil one, the fault lies with me, the accuser, and not with you, the defender of God. And if that which is sought is not written, and for this reason you are unwilling to seek it, there are certain sufficient paths that are able ^B to demonstrate what is sought no less than the Scriptures. Immediately, then, is it not necessary that the evil one, whom even you admit to exist, was either created or uncreated?"

IV. And Peter answered, "It is necessary." And Simon said, "Therefore, if he is created, he was made by Him who created all things, God, either as an animal begotten, or brought forth according to substance, or added externally by mixture. For if the matter was outside of Him, being animate or inanimate, from whence he was made—either by God Himself, or by himself, or if he happened to arise from non-existent things, or if he is among relative things, or if he always existed. Every path, therefore, as I suppose, being divided here toward his discovery, it is necessary that he will be encountered by those proceeding along one of them. It is therefore necessary to traverse them one by one, seeking the origin, and once the author is discovered, to understand that he is liable to blame. Is it not? How does it seem to you?"

V. And Peter said, "It seems to me that, if he appears to have been made by God, the Maker is not yet to be blamed for having made him, lest his usefulness should be found to be the most necessary of all. But if he should be proven to be uncreated, as always existing, neither in this is the Creator to be blamed, or he is not the best of all, if he is unable to impose an end upon a power ^C that has no beginning, because he does not possess that nature. Or, if he is able but does not destroy him, since he judges it unfair to impose an end upon that which has no beginning, and not to spare him who is evil by nature, because he cannot be another thing, even if he desires to be. But if, wishing to do good, he is not able..." ^D

to do it, he is still good because he wills it though he cannot; and in that in which he lacks power, he is most powerful of all, since the ability to act does not belong to another. But if there is some other who is powerful, and does not correct that in which he is powerful, he is acknowledged to be evil, not restraining him, as if he delighted in the works done by him. But if neither is he able, he is better who, although destitute of that power, nevertheless according to his ability does not neglect to bestow benefits upon us. ^A

VI. And Simon said: When you have discussed each of the things I have proposed, I shall declare to you the author of evil; then I shall also respond to what you have said, and show the God whom you call blameless to be subject to blame. And Peter said: Since from those things which you have uttered from the beginning I perceive that you study nothing else than to subject God, as the prince of evil, to blame, I have determined to accompany you in all the ways you wish, to show that God is exempt from all blame. And Simon said: These things you say as if you loved the God whom you imagine, but you are not truthful. And Peter said: But you, as an evil man, hating the God whom you do not know, let slip blasphemous words. Simon said: Remember that you compared me to the prince of evil. Peter said: I confess, I was false in comparing you to the wicked one, for I was compelled because I did not find anyone equal to you or worse than you. For this reason I compared you to the wicked one; for you are much worse than the ^B prince of evil himself. For no one can show that the wicked one speaks against God, but we all who are present see you boldly slandering Him. And Simon said: He who seeks the truth ought not to favor anyone in anything contrary to what is. Otherwise, why does he inquire in the beginning? And why, indeed, can I not also, omitting a diligent examination of things, spend all my time in praises of the God whom I do not know? ^C

VII. Then Peter said: You are not so blessed as to exalt Him with praises and hymns, nor can you do this good thing. For you would be full of it. For so our teacher, who knows not how to lie, has declared: Out of the abundance of the heart the mouth speaks (Matt. XII, 34). Whence you, abounding in evil will because of ignorance, slander the only good God, and you have not yet suffered according to the merit of those things which you have uttered. If you do not believe there will be a judgment, perhaps you think that there is not even a God. Whence, not apprehending such great patience of His, you extend yourself more and more unto madness. And Simon said: Do not hope that you will move me by fear, nor that I will not seek from you the truth of examples. For I am so desirous of truth, that ^D

I do not regret even taking the risk for its sake. But as to the matters originally proposed to you by me, if you have something to say, say it now. ^A

VIII. And Peter said: Since you force us to dare to explain, after carefully researching, the arts of God, and this being done by men who are not able to even understand accurately the arts of similar things, I shall, for the sake of those standing by, and in place of the most pious silence, discuss those things which you desire. I agree with you that there is a certain leader of malice, whose origin Scripture did not dare to describe as either true or false. But let us investigate together in many ways how it came to be, if indeed it came to be, and let us choose that which seems more decent, since it is firmly accepted from reasonable grounds that it is proper to attribute to God what is more honorable, all the more so, since with all other suspicions cleared away, another suitable and ^B less dangerous suspicion lies at hand. But I promise you right now, before the searching begins, that every path of investigation can show Him, God alone, to be blameless.

IX. But, as you said, the wicked one is either created, or he has been brought forth as an animal, or he has been produced by Him according to substance, or he was tempered from without, or his choice happened by means of a mixture, or without mixture and counsel of God he happened to come into being out of non-existence, or he was created by God from out of nothing at all, or the matter was outside of God, being inanimate or animate, from which he took his origin, or he created himself, or he was created by God, or he is of the number of relative things, or he always existed; for we cannot say that he does not exist, because we have agreed that he does exist. ^C And Simon said: You have well divided all his paths and the sum of them. It remains for me, weighing the division, to show you that the Creator is party to blame. It is your task, as you have promised, to show that He is free from all blame. But I am amazed if you will be able to do so. For, in the first place, if the wicked one was created by God as an animal, he is consequently of the same malice as his producer. And Peter said: Not necessarily. For we see many men who, though good, have yet begotten bad children; and others who are bad, and have received good ^D ones; and others who, being bad, produce at the same time both good and bad; and others, finally, who, being good, have procreated both bad and good. For instance, the first created man begot the unjust Cain and the just Abel. To this Simon said: You act foolishly in discussing God and using human examples. And Peter said: You, therefore, speak to us about God, without using human examples, yet in such a way that what you say can be understood; but you will not be able to.

^A X. Come then, what were you saying at the beginning? If the evil one was begotten by God, being of his same substance, he also is evil. But when I showed, from the very example which you yourself provided, that evil ones arise from good ones, and good ones from evil ones, you did not accept it, saying that the example was human. Whence, even now, I do not accept that God was begotten, because begetting belongs to humans, not to God. But God cannot be either good or evil, or just or unjust; nor indeed prudent, nor an animal, nor all the other things that can inhere in humans; for such things are human. And if we must not, while searching regarding God, attribute to Him the good qualities that inhere in humans, there is nothing left to observe or say, unless it is to search only for that of His will which He Himself granted us to perceive, so that when we are judged, we may be without excuse regarding those things which, knowing, we did not observe.

^B XI. And Simon, hearing this, said: You will not force me, while silent about His substance, to inquire only about His will. For it is possible both to understand and to speak regarding His substance, I say, from the good qualities that inhere in humans. For example, it inheres in a human to live and to die, but for God, not to die, but to live, and to live eternally. As for the fact that it inheres in humans to be evil and good, for God it is to be incomparably good. And so that I may not lengthen the speech to great excess, God possesses eternally the superior versions of the things that inhere in humans. Peter said: Tell me, Simon, does it inhere in humans to beget evil and good ones, and to do evils and goods? And Simon answered: It does. Peter rejoined: Since you have affirmed this, one must attribute to God the superior versions of the things that humans have; since from humans are begotten evil and good ones, God is able to beget only good ones; furthermore, whereas humans do evil and good, He alone finds pleasure in doing only good. Thus, regarding God, is it not the case that, if one must either speak or be silent about that which is human, it is reasonable to attribute to Him the superior versions of the good qualities that humans possess? And thus He alone is the author of all good things. ^C

XII. And Simon said: Therefore, if God is the author only of good things, what else are we to understand, unless that some other power begat the evil one, or perhaps it is unbegotten? And Peter said: Neither did some other power beget the evil one, nor is evil unbegotten, as I shall show at the end. For now, it is my intent to demonstrate, as I promised from the beginning, that God is in every way blameless. We have granted, therefore, that God possesses to an incomparable degree the superior versions of the things that inhere in humans. From which it follows that He is the producer of the four substances, heat, ^D

cold, moisture, and dryness. And so it was prepared ^A that these, since they are primary, simple, and unmixed, should have no appetite for either, but having been brought forth by God and existing as an animal outside these mixtures, it has the will to destroy the wicked. And thus, everything having been generated from Him, the evil one is neither from elsewhere, nor has he taken malice from God Himself, the creator of all things (for whom it is impossible to exist), because the substances, being neutral, were brought forth from Him exactly and distinctly, and it befell them—being tempered by His art outside these—to have a desire to destroy the wicked. But the malice that has thus befallen them cannot destroy the good, not even if it wished to, for by law it has the power against those who sin. Therefore, the devil, being ignorant of the manners ^B of each, makes a trial against them and punishes those who are convicted. And Simon said: If God, therefore, is able to mix the elements and cause the temperings to be according to the wills He chooses, why did He not make the tempering of each one an appeter of the good?

XIII. And Peter: It must now be demonstrated to us how the evil one came to be, if indeed he came to be, and by whom: that this happened without blame, I shall explain once I have finished the discourse now set before me. Then I shall show how and why he came to be, and I shall provide full certainty that the Creator is blameless. But we said that the four substances were brought forth by God. And thus, by the counsel of the one co-ordinating them, it came about as He willed, the choice of evils. For if it had happened against His will, or from some other ^C substance or cause, the stability of God’s counsel would not hold; for fear that, even without His willing it, leaders of malice might always arise, opposing His purposes. But this cannot be so. For no living creature, and especially a governing one, can come into being accidentally; for it is necessary that everything that happens comes to be from something.

XIV. And Simon: What then, if matter, being coeval and equal in power to Him, produces for Him, as if it were an enemy, leaders that oppose His decrees? And Peter: If matter is eternal, it is not an enemy to anyone ^D

^A for that which is eternal is also impassible; and that which is impassible is blessed; and being blessed, it cannot become capable of enmity, not fearing to be deprived of anything by an eternal creation. But how does matter not rather love the Creator, since it appears to bring forth fruits for the nourishment of all things created by Him? And how does it not fear Him as its superior, as it even confesses by trembling at the movements of the earthquakes, and as it quieted down when the waves were greatly agitated, obeying without delay the Master who was sailing and commanding a calm? And why did the demons also, when they came out, not do so without fear and reverence, and others among them, when they wished to enter into the swine, thought it fitting to ask first, as those who had not even the power to enter into the swine without His permission?

^B XV. And Simon: But what if, being soulless, it has the nature to generate evils and goods? And Peter: In this way it is neither good nor evil, because, being devoid of soul and sense, it acts without counsel. Wherefore, this can also be understood: how an entity devoid of soul can procreate a soul as if it were endowed with one, and although lacking sense, it appears to fashion the skillful forms of both animals and plants. And Simon: But what if God Himself animated it; is He not Himself responsible for the evils it generates? And Peter: If God animated it according to His own will, His Spirit works in it, and no longer is there anything hostile to God, or equal in power, or impossible, because everything that happens, happens as He wills. But you will say: He himself is the author of evil, if He works evils through it. What evils, then, do you mean? Venomous reptiles ^C and deadly plants, or demons, or other things that can trouble men? These things would not have been grievous now if man had not sinned, because of whom death entered; for when man was without sin, the venom of reptiles did not work, nor did the energies of harmful plants, nor did the harassments of demons occur, nor did it have any other calamity in its nature. But through sin, having fallen from being immortal, as I said, it became receptive to every passion. If, however, you say: Why, then, was human nature from the beginning made receptive of death? I answer you: Because of free will. For if we were not receptive of death, we could not be punished for a voluntary sin as if we were immortal. And thus, because of impassibility, we would have had something more, even if we were evil in our choice ^D or even justice

would be diminished on account of indolence, since those who foster evil counsels could not be punished for the sake of immunity. XVI. ^A Ad haec Simon: "I have something else to say concerning the evil one. For if God created him from nothing, in this respect also the Creator is evil, inasmuch as He created him of such a nature, although it was permitted Him to make him good, had He created him born in such a way that he did not possess by his own nature a propensity toward evil." Peter answered: "That He created him from nothing with a propensity does not differ from that which we said above, that because he was composed of a mixture that rejoiced in evils, he appears to be the cause of those things which come to pass. Since the solution to both is the same, we shall explain hereafter why it was so ordained that he seems to rejoice in the destruction of the wicked." ^B And Simon: "If He made even the angels with free will, but the evil one ceased to be just, why was he honored with authority? He who honored him appears, by means of him whom he honored, to rejoice in evils." Peter answered: "If, after he had revolted, God appointed him to rule over those like himself by law, commanding him to inflict punishment upon those who sin, He is not unjust for this. But if, even after he had revolted, He honored him, He who honored him foresaw that something useful would result from it; for the honor is temporary, and it is right that the wicked should be ruled by someone wicked, and that those who sin should be punished by him."

XVII. ^C Simon said: "If he was not eternal, is not the partnership of the monarchy and the other power proceeding from matter destroyed by that very fact?" Peter answered: "If they differ in their substances, they differ also in their faculties, and the stronger rules the weaker. But if they are of the same substance, then they are equal in power, and are likewise either good or evil. But that they are not equal in power is clear, for they are not of the same substance; for matter was brought by the Creator into whatever form of world He willed. And it cannot be said that substance always existed, being matter as God’s storehouse. For it is not possible to say that it was a storehouse when God was lacking nothing, but He was always its sole ruler. Wherefore He also is alone eternal, and thus He might well be called the Being, the Ruler, and the Eternal." ^D And Simon said: "What then, if the evil one created himself? And is God good in such a way that, although He knew he would be engaged in evil, He did not destroy him, when as an incomplete being he was capable of being destroyed? For if he happened to be suddenly, and that too finished and therefore perfect, for this very reason he would war against the Creator, against whom he was naturally his equal in power from the beginning."

XVIII. Peter replied: "You are speaking things that cannot be; for indeed, he was not able to destroy him as an enemy by his own choice, for he was becoming so little by little. And foreknowing that he would not be good, He did not allow [him to exist], unless he were useful to Him...

^A Nor could he suddenly of himself become perfect. For he who did not yet exist could not form himself, nor can a perfect being be generated from non-existence, nor can one who possesses no essence be generated; and one would not rightly say that a generated being is equal in power to the Eternal. Simon answered: "Is it not, then, of those things which are created for some end? In this way, evil is not something perennial, as water is for fire, but is good for the earth that is thirsty at the proper time; just as iron is good for agriculture, but evil for committing murder; and desire also is not evil for marriage, but is grievous for adultery; as even to kill is a sin, although it may be noble according to the counsel of the judge; and avarice is an evil, although it is sweet to the avaricious; and whatever things are of this nature behave in the same way. But by this reasoning, neither is evil evil, nor does good happen to be good, since one produces the other. ^B Moreover, does not that which seems to be done wickedly delight the doer, but bring pains to the one suffering it? And if it seems unjust for one who has loved himself to delight in gratifying himself as much as possible, and for this reason to be destined to suffer grievous things from a just judge because he has loved himself, to whom does this not appear unjust?"

XIX. And Peter said: "We ought to castigate ourselves ^C just when desire wishes to impel us to the injury of another, knowing that the Evil One is able to destroy the wicked, having received at the beginning the authority over them. And this is not yet an evil to those who have done evil, but that their souls, after their destruction, remain to be punished—this, truly, being grievous—any one might rightly say, in the case of those who have been wrongly predestined, that it is just. Wherefore, as I said, we must avoid other injustice for the sake of a brief pleasure, lest for a small joy one suffer eternal punishment."

Then Simon: "Can it be that there does not exist that which is evil or good by nature, but it differs only by custom and fashion? Thus among the Persians, it is a custom to contract marriage with mothers, sisters, and daughters, while to marry others is called most grievous. Hence, there cannot be a judgment of God for all, since evils are not defined the same for all."

And Peter said: "This cannot hold; for it is evident to all that intercourse with mothers is an abomination, even if the Persians, being a small part of the human race, do not perceive the lawlessness of their abominable practice because of an evil custom. ^D Just as the Britons openly cohabit before everyone without shame; and others eat human flesh without disgust; and others perform the deeds of dogs and other unspeakable acts. Thus we must not make judgments based on a sense that has been perverted by custom. For even to be murdered is an evil, even if not all say so, since no one wishes to bring pains upon himself, and no one finds pleasure in his own punishment for theft. If, therefore, anyone does not at all concede that sin exists, necessarily a third judgment is rightly to be expected regarding these things." When Peter had said this,

Simon answered: "Tell me, does it seem so to you regarding the evil one?" ^A

XX. And Peter said: "We remember our Lord and Teacher, how He instructed us and said: 'Guard the mysteries for Me and for the sons of My house.' Therefore, He also explained to His disciples in private the mysteries of the kingdom of the heavens. But for you, who fight against us and scrutinize nothing else but our words, whether they are true or false, it would be impious to speak of the ineffable. However, so that some of those standing by might not believe that I am unable to answer what has been said by you (for I am devising a pretext), I shall first ask you: if there were no pain, what would the evil one be?" And Simon said: "Nothing." And Peter said: "Is it then the case that the evil one is pain and death?" And Simon said: "It appears so." ^B And Peter said: "Therefore, the evil one does not exist always, nor can he even exist; for to feel pain and to die belong to those things that happen, neither of which is joined to the presence of well-being. For what is pain, if not a lack of harmony? And what is death, if not the separation of the soul from the body? Consequently, if there is harmony, pain does not enter in; for dying is not strictly among things that exist, because death is nothing else, as I said, than the separation of the soul from the body, upon the occurrence of which the body, being naturally without sensation, dissolves, but the soul, being sentient, continues to live. Wherefore, where there is harmony, there is no pain, nor is there dying; nor indeed are there deadly herbs, nor poisonous reptiles, nor any other such thing whose end is death. Thus, all things created will appear reasonably to have been made ^C under the prevalence of immortality. And this is how it will be when, by the cause of justice, man becomes immortal, with the peaceful kingdom of Christ prevailing; when his temperament is also well-balanced, so that he may not produce sharp impulses; and furthermore, when knowledge is unerring, so that nothing of the evils, taken as a good, shall bring about servitude or pain, so that he may not be mortal."

XXI. And Simon said: "These things you have spoken rightly; but does it not seem to you that in the present world man is capable of every passion? I mean desire, anger, grief, and such like." And Peter said: "These also belong to the things that happen, not to things that exist always, but they will be found to be usefully attached to the soul for the present. For desire was created by Him who created all things well, to be attached to the living being, so that, led by it, he might multiply the human race toward communion, from which a multitude of the elect becomes ^D fit for eternal life. Moreover, without desire, no one would have undertaken communion with a woman; but now, under the pretext of pleasure, as if gratifying himself, man does His will. Therefore, if anyone uses desire for lawful marriage,

^A he does not act impiously; but if he rushes toward adultery, he acts impiously, and for this reason he is punished, because he used badly what was well instituted. Furthermore, the capacity for anger has likewise been given to us by God, that we might be stirred by it to the retribution of sins. Yet he who uses it beyond measure acts unjustly, while he who uses it according to its worth performs what is just. ^B Indeed, we are also subject to grief, that we might be capable of sympathy at the death of relatives—of a wife, or children, or brothers, or parents, or friends, or others. For, being devoid of compassion, we would have stripped off human nature. Likewise, all other things will be found to be fittingly ordered, if they are considered in the way I have indicated.

XXII. Then Simon said: "But why is it that humans die prematurely, and periodic diseases occur, and furthermore, that demons, manias, and multiform calamities, which possess a great capacity for chastisement, continue to exist?" Peter answered: "Because men, by indulging their own lust in all things, cohabit inconsiderately, and thus, through seeds sown at an unseasonable time, innumerably many evils are produced according to the nature of their birth. They ought rather to have reflected that, just as a fit time is ordained for planting and sowing, so also are there days appointed ^C as suitable for coition. Hence, someone who is skilled in the traditions of Moses, accusing the people because of their sins, called them 'sons of the new moons and of the sabbaths' according to the moon. But in the beginning of the world, humans were both long-lived and immune to disease. But when, through negligence, they abandoned this observance, their children in turn, through ignorance, by cohabiting when they should not have, rendered their own children subject to innumerable calamities. Wherefore also our Master, when questioned by those who asked regarding him who was blind from birth and received sight from Him, whether he had sinned or his parents that he should be born blind, replied: 'Neither he nor his parents sinned, but [it is] that the power of God might be manifested through him, healing the sins of ignorance.' And in truth, such things happen by reason of ignorance—namely, from not knowing when one ought to cohabit with one's spouse, and whether she is free ^D from menstrual pollution. Now, indeed, the calamities which you mentioned before arise from ignorance, not from an evil deed committed. Moreover, grant me the person who does not sin, and you will receive one who does not suffer; and you will also find those who are immune to suffering [and thus] fit to serve Him. For example, Moses, on account of his piety, passed the entire time of his life free from evil, and healed the Egyptians, who were suffering on account of their sins, with his prayers.

XXIII. Then Simon said: "Let these things be so. Does not the inequality among men seem to you most unjust? For one begs while another abounds in riches, one is sick while another enjoys excess of health, and [there are] innumerable such things in human life." And Peter said:

"Do you not see, Simon, that you are again sending your words outside the scope? For while we were discoursing about evil, you made a diversion and introduced the argument concerning things which seem to contradict it. Nevertheless, I will answer even this: The world is a work artfully made, so that the female may eternally bring forth for the male, who is to be, just and eternal sons. But the pious could not reach perfection here if there were not the needy to whom they might render aid. In the same way, the sick are present, for whom they may provide. And the rest of the discourse follows this line." And Simon said: "Are the humble, then, unfortunate? For they suffer hardship for the sake of the just being perfected." And Peter said: "If their humiliation were eternal, it would be a great misfortune. But humiliations and exaltations befall men by lot. And if the lot does not please someone, it is possible for him, having used the right of appeal and having argued the case lawfully, to change the life he has chosen." And Simon said: "What is this lot and this 'right of appeal'?" And Peter said: ^B "This is a subject for another discourse. But if you will allow it, we can show you how, having been born again and having changed your generation and having lived lawfully, you may attain eternal salvation."

XXIV. And Simon, having heard these things, said: "Do not imagine that, because I was agreeing with you as I questioned you on each head, as if I were satisfied, I was moving on to the next head; but I was providing you an opportunity to persuade me of your ignorance, so that, by proceeding to another head, all your ignorance might be known to me and I might judge you, not by conjecture. But now that three days have already passed, dispute with me, and by continuing, I shall show that you know nothing." ^C When Simon had spoken these things and was about to leave, my father said: "Listen to me for a little, Simon, and afterwards, if you please, depart. I remember that at the beginning of the discussion, as if you did not know me, you despised my divinations. But now that I have heard the discussion of the other side, do I seem to you to judge rightly or not, if I have believed Peter to be your superior and confess that he speaks the truth? If indeed you say that I judge rightly, do not make a bargain, lest you appear, though preoccupied or beaten by the agreement, unwilling to concede. But if I was not rightly showing that Peter was superior in the discussion, persuade us how we have not judged rightly; or do not cease from the discussion before all, since it will be permitted to you to choose one of two things: either be overcome or come to an agreement. But perhaps you think it is a great punishment before all the ^D hearers for one who has been judged to be ashamed, because he performed his part poorly and suffers pain of soul from his conscience; for we know that you have been defeated by the deed itself, since we have heard the speech you delivered. Furthermore, I also do not believe that you came to the discussion as you promised, but you promised to return when you were departing, so that you might not be convicted."

XXV. And Simon, when he had heard these things, gnashing his teeth for anger, departed in silence. But Peter, since no small portion of the day remained, laid hands upon the sick for their healing, dismissed the multitude, and having entered the house with his intimates, sat down. Then one of his companions, by name Sophonias, said: ^A "Blessed, Peter, is the God who chose you, that the upright might be able to acquiesce in wisdom. For truly you disputed against Simon magnificently and with patience. We now ask of you that you also discourse to us concerning evil, hoping that you will render a more genuine account to us, though not indeed at this hour, but tomorrow, if it pleases you; for we must spare you on account of the labors you have undergone in the investigation." Peter answered: "I would have you know that ^B among these very labors he rests who labors willingly, whereas he who works against his will labors most of all even in rest itself. Therefore, you provide me with the greatest recreation if you make me discourse on those things which are my delight." Thus, satisfied with his resolve and indulging his weariness, we asked that he defer it until night, according to his custom of conversing with his intimates. And afterwards, having taken food, we betook ourselves to sleep.

HOMILY XX

I. When he arose by night and had awakened us, he sat down according to custom and said: "Ask me concerning what you wish." Then Sophonias first began to speak to him: "Explain to us, who desire to learn, what we should truly think concerning evil." And ^C Peter said: "I have already demonstrated this in the disputation held with Simon, although the things I set forth concerning it may not have appeared clearly in the various topics; for many topics, to which it seems that clear force is lacking, nevertheless supply to the multitude some knowledge of the truth; so that if I state to you now what I then said to Simon through many topics, do not think that you are graced with the same honor as he." And Sophonias said: "You speak rightly; for if you now define for us from the many topics offered then, you will make the truth ^D itself more clear."

II. Then Peter said: "Now hear the truth concerning the correct harmony of evil. God, having defined two kingdoms, constituted also two ages, assigning the present world to the evil one, because it remains for a short space of time and passes away quickly, but promised to give the coming world to the good one, as it is great and eternal. He therefore created man endowed with free will, so that he might possess the ability to incline toward the deeds he pleases. And his body is tripartite, since it draws its origin from the feminine; for it is dominated by desire, anger, grief, and the things pertaining to these. In like manner the spirit, since it is not of three kinds but tripartite, takes its origin from the masculine, and is capable of reasoning, knowing, fearing, and those things of

which pertain to this. And of each of the triads there is the same root, so that man is composed of two mixtures, of the feminine with the masculine. ^A Wherefore also two ways have been set before him, of law and of lawlessness; and two kingdoms have been defined, the one being called of the heavens, and the other of those who now reign upon the earth. And also two kings have been appointed, of whom the one is ordained by law to reign over the present and temporary world, who is kept to rejoice in the destruction of the wicked; but the other, being himself also a king of the age to come, loves the whole of human nature: who, even if he does not have the freedom of action in the present, is nevertheless secretly concerned with counseling things that are profitable.

III. Of these two, by God's ordaining, the one exerts force upon the other. Yet every human being ^B has the power, of whomever of them he wishes, to obey for the performing of good or evil things. But if anyone chooses to perform good things, he becomes the property of the future good king; but if one performs evil things, he becomes a subordinate of the present evil one. He indeed, having received through sin the power to punish him by just judgment, and desiring to use it before the eternal age, rejoices in chastising in this life, and as if gratifying his own desire, he fulfills the will of God. The other, however, having been created to rejoice in the command of the just, when he finds a righteous man, rejoices greatly, saving him for eternal life, and he himself also, as if granting a favor to himself, refers to God the grace on account of these. ^C Yet it is possible for every unjust man who has repented to be saved, and for every just man to pay the penalty for his last sins. For these two rulers are the swift hands of God, prompt to anticipate, so as to execute His will. And that this is so, it has been said also in the Law from the person of God: "I will kill and I will make to live; I will strike, and I will heal" (a). For He truly kills and makes alive. He kills through the left hand, that is, through the evil one, who is kept to take pleasure in the destruction of the impious. He saves and confers benefits through the right hand, that is, through the good one, who has been created to rejoice in the beneficence and salvation of the just. But these, though powerful, do not exist outside of God; for there is no other principality outside of Him. ^D Nor were they projected from God as living beings, for they were of equal opinion with Him; nor did they come into existence spontaneously contrary to His will. Since the [greatness] of His power would have been diminished. But from God were projected the first four elements: the hot and the cold, the moist and the dry. Wherefore He is also the father of every substance that exists (of the intention which is according to the mixture); for when they were mixed together, their intent was born outside of them as an offspring. The evil one, therefore, at the end of the present world having served God blamelessly, since he does not belong to one substance, being restored, can become good. For he no longer acts evilly.

^A Although he is wicked, having received the power to act lawlessly by law.

IV. When Peter had spoken thus, Micah, who himself was one of his companions, asked: Whence then does it happen that men sin? Peter answered: Because they are ignorant that for the things they have done wickedly, judgment being held, they must absolutely be punished. Whence also, as I have said at another time, even having offspring they indulge in lust, as happens in the slaughter of tender infants or in some other deceitful sin. For by being ignorant that they are being judged, as I have said before, because of the absence of fear, they hasten to satisfy their lust rashly and illicitly. Therefore God is not unjust, seeing that he has well ordained lust for the propagation of life; but they themselves are most wicked, seeing that they ^B have abused that which is good in lust. Thus also it must be considered concerning anger; that he who uses it rightly as is permitted, acts piously, but he who goes beyond the measure and brings judgment upon himself, acts impiously.

V. And again Sophonias said: Your long-suffering, my lord Peter, grants us boldness to ask you about many things for the sake of accuracy. Therefore, taking heart, in every way we make our examination. I remember, therefore, that yesterday Simon, having a discussion with you, said that the evil one, if he has been begotten by God, is consequently of the same substance as the one who produced him, and therefore he ought to be good, and not evil. But you answered that it is not altogether so, inasmuch as many wicked men are born from good parents, just as from Adam two such men were born, of whom one was wicked, and the other good. But when Simon chided you for using human examples, you answered that by this reasoning it is not even fitting to admit that God begets; for this example ^C is also human. But I, Sophonias, admit that God begets, but I do not accept that he begets evil, even if among men the good beget the wicked. And lest anyone think me irrational for attributing some things to God which distinguish human affairs, and others not, since I grant the begetting but do not grant the begetting of that which is unlike him. For men, as is reasonable, beget sons unlike their own minds for such a cause. For consisting of four parts, according to the various changes of the year, their bodies are turned in various ways, so that in the human body according to each season, that which is proper to the season of the year grows or decreases, destroying the proportionate mixture. For the seeds of temperaments not always remaining the same are separated in one way or another when mixed, and according to the mixture of the season, their purposes follow, whether good or evil. But concerning God, nothing of this sort is to be assumed. For since he is immutable and eternal, when he wishes to project, that which is begotten must be of the same kind as the creator, ^D as regards substance and mind. But if anyone says that he also

wishes to call him mutable, I do not understand at all how he can also affirm that he is immortal.

VI. Having heard these things, and having sat for a little while in contemplation, Peter replied: I do not believe that anyone can speak of evil without at the same time doing the will of evil. Wherefore, knowing this very thing, I am in doubt what to do, whether I should keep silent or speak. For if I should be silent, I would provoke laughter among the many, as one who, having professed that I would explain the truth, knows not how to speak of malice; but if I speak, I fear lest a disquisition instituted about evil should be displeasing to God, since to Him nothing but a disquisition about the good is pleasing. Nevertheless, I will explain to you even more clearly the things that I answered to the inquiry of Sophonias. I also concede that not all things which belong to men are to be attributed to God. Indeed, men, for whom bodies are ^A immutable, are not changed, but they have a tendency to vary as the year goes on. But God is not so; for by His innate spirit, by an ineffable power, the body becomes whatever He wishes. And this is all the more to be believed, since the air also, having received such a nature from Him, by the incorporeal mind that leads it [being diffused into it], has obtained the faculty that, being turned into liquid and condensed, it becomes water; and water, being condensed, is changed into stones and earth; and stones, when rubbed, kindle fire. In this way, the air, after translation and change, having first become water, through the conversions ceased into fire, and what was moist was changed into the contrary nature. But what then? Did not God also turn the rod of Moses into an animal, making it a serpent, which He again turned back into a rod? And by that same rod which had been changed, He turned the water of the Nile into blood, which He also made to return into water. But also man, who was dust, by the breathing of a spirit He changed into flesh, and again changed ^B back into dust. And was not Moses himself, being flesh, changed into a most great light, so that the sons of Israel could not look upon him? Much more, therefore, is God most powerful to change Himself into whatever He pleases.

VII. But perhaps some one of you has thought that, while one thing can become something else through another, yet a person cannot [by himself] change himself into whatever he desires, and that to be changed is a property of one who is aging and subject to death, but that this should not be thought of regarding the immortals. For are not the angels, being ageless ^C and of a fiery substance, changed into flesh? And were they not received as guests by Abraham, whose feet men also washed as being of the same substance as men? But also with Jacob, who was a man, an angel wrestled, having been changed into flesh, that he might be able to converse with him. And yet, after he had wrestled, by his own will he again put on his own nature. And indeed, having been transformed into fire, he did not burn the sinew of Jacob's thigh, but inflamed it and made him lame. But as for something else to become, whatever

he wills, being unable, as he is subject to his own nature, he is mortal; but whoever, being lord of his own nature, is able to become whatever he wills and whenever he wills, so that he comes to be anew, he is immortal. Hence, much more the power of God, when He wills, transforms the substance of the body into whatever He wills, and brings forth a substance like in kind, but not identical in essence, the change being accomplished. For the Creator can both turn it into another substance and turn it back again upon itself, since the son begotten from that mutation cannot become anything else without the will of the one who brought it forth, unless He grants it.

VIII. When Peter had said this, Micah, ^B who was also one of his accompanying companions, said: "I would like to learn from you whether the good man was also begotten in the same way as the evil one; for if they were made in an equal way, they seem to me to be brothers." Peter replied: "They were not begotten in a similar way, if you remember what I said in the beginning, that the quadruple substance of the body of the evil one was brought forth by God, having been distinguished according to its kinds; but outside of it, according to the will of the one who brought it forth, the disposition that delights in evil was tempered into the mixture. So that one must realize that the quadruple substance brought forth from God is indeed His creature, and is itself eternal. But why did the disposition that delights in evil, having arisen, come to be later, ^C tempered by Him outside the substance? And in this way it was neither begotten by God, nor by any other, nor has it been brought forth by Him, nor did it come forth spontaneously, nor did it always exist, as the substance did before the mixture, but it happened outside in the mixture according to the will of God. And that it is necessary for this to be so, we have often said. But the good one, having been born from the best transformation of God and not having come to be in an external mixture, is a son in truth. Nevertheless, since these things happen to be unwritten and verified by conjectures, let it not be confirmed that they are absolutely so. Otherwise, the mind, having already totally anticipated the truth, would cease from seeking. ^D And I also remember that it is not necessary to say such things to all, but to those who are most approved through experience. Nor should you rashly assert such things to one another, nor dare to speak as if you grasp the discovery of ineffable things, but you ought to remain in silence, only reflecting; for in speaking, perhaps he who speaks may err through ignorance, and will suffer punishment as one who has dared, even if toward himself, to utter things honored by silence."

IX. When Peter had said this, Lazarus, who was also one of the companions, said: "Tell us the harmony: how is it possible and reasonable that the evil one, having been constituted by the just God so as to be the punisher of those who have acted wickedly, should this same one later, together with his angels, with the

^A deceived sinners, be sent into the lowest darkness? And indeed I remember that the Master Himself said this. And Peter said, "I also acknowledge that the evil one does no evil in this respect, insofar as he carries out the law given to him. And although he possesses an evil disposition, nevertheless, out of fear toward God, he does nothing unjustly; however, because he slanders the teachers of truth to deceive the unwary, he is also called the devil." But that our truthful teacher said that he and his angels, along with the deceived sinners, should go away into the lowest darkness, carries a certain meaning of this kind: the evil one, having been created according to a composition such that he takes delight in darkness, rejoices when he descends with his fellow-servant angels into the darkness of Tartarus; for darkness is pleasant to fire. But the souls of men, being drops of pure light, though they are swallowed up by the essence of a different kind of fire, yet being immune to the nature of dying, are punished according to what they have deserved. And if the prince of wickedness, being human, were not sent into the darkness—as if he did not rejoice in it—then his composition, which rejoices in evils, could not be converted to a good disposition. And thus he will be judged to be a good one present there all the more, because, having obtained a composition that rejoices in evils, he has done nothing contrary to what seems good to the law of God out of fear toward God. And does not the Scripture mystically foreshadow, by the transformation of the rod of the high priest Aaron into a serpent and its return into a rod, that this pertains to the future ^B transformation of the commixture of evil?

X. After Lazarus, Joseph, who was also one of our companions, said, "You have spoken everything correctly. And explain this to me, as I desire to learn: why do you impart the same discourses to all, when some are persuaded, but others do not believe?" And Peter said, "The discourses are not incantations, such that it is necessary that whoever hears them must believe. The fact that some are persuaded and others not, clearly proves the freedom of the will." Having said this, we all blessed him.

XI. And as we were preparing to eat, someone entered, announcing, "Appion the Plistonices, with Annubion, has just arrived from Antioch and is being hosted by Simon." And the father, upon hearing this, rejoiced and said to Peter, "If you permit me, I will go to greet Appion and Annubion, since they were my friends from early youth. Perhaps I will also persuade Annubion to debate with Clement about genesis." And Peter said, "I permit it, and I praise your wanting to fulfill the duty of a friend. Nevertheless, consider how, by the providence of God, things ^C from all sides concur to complete the harmony for your full conviction. I say this because the arrival of Annubion is advantageous to you." And the father said, "I truly see that the matter is so." And having said these things, he departed toward Simon.

XII. We, however, who were with Peter, through the whole night ^D

questioning him on account of the pleasure and sweetness of the things being said, remained awake. ^A And when dawn was already breaking, Peter, looking upon me and my brothers, said: "I am in doubt as to what seems right to your father." And as he was saying this, the father arrived there, having found Peter speaking to us about him; and seeing him downcast, he greeted him and explained for what reason he had slept outside. But we, looking at him, were struck with astonishment, seeing the form of Simon, but hearing the voice of our father Faustus. And the father was astonished that we, while fleeing from him and loathing him, were treating him so harshly and in a hostile manner. But Peter alone, seeing his natural form, said to us: "For what reason do you, loathing him, push away your father?" And we, with our mother, answered: "This person appears to us to be Simon, although he has the voice of our father." And Peter said: "To you, indeed, his voice alone is known, unchanged by the enchantments, but to my eyes—which are not under a spell—his countenance also appears as it truly is; for it is not Simon, but Faustus your father." Then, looking also at the father, he said: "Your own face does not appear to them, but that of Simon, the most wicked and to us most hostile ^B of men."

XIII. While Peter was saying this, one of those who had been sent on ahead to Antioch arrived, and said to Peter: "I wish you to know, my lord, that Simon, performing many strange prodigies in public at Antioch, calls you a magician and a sorcerer, and has stirred up the inhabitants to such hatred that every man among those present there is breathing with a desire to feed upon your flesh. Therefore, we who were sent ahead, together with the brothers who were joined by you to Simon, when we saw the city vehemently stirred up against you, met secretly, considering what ought to be done. And while we were hesitating in uncertainty, Cornelius the centurion—whom the Lord delivered from a demon at Caesarea—arrived, having been sent by Caesar to the governor of the province. ^C He, having been summoned by us secretly and informed of the cause of our sadness, and asked to help, promised most readily that he would put him to flight, if indeed we would assist him in his undertaking. And when we had promised that we would diligently do everything, he said: 'I will spread the word through many of my friends that I have come to arrest him, since Caesar, having put away many other magicians and having become informed about him, has sent me for this purpose: that he might punish him in the same way as the magicians before him.' And those of your people who are staying with him, as if they had heard it secretly from somewhere, should report to him that I have been sent to arrest him. Having heard these things, perhaps, seized by fear, he will flee. But while we were thinking to do some other thing, ^D it came to pass just like this. For, because he heard it both from many outsiders, who reported it secretly as if conferring upon him a great benefit, and furthermore from our own men who were feigning friendship, and thought that this was their opinion, he recognized that he had to be on his guard. Therefore, fleeing from Antioch with

Athenodorus, he has come here, as we have heard. We therefore advise you not to enter that city yet, until we see whether, now that he is gone, the people can forget the slander that was spread against you.

XIV. When he who had arrived had reported these things, Peter, looking at our father, said: "Do you hear, Faustus? It is evident that your transformation was brought about by Simon Magus. For, thinking that he was being sought by Caesar for an evil deed, he fled in terror and affixed his own appearance upon you, so that, were you to die, grief might befall your sons." Hearing this, our father began to weep and wail, saying: "You have guessed rightly, Peter. For Annubion, a friend of mine who loves me, had revealed the plot to me under a mystery. But I, unhappy wretch, did not believe it, for I was deserving of suffering it."

XV. After the father had said these things, not long after, Annubion came to us, reporting that Simon had fled and had set out for Judea that very night. He found our father crushed and saying with tears: "Woe to me, woe to me in my misery! When I heard he was a magician, I did not believe it." The miserable man, having been recognized for one day by his wife and sons, had quickly returned to the previous misery of his ignorance. And our mother, lamenting, tore at her hair. We, being distressed about the alteration of our father, groaned, unable to understand what on earth it was. Annubion, seeing these things, stood stunned in silence. ^B Then Peter said to us, his sons, before everyone: "Believe me, this is Faustus, your father. Therefore, I command you to treat him as a father. For God will provide some opportunity through which, having cast off the form of Simon, he will clearly show his father's face again." Having said these things to us, he looked at our father and said: "I allowed you to go and greet Appion and Annubion, since you professed that they had been your friends from childhood, not to converse with Simon Magus." And the father said: "I have sinned, I confess." And Annubion said: "I myself, too, together with him, beg you to forgive a noble and good old man who has been deceived. For the unhappy man became a plaything of that notorious person. But I will tell you how it happened. This good old man came to greet us. It so happened that at that very hour we were with Simon, ^C who wanted to flee that night, having heard that some persons had arrived here in Laodicea by imperial command who were seeking him. And after he had turned all his fury against Faustus upon his entry, he spoke to us as follows: 'He who has arrived, make him a participant in your meal; but I shall prepare a certain ointment, so that, having dined and having taken it, he may smear his own face, and to everyone he will seem to bear my face. But you, having been smeared beforehand by me with the juice of a certain herb, will not be deceived by his form, although to all others Faustus will seem to be Simon.'" ^D

^A

XVII. When he had foretold these things, I said: "What profit, I ask, will come to you from a scheme of this kind?" And Simon answered: "First of all, once he is captured, those who are searching for me will desist from their investigation against me. But if he should even be removed by the royal hand, his sons, who have abandoned me and betaken themselves to Peter to work with him, will grieve greatly. For now, Peter, I confess the truth to you, that I was hindered by fear of Simon from signifying these things to Faustus. But in truth, Simon did not even give us time for a secret conversation; otherwise, I would have revealed Simon's wicked design to him. Meanwhile, in the middle of the night, Simon rose and fled to Judea, accompanied by Appion and Athenodorus. Then I feigned the discomforts of poor health, so that, by remaining at home after their departure, I might quickly send him back to his own, in case he could in some way be hidden among you, lest he be captured by Simon’s pursuers and perish in his place through royal enmity. Therefore, in the dead of night, I sent him to you, and I arrived here in the night, anxious to see him and return more quickly, before those who accompanied Simon could return." And turning to us, he said: ^B "I, Annubion, see the true countenance of your father, since I have been myself smeared by Simon, as I narrated before, so that the true face of Faustus appears to my eyes. Hence I am astonished and admire the magic of Simon, because you who are standing around do not recognize your father." And as the father and mother and we ourselves wept over the common calamity, Annubion, moved by pity, wept also.

XVIII. Then Peter promised us that he would restore the countenance to the father, saying to him: "You have heard, Faustus, what relates to us. If the false image of a countenance in you should become useful to us, and you assist us in the things I shall command, then I will restore your own face to you, if you first do what I shall order." And when the father said: "Whatever I can, I will gladly perform, if only you restore my likeness to me," Peter replied: "You have heard with your own ears from those who returned to me from Antioch, how Simon behaved there and stirred up the multitude against me, calling me a great deceiver and a sorcerer polluted with slaughter, to such an extent that all those there strongly desire to feed even upon my flesh. Therefore, do what I command you, and leaving Clement with me, lead us to Antioch with your wife and Faustinus and Faustinianus, your sons. There will also be some others with you, whom I shall deem suitable for assisting my plan." ^C

XIX. "When, therefore, you are in Antioch with them, and are seen to be indeed Simon, publicly preach your repentance and say: 'I, Simon, tell you...'" ^D

^A that I announced and confess that I falsely maligned Peter; for he is not a deceiver, nor polluted with slaughter, nor a magician, nor [did I speak] whatever other evil things I formerly said about him, being driven by anger.' I myself, being the cause of the hatred against him among you, beseech you to cease hating him, for he is the true apostle of the true prophet sent by God for the salvation of the world. Therefore I also advise you to believe him regarding what I preach, lest your whole city perish utterly. And I wish you to know for what reason I have confessed these things to you. This night the angels of God severely scourged me, the impious one, because I was an enemy to the herald of the truth. I implore you, therefore, even if I myself should come at another time and attempt to speak against Peter, do not accept me. For I confess to you: I am a magician, I am a deceiver, I am a sorcerer. For perhaps it is possible by repentance to wash away the sins previously committed by me."

XX. When Peter proposed these things, "I understand," said the father, "what you want. Therefore, do not weary yourself. For it will be no less a concern to me, when I have gone there, to discuss what I ought to announce about you." And Peter again instructed him: "When, therefore, you perceive the city having turned from hatred and seized with a desire to see us, send a messenger and inform me, and we shall reach you there immediately. And when I come there, I will banish the foreign form from you, and will make your own appear clearly to your own [people] and to all others." Having said this, he ordered his children, my brothers, and Mattidia, our mother, and some of the companions to go away ^B along with him. And the mother appeared reluctant to go with him, saying: "For I would certainly seem to be an adulteress if I were joined to the form of Simon. But if I am compelled to go away with him, it will nevertheless be impossible for me to sleep on the same bed. I do not know, however, if I can even be persuaded to go away with him." But Annubion encouraged her as she was going away against her will, saying: "Believe me and Peter and the voice itself, that he is Faustus, your husband, whom I love no less than you yourself do. And I myself will also go along with him." When Annubion had said these things, the mother promised to go along with the others.

XXI. But Peter [said]: "God orders our affairs most fittingly. For we have with us Annubion the astrologer ^C. For he will discuss more familiarly with us as a friend regarding the nativity of the rest, when we are in Antioch." And indeed, when the father had set out under the cover of night with those whom Peter had ordered, along with Annubion, toward nearby Antioch, early on the next day, before Peter had gone out to dispute, Appion and Athenodorus, the companions of Simon, came to Laodicea, seeking the father. Having learned this, he ordered them to enter. And when they had entered and sat down, and had asked, "Where is Faustus?" Peter replied, "We do not know; for since that evening when he went to you, he has appeared to none of his own people again. But yesterday morning ^D and Simon was seeking him, and since we answered nothing, I do not know what

^A he thought, having said that he himself was Faustus. Not being believed, he wept, lamented, and threatening to kill himself, rushed toward the sea.

XXII. When Appion and his companions heard this, they raised a cry and wailed, saying, "Why did you not receive him?" And just as Athenodorus was about to say to me, "That Faustus was your father," Appion, anticipating him, said, "We learned from someone that Simon, having met him, urged him to leave Peter and become his traveling companion, and promised to reveal the truth to him; and that Faustus himself begged him, saying that he never wished to see his sons again, since they had become Jews." When we heard these things, we came here for the purpose of seeking him. But because he is not found here, it appears that the one who reported it told the truth, which we have announced to you. I, ^B however, Clement, having perceived Peter’s intention—that he wished to sow suspicion among them that the old man was to be sought among them, so that, filled with fear, they might flee—cooperated with his purpose, and said to Appion, "Listen, my dearest Appion; we strive to offer to our father those things we believe to be good. But if he does not wish to accept them, and instead flees from us while cursing us, I will speak somewhat harshly: we, too, do not care about him." When I had stated these things, they departed, as if feeling aggrieved at my cruelty, and as we learned the next day, they followed in the footsteps of Simon with all speed for Judea.

XXIII. In the meantime, when ten days had passed, a certain man came from Antioch, sent by my father, ^C announcing how, by publicly accusing Simon while wearing his own face, and by extolling Peter with praises, he had filled the whole city of the Antiochians with a longing to see him. And he said that, because of this, everyone desired to have him with them. Some, however, because of their excessive love for Peter, were raging against my father, wishing to lay hands on Faustus as if he were Simon. Therefore, fearing that he might be killed, he had immediately sent the man to ask Peter to hasten to him, if he wished to find him alive and to appear opportunely to the ardent longing of the city. Upon learning these things, Peter gathered the multitude ^D together to deliberate in the assembly, and having ordained a bishop from among his companions, after having spent three days in Laodicea baptizing and healing, he hastened to set out for neighboring Antioch.

CLEMENTINA. — EPITOME OF THE DEEDS OF ST. PETER

CLEMENT OF ROME, ROMAN BISHOP

An Epitome of the acts, travels, and preachings of Saint Peter, the prince of the apostles, in which the life of the same Clement is contained, addressed to James, the bishop of Jerusalem. (Cotelerius, Patres apostolici I, 755.)

ADMONITION

From the homilies of the Clementines and the books of the Recognitions, as well as from the Epistle of Clement to James, the Martyrdom of Clement, and the Narration of Ephraim, this Epitome was composed by those men who deemed it a matter of their own doctrine and piety to either remove, or else to alter and correct, whatever seemed superfluous, false, or dangerous. I find that this sort of compendious structure was fashioned three times in the manuscript codices of the Royal Library. The first structure is this one, edited by me after Tunerbus and translated after Perionius, existing in the Royal books in seven numbers. The second is contained in exemplar 148, and it is slightly more extensive than the former by means of additions taken from the Clementines, which we have placed in the margins. The third is comprised in a codex. It is far more extensive than the preceding ones, from materials likewise taken from the Clementines, as well as the Epistle to James, sometimes with a Paraphrase; and it has attached to it the Martyrdom of Clement, with the Opusculum of Ephraim appended; because the margins could not contain all the variants and additions of this abbreviated collection, we were forced to omit most of them. Furthermore, a marginal note placed in a manuscript formerly belonging to Photius, of Maximus Margunius, reveals that Simeon Metaphrastes is the author of one of the three aforementioned editions. For Hoeschelius testifies that in that codex, at the Photian chapter 113, the *Myriobiblos* critique—regarding the work containing both the acts of Peter and the disputations with Simon Magus, as well as the recognition of Clement to his own people—has this written upon it: ^A"The treatise is full of ten thousand absurdities, but the Metaphrastes, having corrected it, has deposited wealth and identity for the Church of God." But the reason I suspect that the earlier edition, rather than the other two, pertains to the Metaphrastes is because it appears in many more Greek menologies and hagiologies.

CLEMENT TO JAMES the Lord and bishop, and bishop of bishops, who rules the holy Church of the Christians in Jerusalem, and the Churches of Christ our God everywhere, which have been excellently founded by the providence of God; together with the presbyters, and deacons, and all the rest of the brethren, peace be always.

I. Let it be known to you, my lord, that I, Clement, being a citizen of Rome, and having been able to pass the first age of my life modestly and soundly, having received reason, ^B—

^A I know not whence it entered into me, and being heavily burdened with frequent thoughts concerning death, I lived in labors and anxieties. For I used to reflect: when I am dead, I shall not be; and there will be no one who will ever make mention of me, since time consigns all things to oblivion. But if I should not be, shall I in some way exist, knowing those who are not, and being neither knowing nor known—nor even having come to be, nor being in the process of coming to be? And has the world at some time come into being, and what, pray, was there before it came to be? For if it existed always, it will also exist always; but if it has come into being, it will also surely be dissolved; and after its dissolution, what then shall be again? It is impossible for me now to conceive this.

^B II. Pondering these things and such as these—I know not whence—incessantly in my mind, I was always affected by perpetual sorrow, to such a degree that I grew pale and wasted away. And what was most grievous was that if ever I thought to cast away the concern for these things as vain, the emotion would press upon me much more vehemently. I took this amiss, not knowing that I had as a companion a noble thought, which became for me the cause of immortality, as I later recognized from the outcome of events, and I gave thanks to God, the Creator of all. For by the thought that from the beginning pressed upon me, I was compelled to come to the investigation of things; and those whom at the beginning I was in danger of calling blessed through ignorance, I later did not cease to lament as miserable.

^C III. Therefore, being caught in such reflections from my childhood, I used to frequent the schools of the philosophers, so that I might learn something certain from them. But even so, I saw nothing else being earnestly pursued among them than the destruction and construction of doctrines, contentions, and the arts of syllogisms, and indeed the invention of premises. And sometimes one view would prevail—to say, for example, that the soul is immortal; and at other times, that it is mortal. And when the opinion that makes the soul immortal was the superior one, I would rejoice; but when that which considers it mortal, I would be afflicted; and again, I would be still more disheartened because neither side could confirm my mind. Yet I understood that the tenets of their hypotheses, according to those who defended them, were pronounced either false or true, and were not grasped as they possess truth in themselves; wherefore I was all the more troubled in the matter and groaned from the depth of my soul; for I was neither able to cast away the concern for these things, although I greatly wished to—as I have indicated above—nor was I able to grasp anything firm.

^D IV. Again, therefore, pressed by the anguish of hesitation, I said to myself: "Why do I labor in vain, when the matter is manifest? For if, after death, I shall not be, it is not appropriate that I, who now am, should be sorrowful. Therefore, I will reserve my sorrow for that time when, not being, I shall not be sorrowful; but if I should by chance exist, why is it that sorrow is now superabundantly present within me?" And immediately after this, another thought crept into me. For I said, "What if...

I should suffer worse things there, not having lived piously, and be delivered, according to the words of some philosophers, to Pyriphlegethon and Tartarus, as Sisyphus, or Tityus, or Ixion, or Tantalus, and I shall be tormented in Hades forever? Yet again I countered, saying that, as the matter is uncertain, it is much safer for me to live piously and to master the pleasures of the body, even if I do not precisely know what is just and pleasing to God, nor whether the soul is immortal or mortal. ^A

V. These thoughts, therefore, were agitating my soul. I said, "I will travel to Egypt, and I will become a friend to the hierophants and prophets of the inner shrines, and having sought out a magician and found him, I will persuade him with much money to perform the invocation of a soul, which they call necromancy, on the pretext that I wish to inquire about some matter; but the inquiry shall be to learn whether the soul is immortal." This, however, is by no means to be known from his answering that it is immortal, but only from seeing that it exists. For having seen it with these ^B very eyes, I shall have sufficient certainty, and I will no longer make ears more trustworthy than eyes. Nevertheless, I communicated this plan to a philosopher among my friends, and he warned me that it would not be advantageous to dare this, for two reasons. "For if," he said, "the soul does not by any means obey the magician, and you, having acted against the laws which forbid such things, will live with a guilty conscience; but even if it should obey, besides the fact that you will live with a guilty conscience, I think that those things which pertain to pious worship—for the sake of which you attempted such things—will no longer result well for you. For they say that the Divinity is hostile to those who vex souls after their release from the body." Having heard these things, I became more hesitant toward the undertaking; but I could not at all abandon that former thought of mine. ^C

VI. And that I may not make a long speech to you about such things, when I was occupied with such thoughts and matters, a rumor began to spread quietly while Tiberius Caesar was holding the Roman scepter, as spring was already beginning. It increased day by day, and truly as a good messenger of God, it went through the world, unable to keep the will of God in silence; but rather, it became larger and greater with each passing day, as it reported that a certain person in Judea, beginning from the vernal turning, was proclaiming in Judea the kingdom of the eternal God, which he who shall display to Him an excellent manner of life throughout all things is about to obtain; and that, to gain belief that he teaches these things while full of divinity, he performs many wonders, prodigies, and signs, causing the deaf to hear by his word alone, the blind to see, the lame to walk, and driving away every disease and every demon; furthermore, lepers simply looking from a distance...

were healed and departed, the dead who were brought forth were raised, and there is nothing which he is not capable of doing. And the more time passed, the greater and more certain ^A it became, not merely through hearsay, I say, but through the truth of the event itself, manifested to an increasing number of people. For already, assemblies were being held in various places for the purpose of counseling and debating who this person who had appeared might be, and what he intended to say.

VII. Now as the year was declining toward autumn, a certain man standing in a public place said: "Men, Romans, listen: the Son of God is present in Judea, promising eternal life to all who wish it, if they do those things commanded by Him who sent him. Therefore, turn from the worse to the better, from the temporary to the eternal; and acknowledge the one God in three Persons ^B, whose world you dwell in unjustly before his righteous eyes. But if you turn, and live according to his will, having been translated into another age and having become immortal, you will enjoy his ineffable goods; but if you are disobedient, after departing from here, you shall be cast into the place of fire, where, being punished eternally, you will repent in vain. For the time for repentance is the life that each one now possesses." These things, therefore, he said.

I, however, hearing this was distressed that no one from such a great crowd, having heard such a great announcement, said: I will travel to Judea, so that I may see if this man speaks the truth while he says that the Son of God has arrived in Judea for the sake of an eternal and good hope, announcing the will of the Father by whom he was sent; since even what they say he is preaching is not a small thing: for he affirms that the souls of some, being immortal, are going to enjoy immortal and eternal goods; but those of others, thrown into unquenchable fire, are to be punished for eternity.

VIII. Since I was affected in this way toward the others, I also said these things to myself: "Why indeed do I blame the others, when I am involved in the same sin of negligence as they ^C, and have not first arranged my own affairs, nor departed for Judea to be myself a witness of these things?"

And so, while I was weighing this plan, much time passed in the interim, the businesses of this age dragging me toward themselves and becoming difficult for me to escape. But at last, having considered how unstable and uneven life is, and having then recalled to memory all the time past, how I had remained until now, always with hope gently flattering me, and that we all die thus preoccupied—leaving all my affairs just as they were, I immediately set out for Pontus ^D and for the harbor

^A and having set sail, by the contrary winds, instead of arriving in Judea, I was driven to Alexandria. There I went often to the philosophers—since the violence of the winds was still hindering my voyage—and I sought to have them relate clearly everything concerning the rumor which the one who had appeared in Rome had announced, and what he was proclaiming. But they replied: "As for him who appeared in Rome, we know absolutely nothing of such a person; but as for him who is in Judea, and who is proclaimed by report to be the Son of God, we have heard from many who have come from there, and we have learned of all the miracles which he performed even by a word alone."

IX. And when I said, "I wish to meet with one of those who has seen him, and to hear all that I long to learn about him," they replied to me: "There is someone here, they say, who not only has seen him, but also comes from that very region, an honorable man by the name of Barnabas, who ^B even claims to be one of his disciples, and who often sits somewhere about here and, of his own accord, tells those who are worthy of such things the things promised by him." And so I went to the place where the man was accustomed to sit, and I myself became part of the surrounding crowd, and I stood listening to what was being said, and I understood that he was teaching the truth, not by any dialectical art, but by setting forth plainly and simply what he had heard and seen the Son of God, who appeared, had done and said. He was bringing forward many witnesses of the miracles and words that were being spoken by him from the very crowd standing by.

X. But since the people readily inclined toward the things spoken by him with sincerity, the philosophers who had sprung from worldly learning began to mock and laugh at him, jeering with excessive impudence, and disparaging him, and using syllogisms against him as if they were great weapons. ^C But he, pushing aside their nonsense, did not meet their artful questioning, but remained undaunted and did not cease speaking. And once, someone jokingly asked him: "Why, O new teacher, is a gnat so made that, being most minute, it has six feet and also bears wings, while the elephant, the largest animal, being wingless, has only four feet?" But he, after pausing briefly in his teaching to address the question—yet without giving any answer to the questioner regarding these things—resumed the discourse he had set before himself from the beginning, using only this as a preface at every interruption: "We have a mandate only to tell you the words and miraculous deeds of him who sent us, and in place of dialectical demonstration, we bring forward for you many witnesses from among those standing here. For the rest, it is in your power to comply or not to believe. I, for my part, will not cease to declare to you what is useful, since for me it is a loss to remain silent, but for you it ^D is a harm not to believe. I could indeed render the reasons for your futile questions, if I truly saw you"

^A with a zeal for truth investigating: but to disclose to you now the true cause regarding the diversity of the creation of the gnat and the elephant would be untimely, seeing that you are ignorant of the God of all things.

XI. As he said this, they with one consent let out a loud and insolent laugh, striving to reduce him to embarrassment and helplessness, as if he were some barbarian and a madman. But I, observing these things, began to grow heated in my spirit, and being seized I know not how by zeal, I could not bear to be silent, but with confidence I said: Rightly, O men, has God made His will incomprehensible to you, foreseeing that you are unworthy, just as at the present moment He gives full understanding to those who use the judgment of their minds. For since now the heralds of His will have been sent, who represent His counsel not with any art or rhetorical adornment of words, but simply and without wile, so that anyone who hears may understand what is said; you stand by, so as not to understand what is for your own benefit, and to your own detriment you laugh at the truth, which among the barbarians is currently operating for your condemnation, and which, when it came to you, you were unwilling to receive with hospitality, on account of your lusts and the simplicity of its words, lest you be reproved for being, without consideration, lovers of rhetoric, and lovers of talk, but not true philosophers, students of wisdom. How long, therefore, will you learn to speak, you who do not know how to speak well? For many words that you bring forth are not worth the price of a single word. But what, then, will your Greek multitude say, if it should ever become of one mind, if there is to be a judgment, as this man says? "Why, God, did You not preach Your will to us?" You shall by no means be heard: or perhaps you will obtain some answer of this kind: "I, since I knew all future volitions before the foundation of the world, ^B secretly came to meet each one according to his merit; but that this very thing is so, wishing to manifest fully to those who have fled to me why from the beginning, from the first generations, I did not allow my will to be proclaimed openly; now, near the end of the age, I sent heralds of my counsel; but they are mocked, and being treated with contumely are derided by those who by no means wish to be helped and who have vehemently rejected my friendship." O great injury! They even undergo the danger of envy, the heralds of God, and that, too, by the hands of those men who are being called to salvation.

XII. When I said these things, and others consistent with them, a great murmur arose among the crowd: and some, pitying Barnabas, favored me; but others, who were foolish, were grinding their teeth against me in their rage. But when evening had already arrived, having taken Barnabas by the hand, ^D

^A even though he was unwilling, I led him by force to my house, where I made him stay so that no one might lay hands upon him. After he had spent a few days with me, he instructed me in the rudiments of the true religion; for he said that he was in a hurry to arrive in Judea for the sake of the feast, as he wished to live thereafter with his own countrymen.

XIII. But I, truly hanging upon his every word, and being most urgent, would not desist, but asked for the rest of the teaching, and said to him: "Do you only set forth for me the words of the God who appeared, which you heard, and I, adorning them with my own speech, will preach the will of God; and then, after a few days, I will sail with you. For I have a great longing to reach the region of Judea, and perhaps I shall dwell with you for all the time of my life." He, having heard these things, immediately replied and said: "If you desire to see our affairs and to learn what is profitable, sail with me at once; but if you do not wish to sail, I will indicate to you today the signs of my dwelling, and those whom you desire to meet, so that when you wish to come, you may find us; for tomorrow I will depart for my own home." And indeed, seeing that Barnabas was so inexorable, I went with him as far as the harbor, and having learned from him the signs of the dwellings which he mentioned, I said to him: "If I were not bound to demand tomorrow some of the things that are owed me, I would sail with you at once; ^B however, I will follow you quickly." Having said these things, and having entrusted him to the masters of the ship, I returned with sadness, mindful of my good and concordant friend.

XIV. After I had stayed for a few days, and being unable to receive the whole of the debt for which I had been delayed, having neglected what remained because, as it had become an impediment to me, I was in a hurry to overtake the man, I also sailed for Judea, and after fifteen days I landed at Straton’s Caesarea. When I had touched the earth and was searching for lodging, I learned that a certain man named Peter, the most approved disciple of Jesus Christ the Son of God, who had appeared in Judea and had performed signs and wonders, would come the next day to present himself for a disputation ^C with Simon from Gittha the Samaritan. Having heard this, I begged that his lodging be pointed out to me. And as soon as I learned, I stood at the doors. Those who were in the house, catching sight of me, consulted among themselves as to who I was and from whence I had come. And behold, Barnabas stepped out, and as soon as he saw me, he embraced me, rejoicing greatly and weeping. Having taken me by the hand, he led me into the house. Then, pointing out Peter, he said: "This is Peter, whom I used to proclaim to you, O Clement, as the greatest in the wisdom of God, and to whom I was always narrating all the good things that are in you, and your purpose, so that he himself might also desire to see you and might long for your encounter. Therefore, as a great gift to him, I offer you by my own hands." And having said this, leading me forward, he said: "This is Clement, Peter."

^A XV. When he heard the name, reaching back to the memories of Barnabas’s accounts, he immediately leaped up just as he was, and kindly and sincerely kissed me, and made me sit beside him. "You have done well," he said, "in having welcomed the herald of the truth, Barnabas, for the honor of the true God; and you have shown a very noble spirit, having not feared the fury of the ignorant. For you are truly blessed, in having welcomed the envoy of the truth with such honor; for which deeds, the Truth itself, whose guest you are, will designate you a citizen of its own city. And then you shall rejoice greatly, because having now lent a small favor and a good willingness of doctrine, you shall be an heir of eternal blessings and of goods that cannot be taken away. And do not labor to relate your character to me, for Barnabas, that lover of truth, has reported everything that pertains to you, making good mention of you almost every day. And so that I may reveal the matter to you in summary, as to a true friend—if nothing stands in your way—travel with us, partaking in the word of the truth which I intend to deliver from city to city as far as Rome itself."

XVI. I said to him, "I am indeed ready to travel with you; for I know not how I have decided this with joy. But I wish to be first assured regarding the truth, so that I may know whether the soul is immortal or mortal; and if it is everlasting, whether it must be judged for the things it has done here; and what, indeed, is just or pleasing to God; and whether the world was made, and why it was made, and whether it will be destroyed, or if it will not be destroyed, whether it will be better, or will not be at all. And, not to list them one by one, I desired to learn these things and those ^B similar to them." But he, knowing by the divine spirit what those words meant, gave a quick answer, so that he might also quickly recall me to the truth. "And I," he said, "will briefly present to you, Clement, the knowledge of things; and now, hear it at once."

XVII. The will of God has been hidden from men for many reasons. First, because they are held captive by corrupt teaching, vicious living, pernicious habit, evil conversations, an incorrect anticipation of opinions, and through error; then by fearlessness, unbelief, fornication, avarice, vain glory, and other such things; which, having entered into the world like a great volume of smoke into a single house, ^C have darkened the sight of the men living within, not allowing them to look up, nor to understand God, the creator of the world, from those things in which He has portrayed Himself, nor to know what is pleasing to Him. Therefore, it behooves those who are studious of the truth to call out from the depths of their soul, for assistance, with true reasoning to the one God, and to our Lord and Savior Jesus Christ, and to receive knowledge from Him, so that one being within

^A a house filled with smoke—I mean this world—may be able to approach and open the door, so that the light of the sun which is outside may be admitted into the house, and the smoke which is within, caused by the fire, may be cast out; so that when men have contemplated this, they may believe in one God, the Father Almighty, and in His only-begotten Son, begotten of Him before the ages in ineffable manner, and in the Holy Spirit proceeding from Him in an ineffable manner, recognizing one God in three Persons, without beginning, without end, eternal, ever-existing, uncreated, immutable, unchangeable, simple, uncompounded, incorporeal, invisible, untouchable, uncircumscribed, incomprehensible, infinite, not able to be perceived, good, just, all-powerful, maker of all creatures, almighty, overseer of all things, provider for all, authority, and judge; and thus, having been reborn through water and Spirit, they may be constituted co-heirs with the sons of God reborn for incorruption.

XVIII. Therefore, before any questioning, you too, O Clement, draw near readily as a son to a father, so that God may truly grant you the knowledge of both visible and invisible things. But if, even after being called, you are unwilling, or delay, by the just judgment of God you shall be disinherited, having been rejected because you did not wish [to receive] Him. And let not the thought enter your mind that even if you were the most pious of all the pious people who have ever lived, yet if you fail to reach the perfection of baptism, you could at any time attain to a good hope. For you will [then] suffer even greater punishment, because you did not use your good works well. For as they say, ^B a good thing is not good when it is not done well. But if you are unwilling to be baptized as it pleases God, but rather serve your own will, you are in every way at enmity with His counsel. But perhaps you will say: "And what does being baptized with water contribute to piety?" Firstly, because you are doing what is pleasing to God. Secondly, because through water and Spirit you are reborn to God, and you exchange the first birth which you drew from concupiscence; and thus you will be able to attain salvation, but otherwise it is impossible. For so the God-Logos, who became incarnate for the salvation and immortality of our race, said to us: "Amen, I say to you, unless you are born again of water and Spirit, you shall not enter into the kingdom of the heavens." Therefore draw near to baptism; for this alone [has] the power of the fire ^C

to extinguish the urge. And do not delay; for delay is known to bring danger, because the time limit of death is uncertain.

^A ΧΙΧ. When he had said these things, "I," I said, "already give thanks to God the Father, and to His only-begotten Son, and to His Holy Spirit, because He has granted to me even as I wished to be assured. But for the rest, be free of care regarding me. For I shall never doubt any of the things spoken by you; therefore, my lord Peter, do not be anxious, as if you were bestowing the greatest goods upon one who does not perceive them. For I know that this matter is such and so great that anyone would wish to receive it even quickly. For I perceive the gift given to me with speed." When I had said these things, Peter said: "I give thanks to God, both for your salvation and for my own benefit. But fast for the days of three months, and [then] you shall receive baptism. Begin, therefore, from tomorrow. For I have a disputation tomorrow against Simon the magician. And do not hesitate to be present with me in the contentions of the adversaries." Having said this, and having himself partaken of food, he ordered me also to partake privately. But having blessed the food and given thanks, he added, saying: "May God grant you to be made like me in all things, and that, having been baptized, you may share in the same table with me." Having said this, he ordered me to rest, for already the time also called toward sleep.

^B XX. On the following day, therefore, I, Clement, while it was still night, having awoken from sleep, and having learned that Peter was awake and discoursing on godliness with those who were with him—who were sixteen in number, whose names are these: Zacchaeus, who was once a tax collector, and Sophonias his brother; Joseph and his companion Michaeas; furthermore Thomas and Eliezer the twins; Aeneas the priest; and Lazarus the priest, whom our Lord Jesus Christ raised from the dead on the fourth day; ^C and Elisha, Benjamin the son of Saphra, likewise Rubilus and Zacharias the architects, Ananias and Aggaeus the Ammeni; and also Nicetas and Aquila, the companions—I also entered and, having greeted [them], I sat down at his command.

XXI. But he, interrupting the discourse he had begun, and as if excusing himself, was providing the reason why he had not awoken me, so that I might be a hearer of his words; and he assigned as the cause of this the rigors of the voyage: for wishing for that to be digested, he permitted me to rest. "For whenever the soul," he says, "is occupied with that which is lacking to the body, or is pressed by some calamity, it is not accustomed to pay attention to what is said with much diligence. ^D And for this reason I do not wish...

^A to converse with those who are held fast by grief, or are immoderately angry, or are suffering in their bodies, or are troubled by worldly cares, or by some other passion.

XXII. And let no one say that it is not fitting to bring words of consolation and admonition to those who are doing something evil. For I say that if one gains anything, let him proceed; but if not, let him for a time give way to the season. For there is a season, as seems good to Solomon, for every matter. Wherefore, it is necessary to bring to men the words that strengthen the soul before the affliction overtakes them, so that if ever any evil should befall them, the mind, having been forearmed, may be able by right reason to endure what has been brought upon it. Whence, O friend Clement, if you wish to know the things that pertain to God, from the Lord and God and Savior of ours, Jesus Christ, who teaches man knowledge, from Him alone you have the power to learn, because He alone knows the truth. For if any one of the others knows anything, he has received it from Him alone, or has had it handed down from His disciples.

XXIII. ^B And this is His opinion: that there is one God in three persons, whose work the whole world is, and who, being just, will certainly at some time render to each one according to his actions. For it is absolutely necessary, for one who asserts that God is by nature just, to believe also that the souls of men are immortal. For where will be His justice? When some, having lived piously, were nevertheless evilly treated and taken away by violence; while others, having become very impious, and having indulged in luxury and pleasures of life, died the common death of men. Since, therefore, without any contradiction, God, as He is good, is also just, and He will not be known to be just in any other way ^C unless the soul is immortal after the separation from the body, in order that after receiving back its own body in the resurrection, the evil man, as having received good things here, may be punished there for what he has done wrong; while the good man, having been punished here for his sins, may be established there as in the bosom of the righteous, an heir of good things: since, therefore, God is just, it is manifest to us that a judgment also takes place and that souls are immortal. But if anyone, as seems good to the Samaritan Simon, and not as the doctrine of truth desires, is unwilling to grant that God is just, to whom else can anyone give this [attribute]?

XXIV. Having heard these things, I, Clement, said, "And who, I would like to know, is this person whom they call Simon the Samaritan?" ^D Peter replied, "If you wish to know, it is permitted for you to learn from those from whom I also have learned all things concerning him." And having summoned Aquila and Nicetas, he commanded them to relate to me accurately all things concerning Simon. They, calling God to witness that they would deviate in no way from the truth, set forth his affairs in this manner. And first Aquila began to speak thus: "Listen, most dear brother, so that you too..."

may know accurately all things concerning that man; whose he is, and who he is, and whence, and what are the things he does, and how, and for what reason. ^A

XXV. Simon, therefore, was born of a father named Antonius and a mother named Rachel; he is a Samaritan by race, from the village of Gittha, which is no less than six schoeni distant from the city of the Samaritans. Having stayed in Alexandria of Egypt, and having been highly trained in Greek learning, and being powerful in the magical art, and puffed up with insolence, he wishes to be thought to be a supreme power, even superior to the God who created the whole world. Occasionally, however, he hints that he himself is Christ, calling himself the "Standing One." He has usurped this appellation to suggest that he will always remain, and has no cause of corruption to make him succumb in body. ^B Nor does he say that the God who created the world is the supreme one, nor does he believe that the dead will ever be raised. He rejects Jerusalem, and proposes instead the mountain of Garizim. Instead of our true Christ God, he proclaims himself. He interprets the Law differently, through his own presumption; and he says that judgment will come, but he does not expect it.

XXVI. Now, the way he gained an entry into the religious opinion was as follows: There arose a certain John who practiced daily baptism; and just as the Lord had twelve disciples, bearing the number of the twelve months of the sun, so also there were thirty men who were chiefs under him, fulfilling the monthly ^C calculation of the moon; among whom was also one woman, called Helena, so that not even this might be without a plan. For since a woman is half a man, she constitutes an imperfect number of the thirty—just as the moon, whose course does not complete the perfect circuit of the month. Of these thirty, Simon was the first and most esteemed by John.

XXVII. But after the death of John, Simon, having taken Helena with him, wanders about, troubling the crowds, and saying that this Helena was brought down to earth from the highest heavens: for her sake, he says, Greeks and barbarians fought, having imagined a semblance of the truth; and he performs many portentous miracles, so that if we had not known that he does these things by magic, we ourselves would have been deceived. But now, when that madman wished to ^D impose himself even upon the religious, we departed from him. For he had even begun to defile himself with slaughter; just as he revealed to us while we were still his friends, acting as a friend, that when he had separated the soul of a boy from his own body, by means of certain unspeakable adjurations, he would have it as a helper for the representation of those things which he himself desired.

Thus, having condemned his impiety, we stood aloof from him.

^A XXVIII. When Aquila had said this, his brother Nicetas said: "It is necessary, brother Clement, that I should relate those things which Aquila has passed over. For God is witness, in the first place, that we have in no impious work assisted him; but while he was doing it, we were merely spectators. And as long as he gave proof of doing things that were harmless, we were pleased; but when he said that those things which were done by some magic were performed by divinity, for the sake of deceiving pious men, we no longer tolerated him, although he promised us many things: first, that a temple and statues should be constructed for us, and that we should be considered ^B as gods, and be glorified by kings, and be counted worthy of public honors, and be enriched with boundless wealth."

XXIX. "These things, and things thought to be even greater than these, he promised us, only that, while living with him, we might keep silent about the wickedness of his undertaking, so that his fraud might prosper. And yet we did not agree; nay, we gave him counsel to desist from such madness, saying to him: 'Cease from such an audacious deed. You cannot be God; fear Him who is truly God; recognize that you are a man, and that the time of your life is short. Even if you become very rich, or even a king, in the short time of your life there are but few things you can enjoy; and eternal punishment awaits him who has lived impiously. Therefore we advise you to fear God, by whom the soul of everyone is to be judged for what they have done here.'"

XXX. Hearing this, he laughed. And when we said: "Why do you laugh at those who give you profitable advice?" he replied: "I laugh at your foolish opinion, because you believe the soul of man to be immortal." And I answered: "We are not amazed, O Simon, if you attempt to deceive us, but we are astonished at the reasoning by which you deceive even yourself. Tell us, therefore, O Simon, if no one else has ascertained that the soul is immortal, do we at least not have certainty? You, because you separated it from the human body, and conversed with it, and commanded it; and we, because we were present, and heard the command, and clearly witnessed what was ordered." And Simon said: "I indeed know what you are saying; but you do not know about what you are speaking." And I, Nicetas, said: "Since you know, explain; but if you do not know, do not think that we can be deceived while you claim that you know, but we do not. For we are not so simple that you can plant in us a cunning suspicion, and by letting us think that you know some of the ineffable things, get us into your power." ^C

XXXI. And Simon said: "That I separated a soul from a human body, I know that you know; but that it is not..."

the soul of the dead that ministers, but some demon acting the part to be a soul, I know you are ignorant." And I, Nicetas, said: "Many incredible things have we heard in our life, but a more mindless statement than this we have never expected to hear. For if a demon acts the part of the soul of the dead, what need is there for the soul to be separated from the body? Have we not ourselves been present and heard you adjuring the soul from the body? And by what reasoning does one [spirit] that is adjured obey as if in fear, while another that is not adjured does not? And have you not also, when questioned by us as to why at times the appearances cease, replied that the soul, having completed on earth the time it was destined to spend in the body, goes to Hades? And you added, saying that the souls of those who have died by their own death, because they go hence to Hades and are guarded there, are not easily permitted to come." ^B

XXXII. When Nicetas had brought these things forward, Aquila said again: "I would wish to learn one thing from you, Simon: whether it is a soul or a demon that is adjured; and by the fear of whom does it not despise the adjurations?" And Simon said: "It knows, he says, the punishment it is destined to suffer if it disobeys." But Aquila said: "Therefore, if an adjured soul comes, a judgment also takes place. If, then, souls are immortal, by all means there is also a judgment. Wherefore, if you say that those who are adjured into an evil action and then disobey are to be condemned, how did you not fear to compel them, seeing that those compelled are punished for their disobedience? For that you yourself are not yet punished for the things you have devised is no marvel, since the judgment is not yet, so that you might indeed pay the penalty for having forced them, while that which was forced receives pardon because it preferred the adjuration to the evil deed." Simon, however, having heard these things, was stirred to anger and threatened us with death if we did not keep silent. ^C

XXXIII. After Aquila said these things, I, Clement, inquired what the miracles were that he could perform. And they replied: "He makes statues walk, and when he rolls himself in fire, he is not burned; sometimes he even flies, and he makes bread from stones, becomes a serpent, is transformed into a goat, shows two faces, is turned into gold, opens locked doors, melts iron, and at banquets displays ghosts of every imaginable shape. He makes vessels in the house appear to be carried spontaneously to do service, while those who carry them are not seen." Hearing them recount these things, I was amazed; but they themselves testified that they had seen such things. ^D

XXXIV. After these things were thus narrated, Zacchaeus came and signaled this to Peter: "Now, Peter, it is time for you to go out to discourse with those who have gathered. For a great crowd is assembled in the courtyard, expecting you."

^A And Peter, having heard this, ordered me—since I had not yet received the saving baptism—to withdraw for the sake of prayer to those who were already perfected. "Arise," he said, "let us pray that God, by His unfailing mercies, may assist me as I go forth for the salvation of the men created by Him." And having said this, and having prayed, he went out into the open space of the courtyard, which was large, where many were gathered so that they might become hearers of the things to be said. Standing, therefore, and seeing with all silence the whole people fixing their eyes upon him, and Simon Magus standing in their midst, he began to speak as follows:

XXXV. Peace be to you all, who are ready to give your right hands to the truth of God; for the Lord Jesus Christ, the Son of the living God, who sent us, commanded us to proclaim this as a greeting to you before the words of our teaching—a gift which is indeed great and incomparable in this present world—so that if there be any among you who is a son of peace, peace may embrace him through our teaching; but if any of you should be unwilling to receive it, then we too, shaking off the dust of our feet as a testimony, may go away to the houses and cities of others. ^B And we say to you truly: It will be more tolerable in the day of judgment for the land of Sodom and Gomorrah than for this place of unbelief: first, because you were not able of yourselves to recognize the truth; second, because hearing of our matters, you did not come to us; third, because when we came to you, you did not believe. Therefore, showing favor to you, we pray voluntarily that our peace may come upon you. If, then, you wish to have it, you must eagerly receive the words regarding piety and embrace the life that pleases God, so that, having lived piously and justly, you may become heirs of the eternal goods.

XXXVI. And when Peter had said these things, and had taught concerning the works of God, and how many good things were bestowed by God upon man, and had exhorted many things concerning the monarchy, Simon, ^C from outside the crowd, said with a loud voice: "Why do you wish to deceive the unlearned crowd standing by you by lying, persuading them that it is not permitted to name or speak of gods, when the public books of the Jews assert that there are many gods? And now, in the presence of all, I wish to dispute with you from those books concerning the fact that it must be considered that gods exist. And first, concerning the God whom you have brought forth, I show that He is not the highest and all-powerful Providence; because He is unforesighted regarding the future, ^D imperfect, needy, and altogether not good. And when this, indeed, has been demonstrated from the Scriptures, as I assert, it remains that there is another God, who is prescient, perfect, needy of nothing, good,

and free from all evils; but the one of whom you speak, the maker of the world, is found to be opposed to contrary things. ^A

XXXVII. Straightway, therefore, Adam, who was made in his likeness, is created even blind, for which reason he is also found a transgressor, and is cast out by God, and is punished with death. In a similar manner, too, the one who fashioned him, since he does not see all things, at the destruction of the Sodomites, "Come," he says, "and let us go down and see whether they are consuming according to their cry which comes to me, if not, that I may know," and he shows himself ignorant. And when he says concerning Adam, "Let us cast him out, lest he stretch forth his hand and touch of the tree of life and eat, and live for ever," he is envious. And when it is written, "God pondered that he had made man," he is led to repentance and is ignorant: for that, "he pondered," is reflection, by which someone, on account of ignorance of those things which he desires, wishes to explore the end diligently; or it is of one repenting of a thing which happened contrary to his expectation. And [as for] what is also written: "The Lord smelled a smell of sweetness," it is [the mark] of one who is needy, and of one having been delighted by the savor of flesh, not of a good one. To tempt, however, as it is written: "The Lord tempted Abraham," is of an evil one, and of one who is ignorant of the outcome of the patience. ^B

XXXVIII. And so Simon, having taken many sayings of the Scripture badly, endeavored to prove that God is, like men, subject to every passion. Then Peter: "Tell me," he says, "whether a man who is evil and altogether wicked would wish in no way to convict himself in the things wherein he sins." Simon answered: "He would least of all wish it." And Peter: "How then can God be evil and wicked, if by his own will the reproaches written against him have been publicly set forth?" And Simon: "It is possible that the rebuke of him was written by another Power without his consent." Peter said: "Let us therefore first examine this. If he rebuked himself by his own counsel, as you yourself previously confessed, he is not wicked: if, however, by another Power, it must be inquired into and examined with all might, whether anyone has subjected him who is alone good to all evils." ^C

XXXIX. And Simon: "It is manifest that you do not wish to hear from the Scriptures the rebuke of your God." And Peter: "You seem to me to be the one doing this; for he who avoids the order of questioning does not wish a true examination to take place. Whence I, using order, and wishing first for the writer to be understood, am manifest as wishing to walk the straight path." And Simon: "Confess first, if indeed the things written against the creator are true, and [if] he is not the supreme over all, [being] according to the Scriptures subject to all wickedness, and later"

^A we shall ask the one who wrote it. And Peter said: "So that I do not appear to be merely contradicting, I answer: I say that those things which seem to you to have been written against God are indeed true; but even so, they do not show God to be wicked." And Simon said: "How then, he said, can you prove this?" And Peter said: "You say that Adam was born blind, which was not the case. For he would not have been instructing a blind man if he said, 'But of the tree of the knowledge of good and evil, do not eat.' " And Simon, shifting his ground, said he meant his mind was blind. And Peter said: "And how could even his mind be blind, when, before he had tasted of the plant, he gave appropriate names to all the animals in harmony with their creator?" And Simon said: "If Adam had foreknowledge, why did he not foresee the serpent who deceived his wife?" And Peter said: "If Adam had no foreknowledge, how did he give names to his sons, immediately upon their birth, in accordance with their future actions? Calling the first Cain, which is interpreted 'envy,' who indeed, led by envy, killed his brother Abel, which is interpreted 'lamentation'—for over him, as the first to be murdered, the parents lamented. But if Adam, being the work of God, possessed foreknowledge, much more so did God, who fashioned him. But you, O Simon, because you understand the divine Scriptures poorly, be silenced." ^B XLI. As for what is written: "God considered," it is as if He were using calculation because of ignorance; and furthermore: "The Lord tested Abraham, that He might know if he would endure"; and the passage: "Let us go down and see whether, according to their cry which comes to me, they are fulfilling; and if not, that I may know"—and not to draw out my discourse at too great length, these sayings have a clear sense and understanding, and do not argue ignorance of God, even if this escapes your own understanding. That He truly has foreknowledge, therefore, He says to Abraham: "Knowing, you shall know that your seed will be a sojourner in a land not its own; and they will enslave it, and afflict it, and humble them for four hundred years; but the nation whom they serve, I will judge. And after these things they will go forth from here with many possessions; but you will depart to your fathers in peace, reared in a good old age; and in the fourth generation they will return here." And surely these things, which were to happen after many generations, show that He ^C foreknows and knows most clearly and most certainly. XLII. And so the inquiry concerning these matters was extended even to the third day. But at the dawn of the fourth, Simon fled to Tyre. And not many days later, some arrived from there, reporting to Peter that Simon, by performing great wonders in Tyre, had astounded many of the inhabitants, and you...

^A made him hateful through many calumnies. Having heard these things, Peter, during the following night, gathered all the people together and said, "Since I am eager to go to the nations that claim there are many gods, to preach and teach that there is one God in three persons, who created the heaven and the earth and all that is in them, so that men, having learned to love him, might be able to be saved; the devil, forestalling me, sent Simon ahead, so that he might persuade every man to worship those who are not gods, and that they might refuse to believe in one God who created all things, both visible and invisible; therefore, I must quickly overtake him, so that the teaching of Simon, having lingered too long, may not completely prevail over everyone. ^B XLIII. It is necessary, then, that someone should take my place on my behalf. And let us all earnestly pray to God that God may point out who is worthy." Having said these things, he laid his hands upon Zacchaeus and said: "Master Lord, Father of our Lord and God and Savior Jesus Christ, through thy holy and adorable Spirit, do thou guard this man, that he may be a pastor to thy people whom thou hast chosen." And when he had said this, he said to the people: "Whoever of you wish to be baptized, begin to fast from tomorrow." And after three days, when he had begun to baptize, he called me, Clement, and Nicetas and Aquila, and said:

XLIV. "Since I intend to set out for Tyre after seven days, I wish for you to arrive there quickly and, having lodged secretly with the Canaanite Berenice, daughter of Justa, to investigate all things that pertain to Simon and to write them down for me diligently. Therefore, depart at once in peace." So, leaving him as he baptized, we set out for Tyre in Phoenicia; and having lodged with the aforementioned Canaanite, and having been received by her ^C splendidly and honorably, we immediately spoke about Simon, saying: "This Simon the Magus, having been defeated in the discussion which took place in Caesarea with our lord Peter, immediately fled hither in the state he was in; and by hurling maledictions against him, he carries off the souls of the simpler folk. And although he himself is a magus, he calls him a magus; and although he is an impostor, he proclaims the apostle to be an impostor; and the one who was conquered in all things, and who shamefully took to flight, claims that he has been victorious."

XLV. Berenice, for her part, also bore witness that the matter was indeed so, and she added other things besides out of her own experience. "For," she said, "after he arrived here, by performing phantasms, specters, and images daily ^D in the middle of the forum, he keeps the whole city in a state of astonishment; so that while he passes by, statues move, and often shadows go before him, which he himself calls the souls of the dead. Furthermore, he invited many who spoke against him as a conjurer to a feast, and, having slaughtered an ox and given it to them to eat, he afflicted them with various diseases and let demons loose upon them; and in sum, by afflicting many, he is believed to be a god."

^A I do not think that anyone will be able to extinguish so great a fire once it has been kindled. Therefore, so that you do not come into danger, I entreat you, attempt nothing against him until the apostle Peter arrives, who, being the most tried disciple of our Lord and God Jesus Christ, will alone be able to contend against such great power.”

XLVI. When Berenice had said these things, early in the morning we wrote down everything concerning Simon and turned our steps toward a walk. And immediately Appion met us with thirty others—that same Appion whom we mentioned before. And as soon as he saw me, greeting and kissing me, “This,” he said to those who were with him, “is Clement, concerning whom I have spoken much to you as regards his nobility and liberal manners; that a man who is by lineage from Caesar Tiberius, and trained in all Greek discipline, has been deceived by a certain barbarian who is called Peter to do and say the things of the Christians. ^B Therefore I ask you, help me in correcting him. For I am questioning him in your presence; and let him answer me: since he considers that he has given himself over to piety, how is he not, in fact, most impious, having abandoned his ancestral customs and declined toward barbarian and alien and monstrous ways?”

XLVII. And I said to him, “Your good intention toward me, I say, I accept; but I cast off your ignorance. For the intention is indeed good, in that you wish me to be in those things which seem good to you; but the knowledge is not correctly held, for under the pretext of friendship you are unknowingly calling us to deceit.” And Appion said, “Does it then seem to you ignorance, while keeping your ancestral customs, to think with the Greeks?” I replied, “He who is resolved to live piously is not absolutely bound to keep ancestral customs; but he ought to keep them if they are pious, and cast them off if they are not so. For it usually happens that someone born of an impious father, and wishing to live piously, does not wish to imitate the father’s ways, nor to follow them step by step.” To this Appion said, “What then? You say your father did not live a good life?” I replied, “I would not say that his life was bad, except that he believed in the false and evil myths of the Greeks.” ^C And he said, “What are these myths?” I, taking him up, said, “The incorrect opinion concerning God, which, if you have patience, you shall hear along with the others who are eager to learn.”

XLVIII. Therefore, before the dialogues, let us withdraw to some place that affords greater quiet. And indeed, as we went forward to where there were pure streams of cool water and the delight of green trees of every kind, we sat down. And when all were looking steadfastly at me, I began my discourse to them in this manner.

XLIX. There is much difference, O men, between truth and custom. For some of the Greeks introduced many gods who are evil and subject to many passions, so that those who wish to do the same things might have them as examples ^D of evil.

^A Others, however, have introduced fate or genesis, and they say that it is impossible for anyone either to suffer or to act except through it; so that, thinking that no one can either act or suffer anything apart from genesis, they easily come to sin, and when they have sinned, they are not moved to repentance for the impieties they have committed. Others decree that present affairs are without providence, and introduce the idea that the universe is carried along automatically, with no Master presiding over it; which indeed is the most severe of all things, so to blaspheme God, and to cast Him out from the providence of the whole universe, as to say that there is not even a Ruler who provides and distributes to the whole world according to merit. Whence those who think such things do not easily become temperate; for they do not foresee the impending danger.

^B But the doctrine of those whom you call barbarians is most pious, introducing one God, the maker of this whole world, by nature good and just: good, in that He grants forgiveness of sins to those who repent; just, in that He renders to each one who does not repent according to the merit of his deeds. For each one, as he awaits the future judgment of the all-seeing God against himself, receives a greater impulse toward temperate living, and he who has led a temperate life is delivered ^C from eternal punishment.

LI. Furthermore, while I refute the impious acts of each of those who are named gods among you—of Zeus, Neptune, Pluto, Apollo, Bacchus, Hercules, and each one individually (of whom you yourselves are not ignorant, since you are instructed in Greek literature; and you have been taught these lives, so that as emulators of the gods you might perform similar deeds)—I shall begin, if you will, with the greatest king, Zeus himself. His father, Saturn, having devoured as it is said his own children, and having sheared off his father's genitals with an adamantine sickle, provided to those who emulate the mysteries of the gods examples and patterns of piety toward parents and of love toward children. But Zeus himself, having feared his own father, cast him down into Tartarus, and punishes the other gods. For those who wish to commit unspeakable acts, he begat Metis and swallowed her—for Metis was seed; for it is impossible for an infant to be swallowed. And in defense of those who indulge in the love of boys, he snatches Ganymede. And assisting adulterers in their adultery, he himself is often found to be an adulterer. He even invites the marriage of sisters, having himself joined with his sisters, Juno, and Ceres, and Venus the celestial, whom some call Dodona. ^D To those who wish to consort with their daughters, having joined with Proserpina, he becomes an evil example through the myths. He also committed countless other impious acts, so that by impious men, on account of surpassing intemperance, the myth concerning him might be established as a doctrine for the ignorant.

^A

LII. Having reasoned thus, I fled to the only good God, having delivered my faith to a firm judgment, that by the just judgment of God a law is established, and the soul will certainly receive according to the worth of what it has done, whenever that may be.

When I had said this, Appion rejoined to the discourse: "What then? Do not the Greeks and the laws of the Greeks forbid such things, and decree that adulterers and those who otherwise commit contrary acts be punished?" And I said: "Therefore, the gods of the Greeks, having committed acts contrary to the laws, owe no small penalty. And how shall I be able to restrain myself, assuming that the gods themselves were the first to commit all the terrible acts along with adultery, and have not paid the penalty, which they ought to have paid all the more, as they are not subject to desire? But if they were subject to it, how were they gods?" And Appion said: "Let them be to us for a mark, no longer gods, but judges, looking to whom we shall fear to sin." And I said: "It is not the same, O Appion. For he who has his aim toward a man, in the hope of escaping notice, will surely dare to sin; but he who has set God, the observer of all things, as the goal of his soul, knowing that he cannot be hidden from Him, will refrain from sinning even in secret."

LIII. When Appion heard this, "I knew," he said, "from the time I heard you associating with Christians, that your opinion had changed. For it is well said by someone: 'Evil communications corrupt good manners.'" And I said to him: "Therefore, good communications correct manners that are not good." ^C When I said this, those who were present were clearly seen to be as if pleased by the things said by me; wherefore, having asked that there be another meeting on the following day, they departed for the present. On the next day, as Peter came out, not a few of those from the neighboring regions, and many from Tyre itself, met him and shouted, saying: "May God have mercy on us through you, and heal us through you!" Peter, therefore, standing upon a certain high stone, in order that he might be visible to all, and having greeted them in a religious manner, thus began:

LIV. "To God, who made heaven and earth and the sea, there is no lack of occasion for the salvation of those who desire to be saved; for He is able to save both our souls and our bodies. ^D I learn, therefore, that Simon Magus, having sacrificed an ox, gave you a feast in the midst of the market, and having satiated you with much wine, delivered you over to destructive passions and demons. But just as you were compelled to serve the leader of wickedness by partaking of the sacrifices that had been offered to demons, so if you leave these and approach God through our Lord Jesus Christ, know well that along with the healing of your body, you will also have your souls healthy, by pursuing what is pleasing to God. Now, what is pleasing to God is to pray to Him, to abstain from the table of demons, not to touch blood or

preserve yourselves unstained from every defilement, proceeding in one mind in many bodies, that what each one wishes for himself, this he also thinks and desires for his neighbor. For it says: You do not wish to be killed, do not kill another; you do not wish your own wife to be defiled by another, do not defile the wife of another; you do not wish any of your own possessions to be stolen at all, do not steal anything of another's. And thus, by understanding ^A from yourselves what is agreeable to reason and pursuing it, you will be dear to God and will attain health.

LV. Having been taught these things by Peter in a few days, and having also obtained healing, they approached the holy baptism. When the Sidonians heard of these things, they sent supplicants to Peter and summoned him to themselves, because they themselves were unable to come to him on account of their diseases. Therefore, after Peter had remained for a few days in Tyre, and had freed them from all kinds of ailments, and had established a Church, and had appointed for them a bishop from the presbyters who were following him, he set out for Sidon. But Simon Magus, having already learned that Peter was arriving, willingly fled and betook himself to Berytus with Appion and his companions.

LVI. But when Peter had entered Sidon, they brought many on beds and placed them in his sight. But Peter said to them: Do not think, he said, that I have any power for your healing, being myself also a mortal man and subject to many sufferings; but I shall not refuse to teach you the way by which you might be saved, ^B as one who has also been taught by Christ and have become a disciple of that Good One. These things also in Sidon, with Peter persuading those who had gathered, when in a few days many there also were led to repentance and had believed, and then were also gifted with health, he established a Church; and after he had appointed one of the presbyters who were following him as bishop, he departs from Sidon.

LVII. But as soon as he arrived at Berytus, an earthquake occurred: and the crowds, approaching Peter, begged him to bring aid. For we feared, they said, that we might perish utterly. Then also Simon, having summoned up courage, and with a plot devised ^C together with Appion, Annubion, Athenodorus, and all his other associates, cried out publicly to the multitudes, pointing to Peter: Flee this man, O men, with all zeal and haste, flee, he says, he is a Magus, believe me: and he himself worked the earthquake among you, and stirred up the diseases, so that he might strike you with terror and be openly considered a god among you. When the people kept themselves in silence, Peter, smiling a little, with very great liberty: Men, he said, what these men say, that I am able to do, God willing, I confess: furthermore I am ready ^D

^A (I am persuaded concerning the things I speak) to overturn your city from its very foundations.

LVIII. Then the crowd was terrified: then with a ready mind they promised to do [A/B] that which was commanded by him; and Peter said: Let no one of you, he said, have dealings with the magicians from this time forth, nor ever come into communication with them. When the crowds heard these things, they immediately set upon those with Simon, and having wounded them all in a little while, they did not cease beating them, until they had driven them entirely out of the city. Afterwards, whoever was struggling with diseases and demons among them, coming up, would lie before his feet. He, however, lifting his hands to heaven, and praying to God, healed them all by prayer alone. ^B And having remained some not few days with the Berytians, and having established and baptized many in the faith in the Father and Son and Holy Spirit, and having appointed one of the presbyters who were following him as bishop for them, he departed to Byblos.

LIX. And having arrived there, and having learned that Simon had rushed to Tripoli, he himself having remained a short time with them, and having healed many in Byblos, and having taught them piety, set off following the tracks of Simon to Tripoli, having chosen rather to pursue him than to flee from him. When Peter arrived in Tripoli, many of the more studious came together ^C from Tyre, and Sidon, and Berytus, and Byblos; and no less did many of the crowds from the city itself flow together, wishing to see Peter. Some of the brothers, who had been sent on before by him, related to us accurately both the state of the city and the things being done by Simon; and having welcomed us, they led us to the house of Maro.

LX. Peter, being already at the very gates of the guest-house, turned, and promised the crowds that he would speak about piety tomorrow. When he entered, he said he would not partake of food first, before he had refreshed those who had assembled; but when we replied that we would diligently refresh them all, Peter, having heard this and blessed us, went out, and having bathed in the sea, and entered in, and then having taken food, night having fallen, he slept.

LXI. But just about the second cockcrow, having arisen, and finding us already awake, who were all sixteen with him, I mean Peter himself, and I Clement, and Nicetas and Aquila, and the twelve who had gone before, after he had greeted everyone, ^D there entered one of the familiar friends, announcing to him,

^A that Simon Magus, having learned that you were visiting Tripoli, has gone off to Syria himself; but the crowds, thinking that this one night was the passage of a year, and unable to wait for the time set by you, are standing before the doors, talking together in groups and circles about the wickedness of Simon—by which, after he had stirred them up and promised that he would come and convict you of many crimes, having learned that you had arrived, he fled by night; nevertheless, they themselves desire to hear you.

LXII. And Peter, admiring the zeal of the crowds, answered: "You see, brothers, how the words of our Lord are clearly fulfilled. For I remember Him saying, 'Many shall come from the East, and the West, and the North, and the sea, and shall recline with Abraham, and Isaac, and Jacob.' But also, 'Many,' He says, 'are called, but few are chosen.' Therefore, that they come is not their own achievement, but that of God who called them; but if, after the calling, they perform good works, this belongs to them, and they shall attain the appropriate reward." ^B He said this, and seeing the great crowd flowing gently like the calm stream of a river, he said to Maroone: "Where is there a place here that can contain these crowds?" And when Maroone led him to a place cultivated as a garden and open to the air, the crowds followed him.

LXIII. And Peter, standing upon a pedestal of a statue not very high; as soon as he had greeted the people in a religious manner—perceiving that many of those standing by were troubled for a long time by demons, and were gnashing their teeth with howling and falling down with supplication—rebuked them and commanded them to keep silence, and having promised their healing after his discourse, ^C he began to speak as follows:

LXIV. "The only good God, who has done all things well for the salvation of the human race, sent His only-begotten Son, our Lord Jesus Christ, to make known those things that were pleasing to Him and to give an eternal law; so that, by keeping it always and being baptized for the remission of sins, we might be deemed worthy of eternal life. But strive first to put off your filthy garment, that is, of unbelief, which you cannot put off in any other way unless you are first baptized into good actions; and thus, having become pure in body and soul, you shall enjoy the future eternal kingdom. Therefore, neither believe in idols, nor partake of their table; do not kill; do not commit adultery; do not hate one another; nor steal; ^D and do not in any way attempt any wicked deeds."

LXV. When he had said these things, and had admonished them about many things from the Scriptures, they all remained; some for the sake of being healed, others to see those who were attaining healing. And Peter, merely laying his hands upon them and praying, granted to each one immunity from disease;

^A so that those who were suddenly healed were greatly amazed, and at once offered glory to God for this matter. When, therefore, they had firmly believed, together with those who had been healed, they departed to their own homes, having received instruction to convene at an earlier hour.

LXVI. On the following day, Peter, together with the companions who were with him, went out and came again to that same place, and said to them: God is all-powerful. ^B For He is both good and just, and even now He is long-suffering toward all, so that those who wish, having repented of the evils they have committed and having lived according to what is pleasing to Him, might each receive the reward according to his merit on the day when all things are judged. Wherefore, now begin from a good knowledge, being persuaded by God, to resist your own absurd desires, so that you may be able to recall the first grace that was bestowed upon the human race. For thus will good things continually rise up for you; and you shall give thanks forever to Him who has given them, possessing unspeakable blessings, having first been washed in the invocation of the blessed Trinity, if any blemish or if any stain exists upon your souls. For thus you will not only be able to drive out the spirits lurking within you, but you will also drive away the demons that infest others, along with other ailments. Having said these things, he ordered those who were troubled by certain ailments to approach him; and laying his hands upon them, and having immediately healed them, he instructed them to gather at an earlier hour in the morning.

LXVII. ^C On the third day at dawn, Peter arose and, having prayed, sat down. And noticing us sitting around and looking intently at him, as if wishing to hear something, he understood and said: Above all, O friends, he who chooses to worship God ought to know that He is recognized in three persons; but it is His own peculiar and primary attribute to be the Creator of all creatures, containing all things and bounding all things, as one who is above all things and who has created all things. Having said these things, and having taught much concerning piety toward ^D God, he ordered those who were demon-possessed and those afflicted with certain diseases to be brought to him. When they were brought, he laid his hands upon them and, having prayed, sent them away in health.

LXVIII. Again on the following day, having risen and prayed, then also having sat down with us, he began to speak in this manner: He who is about to approach God must be sober, must practice self-control, must master his anger, must not steal the property of others, must live justly, equitably, steadily, and gently; he must restrain himself in his necessities, rather than satisfy himself by taking away the goods of another when he has none; he must be pure in heart and chaste in body, and must not become like the Pharisees, to whom our Lord and God Jesus Christ said: Woe to you, scribes and

^A Pharisees, hypocrites! For you cleanse the outside of the cup and the plate, but within they are full of filth. Blind Pharisee, first cleanse the inside of the cup and plate, that the outside of them may also become clean. Truly, he who has cleansed the inside is able to cleanse the outside also; but he who cleanses the outside, looking to the praise of men, does this, but before God he has no reward.

LXIX. Having said these things, and many others besides concerning purity, when the three months which he had commanded me to fast were now completed, he led me to the springs which are near the sea, and baptized me in the name of the Father, and of the Son, and of the Holy Spirit with ever-flowing water. And having taken bread, and blessed, and broken it, he shared with us the undefiled and life-giving mysteries. And so, the brethren being festive and glad for the second birth granted to me by God, we gave glory and thanksgiving to God. And a great crowd having gathered, Peter, casting out diseases, afflictions, and demons, and baptizing many, when he had established Maro, his host—now perfected in all things—as bishop, and had designated twelve presbyters and appointed deacons, and had conversed with the bishop concerning the common good and utility, and concerning the order and harmony of the Church, he bade farewell to the Tripolitani of Phoenicia, and began his journey towards Antioch of Syria.

LXX. Having departed from Tripoli of Phoenicia, that we might come to Antioch of Syria, on the same day we remained in Orthosia; and because it is near the city from which we had departed, since almost all had previously heard the message of the gospel preaching, ^B staying there one day, we moved on to Antaradus. But there being many traveling with us, Peter addressed Nicetas and Aquila, saying: "Since a great multitude accompanying us draws not a little envy upon us as we enter cities, I have deemed it necessary to manage it so that they may not be grieved by being prevented from being with us, nor we, by being conspicuous, be made causes of envy to others. For this reason, I wish you, Nicetas, together with Aquila, to travel ahead of me in two groups, at intervals."

LXXI. Upon Peter saying this, Nicetas and Aquila answered: "It does not greatly grieve us, Lord, to do this, since it has been commanded by you. First, because you were chosen by the providence of God, being worthy to think and advise well on all things; and then, because it is necessary that we do this, being absent from you, for at most two days; and although that space is long while we do not see our Lord, yet, because you command it for the sake of utility, we do not contradict." Having said these things, they went on ahead.

^A

LXXII. After they had departed, I, Clement, rejoiced that he had wished me to be with him. And naturally I said to him, "I thank God that you did not send me away as you did the others, for I would have died of grief." But he replied, "What then? If there should be need for you to be sent somewhere, are you going to die because you are separated from me for a short time for your own benefit? Instead, would it not be better if, by considering within yourself that what you are commanded to do by necessity must be borne, you bear it with a cheerful spirit? Or do you not know that friends are present to one another in memory, even if they are separated in body, just as some are present in body but are far apart in their souls?"

LXXIII. And I answered: "But do not think, lord, that I would suffer such grief unwisely; rather, I would do so with a rightly ordered mind. For since I have chosen you above all—above father, mother, brothers, and kinsmen—because you were the one who, through God, became the cause of my knowing the saving truth, so also do I enjoy through you alone that consolation which I would have obtained from all of them. For I am very much afraid to be away from you, lest, due to the ardor of youth, I be overcome by desire. And for this reason, I am so steadfast in my resolve that it is impossible for me to leave you, unless this should happen by some divine anger. ^B For I remember you saying in Caesarea, 'If anyone wishes to journey with me, let him also journey piously.' And by 'piously' you meant that he should cause no one sorrow according to God—for instance, by abandoning parents, wife, or others who have chosen to live piously. Therefore, I am in all respects a suitable traveling companion for you, and one to whom you would grant the greatest favor if you permitted me to perform the services of a servant."

LXXIV. And Peter, hearing this, said with a gentle smile: "What then do you think, Clement, that necessity alone will not force you into the position of a servant? For who will guard the fine and numerous linen cloths for me, along with the rings and sandals that follow after? And who will prepare the pleasant and costly dishes? For these, being varied, demand many skilled cooks and all those things which are prepared as for a wild beast for the sake of desire. ^C But perhaps this thought has come to you because you have not understood and are ignorant of my way of life, since I use only bread and olives, and rarely vegetables; and because I have only one garment and one cloak, this very one in which I am clothed, and I have no need of another, nor of anything else. For in these things I even have an abundance. For my mind, seeing all those eternal goods there, takes no thought for any of those that are here. ^D Nevertheless, I approve of your noble resolution, and I marvel and praise how a man educated in luxurious habits has so easily changed his way of life to one of only the necessities. For we, from childhood—I and Andrew, my brother—not only grew up in the condition of orphans but, through poverty, were also accustomed to labor, and so we easily endure these long journeys now. Wherefore, if you would believe me, you would allow me to perform the duties of a servant for you."

^A LXXXV. I, hearing this, trembled and wept, because such words had been spoken by a man to whom all the men of this age are inferior in terms of knowledge and piety. But he, seeing me weeping, asked the reason. I said to him, "What great sin have I committed, that I should have to hear such a speech?" And Peter immediately replied, "If I have spoken amiss in proposing to serve you, you sinned first by being the first to intend to do so." I answered, "It is not the same case; for it is truly fitting for me to do this, but for you by no means, seeing that you are a herald of God and have been entrusted with the shepherding of human souls." And Peter said, "Our Lord, having come for the salvation of the whole world, and having uniquely above all men the condition of true and sole nobility, deigned to serve and to minister, ^B that He might persuade us not to think it shameful to offer servile services to our neighbors, even though we be noble, or even though we excel them greatly." I replied, "If I were to imagine that I could overcome you with words, I would be clearly foolish and lacking in sense; nevertheless, I thank Divine Providence that I have been deemed worthy to have you in the place of a parent."

LXXVI. Then Peter said, "Is there truly no one left to you of your kin?" And I replied, "There are indeed many great men who are related to Caesar by blood. For Caesar joined a kinswoman of his to my father, because he was brought up with him. From her we were born, three sons; two were born before me, who, being twins, were exceedingly like to one another, as my father used to tell me. For I myself do not truly know either them or the one who bore me, but as it were in a dream, I retain but a dim image of their form. My mother, then, was called Matthidia; my father, Faustus; my brothers, one was named Faustinus, and the other Faustinianus. ^C When, therefore, I was born as the third son to them, my mother had a dream, as my father used to relate, that unless she took her twin sons at once and departed from the city of Rome for ten years, she would perish with them by a most wretched death."

LXXVII. My father, therefore, who was a lover of his children, provided them abundantly with menservants and maidservants and sufficient travel money, and having put them on a ship, sent them to Athens to be educated; but me alone he kept with him for his own consolation. And I give great thanks for this, that the dream did not command me also to depart from the city of Rome with my mother. ^D When that year had passed, my father sent money to his own people in Athens, being anxious to know how they were living. But those who had gone did not return. In the third year, my father, again anxious, sent others likewise with provisions for their maintenance; and they returned in the fourth year, reporting that they had seen neither my mother nor my brothers anywhere, nor had they been able to find even a trace of any of those who had gone with them.

LXXVIII. When my father heard this, and being through much

grief struck with amazement, and not knowing whither he should turn to set out in search of them, he took me with him and went down to the port. He inquired very frequently whether anyone had seen or heard of a shipwreck having occurred within four years. And different people reported that it had occurred in different places. He, for his part, asked again if they had seen the body of a woman with children cast upon the land by the sea. And when many said that they had seen many bodies at different times, my father would groan as he listened. Yet, overcome by natural affection ^A, he made inquiries unreasonably, attempting to search the deep of the sea so much; yet he was excusable, because, on account of his affection for those he was seeking, he was beguiled by empty hopes. And finally, leaving me under the care of tutors and guardians, being then twelve years of age, he himself went down to the port weeping; and having embarked on a ship, he sailed away in search of them. And from that time until now, I have neither received a letter from him, nor do I know at all whether he is among the living or the dead. But I have a greater inclination of mind to think that he has died somewhere, either having been overcome by grief or having met with a shipwreck. I use this as a proof, that from that time it is now already the twentieth year since I have heard any true trace of him.”

LXXXIX. When Peter heard these things, he shed tears out of compassion, and immediately said to the genuine believers who were present: “If any man devoted to pious religion had suffered what this man’s father suffered, he would have immediately attributed the cause to religion and to the devil. Thus it also happens that the miserable Gentiles suffer, and we who are pious toward God are ignorant of it. And I have rightly called them miserable, because they both wander in error here, and fall short of the hope of the future; for when men of religion are afflicted with troubles, ^D these become for them a payment for their transgressions.”

LXXX. When Peter had spoken thus, one of us, having taken courage, asked him on behalf of all that on the following day at dawn we might sail across to Aradus, the island opposite, which was about thirty stadia distant—I think not even full that—to see the two vine-shaped columns there, which were of great thickness. Peter, therefore, being compliant, agreed, saying: “When you have disembarked from the ship, do not all go together to the sight you desire; for I do not wish for you to turn the eyes of the citizens toward yourselves.” And so, having sailed, in one hour we were brought to the island. Having disembarked from the boat, we went to where the vine-shaped columns were; and along with the columns, one person looked at one thing, and another at another of the works of Phidias.

LXXXI. But Peter alone did not think it necessary to go to see the sights that were there; but, noticing a certain woman sitting outside before the doors, and begging for the sake of food, he approached and said: “Woman, what part of your limbs do you lack, that you have submitted to such an insult—I mean that of begging—and not rather…”

laboring with the hands that God has given you, you provide your daily food?” But she, heaving a deep and passionate sigh, replied: “Would that I truly possessed hands that were able to function at all! But now they preserve for me only the form of hands, while they themselves happen to be dead.” And Peter asked, “What, then, is the cause that you have suffered this most grievous thing?” She said to him, “Weakness of soul, and nothing more. For if I possessed a brave mind, there was a precipice or the deep, by casting myself from which I could have put an end to the evils that cause me pain.” ^B LXXXII. Then Peter said: “What then? Do you think, woman, that all who kill themselves are released from punishment, or rather that the souls of those who die in this way are subjected to a greater punishment in Hades because of their self-murder?” But she said: “Would that I were persuaded, in truth, that souls are found living in Hades; I would even disregard the punishment and choose to die, so that I might see those who are most dear to me, even if only for a short time.” To this Peter said: “And what, then, is it that grieves you? For I very much desire to know. And if you make me certain, I will provide you with firm proofs that souls live in Hades, and instead of a precipice or the deep, I will give you a remedy through which you may depart from life without pain.” ^C LXXXIII. And the woman, not understanding the statement, but seizing only upon what she desired, began to speak thus: “As for relating my lineage and country to you, I do not believe I could ever persuade you; but besides, what does it profit you to know this? Or only the cause for which, being afflicted with pain, I rendered my hands dead by biting them. Nevertheless, I will relate my circumstances to you as far as you are able to hear. Having been born of noble parents, by the command of a certain powerful man I was married to a man who was his relation, and having borne twin sons, I gave birth to a third on top of that. Furthermore, when the brother of my husband fell in love with my appearance and was entirely captured by love for me, and though I, in my wretchedness, greatly desired to live chastely, and wished neither to consent to the lover nor to expose the brother’s love for me to my husband—and having considered that it was proper, so that I would neither insult my husband’s bed nor make the brother an enemy to his brother, and bring disgrace upon his great family—I resolved to leave the city with my twin children for a certain time, until that impure love of his, which fawned upon me for my dishonor, should come to an end. ^D I decided, however, to leave the other son with his father as a consolation.” LXXXIV. “But in order that these things might happen in this way, I was moved to fabricate a dream, as if someone had stood by me in the night and said: ‘Immediately depart from Rome, woman, together with your twin children for a certain time, until I indicate to you again to return; otherwise, you will suddenly perish miserably, together with your husband and all your children.’ And as soon as the fabricated dream…”

^A of the visionary appeared to him, he was seized with great fear, and he placed our two sons, the menservants and maidservants, and a great deal of money into a ship and sent them to Athens, charging them to educate me until, he said, it should please the author of the vision for you to return. And so, as I was sailing with my children, the miserable wretch, I was cast by the disorder of the winds into these parts; and in the night, the ship having broken up, we suffered shipwreck. But all of them having perished, I, the unfortunate one, being thrown by a violent wave, was cast upon a rock; remaining seated there, in the hope that I might find my children alive, I did not cast myself into the deep at that time, though my soul was already intoxicated with the waves of grief, and I could have easily done so.

^B LXXXV. But when morning came, crying out with a loud voice and lamenting piteously, I peered around, seeking the dead bodies of my wretched children. The locals, therefore, taking pity on me and seeing me naked, clothed me. Then they searched the deep, looking for my children. But when they could not find them, some of the hospitable women approached for the sake of comfort, each relating her own evils, so that through the calamity of others I might find a measure of comfort in my own adversities; which, in truth, caused me even more pain and consumed my soul the more, as I listened to the calamities of other women. And as many were asking to take me into their hospitality, one poor woman of this place, having strongly urged me, persuaded me to come to her own lodging. 'Take heart,' she said, 'for my husband also was a sailor, and he died at sea while still very young; and since that time, although many have asked me to enter into marriage, I have chosen to live as a widow, longing for my husband. But what we can provide with our hands, we shall hold in common, both of us.' And that was the end of her speech.

^C LXXXVI. But I, so as not to prolong the account of these things to you, lived with her on account of the love with which she pursued her husband. It was not long after, when my own hands, wretched woman that I am, were weakened by the bites, and the woman who had taken me in, seized by a certain disease, lay almost immobile in the house. Since, therefore, the mercy of the women of old had already faded, and I and she who is in the house both share equally in misfortunes, I sit here now, as you see, begging, and whatever I may obtain, I make it common with my fellow-sufferer. And my affairs happen to be in this state. It remains for you not to hinder the fulfillment of the promise to provide the medicine, so that I may share what you give with my housemate, who also desires to die, and, having partaken of it myself, I may be released from this life all the sooner.

^D LXXXVII. When the woman had said these things, Peter—

^A seemed to stand in suspense, lost in thought. But I, arriving and finding the master in conversation with the woman, said, "I have been going about seeking you for a long time; and now, what is to be done?" Peter ordered me to go ahead and wait on the boat. And since it was not possible to contradict him when he gave such an order, I did what was commanded. But Peter, as he himself later explained everything to me, being struck by a small suspicion in his heart, asked the woman, saying: "Tell me, woman, your lineage and city, and also the names of your children, and I will immediately give you the medicine." But she, being under pressure, and although she was unwilling to speak, yet desiring to receive the medicine, devised a plan to say other things instead of the truth; thus, she declared herself to be an Ephesian, her husband a Sicilian, and she likewise changed the names of the three boys. And Peter, thinking she was speaking the truth, said, "Alas, woman, I thought I was going to bring great joy today, ^B suspecting you to be the one whose history I have heard and know well." But she adjured him, saying: "I beseech you, tell me, so that I may know if there is any other woman more wretched than I."

LXXXVIII. And Peter, not knowing how to lie, and otherwise being moved by compassion towards her, began to tell the truth: "I have with me a certain youth, O woman, who is eager for discourses pertaining to the worship of God, and is a Roman citizen, who told me how, while having a father and two twin brothers, he sees none of them. For his mother, as his father said he told me, having seen a vision in a dream, went out from the city of Rome for a time with her twin sons, so that she might not die a wretched death, and having gone out with them, she is not now to be found; and her husband, but my father, also went out in search of her, and he too cannot be found." ^C When Peter had said these things, the woman, having applied her mind to them, was overcome with astonishment and fainted. But Peter, bidding her be sober, asked what it was that she was suffering. And she, as if recovering from drunkenness and rubbing her face, said: "And where is he? Where is the youth of whom you speak?" Understanding the matter, Peter said: "Tell me first yourself; for otherwise you cannot see him." And she, in haste, said: "I am the mother of the youth, and his name is Clement." And Peter, having heard this, said: "It is he, it is he; and this is he who just now approached and spoke to me, whom I ordered to wait on the boat." ^D She, falling at Peter's knees, begged that he would hasten to the boat. And Peter said: "If you keep the agreements, I will also do this." But she answered: "I will do everything, only show me my only-begotten son; for through him I shall seem to see my two sons who died here." And Peter said: "But when you see him, be quiet until we have left the island."

^A XC. Peter then, taking her hand, led her to the ship. I, seeing him leading a woman, smiled; and approaching, in his honor, I attempted to lead her myself instead of him. And as soon as I touched her hand, she cried out loudly like a mother, and embracing me, she kissed me vehemently, as her son. I, ignorant of what the matter was, pushed her away as one who had lost her senses; yet, being also respectful of Peter, I was filled with bitterness.

XCI. “Leave her,” said Peter, “O Clement. For why do you do this, pushing away her who bore you?” When I heard this, I became tearful, and falling upon my mother who had cast herself down, I kissed her. For at the very moment these words were spoken to me, I somewhat dimly recalled her appearance. A great crowd of people came running to see the miracle, and it was on the lips of all of them how so notable a man had recognized the beggar woman as his own mother. ^B Now, as we wished to depart from the island with my mother, my mother said: “My most beloved child, it is reasonable to say farewell to the woman who took me in, who, being poor and entirely paralyzed, lies at home.” Peter, having heard this, was amazed, and all the bystanders also, at the woman’s prudence. And he immediately ordered some to go and carry the woman on a bed. When she had been brought, he ordered the bed to be placed down; but he himself, in the hearing of all, said: “If I am a herald of the truth, let her rise up healthy from it, for the faith of those standing by, that they may know there is one God who made the world.” He said these things, and the woman immediately stood up from the bed whole, and fell at Peter’s feet; then, having kissed her accustomed friend, she asked what this was. ^C She narrated to her the whole matter of the recognition, and those who heard were struck with amazement. Then my mother, seeing the hostess healed so paradoxically, entreated that she too might receive healing. Peter, laying his hand upon her, healed her also.

XCII. Thereafter he discoursed concerning piety, and at the end added: “If anyone wishes to learn these things accurately, let him come to Antioch, where I have determined to remain for several days, and let him learn them there. For if, for the sake of trade or military service, you are accustomed to leave your homes ^D and set out upon long labors, will you not be willing to travel a three days' journey for the sake of eternal life?” Having spoken thus, he brought his words to an end. After this, I bestowed a thousand drachmas upon the woman who had been healed, in the presence of all the people, for her sustenance, and then entrusted her to a certain good man, a leader of the city, who of his own accord offered to do this with joy; and I further distributed money to many others who had formerly comforted my mother. Having given thanks to God, I passed over to Antaradus with my mother,

^A and Peter, and the rest of the companions; and thus we proceeded to our lodging.

XCIII. When we were together and had taken food, and yet some time remained, I said to Peter: "My mother has performed a work of humaneness, my lord Peter, by remembering the hostess." Peter replied: "Is it the case, Clement, that you truly think a work of humaneness was performed by her who bore you, since she returned thanks to her who had received her from the shipwreck; or have you said this to please your mother? If, however, you did not speak to do a favor, but to speak the truth, you seem to me to be ignorant of what the magnitude of humaneness is, which is love toward anyone, insofar as he is a human being, and without any natural affection. ^B But not even the hostess, who took your mother in from the shipwreck, would be called humane by me. For, constrained by pity, she was impelled to do good to a woman who had suffered shipwreck, was mourning her children, was a stranger, destitute, and who was lamenting her calamities greatly. In such great adversities, therefore, who, seeing her, would not have pitied her, even among the ungodly? Wherefore, by no means does a work of humaneness appear to have been performed by the hostess either toward her, but rather she was moved to benevolence by mercy arising from many misfortunes. And indeed, your mother, having an abundance of means, and having rewarded her hostess, performed a work not of humaneness, but of love. ^C But there is a great difference between love and humaneness: for love occurs out of reciprocation, whereas humaneness, without any natural propensity, loves and benefits every human being, insofar as he is a human being. If, therefore, that hostess who pitied her had also pitied and benefited enemies who had deserved ill of her, she would be humane; but if it is because she is a friend, or an enemy, such a one, she is a friend or an enemy because of some cause, and not because of the human being."

XCIV. And I replied: "Does it not seem to you, then, that she is humane, at least the hostess, who conferred a benefit upon a stranger whom she did not know?" Then Peter said: "I know how to call her merciful, but I do not dare to call her humane, ^D just as I do not call a mother who loves her children [humanely]; for she has been compelled to love by the pains of childbirth and by upbringing. For just as one who is inflamed by passion is soothed by habit, and one who follows after love is moved by remuneration, so too is he who pities moved by calamity. Nevertheless, the merciful man is close to the humane man; for he is persuaded to show kindness without seeking or receiving anything in return; yet he is not yet humane." And I said: "For what actions then can someone be humane?" Peter replied: "Because I see you are desirous of hearing what the office of humaneness is, I shall not be reluctant to tell you. That man is humane who acts calmly and beneficently even toward his enemies. That it is so, hear clearly. Consider humaneness to be composed of two parts: of which, the one..."

is mercy; the other, love toward the neighbor: and the neighbor to a man is every man, not just one man alone; for a man is both bad and good, and an enemy as well as a friend. It behooves, therefore, one who exercises humaneness to be an imitator of God, doing good to both the just and the unjust, ^A just as God Himself in this present world provides His sun and His rain to all. But if you wish to do good only to the good, and to punish the bad, you are attempting to perform the office of a judge.

XCV. And I said: "Indeed, is God Himself, who is about to judge, as you teach us, not humane?" And Peter replied: "You speak contrarily. For it is because He judges that He is humane; for by loving and showing mercy to those who have been wronged, He punishes those who have committed the wrong." And I said: "Therefore, if I too do good to the good, and punish those who do wrong because they have wronged men, am I not humane?" And Peter answered: "If, along with foreknowledge, the power to judge were granted to you, you would be doing this rightly: by the power received, indeed, condemning those whom God has created, but by the foreknowledge, [judging] blamelessly; ^B at once acquitting some as just, and condemning others as unjust." And I said: "You have spoken rightly and truly; for it is impossible for someone who does not possess foreknowledge to judge correctly. For sometimes some appear to be good while secretly perpetrating forbidden things; and others, who are [truly] good, are thought to be bad due to the calumny of enemies. But even if someone possesses the power of torturing and questioning and sits [in judgment], not even thus will he be able to judge entirely justly: for some, being murderers, after enduring the torments of the inquisition, have been released as innocent; and others, on the other hand, who were innocent, not being able to endure the torments, and because of this having lied against themselves, have been punished as if they were guilty." ^C

XCVI. And Peter said: "These things are also moderate, as you say; but hear something greater. When some men sin or do well, of those things which they perform, some are their own, and some are even external; it is just, however, that each be punished for his own sins, or be deemed worthy of reward for his good deeds; but it is impossible for anyone, except for a prophet alone who possesses foreknowledge, to know clearly what has been done by anyone, which are his own, and which are not his own. And I said: "I desired to learn how the things of the transgressions 80, ...

some are one's own, and others belong to another." And Peter answered me: "Our Lord Jesus Christ, the Son of God, said: 'Needs must that good things come.' Blessed, he says, is he through whom they come. Likewise, it is necessary that evil things also come; but woe to him through whom they come. Since if evil things come through the evil, and good things are brought through the good, it behooves each one, whether he has done good or evil, to be present, so that what was said by the Spirit: 'Who shall render to each according to his works,' may be true in every way and indisputable. Nevertheless, he who strives for virtue at all, ought, even as Christ has said, to love his enemies, and further to pray ^B for them, and to bless those who revile him, and to forgive those who slander him. For thus he will be an accurate keeper of the commandments, and having had all his own sins forgiven through love for his neighbor, he will depart this life."

XCVII. Having heard these things, I said: "Many things, I say, we are able to do; but to do good to enemies, by enduring all their injuries, is not, I think, possible for human nature." Then Peter answered: "You have spoken rightly. For since human kindness is the cause of immortality, it is highly accounted. For if anyone be surely persuaded that enemies, while they vex for a time those whom they hate, are the authors of their liberation from eternal punishment, he will embrace them with love as benefactors. Otherwise, no one can perform this commandment, unless he loves God greatly and has been instructed in the fear of Him. For He says: 'The beginning of wisdom is the fear of God.' But he who has been grounded in His fear will certainly arrive at love, and thus will hold his neighbor as himself." After Peter had said these things, evening having come on, we turned to sleep.

XCVIII. But when morning had risen, Peter coming in said: "Let Clement with his mother Matthidia, and my wife, sit together in the carriage." As we were proceeding on the road which leads to Balaneae, my mother asked me how my father fared. I said: "Having gone forth in quest of you and of the twin sons, Faustinus and Faustianus, he remains undiscovered; but I think that perhaps he has also died, having either fallen into a shipwreck, ^D or perished on the way, or suffered a wasting away from the gnawing pain of grief." But she, upon hearing this, and becoming tearful, groaned and was in sorrow; yet because she had found me, the greatness of the sorrow de-

^Atrahebat. We arrived therefore at Balaneas: and on the following day we went to Paltus, and from there to Gabala. On the next day we arrived at Laodicea. And behold, before the gates, Nicetas and Aquila met us; and after embracing us, they led us to the inn. But Peter, seeing a beautiful and large city, said, "It is fitting that we should abide here for a few days: for it is possible that in such a great multitude, some may be found worthy of the portion of Christ." Now Nicetas and Aquila inquired of me, who this strange woman was. And I said, "She is my mother, whom God has granted that I should recognize through my lord Peter."

XCIX. After I had said this, Peter set forth to them in summary all things, as much as he had heard from the mother, and as much as he had previously learned from me; namely, about the feigned dream, and about the shipwreck that occurred together with her children, and how afterwards the father, having gone out in search of his wife and her twin sons, has remained unknown until now, having perhaps himself also fallen into the danger of the sea ^B.

C. These things having thus been related in summary by Peter, Nicetas and Aquila, struck with amazement, said, "O Master and Lord of all, is this that is told the truth, or is it a dream?" And Peter said, "Unless we are sleeping, it is the truth." But they, having waited a little, and being as if in deep thought, said, "We are Faustinus and Faustinianus: and from the beginning of your narration, looking at one another, we were considering much among ourselves whether what was being said pertained to us; reflecting that many similar things happen in life; therefore we kept silent, while our hearts were palpitating. But now, at the end of the discourse, seeing and knowing precisely that what was said by you pertains to us, then we made ourselves known." And having said this, with tears they hastened to their mother, and finding her sleeping, they immediately wished to embrace her. ^C But Peter prevented them, saying, "Allow me; I myself will lead you to your mother; lest by chance, through much sudden joy, she might fall into a stupor of mind, seeing that she is even asleep, and has her spirit occupied by sleep."

CI. However, after she had slept to her fill, and the mother had awakened, Peter first held a discourse with her concerning the worship of God, and said, "I wish you to know, woman, the discipline of our faith. For we worship one God, the maker of heaven and earth, and of this world which you see; and we keep his law, which contains in the first place that he alone is to be worshipped, that his name is to be sanctified, that parents are to be honored, and that one must live temperately and blamelessly; and that common table with the Gentiles is not to be had, because they lead an impure life." But when we have persuaded them ^D

^A to do this, and have deemed them worthy of holy baptism in the name of the most blessed Trinity, then at last we take our meals with them. Otherwise, even if it be a father or mother, or wife, or child, or brother, or any other person dear by natural affection, it is not lawful for us to take food with him. For we do this especially on account of the faith. Do not, therefore, consider it an insult that your son does not now take food with you, until you also think and act as we do."

Having heard this, she said, "What then prevents me from being baptized today? For even before I saw you, I had turned away from those who are called gods, by this reasoning: that although I sacrificed to them almost every day, they did not stand by me in my misfortunes. And as for fornication, why need I even speak? Since neither did the luxuries of the wealthy entice me to this, nor did the poverty that followed compel me to it, for I was striving after chastity as the greatest good, for the sake of which I even fell into such a calamity. Nor do I think, my lord Peter, that you are ignorant that a greater desire arises from prosperous fortune; ^B whence I, who lived temperately in prosperous times, do not surrender myself to pleasures in affliction. But do not think that my soul, which has found some consolation through the discovery of Clement, is now free from sorrow. For the sadness arising from my two children, succeeding to it, obscures this joy, such as it is. For it does not grieve us so much that they perished miserably at sea, as that they should have perished — together with their bodies—without piety toward God, and their souls also destroyed. And their father, my husband, as I have learned through Clement, having gone forth to seek me and my children, has not appeared for so many years; he has surely perished himself. For the wretch, because of his continence, loved me and was fond of his children; wherefore, the old man, deprived of all of us—whom he loved above all things—must have succumbed to the greatest sorrow."

CIII. Hearing the mother say these things, the children could no longer restrain themselves according to the exhortation of Peter: ^C but rising, they then embraced her and kissed her with tears. Because of which the mother, being astonished and wondering what this could mean, in her amazement and ignorance of the matter, began to ask. And Peter immediately said: "Call back your mind, O woman, and take heart, so that you may joyfully enjoy your children. For these are Faustinus and Faustinianus, whom you said had perished in the deep, and for whom, while you mourned, this grief of yours made your life unlivable. But as for how one of them is called Nicetas and the other Aquila, let them themselves auspiciously tell and teach you." ^D When Peter said this, the mother, being filled with boundless joy, almost fainted and lost her breath; but collecting herself, and having as it were regained her senses, she said: "My most desired children, my sweetest children,

the very heat of my heart, tell me what things befell you on that cruel night."

^A CIV. Then Nicetas, immediately resuming his discourse, spoke thus: "To us, O mother, as you know, when the ship was broken up in the night, certain men who do not fear to commit robbery on the sea picked us up and put us on a skiff; and afterwards, using oars, they brought us to Caesarea Stratonis. And there, while we were suffering greatly from hunger, and also being terrified lest we should say anything rash or contrary to their wishes, they changed our names and sold us into slavery in a miserable fashion. ^B But a certain woman among the Jews, a proselyte of great merit, named Justa, having bought us, kept us in the position of children and educated us with diligence in all Greek learning. And we, when we had grown to years of understanding, both loved religion and applied ourselves zealously to literature, so that by disputing with other nations we might be able to refute them regarding their error. We also thoroughly learned the doctrines of the philosophers, especially those most alien to piety towards God: I mean those of Epicurus and Pyrrho, so that we might be the better able to refute them. ^C But as we had been brought up with a certain Simon Magus, we were almost in danger of being led into error through the path of friendship. But these things, mother, will be explained to you more accurately at the proper time. However, when we were on the verge of being deceived by Simon, a certain friend of our Lord Peter, called Zacchaeus, approached and warned us not to assent to the magician; and he brought us to Peter when he arrived, so that he might fully and certainly teach us what concerns the worship of God. Wherefore we also pray you, mother, that you may receive those good things which we have obtained, so that we may be able to share salt and table together. This, therefore, is the reason why you supposed that we had perished in the sea."

^D CVI. When Faustinus had said these things, our mother fell down before Peter, begging and beseeching that he would send for her and her hostess and baptize them. "So that," she said, "from the time I received my children, no day may be excluded in which I might not take food with them." And when we were joining our prayers to those of our mother, Peter said: "What do you think, that I alone am unmerciful, because I am unwilling that you should eat with your mother, by baptizing her today? Not at all. But it is necessary that she, before she is baptized, should fast for at least one day; since the mother has also spoken some things on her own behalf: for if this were not so, it would have been necessary for her to be purified for many days."

CXVII. Therefore, to my question as to what she had said that manifested her faith, Peter replied: "Her request alone regarding her generous hostess is sufficient,

^A nor would this have been judged worthy to be granted to one so beloved by her, had she not been previously disposed as if for the great gift of baptism. Whence I myself do not hesitate to condemn many, who, when they have been baptized and profess to believe, do nothing worthy of the faith, nor do they exhort those whom they love—I mean their wives, children, and friends—to this same end. For if they truly believed that in baptism eternal life, together with good works, is bestowed by God, they would certainly exhort those whom they love to receive it. Finally, when they see them ill, or led out to the path of death, or suffering other grievous things, they groan and are moved by compassion. Thus, if they believed that eternal fire awaits those who do not worship God, they would not cease to warn them, or, seeing them disobedient, they would not cease to weep over them and suffer grievously. And now, I shall call the hostess and ask whether she chooses to embrace our law; and thus, accordingly, we shall do what is necessary. But as for your mother, since she is faithfully disposed regarding baptism, let her fast for one day before her baptism."

CVIII. But she swore that for the two previous days, while telling the woman about the event of the recognition, owing to the intensity of her joy, she had taken no food; except for a little water, just the day before. ^B To this oath, Peter’s wife also bore witness, saying that truly she had tasted nothing. And Aquila said: "There is nothing, therefore, my lord, that prevents her from being baptized today." Then Peter said: "But this is not the fast for baptism, since it was not done for that purpose." And Faustinianus said: "Perhaps God, wishing that our mother not be separated from our table for even one day after the recognition, ordained this fast. For just as He preserved her chastity in ignorance, doing what is becoming to the truth, so now God has perhaps provided for her to fast in ignorance, one day before, for the sake of the true baptism, so that from the very first day she recognized us, she might be able to partake of salt and food with us."

CIX. Then Peter said: "Let not wickedness, ^C having found a pretext in Providence and the affection of our mother, overcome us; but rather, you, and I with you, let us remain in a fast today, and tomorrow she shall be baptized." In this manner spoke Peter, and we all agreed to his speech. Then, ^D much earlier than he was accustomed to do each day, Peter was awakened and came in to us; he roused us from our sleep and said: Fau-

Faustinus and Faustinianus, and Clemens with his own people, let them follow me, so that once we have reached a sheltered place by the sea, we may perform the rites of baptism.

^A CX. When, therefore, we had arrived at the shore, and having found a place among certain rocks that was calm and clean, he baptized her in the name of the Father, and of the Son, and of the Holy Spirit. As for us, and all who were present with us, we withdrew for the sake of the women. Afterward, Peter sent the women ahead on account of the crowd, to go to the inn by another way, and he commanded us—those of us men who were alone—to accompany the mother and them. Having therefore arrived at the inn, and waiting for him to arrive, we conversed with one another. After many hours, Peter came; he took bread, gave thanks, blessed, consecrated, and broke it, and gave it first to the mother, and after her to us, her sons. And thus we ate with her, and we praised God, the provider of food.

^B CXI. Then, consequently, Peter, seeing the crowd that had entered, sat down himself, and having ordered us also to sit down, explained for what reason he had sent us ahead after the baptism while he himself had come late. He said the cause was this: "As soon as you departed from me," he said, "a certain curious old man arrived, hiding himself and wishing to see without himself being seen; and having scouted us out beforehand, as he later confessed, in order to see what we might be doing once we had reached a sheltered place, he went out secretly and followed. Then, at a suitable place, he approached me and, greeting me, said: 'Long have I followed you and wished to converse with you, but I was afraid that you might take me for a meddler; but now, if you wish, I shall put forward what seems true to me.' And I replied: 'Speak to us that which seems good to you, and we shall praise you, even if in reality that which you say is not good; for it is out of prudent counsel that you have wished to speak of the matter which seemed good to you.'"

^C CXII. And the old man began to speak as follows: "Having seen you, after you had bathed in the sea, withdrawing into a hidden place, I approached and secretly watched to see what you might be doing in secret. And since I saw you praying, I withdrew; and having pity on you, I waited, so that I might persuade you not to be deceived. For there is neither God nor Providence; but all things are subject to birth [genesis], as I have been fully persuaded by that which has happened to me, having deeply learned the lesson long ago. Do not, therefore, be deceived; for whether you pray or not, the things that birth [genesis] brings about will necessarily happen to you. ^D For if prayers could do anything, or good works, I myself would be among the most prominent. And now, unless this meager clothing of mine deceives you, do not...

believe that my words are idle. Once, when I lived in great prosperity, I offered many sacrifices to the gods and gave to the needy; yet, although I prayed and lived piously, I was unable to escape fate. And I said to him: And what are those things that have happened to you? But he replied: It is not necessary for me to tell you now; perhaps at the end you will hear who I am, and of what family, and into what calamities of life I have fallen. But now I wish to present to you arguments that all things are subject to genesis. ^A

CXIII. And I said: If all things are subject to genesis, and you are persuaded that this is so, you are thinking and counseling things that contradict yourself. For if we cannot even think anything against destiny, why do you labor in vain, counseling us to do what cannot possibly happen? Furthermore, even if birth exists, do not labor to persuade me not to worship the Lord of the stars, who, if He wills that something not happen, it cannot happen; for that which is subject to Him, which He leads and guides, must necessarily obey Him. Certainly, to worship those who are thought to be gods, when genesis is dominant, is superfluous. For nothing happens outside of what pleases fate, nor can they themselves do anything, being subject to the universal genesis of their own. ^{B C}

CXIV. While we were speaking these things to one another, a great multitude came in; and Peter, looking at them, said: I and my people accept from our ancestors the worship of God, and we have the commandment not to trust in birth—I mean in the discipline of astrology—therefore I have never applied my mind to it. Why it is that I am not an expert in astrology, I will explain. For I say that all things are administered by the providence of God, and each one will obtain a reward or punishment according to what he has done. Whether now or hereafter, it makes no difference to me, except that everyone will inevitably receive the fruit of what he has practiced. The demonstration that genesis does not exist is this: If any of those standing by is deprived of eyes, or has a mutilated hand, or a lame foot, or some other bodily condition that cannot be cured by physicians or by astrologers—since, indeed, in all the long ages no such thing has ever come about—I, having prayed to God, will provide the healing. And if this comes to pass, as I say, do not those who blaspheme God, the creator of all, err? And the old man answered: Blasphemy... ^D

that is to say, casting curses, saying that all things are subjected to genesis? ^A Then I said to him: Indeed it is. For if all the errors, and impieties, and immodesties of men arise from the stars, as you say, and if the stars were ordained by God to do these things, so that they might be the effectors of all calamitous deeds, then the sins of all are altogether referred back to Him who placed this genesis in the stars.

^B CXV. And the old man said: You speak the truth; but my own conscience stands in the way of your incomparable demonstration. For I, being an astrologer, having first lived in Rome, and later having become a friend to a certain man who was of the lineage of Caesar, I knew precisely the genesis of that man and of his wife; and seeing that their affairs had come to pass just as their genesis indicated, I cannot be persuaded by words alone. For the arrangement of the woman’s nativity was such as to produce adulteresses, possessed by love for their own slaves, and dying in water in a foreign land: which is exactly what came to pass. For she fell in love with her own slave, and, unable to bear the shame, turning only to flight and having had intercourse with him, she perished in the sea.

CXVI. I answered: And how then do you know that she, who had fled and ended up in a foreign land, married the slave, and having married him, died? And the old man said: I know the truth for certain, not that she married—since I did not know that she had even been captured by love—but after she had departed, the brother of her husband related to me everything regarding her love; and because he, being a holy and honorable man, and being his brother, did not wish to defile the marriage bed. And as to how she, desiring and at the same time fearing him and the shame, the unhappy woman—for it is not permitted to blame her, since being from nativity she was compelled both to do and to suffer these things—contrived a dream, whether it was true or false, I have no way to say. ^C For he said that she had told him that one stood by her in a dream who commanded her to depart immediately from the city of Rome with her children; but the husband, striving for her to be safe with the sons, immediately sent them to Athens to be educated, along with the mother and the slaves; but held back the third son with himself, because the one who had given the oracle through the dream had permitted him to remain with him. And much time having passed, since he did not receive letters from her, and having often sent to Athens, he took me, as being the ^D most genuine and faithful of all to him, and set out in search of her. I indeed gladly endured many labors with him during the journey, remembering that in his former prosperity he had held me as a partner in all things, and had loved me above all his friends. And so Rome

^A we left, and thus arrived here in the regions of Syria. And not many days later, he, out of sorrow of soul, departed from life; but I, having come here, have provided for my sustenance from that time even to this day with my hands.

CXVII. When the old man had said this, perceiving that the old man whom he spoke of ^B was indeed your father, from the things he had said, I did not wish to confer with him on the matter until I had communicated it to you. Only, having learned of his lodging, and having indicated my own, I made this one inquiry for the sake of investigation: what was the old man's name? He replied, "Faustus." And what of his twin sons? He answered, "Faustinus and Faustinianus." And what of [the] third son? He said, "Clemens." And what is the name of their mother? He said, "Matthidia." ^C Therefore, out of compassion, I became tearful, and having dismissed the crowds, I came to you so that, after the common reception of food, I might share these things with you. I did not judge it appropriate to tell you before the meal, lest perhaps, overcome by grief, you might spend the day of baptism in mourning, when even the angels rejoice. When Peter said this, we all, together with [our] mother, gave ourselves to tears. Seeing us weeping, he said, "Now, let each of you, in fear toward God, bravely bear what has been mentioned. For your father did not die to you today, but long ago, just as you yourselves rightly conjectured and said."

CXVIII. While Peter was saying this, the mother, unable to bear it, cried out with a loud voice: ^D "Woe is me, husband! How, while loving us, you yourself died by judgment, while we, alive, see the light and are now partaking of food!" Before this one lamentation was even finished, behold, the old man came in; and as he wished to inquire the cause of the cry, looking at his wife, he said, "Woe is me, what is this that I see?" And drawing near and looking more closely, and having been seen, he embraced her. Both, because of sudden joy, failed to cry out; and wishing to speak to one another, they could not utter a sound, nor could they restrain themselves because of the insatiable joy. And after a long time, the mother said to him, "I have you, Faustus, most sweet in all respects. How then do you live, whose death we heard of a little while ago? But these are the sons, Faustinus and Faustinianus, and the longed-for Clemens." When she had said this, we three falling upon him, and kissing him, recognized his form though somewhat dimly.

CXIX. When Peter saw this, he said: "Are you Faustus, the husband of this woman, and the father of her children?"

The father answered: "I am." And Peter said: "Why then did you narrate your own hardships to me, as if they were another's, telling me of both grief and burial?" The father replied: "Being a kinsman of Caesar, and not wishing to be discovered, I fashioned my narrative about some other person, so that I might not be recognized by you as to who I am. For I knew that if I were recognized, the local governors, upon learning these things, would make it their business to gratify Caesar by recalling me and surrounding me with my former prosperity—which I had previously renounced with all my intention, not enduring to live in the state or to live at all without my most beloved children." ^A

CXX. And Peter said: "You have done this as you resolved. But as for your belief in genesis (astrology), did you assert it while pretending, or did you declare it as one speaking the truth?" And the father said: "I will not lie to you: I maintained it as if genesis were truly real. For I am not uninitiated in the mysteries of this study. Moreover, a certain man who was a practitioner of astrology, a most excellent Egyptian named Annubion, lived with me; in my early travels he became a friend to me and ^B revealed the death of my wife and children." And Peter said: "Are you then persuaded now, by the facts, that the matters concerning genesis do not hold together?" And the father answered: "It is necessary for me to set forth for you, part by part, all the things that pass through my mind, so that I may learn the truth and the certainties from you in return. I know that astrologers fail in many things, but that they also reach the truth in many. But I suspect that perhaps where they are well-informed, they speak the truth; but where they fail, they suffer from ignorance. Therefore, I suspect that the study is valid, but that they speak falsely through mere ignorance, because not everyone is able to be accurate about all things." ^C And Peter said: "Beware, lest you think that when they speak the truth, they are speaking as experts, rather than simply hitting upon it by chance. For it is absolutely necessary that out of the many things said, some should come to pass." And the old man said: "By what reasoning, then, can I be assured regarding this: whether or not that which pertains to genesis has any consistency?"

CXXI. When both were silent, I, Clement, said: "Since I am well-acquainted with this study, while the master and my father are not, I would wish, if Annubion himself were here, to hold a debate in the presence of my father. For thus the truth of the matter could be revealed, with an expert in the art disputing against one who follows the same art." ^D The father answered: "Where, then, is it possible to meet and converse with Annubion?" And Peter said: "In Antioch. For I hear that Simon Magus, whom Annubion accompanies and from whom he is inseparable, is staying there."

^A When, therefore, we arrive there, if we find them, the discussion will take place before him. And after we had discussed many things, and were filled with joy at the recognition, and were giving great thanks to God, night came upon us, and we turned to sleep.

CXXII. When morning had come, the father, with the mother and the three sons, entered the place where Peter was, and after greeting him, sat down; then we also did so, at his bidding. And Peter, looking at the father, said: "I desire, father, that you should be of the same mind as your wife and children, so that you may live together with them here, and there, after the separation of the soul from the body, you may also spend your time with them in joy. For does it not grieve you, and them as well, most of all that you are not with one another?" And the father ^B said: "Indeed it does." And Peter said: "If, then, being separated from one another here causes distress, how much more will it be a source of grief after death, when it certainly occurs, that you, being a wise man, are separated from your own by the nature of your opinion, and that they, on the other hand, are much more pained by the knowledge that, because you believe differently, eternal punishment awaits you by the decree of true doctrine?"

CXXIII. The father said: "But it is not so, my friend, that souls are punished in Hades; for the soul, as soon as it departs from the body, is dissolved into the air." Peter replied: "Therefore, until we persuade you concerning this, answer me: does it not seem to you that you, indeed, not believing in future punishments, are not at all grieved, but they, on the other hand, being persuaded that no small calamity awaits you, are exceedingly distressed?" Then the father said: "You speak correctly." Peter then continued: "And why will you not free them from the greatest grief on your account? By assenting to the faith—I do not say from shame, but from fairness—by hearing what is said to you by me, and judging whether these things are so or not. And if indeed it is as we say, you will here find delight together with your dearest ones, and there also you will obtain rest with them. But if, in the consideration of your arguments, you demonstrate that the things brought forward by us are a false tale, and you bring them to your own way of thinking, you will also do well; for you will cause them to cease from resting on vain hopes, and you will free them from the fear of false things." ^C

CXXIV. And the father said: "You seem to me to say many things consistent with reason." And Peter said: "What, then, is it that hinders you from assenting to our faith? For you are not held back by the business of markets, nor of public affairs, nor of agriculture, nor of cares; you are detained by none of these things. You are able to understand that nothing of what exists has happened by chance, as if there were no providence. And the most manifest proof of this is what has happened to you and your children and your wife. For if they were with you and had happened to be here [until now...] ^D

you would not have accepted the word of piety, and you would not have been able to recognize the truth. For this reason, along with the journey, both a shipwreck was ordained and the suspicion of a bitter death: and furthermore also their training in Greek disciplines, so that having been instructed in them first, and having then converted to piety, they might be able to refute them readily and with great ease; and whatever they had at that time wrongly used against religion, they might use well in its defense and at the proper time. You yourself shall also clearly know, from this long recognition and from the things which Providence has clearly ordained for you in the meantime, that none of the things which occur happens thus by chance or ^B at random; but that it is He who stands over and continuously holds together and sustains this whole, even if many things transcend our understanding.

CXXV. When my father heard these things, taking up the discourse, "Do not think," he said, "my lord Peter, that the power of the doctrine preached by you has completely slipped from my mind; but my son Clement was talking with me a great deal throughout the night, so as to make me assent to the things said by you, and he was in every way urging me to this effect. But what then," I said to him, "can anyone command that is newer than what ^C the ancients previously advised?" And he, having laughed gently, said: "There is a great difference, father, between the discourses of religion and philosophy. For the discourse of truth has its firm proof from prophecy; while that of philosophy seems to bring forward its proofs from the composition of words and conjectures." And having said these things, by way of example he set forth the discourse concerning humaneness, which you had explained to him not long before, which truly seemed most unjust to me. And in what way, I will say. He said it was just, and to him who strikes his cheek, to present also the other; and to him who takes your cloak, to give also the tunic; and to him who forces you one mile, to accompany ^D him two; and as many such things. And Peter answered: "But you thought it unjust; although it is most just. And if it is pleasing to you, listen." And he said: "It is very pleasing to me." And Peter said: "Does it not seem to you, when two kings are enemies and hold divided regions, if anyone from the subjects of the one is caught in the region of the other, and on account of this owes death, if he should be released from the punishment by a blow and not by death, does not the one who released him appear to be humane?" And my father said: "Very much so." And Peter said: "What then, if this same man should also take something of someone's own or another's, and having been caught in this, should give a simple or double sum, when he was owing a quadruple [sum]

^A sum; does it not seem to you that one who has received double, and has released him from death, is humane? And the father answered: Now you have persuaded me that those who do injury, themselves suffer injury; and that those who are injured, do rather commit injury. And for this reason it seems to me to be the more iniquitous thing that happens: because those who appear to inflict injury, have rather harmed themselves, and have provided very great benefit to those who have been injured; but those who appear to suffer injury, do rather inflict it themselves; because, although they have received very much benefit from them, they do not recompense them with similar gratitude. And Peter: But this comes to pass not according to the intent of those who trouble, but according to the intent of those who receive these things. ^B CXXVII. Then the father, having praised that discourse, said to Peter: But, my lord, explain this statement to me also. For I remember Clement telling me that we suffer injuries and afflictions for the remission of sins. And Peter: It is correct, and so it is. For what things we men possess, desiring more, whether I speak of clothing, or food, or drink, or any other things, we do not possess them by doing what is altogether right, because we ought to have nothing, as I said to you a little before. For if in all things possessions are accustomed to bring about sins for those who possess them, the deprivation and taking away of these in any way whatsoever is the removal of sins. The father said: It is correct. And Peter: Most justly. For since it belongs to those who are being saved, as I said, to have nothing; and since many possess many things, for this reason, through the surpassing humanity of God, chastisements are brought upon those who do not live according to the will of God, so that, on account of a certain love for God ^C enduring temporary punishments, they may be delivered from eternal torments. Then the father: Why then? Do we not see many impious men who are poor? Shall we therefore say that they also are in the portion of those who attain salvation? And Peter: Not at all. For poverty is not to be commended which craves things that are not fitting; because our Lord Jesus Christ, the Son of the living God, also, proclaiming the poor blessed, said: Blessed are the poor in spirit: for theirs is the kingdom of heaven (a). Then the father: Truly, according to the proposition, the matter seems to be correct; wherefore I have it in mind to hear the whole doctrine in order. CXXVIII. And Peter: Therefore, since you are eager to learn the things that pertain to our faith, I shall explain this doctrine to you; beginning ^D first from God Himself; and showing that He alone must be called God, and that others must neither be called [God] nor thought of [as gods], and that

whoever does contrary to this shall be punished with eternal torment, as one who has been impious against God, the Lord of all." Having said this, and having laid his hands upon those suffering from afflictions, the sick, and the demon-possessed, and having healed them with prayer, he dismissed the assembly. Then, entering in and ^A partaking of his usual food, he went to sleep.

CXXIX. Early in the morning, Peter went out again, and stood in the place where he was accustomed to discourse. A great multitude of people having flocked together, and just as he was about to speak, one of his deacons entered and said: "Simon, having arrived from Antioch yesterday evening and having learned that you promised to hold a discourse concerning the monarchy, or government of the One, is ready, together with the Epicurean ^B Athenodorus, to come upon you as you discourse, so that he may be present in public and personally contradict everything that you were about to set forth concerning the monarchy."

CXXX. While the deacon was saying these things, behold, Simon also entered with Athenodorus and certain other companions; and before Peter could say anything at all, he anticipated him. "I have learned," he said, "that yesterday you promised Faustus that you would today demonstrate the argument in order, beginning first from the Lord of all Himself: that He alone must be called God, and that others must neither be called nor thought of [as gods]; and that whoever does contrary to this shall undergo eternal punishment. Above all, therefore, I have truly marvelled at your madness, in that you hoped to be able to bring to another opinion a man so wise, and moreover an old man. But you will not attain your hopes and your desire, inasmuch as I am present ^C to refute your false discourses. For perhaps, had I been absent, he might have been deceived, being unversed in the books which are publicly received among the Jews. But now I shall pass over many words, so that I may more quickly convict your promise of being weak. Say, therefore, what you promised. But if, fearing refutation, you should wish to omit your promise in our presence, even so it will be sufficient proof that the things you promised are false, since you have not dared to speak before men who are skilled in the Scriptures. And indeed, why do I now wait for you to speak, when I have the greatest witness of your promise—this old man here?" Having said these things, and having looked at his father, he said: "Tell me, most excellent of men, did he not promise you that he would show today ^D that there is one God, and that it is not right to call or think of any other as God, and that he who does contrary to this shall be exacted an immortal punishment?"

CXXXI. The father replied: "You would rightly ask for testimony from me, Simon, if Peter had previously denied it; but now I shall not fear to say what must be said. I think that you desire to undertake the disputation filled with anger. This, however, is neither fitting for you to do, nor is it proper that we should listen to one so affected, since it is a matter of inciting contention,

^A and not of being benefited by the truth. But let each of you set forth his own doctrine, and let the arguments be delivered to another judge; and in this way, the truth, free from all doubt, will certainly be found. Simon liked what was said and promised to act accordingly. "Nevertheless," he said to Faustus, "I fear that, since you are already preoccupied with Peter's words, you may not be an impartial judge."

CXXXII. And my father answered: "Do not compel me to agree with you rashly and without a hearing, so that I may appear a judge who loves the truth. For if you wish to hear the truth, I am rather preoccupied by your own way of thinking." And Simon said: "How are you preoccupied, not knowing what I think?" And my father said: "It is easy to know that; and how, listen. You promised that you would convict Peter, who asserts that there is one God, that he is lying. Now, it is perfectly clear that whoever professes to convict one who claims that there is only one God, if he speaks the truth, does not say the same thing as he; for if he says the same thing as one who is lying, he is surely a liar himself; but if he shows that he is stating the opposite, he is clearly speaking the truth. Therefore, there is no other reason why you pronounce the proclaimer of one God to be a liar, except that you believe there are many gods. But I also say that there are many gods. Therefore, because of this doctrine, I am preoccupied in the same way as you are before the debate; and on this account, you should not fear me at all, but rather fear Peter, for I happen to hold the opposite view to him. ^B After your debate, however, I hope that, being a judge who loves the truth and having laid aside all preconception, I shall agree with the prevailing argument." When the father had said this, a soft cry of praise arose from the crowds, because the father had spoken in such a manner.

CXXXIII. Nevertheless, Peter set forth his own view concerning God; and having discoursed much about the monarchy, he summoned the crowd with tears and with his hand; and when they approached, he laid his hands upon them and prayed for them; and together we all blessed God. But someone rushed in, saying to Simon: "Appion the Pleistonician has just arrived from Antioch with Annubion." Upon hearing this, Simon immediately went out, as if to receive those who had been mentioned. ^C My father then, approaching Peter, said: "If you permit me, my lord, I too will go with him to greet Appion and Annubion, who have been my friends from early childhood. For perhaps I shall persuade Annubion to debate with Clement about genesis." And Peter said: "I permit it, and I also commend the fact that you are fulfilling the roles and duties of friends. Nevertheless, consider for me how, according to the providence of God, everything is converging from all sides, producing a suitable harmony to complete your faith. I said this on account of Annubion's arrival, which has occurred usefully for you." And the father said: "Truly, I see that this is so." ^D

CXXXIV. And after these words, he went to Simon. And having found Appion and Annubion,

^A he sat down after greeting them. But Simon, hearing that some were coming by royal command to seek him, and saying that Caesar, having put many magicians to death, had then been informed about Simon and had sent for his apprehension in order to punish him in like manner, said to Annubion and Appion: "Make Faustus, who has come to us, eat with us; for I shall prepare a certain ointment, so that when he has dined and anointed himself with it, he may appear to all to have my form."

CXXXV. When Simon had said these things, Appion and Annubion said to him: "And what gain will come to you from this device?" Simon replied: "First, when those who seek me have apprehended him, they will cease their search for me. And if he should even be killed by the royal hand, his children, who have left me and resorted ^B to Peter, will have the greatest grief." But Appion and Annubion privately disclose everything to Faustus and reveal the plot. And Faustus, thinking that the reports were not true, dined with Simon and his associates, Appion and Annubion. He takes the ointment from Simon's hand, and anointing his own face, he immediately put on the form of Simon. But at midnight, Simon arose and made his escape into Judea.

CXXXVI. But we who were with Peter, discoursing with one another through the whole night, spent the night awake out of the pleasure and joy of the things that were being spoken. Now, when the night was already beginning to dawn, Peter, looking at me and my brothers, said: "I wonder what ^C has happened to your father." And as he was saying this, behold, the father arrived, having found Peter already speaking to us about him. Whom when he saw troubled, and after he had greeted him, he rendered the reason and cause why he had spent the night outside. But we, looking at him, were astonished, seeing the appearance of Simon, but hearing the voice of our father Faustus. And when we fled from him, our father was struck with dismay. But Peter alone, perceiving his natural form, said to us: "Why do you push away and turn from your father?" But we, along with our mother, said to him: "Because he seems to us to be Simon, while having the voice of our father." Then Peter said: "By no means, he says; for to you only his voice, which has not felt the power of magic, is known; but by my eyes, which are not bewitched, even the figure such as it truly is is seen; ^D since this man is not Simon, but Faustus, your true father." And then, looking at the father, he says: "Your genuine appearance does not appear to them, but that of Simon, the most impious and most hostile to us."

CXXXVII. As Peter was saying these things, there entered the one who...

one who had come from Antioch said: “I wish you to know, my lord Peter, that when Simon was in Antioch, he performed many wonders in public, and he was intent on nothing else but making you hateful to them, calling you a magician, a deceiver, and a murderer; by which he so stirred them up against you that all who were there desired, beasts that they were, to devour your very flesh. We, having seen the city raging so much against you, came to report it to you. But a certain royal official, sent by Caesar to the governor of the province to search for Simon, having learned that he had fled to Judaea, has himself also gone away in search of him, that he might punish him according to the command of Caesar.”

^B CXXXVIII. Having heard these things, Peter said to his father, Faustus: “You have heard with your own ears from those who came from Antioch how Simon, being there, vehemently stirred up the multitude against me, calling me a deceiver and a murderer, and furthermore a magician and a sorcerer, and such like. Now, therefore, do immediately what I command you: leave Clement with me, and you yourself go ahead to the city of Antioch, together with your wife Matthidia and your sons Faustinus and Faustinianus; there will also be others with you who will be able to carry out my will. Staying with them in Antioch, while you still bear the appearance of Simon, preach repentance publicly.”

^C CXXXIX. When Peter had said these things, Faustus, who was keen of mind, said: “I know, my lord, what these words mean; therefore, do not labor, for it shall be my concern, when I am there, to accomplish what is commanded.” And so, at night, the father departed from the city with those whom Peter had ordered, and came to Antioch, a city nearby. And standing in the middle of the forum, he said to the multitude: “I, Simon, I announce this to you, and I confess that I have wickedly lied against Peter. He is not a deceiver, nor a murderer, nor a sorcerer, nor related to any of the crimes that I previously spoke of concerning him. I myself, who became the cause of your hatred toward him, beseech you: cease to pursue him with hatred. For he is a true apostle of the Son of God, who appeared for the salvation of the world. Therefore, I myself become your counselor in the matter that pertains to your salvation, ^D and I advise you to have faith in him, and to believe in the God whom he proclaims; otherwise, your whole city will perish utterly, and you with it. And I wish you to know for what reason I have said these things. For this night, the angels of God severely scourged me, the impious one, because I was an enemy to the herald of the truth. I exhort you, therefore, that even if I should come at another time and attempt to speak against Peter, you should not receive me nor listen to me. For I confess to you, as I am a magician, I am a deceiver, I am...

an impostor; but I repent, and perhaps through repentance the evils I have committed may be forgiven me. ^A

CXL. When the father had said this in public, as if in the person of Simon, and had praised Peter, he drew the whole city of the Antiochians to a desire for him; and all declared that they vehemently longed for him. Some, however, were even angry with the father, as if he himself were Simon, because of the excess of his love toward Peter, and they attempted to lay hands upon him. But he, fearing lest he should be killed by them, sent a messenger and begged Peter to come immediately, so that he might find him alive, and that he might arrive in time in the city, which was burning with desire for him. When he heard these things, Peter brought together a great many people for an assembly, ^B and having appointed a bishop, and having healed many and baptized them, and having remained for three days in Laodicea, he hastened to set out for the neighboring city of Antioch.

CXLI. And when he had reached the city, the whole multitude ran together and received him with joy, as the herald of truth and an apostle. Having poured out prayers and laid his hands upon them, he brought healing to all who were ill; and he announced one God in three persons, and instructed them at length regarding the monarchy. Then we withdrew to our lodging. The old man, knowing that Peter was present, ran to him, and casting himself upon the ground, he clasped his feet, asking to be perfected by divine baptism, so that he might recover the ancient beauty of his soul and the form of his body through baptism, and might become a partaker of the spotless mysteries of Christ. ^C And Peter, having catechized him and said many things concerning salvation, finally added this, that our Lord Jesus Christ, the Son of God, charging his disciples, said: "He that believes," he said, "and is baptized, shall be saved"; and: "According to your faith, be it done unto you as you wish." Since the time inclined toward evening, we took food, and after the usual prayer, sleep took us.

CXLII. But on the following day, Peter, rising again more early and having prayed, called for our father and for us; and he said, "Today, brothers, great joy arises in heaven over the divine gift of the rebirth of the good old man Faustus." And taking us along, we went out toward the eastern parts of the city, where there was much water and it was pure; and taking only the father apart, and instructing him at length and teaching him about God and his coming in the flesh to us, he baptized him in the name of the Father, and of the Son, and of the Holy Spirit. ^D And having taken bread, and having given thanks and blessed it, he imparted the holy mysteries to him. And we were all together rejoicing in the Lord by night and by day, both because of the father’s rebirth, restored through the divine Spirit, and because of the hearing of

^A Peter’s discourses. When we had spent some time together, our circumstances became clear to everyone; we were on everyone’s lips, and all were amazed at everything that had happened to us, and they magnified the help of God toward us upon our recognition of one another.

CXLIII. As the report spread everywhere, the governor of Antioch, having learned everything that had befallen the father and mother, and that they were related by kinship to Caesar, reported these things to Tiberius. Having heard this, the emperor ordered them to be sent to Rome with all speed; and this was done. With great honor and an escort, the governor sent them from Antioch to Tiberius Caesar. When Caesar beheld the father and mother, and recognized them, he was struck with wonder at this. And, embracing his father by the neck, he wept bitterly. Having checked his grief, he looked toward the senate and said: "Rejoice with me, all of you, and let us celebrate a common festival, the finding of Faustus and Matthidia, because those who were thought to be dead have risen, and those who were lost have been found." Afterwards, having feasted with them and presented them with much money, and furthermore having given them slaves and handmaids for their service, he surrounded them with the greatest care and honor. They spent no short time in Rome, living piously, distributing their own goods to the poor, and pursuing all other virtues, until, in a good old age, they left the things that are here and attained to the kingdom of Christ; having bestowed their own life upon the Roman commonwealth as a model of life and a most accurate specimen for virtue. ^B

CXLIV. But I, Clement, remained with the brothers still under the teacher Peter, who was intent upon the evangelical preaching and was healing many of various diseases and sufferings. Then, having passed through the cities, he arrived also at Rome; and to those who gathered he announced the word of piety, and brought many to the religion of Christ through baptism, both men and women, insomuch that in a short time he persuaded nearly all of the most illustrious of the noble women—whom the word is accustomed to call matrons—to flee to the holy baptism and to believe in God. ^C

CXLV. Furthermore, when he himself was now to leave this life and set out to his teacher Christ, having finished the course of the Gospel (for it was known to him that he too was to be condemned to the cross, that he might share in both the passion and the glory of his Master); with all the brothers gathered together, having taken my hand, and standing in the midst ^D

^A of the church: “Hear me,” he said, “my children and brothers. The end of my course is near; for this has already been made known to me. But this Clement I ordain bishop for you this day, to whom I entrust my chair of discourse; since he has been my companion from the beginning until now, and has in this way heard all my sermons, and has been found persevering in the faith, having been a partaker with me in all my trials. I know him most accurately of all to be a worshiper of God, and a lover of men, chaste and temperate, good, just, patient, and one who knows how to bear with nobility the ingratitude of some of those who are instructed in the Christian doctrine. Therefore I transmit to him the authority to bind and to loose. For he shall bind what ought to be bound, and he shall certainly loose what ought to be loosed, as one who well knows the rule of the Church. Listen to him, therefore, knowing that he who brings distress upon him who sits in the seat of truth sins against Christ, and provokes God, the Father of all, to anger; hence he shall not live. The one who presides, therefore, must hold the place of a physician, not the fury of a senseless beast.”

^B CLXVI. While he was saying these things, I, Clement, falling to the ground, was much entreating the teacher and as much as possible declining the throne. But the divine apostle said, “Do not ask me about this, for what God wills, which of men is able to dissipate?” Afterward, looking toward the multitude, he said, “And you, beloved brothers, do not cease to render at all times the honor and obedience owed as to a father, to your father; for thus it will be well for you to be shepherded, and he will be a pastor, and not a hireling, who takes care of the flock. For know that he who troubles the shepherd and teacher in affairs that pertain to God, grieves the Spirit of God, whose chair and place this man holds; and he who ^C rejects his words rejects Christ, and is found a transgressor of the Law. But before all things, let the matters of your faith be sound and firm among you, unshaken by any danger; then, let your life be pure, or let it be purged; and especially let the sanctification of the body be zealously pursued, for without this, no one shall see the Lord. Let peace and gentleness be cultivated toward one another in every way. But if it should ever happen that a scandal arises among you, let not the sun set upon you while you are in such a state. Beware of sitting in judgment upon your neighbor, for this is Pharisaical and liable to judgment. Do not forget hospitality and beneficence; for this is a commandment of the first Teacher and Savior, God. Grant forgiveness to those who offend, for thus you yourselves will unceasingly say: ‘Forgive us our debts.’ Let not the balances, measures, and weights be in any way unjust. For in this way, a city governed by good laws, which of ^D

^A God’s shall be the Holy Church. Those who have business with one another, let them be judged before the presbyters of the Church, and having perceived what is good, let them be reconciled; and do not drag the brethren into courts. For this is the way of unbelievers, to be judged by those without. Since it is written: ‘We shall judge angels’ (I Cor. vi, 3). Above all and before all, thus look upon the shepherd, as you look upon me, Peter, who was appointed by God to be your teacher.

CXLVII. ^B Having said these things, and having laid his hands upon me in the presence of all, he caused me to be seated in his own official chair; and once I was seated, he immediately said this to me: “I beseech you, in the presence of all my brethren who are here, that when I depart from this life, as the providence of God has decreed, you describe everything for the Lord James, the brother of my Lord, in an abridgment, and send it; including even the counsels of your childhood, and how from the beginning until now you have journeyed with me, hearing the words and deeds preached by me; then, finally, do not omit to indicate also the cause of my death, as I said before. For this will not cause him distress, knowing clearly that I have piously rendered up what I absolutely had to suffer. But he will derive the greatest consolation when he learns that, after me, the chair of the teacher has been entrusted not to an ignorant man, unaware of the life-giving words, but to one who is, above all others, a knower of the Church’s canon. Wherefore I, O my lord James, now that the master Peter has laid this charge upon me, have not hesitated to fulfill what was commanded, and to make all things known to you in an abridgment, having inscribed the argument of the work thus: *An Epitome of the Travels and Preachings of Peter by Clement*.”

CXLVIII. ^C This, then, is the narrative of the travels of Peter, the prince of the apostles, full of grace from above, which contains both an abridgment of his teaching and also sets forth in words, as if on a tablet, the life of the great and admirable Clement, just as this same man indicated when writing to James, the brother of the Lord. For the rest, the things that have been said are sufficient to declare his burning love for God, and that great zeal of his for piety; but his very end of life, through martyrdom, will declare it most clearly of all.

CXLIX. For the third ^D after the great Peter, having sat upon the exalted throne of the Roman Church, and having received that same contest of virtue, followed in the footsteps of his master, and he also [preached] the apostolic teaching...

these virtues], and shone with similar habits, pleasing not only the Christians, but also the Jews and the Gentiles themselves, becoming all things to all men, that he might thus gain all, and present them to Christ, and bind them to piety. But that these present matters might not seem to be a mere suspicion, we shall also state the reasons. For he was held in honor by the Gentiles, and they listened to him willingly, because he did not reproach them, nor turn away from them, but, as if rendering an account, and bringing forth from everywhere testimonies from the books and writings they possessed, he showed clearly whence those whom they considered gods had originated, and where they were born, and what they had done, and what end they had come to, and how they had miserably ended their lives. Furthermore, [he showed] that the way of repentance was not closed to them by God, nor had they fallen away from salvation altogether; but that if He saw them only turning back, and abstaining from their former perdition and deceit, He would humanely grant them pardon, and receive them kindly, and prepare for them the kingdom of heaven, and deem them worthy of ineffable goods.

^C CL. To the Jews, on the other hand, he seemed to do a favor, because he showed that their fathers were friends of God, and because he taught that their law was holy and divine, and that it would not cease, nor their people be removed, but that Palestine would be a perpetual inheritance for them, if they themselves would keep such a law; so that he [Abraham] became the father of so many descendants that their multitude would equal the multitude of the stars, and in his seed all nations would inherit; and again, what was said to David: "From the fruit of thy body I will set upon thy throne" (c); and again through Isaiah, that: "The Virgin shall conceive in the womb, and shall bear a son, and they shall call his name Emmanuel" (d). If, therefore, they would not reject these things, but would accept them with faith, he affirmed that they would not fall away from the former providence of God, but that Palestine would remain firmly with them. Thus did he most skillfully and appropriately win over both the Greeks and the Jews; at once obliging them and gradually leading them to the true religion.

^D CLI. The Christians, indeed, had many other proofs of that man's care for them. Especially, however, [they had proof of] his greatness in beneficence! For he always kept treasures for the poor in secure storehouses, and ones stronger than [those of] those who would plot against them. For having registered the needy in every part of the city, he provided the necessities for them every day; and as many as were again deemed worthy of divine baptism by him, he freed them from public taxes, and provided a complete...

immunity. He would also exhort those who came to him from time to time for the sake of the preaching and teaching, especially those whom he knew to be overflowing with wealth and capable of giving, not to allow those once purified by holy baptism to be supported publicly by the Jews out of poverty, and so pollute the bright garment of grace with that unholy communion. By such means he rendered them so eager to supply the needs of the wretched that they considered it their only gain to spend what they had upon them. ^B CLII. Since the holy Clement acted in this way, and was thus established in the souls of all, drawing to himself not only Christians, but even the Greeks and Jews themselves by his own soul and tongue, he was hated and maligned by that Sisinnios (who was a friend of the emperor Nerva and one of his intimates), because Sisinnios perceived that his wife, Theodora, was captivated by the love of Clement's teaching, and that she neglected her home, her children, and her husband, but adhered entirely to Clement, was constantly visiting him, and was always carrying him, as it were, spiritually in her own soul. But Theodora, having been charmed by the siren-song of Clement’s tongue and having believed in Christ through him, embraced piety the more ardently; she sang psalms continuously and was never absent from any gathering or congregation of the Christians. ^C CLIII. Sisinnios, however, being goaded by unjust jealousy, devised a plot against his wife, and was armed by this passion every day. And one time, having observed her going to the gathering, he secretly entered the temple with his servants, that he might inquire curiously and learn everything that was being performed in it, and for what reasons Theodora kept going there. But when the admirable Clement had straightway offered up the customary prayer of the sacred hymns, Sisinnios was instantly made blind and deaf, so that he could neither hear nor see. And turning to his servants, he said, "Take hold of me and lead me home; for some sudden evil has fallen upon me, and it prevents me from either hearing or seeing." CLIV. Therefore, the servants immediately reached out their hand to him and led him away toward the house. But they could not get out, although the whole door of the temple was open; instead, they led him through the whole church, among the multitude of those chanting. For a more divine power had blocked their exit, wishing to make that foolish man wiser. As they were wandering everywhere through the temple, they met his wife, ^D who was praying. And when she saw her husband with the servants, she at first turned her eyes away, fearing that he might see her; for Theodora knew nothing as yet of what had occurred. Afterwards, however, she called one of the servants and asked the reason why her husband was wandering about the temple with them in such a way. And he related everything to her diligently; then how after...

her withdrawal from the house, they themselves had secretly entered the church, and how, when the patriarch had finished the prayer, their master had immediately become blind and deaf. And how, though he had commanded them to lead him away by the hand to the house, no exit could be found by them, even though they had labored much and wandered everywhere through the church.

[CLV] Having heard these things, she understood immediately whence the impairment of his ears and eyes had come to pass, and she truly became a helper to him. For, turning at once to prayer and pouring forth warm tears with her supplication, she besought God that an exit might be granted to Sisinnius and that he might return home. And, turning to the servants—for she knew that God, whom she herself worshipped, would by no means look down upon her husband—she said, "Go, lead your master home by the hand; I myself shall come a little later." She said this, and immediately an easy exit appeared to the servants. And Sisinnius, still afflicted in eyes and ^B ears, was led home by the hand. The servants, having come to Theodora, reported again that their master was still deaf and blind. And she, with more intense prayers and more vehement tears, besought God again that her husband might be delivered from the malady. And when the patriarch had now finished the holy liturgy, Theodora fell at his feet, declared the infirmity of her husband, and, pouring forth tears at his feet, prayed and besought him to cure the husband’s malady and not to look down upon him while he was in such a wretched state.

[CLVI] When the blessed Clement heard these things, being moved in his soul to pity for the woman’s calamity, he himself also broke into visible tears, and exhorted those who were present to pray in common to God, so that the infirmity might be removed from Sisinnius. This being done, the patriarch ^C went confidently to the house with the woman; and he found the eyes of the man open, but they were no better at seeing than those of the blind. And he was deaf in his ears, and was in a most grievous state of bodily affliction. Therefore a lamentation arose from those who were present, and wailing filled the house. Yet Sisinnius did not perceive what had happened, inasmuch as he was deprived of sight and hearing.

[CLVII] Now the divine Clement, since he deeply pitied the plight of the woman and the house, became a suppliant to God, and with tears he besought Him, and poured forth prayers full of emotion, saying: "Lord Jesus Christ, who hast given the keys of the heavens to thine apostle Peter, and hast ^D said, 'Whatsoever thou shalt open shall be opened, and whatsoever thou shalt shut shall be shut'; do thou thyself both open the blind eyes of this man

and his deaf ears, for this saying of thine is also true: ^A *Whatsoever ye shall ask believing, ye shall receive*; and this promise of thine abides forever. When the patriarch had prayed these things, and those who were present had answered, 'Amen,' immediately the affliction of his eyes and ears was dissolved. And Sisinnius, as if awakened from sleep, and seeing the blessed Clement standing with his wife, the fool rendered evil in return for the kindness of the holy man, and commanded his servants to seize the patriarch immediately, that he might pay the penalty for his injury. For he suspected that they were some kind of illusions, because he had first caused him to be deprived of the use of his eyes and ears, and afterward caused him to see and hear.

CLVIII. Therefore, the servants strove zealously to carry out what had been commanded; but they did not notice that they were touching adjacent stones and logs, and were dragging and binding them, and insanely moving them hither and thither. This also seemed to Sisinnius to be the case, and he himself also thought that the patriarch was being held bound by the servants. But He was kept untouched by those wicked hands, suffering not even a slight touch, nor was He troubled in the midst of the evils; then, looking at that senseless man, He said, "Thou art hardened in heart, so moving stones and logs, and venting all thy rage against them, which a little while ago thou didst honor and worship as gods." But he said, "Nay, but I will destroy thee evil; so that many sorcerers may change their minds from this and repent, ^B and the same may gain much through the things which thou shalt suffer that are most grievous."

CLIX. These things he, being puffed up, uttered before those who were present, and boasting that he had subjected the patriarch to bonds. But He, not even so did he turn away from him; but having blessed his wife, and having cast the abundant seeds of piety into those good and obedient ears as into a certain deep and rich field of earth, He departed, having first charged her not to cease to pray until she had led her husband to the knowledge of the truth. When, therefore, Theodora applied herself more fervently to prayer, there appears to her toward evening a certain venerable man, grey-haired; and he seemed to be the first of the disciples, Peter, the warm lover of the Master; and he says to her, "For thy sake, O woman, Sisinnius shall be whole; so that the husband, according to my brother Paul, may be sanctified by the wife." ^C Which words having spoken, he departed.

CLX. Sisinnius, meanwhile, immediately and as if by agreement, summoned Theodora; for this was indeed the end of the vision which had appeared to her; he makes mention of love, of the sharing of food, of companionship, and of all other communion, and asks for one favor for all of them, and beseeches and entreats his wife to pray to God, so that his sins may be forgiven him, and that He may show him the way of salvation. ^D

^A Then he becomes his own accuser, and declares that he did and suffered everything on account of her.

CLXI. "For I was jealous," he says, "on your account, because you neglected me, your husband, and kept visiting this stranger, adding to him the title of patriarch. And not bearing the agitations of nature and the tumults arising from that agitation, I was compelled to watch you as you were going to the church, and to see what was being done. Having entered therefore, and I myself following into the temple, and watching with curious eyes what was being done by the patriarch, and straining my whole hearing toward him, and desiring to be a listener to the things being said, I was struck blind and deaf in both eyes and ears at once. And although he again, as one who is an imitator of God, caused me to see and hear, I, forgetting such a great benefit, not only did not render thanks to him for the kindness, but even, foolish man, calling the miracle a trick, I attempted to punish him as much as I could, and—woe is me!—I ordered my servants to restrain him and bind him in chains. But to them, who thought they were holding him and leading him into chains, there were only sticks and stones in their hands. This also seemed to be the case to me myself, and as though the patriarch were being held by them, I kept hurling most grievous threats. For this reason I entreat you, your husband, and I ask this favor from my wife, that first of all you make God propitious to me, and then, indeed, that you reconcile me to the patriarch."

CLXII. Having heard these things, Theodora immediately comes to the holy man, and she reports again to the patriarch everything that she had seen and all that she had heard from her husband. ^C He, delaying nothing, comes immediately to Sisinnius; and he does not find him as before, but with as much ferocity as he had attacked the patriarch then, with greater honor he now receives him. Seeing, therefore, such a sudden and great change, the great man skillfully suggests to him words concerning piety, and wins the whole man to himself. And when Sisinnius had believed in God from his heart, he touched those blessed feet of the patriarch, and spoke these things with tears:

CLXIII. "I give thanks to you, the true and only God, who for this reason didst blind my physical eyes, that Thou mightest open those of the soul, and prepare me to look toward the truth; ^D and for this reason didst also suppress the power of my ears, that with a vigilant mind, and feeling nothing at all of the things outside, I might receive the preaching of true religion. But now I have been initiated into the mysteries of truth, and I have known with certainty that the sacred rites of the Gentiles are only a fraud and an incredible vanity." On account of these things, cheerfulness and joy occupied the house, and all believed in Christ. And as Easter was now arriving, they were baptized with Sisinnius—all of them, fathers together and mothers and children, being four hundred and twenty-three in number. This attracted many of the more illustrious, who with great honor

glory, and whom the Emperor Nerva used as his preferred friends and counselors; and all agreed to the pious worship.

CLXIV. When the most wicked Publius Tarquitianus, the Count of the Offices ^B at that time, saw these things, he was greatly vexed and considered them serious, and pondering how he might check the piety that was advancing further, he determined first to remove Clement from their midst as being the primary author of what was happening; and having summoned the prefects of each part of the city, and having corrupted them with money, he suggested to them to stir up a sedition against Clement, and urged them to slander his reputation; wishing by this to dissolve the city's love for him, and to make the man easy and opportune for ambush.

CLXV. Therefore, those most wicked citizens having conspired against him, they spread abroad about him things that were evil and foul, as they themselves thought, and brought many charges against him; they attributed sorcery to him, and the subversion of their religion, and many other things; and they said that he was heaping insults upon the paternal gods and tearing them apart:—saying that he would not even call Jove, the greatest of all the gods, a god at all; while he called Hercules the son of Alcmene (whom they call their savior) a sort of unclean and wicked demon; that he introduced his beloved and sweetest Venus as a harlot; and that he equally blasphemed and slandered the excellent huntress Diana, the wise Mercury the god of speech, the warlike Mars, and Saturn himself, and that ^C he was tearing down their shrines and altars. In sum, they said: Either let him sacrifice to the gods, or let him be immediately deprived of life. They, therefore, stirring up such things, demanded that the patriarch be handed over to them for death. At which all those who had not held their conscience venal for money were indignant, and spoke freely to the people, saying: What evil has been done by the patriarch? Or rather, what benefits has the city not enjoyed at his hands? Then they recounted each of the things that had been miraculously done by him, and took them as witnesses to the things they were saying.

CLXVI. But Mamertus, the prefect of the city, not enduring to see the city so agitated by sedition, and moreover envying the increase of true religion, summons the blessed Clement to himself, and with words so noble... ^D

^A he attempts to deceive and abduct that soul, saying: "Thou art sprung from a noble house; the whole Roman people bears witness to this concerning thee. Yet thou thyself hast fallen into human error, and for this reason the city cannot hold its peace. For they say that thou art introducing a new religion, and preaching a certain Christ in opposition to the ancestral gods. Wherefore, it behooves thee to cast aside this superfluous superstition and to revere and worship only those gods whom the state is accustomed to honor."

To this the patriarch replied: "I pray thy gravity and constancy that thou grant me leave to speak and attend to my replies, rather than follow after so irrational a sedition and vain tumults. For there is no need of sedition and tumults where it is proposed for anyone to consider his own salvation and to discourse concerning God." The prefect, therefore, having recognized the man's nobility and steadfastness from the very opening of his words, and being reluctant both to speak himself and to hear more from him, and thus declining the discussion, refers the matter regarding him to the Emperor Trajan. And the emperor decides upon the matters which were sent to him in this way: that Clement should either sacrifice to the ancestral gods or be banished from Rome into perpetual exile, to some desert town beyond the Pontus, among those which lie near Cherson.

CLXVII. Having received this sentence, Mamertinus was revolving in his mind how Clement might not choose exile, but rather obey him and the emperor, and offer sacrifice. For he could not bear to be deprived of such great virtue in a man. Yet for Clement, it was so far from being a care to obey them or to be troubled by the relegation, that he even endeavored to draw the prefect toward piety. For such grace from on high hovered about Clement, and his tongue distilled sweeter than any honeycomb or honey, that Mamertinus himself, being seized with warm love for the man, deeply lamented his departure and gave tears to the patriarch, saying: "May the God whom thou sincerely worshippest himself be thy helper in this calamity." And he straightway prepared a ship, placed on board that which sufficed for his needs, took him by the right hand, embraced him, and so dismissed him with the fitting salutations.

Many of the pious, however, followed him; and upon arriving at the place of exile, they found in the marble quarries about a thousand Christians, or even more, who had for a long time been detained there for the sake of the true faith. These, having previously heard concerning the patriarch, and that he himself, having been driven from the City, was being led to them as an exile, received no small consolation from his arrival.

CLXVIII. When, therefore, he came to them, they ceased from the work of their hands and approached him with tears; and having touched his holy feet and kissed his pure hands, they wept over the calamities that had beset them: the loss of their country, the unpleasant life in a foreign land, the penury of necessities, and that...

which was the most burdensome of all, the lack of water itself. For if anyone, they said, worn out by a whole day of manual labor and toil, should wish to take even a tiny drop of water to relieve the misery arising from fatigue, such a person would have to travel no less than forty-five stadia to bring it back. The patriarch, having become a sharer in their grief and tears, then offered thanks to God and sufficiently consoled their spirits, saying: "It is not in vain or without cause that God has permitted me to be cast out here, but so that I might be a companion in your sufferings and, above all, a teacher of patience and endurance."

CLXIX. After this, he turns to prayer and, together with them, beseeches God to open a fountain of water for ^B His confessors; for He who struck the rock in the desert and water flowed out, also provides them with an abundant supply of water. For when all were intent upon the prayer, the patriarch, looking hither and thither, sees a lamb lifting its right foot and, as it were, pointing out the ground beneath it; for the lamb was seen by no one else. The patriarch, fixing his eyes upon the spot indicated, approaches it with those who were present and says: "In the name of our Lord Jesus Christ, dig here for me, my children." And when they had dug up both the place where the lamb stood and all the ground around it, the patriarch, taking a spade, strikes the spot the lamb was pointing out with a light and lofty blow; and immediately the earth gives forth clear water, sweet to drink, and this, pouring out with great force, forms a sudden stream. As everyone, therefore, rejoiced on account of the water, the patriarch said: "The streams of the river make glad the city of God." ^C

CLXX. From that time on, the whole city flocked to him, and by the sweetness of his spiritual teaching, he impelled all toward the true faith, so that many were baptized daily, the number reaching five hundred, and the true religion gained increase day by day. Indeed, a year had not yet passed in exile, and seventy-five churches were being built by those who had believed, while the shrines and temples of idols were being overturned, and the groves planted near them, which occupied much of the land, were being consumed by fire, and the entire madness of the demons was being cast down.

CLXXI. Then, therefore, a malicious and grave rumor reaches the ears of the emperor, reporting that the sect of Christians was growing into a greater multitude and increasing day by day. On account of this, he immediately sends the governor Aufidianus, who was to not only prevent the sect from spreading further, but also to bring back those already captured and turn them away from piety. After he arrived in Cherson ^D and...

^A subjected many of the Christians to many and various tortures, when he saw that all were ready to be martyrs in their resolve, and were prepared for a thousand deaths, what does he do? He refrains from the multitude, fearing lest he make even more martyrs from the upper ranks; he punishes only the leader, and directs all his wrath against that blessed head of Clement. But since all these things were light to him and counted for nothing, and he was providing even greater confidence to the others through what he himself was suffering, he devises a quick and speedy departure from life for him, and leading the martyr into the middle of the sea, and having fastened an iron anchor to his neck, he lets him down into the deep, in order, he says, that not even a relic of him might remain for the Christians.

CLXXII. And while he indeed was cast into the sea, the multitude of the Christians, standing upon the shore, lamented piteously, wailed, and with most miserable voices called upon the patriarch. ^B And Cornelius and Phoebus, the disciples, sent forth cries such as the affliction demanded, and had no consolation to offer for the misfortune, and said: "Let us all pray with one accord, so that the relic of the martyr might be revealed to us." And as they were praying, O how great are your wonders, O Master, something is worked miraculously even here, more paradoxical than that of Moses. For the sea draws back for almost twenty stadia. And the multitude, approaching over dry ground—this too is of your wonderful power, O Christ—finds a stone made in the form of a temple by your ineffable wisdom, and the martyr's body lying gloriously within it, and that heavy anchor lying also very close to the stone.

^C CLXXIII. But it was revealed to Cornelius and Phoebus that they should not move the relic from that place, since it was resting well in the deep; and that in each cycle of the year, at the time of the martyr’s consummation, the sea would withdraw for seven whole days for those who approach, permitting them passage on foot and at a slow pace even to the relic. This is celebrated annually from that time to this, having as it were a fixed boundary and appointed time for the arrival of the commemoration of his martyrdom. From this, all heresy among them and the Greek religion was destroyed, since the signs and miracles performed there in the memory of the martyr lead all to the knowledge and clearly urge them toward the truth. For to no one ^D of those who were oppressed by some incurable malady was any other remedy provided than the taking of that water, and

the sprinkling of it, for the dispelling of the disease that had taken hold of him.

^B CLXXIV. But these things are such as they are; that, however, which is far greater, and sufficient to confirm what has preceded, is this: Since, as the preceding discourse has declared, the martyr was cast into the deep and thrown into the gulfs of the waters, the sea would recede afar off, as if making a path beneath one’s feet, becoming a marvelous indicator of the relic and providing a way to traverse the abyss to anyone who so desired. Indeed, a great multitude of Christians would then hasten to the spectacle of the relic. Later, a most grand festival also brought about a miracle; or rather, this miracle brought about the festival. It was not something that happened once and then ceased, but was performed in the same manner for every annual cycle, and summoned impious souls to a banquet. Since, then, these things were so, and all the Christians throughout Cherson used to gather annually for the solemn day of the miracle, God performed a miracle there also, more astounding than those that had preceded it.

CLXXV. For a certain religious man, together with his wife and male child, when the miracle was already being celebrated, set out with the flowing multitude toward that martyr’s body. They crossed the sea on foot and reached the temple situated in its chasm, the parents leading the child by the hand. And when they were inside the temple and had crowded around that holy tomb, they prayed to the saint for other things, and made petitions for their child as it befits parents to do. Having prayed, therefore, and fervently kissed and embraced the sepulchre, when the celebration was over and everyone else was returning home, they too departed, moving back with the crowd that had gathered. The child, however, without the parents’ knowledge, I know not how, was left alone at the sepulchre; this was entirely by the incomprehensible providence of God, so that He might the more honor him who had willingly given up both soul and body for His sake. And the water indeed, returning to its own place, covered the abyss, and it became a sea once more. ^C

CLXXVI. But the parents, having gone a short distance from the body and seeing that their son was no longer with them, turned themselves to search for him. Turning back to find the child, they saw the sea again where the path had formerly led to the relic. Straightway they were dismayed, disturbed, and shaken, and they rushed yet more sharply in search of the child; yet he had been left behind in the tomb. When, after much labor, they did not find the child, but believed that he had been abandoned in the depths of the sea—as indeed he was—they cried out long and tearfully, calling for their son, beating their breasts, and lamenting the calamity that had oppressed them. Then they said to the saint the things that a heart broken by grief would utter, wishing death upon themselves in place of their present circumstances; until some of those nearby, encountering them in their lamentations—

^A poured out many tears along with them, and comforted them, and caused them to abate their long-standing grief. But once they returned home, the suffering grew greater once more, and the sight of the boy’s garment, or other things familiar to him that recurred to the parents’ memory, rendered the loss more painful to them.

^B CLXXVII. Now when the year had already passed and that brilliant feast was to be held again, their suffering stung them yet more and tortured them, and called the boy to mind more violently than ever. They say to one another, "Let us go to the tomb; let us see if any remains of the boy are left, if by any means we might even take them up." Having shared these and other things that sorrow suggested, they set out from the house, dressed in mourning, their eyes melted by the force of their tears, and they arrive at the shore. ^C And the sea immediately recedes, as the appointed day had arrived. They follow first, and others after them in their tracks, using the sea as a guide for their journey. And reaching that temple built of its own accord—or rather, created by your wisdom, O Lord—they see the boy (O miracle!) alive and leaping in the temple. At first, they were in doubt regarding what they saw, reflecting whether the person appearing might not be the boy. But when the boy, by both his identifying marks and his appearance, convinced them completely, and they believed that this was indeed their son, they immediately threw themselves upon him, and clinging to his eyes and lips, they wept for a long time, shedding these sweet tears in their joy, and kissed him fervently, as if with an unclad soul.

CLXXVIII. Then, having pulled themselves together a little, they asked the boy in detail about everything: how he was so ^D wonderfully saved, who kept him, who fed him, who cherished him, who gave him life. And he, holding the casket with his left hand, and with the other pointing to the one lying in it, said, "This one has been to me the provider of life, and the nourisher, and the guardian, keeping me truly and always with himself and feeding me nobly." The parents, therefore, seized with an ineffable wonder and joy, turned their former cries and those sad words of pain into cheerfulness and thanksgiving, saying, "God is wonderful in his saints" (Ps. LXVII, 36); and adding what follows. And so the blessed and enviable ones return home, mourning him as dead whom they had previously—and for whom they had deemed the belly of a sea beast to be a tomb.

they rumored him to have been devoured by a beast, or rather they wondered that they could not find even a relic of him, and having him walking with them and seeing him conversing, they instilled a thing of unspeakable pleasure into the parents and an ineffable sweetness into their own hearts. [CLXXIX] Thus is the common Lord of all, Christ, accustomed to hold in honor those who have suffered for his sake and have undertaken such great danger, by such preeminence of miracles and such splendors; may we also happen upon these, by the grace and humanity of our Lord Jesus Christ, with whom to the Father be glory, together with the Holy Spirit, unto ages of ages. Amen.

LITURGY OF SAINT CLEMENT OF ROME

NOTICE

Besides this one, no other Liturgy ascribed to Clement is found among the Orientals in manuscript codices, which indeed might seem strange, since an integral form of it exists, described in book VIII of the Clementine Constitutions. However, although many versions and epitomes of those Constitutions, which the Syrians and Arabs are accustomed to call *Dascalia* (by a shortened name for *Didaskalia*), are found in the Arabic Collections of Canons, they have only fragments of that last book, and that book does not exist in the very ancient Syriac version of the Florentine codex. Nor is there any memory among the Greeks, from whom the Syrians and others received the Apostolic Constitutions, of a Liturgy that is attributed to Clement, because, namely, in no celebrated Church—and one which could provide a law or example to others—was a unique form of rites and prayers, expressed from the Clementines, in use. The reason why the Jacobites composed this and attributed it to Clement would be sought in vain, were it not for the dignity which they attempted to procure for this office from the name of an apostolic man, whose memory they have inserted at times into their diptychs, as also in the confession which the Medicean Pontifical orders to be read to those being ordained as priests; and whose testimony some cite in support of their own opinion in the *Collectanea*, about which it has often been said that it is not published in the Chaldean Missal, nor did Gabriel Sionita in his letter to Nihusius, or Abraham Echellensis in his notes to Hebed-Jesu, make mention of it, and few codices represent it. The version was made according to a codex of good standing, the Colbertine 3921.

To prove that this Liturgy is not the work of Clement of Rome, there is no need of many words, since it does not have even the slightest mark of such antiquity, but not a few of a more recent age, among which the chief one seems to be that style degenerating from the original simplicity, and being truly an Asiatic collection of synonyms, epithets, and metaphors, through which the Orientals deem that the supreme pinnacle of elegance is reached. This is also proven by the addition of a few words in the form of consecrating the bread and the cup: in the first, "which is offered for many faithful"; in the second, "my blood which confirms the testament of my death": which formulas are more similar to more recent ones than to the ancient Greek and Syriac ones, whose meaning approaches more closely to the simplicity of the evangelical words. In the invocation of the Holy Spirit, it must be observed that the prayer which follows the words of Christ is, contrary to the custom of others, prolix beyond measure, so that there is an altogether greater interval between them and the invocation. Nor, however, does a deacon’s interlocution occur, as it does in the later Greek ones, for the Oriental Churches are ignorant of those additions used by the Greeks.

LITURGY OF ST. CLEMENT OF ROME

*First Prayer before the Peace.*

God, who art the ineffable sea of charity and an inscrutable abyss of peace, fountain of all good, and bestower of love, who sendest peace even to those who receive [it]: open to us at this time the sea of thy charity and irrigate us with the richest streams from the abundance of thy grace and the most sweet fountains of thy kindness. Make us children of tranquility and heirs of peace; kindle in us the fire of thy charity and the fervor of thy love. Sow in us thy fear and confirm our infirmity with thy truth. Bind us to thyself and to one another in one firm and indissoluble concord. Grant also that, void of guile and pure from all malice, we may greet one another with the kiss and embrace of peace and unfeigned charity, so that with a pure heart and clean soul we may here mingle the pledge of life with our members, and be invited there in the future age to that perpetual banquet and most abundant delights; and that we may triumphantly celebrate thee, O blessed One, in thy kingdom which remains forever, and thine only-begotten Son, and thy holy Spirit. *People.* Amen. *Priest.* Peace. *People.* And with thy spirit. *Deacon.* Let each one give the peace. *People.* All. *Deacon.* Afterward, etc. *People.* Before thee, O Lord. ^A of our thoughts. Clothe us with the new stole, interwoven with the adornment of honest habits; and through thy holy Spirit who perfects all things, and who dwells in all pure minds and makes his seat in clean souls, sanctify us through the grace, mercy, and love toward mankind of thine only-begotten Son, through whom and with whom glory is due to thee, etc. *People.* Amen. *Deacon.* Let us stand decently. *People.* Mercy. *Priest.* Charity. *People.* And with thy spirit. *Priest.* Lift up your hearts. *People.* We lift them up unto the Lord. *Priest.* Let us give thanks to the Lord. *People.* It is meet and right. *Priest.* For to thee glory is due, and to thee praise is owed; to thee is due hymn and exaltation at every time—to the Father, the Son, and the holy Spirit, the true God, of one exalted nature, of one substance, who art worshipped and praised in three Persons by all things which thou hast created and ordained through [thy] wisdom. *Priest lifting his voice.* We bless thee, the Maker of the ages and Creator of natures, the bestower of life and Lord of visible and invisible creatures. The heaven of heavens and whatsoever is in them, together with the fiery and spiritual natures, glorify thee. The sun and moon revere thee in their courses: the stars proclaim thee by their splendor: the thunders terrify with their sounds, and at thy command the movements in the air signify thy power: the waters in the clouds are gathered together by thy nod: the earth and whatsoever things are upon it hang from thee and are sustained by thee: rational natures and those devoid of reason—those that are endowed with intelligence and those with only sense—live through thee and obey the authority of thy kingdom. Thou hast, O Lord, in that exalted heaven which is the footstool under thy feet, innumerable ministers and an infinite number of those praising thee, who, in regions devoid of matter, are wholly addicted to the praise of thy majesty and to thy ministry—persons, namely, who were created from fire and spirit: who, with the clamor of songs of every musical kind, celebrate thy praises, thousand thousands and ten thousand times ten thousand, who from eternity offer to thee the fruits of praise, troops and orders of spiritual beings distributed into their ranks, who offer to thee delightful hymns: the gatherings of angels and the orders of archangels who render to thee alone, the one God, praise, new and incessant: the Thrones and Dominions, established in the firmest and most unperturbable security, who sing to thee triumphant songs, with exceeding great fear. Archangels and virtues, and the princes of the Powers, who are adorned with the glory of the Thrones, direct to the lowest steps of thy throne the praises and most worthy encomiums, as is fitting. The spiritual Principalities, who stand before thee with fear, incessantly sanctify the thunder of the

^A heavenly glory, while the swarms of Cherubim, endowed with many eyes, lift up in circle voices of benediction toward thy hidden region; the Seraphim, furnished with many wings, who shield their faces with those same wings from thy splendor and cover their feet also with their own feathers, so that they are not scorched by the heat of thy inaccessible fire, and flying from every side they offer praise, and flapping their wings at one another they bless, and each being fashioned like the other they glorify: and receiving the hymn one from another, with fiery mouths and flaming tongues, with one voice they praise the threefold sanctification; they cry out, they roar, and they say: Populus. Holy, holy, holy. Sacerdos inclinatus. Holy art thou, God the Father; holy art thou, God the Son; holy art thou, the Holy Spirit; O Holy and undivided Trinity, thou art one God alone and holy, in nature: who art adored in three Persons, and art glorified in the unity of substance. In whatsoever places and parts of the world, they do not suffice to extol the virtue of thy majesty. Who formedst man to the image of thy majesty, and didst instill reason into him, and didst prescribe as a limit established by the Lord, that he should not transgress thy precept: who when he had wandered and had despised thy law, incurred the sentence of death, and was thrust into the exile of infirmity. Thou indeed, his creator, good and merciful, didst not cast off the care of him which thou hadst, but didst appoint all things for his salvation, even to the point that thou didst send thy eternal and only-begotten Son into the world, who for him fulfilled his salutary dispensation.

Elevans vocem. When, therefore, he was prepared, according to his own will, to taste of his passions, to ascend the cross and the gallows, and to undergo death for the life of the whole world, on that evening when he accomplished the consummation of the mysteries and miracles, he took bread in his pure and holy hands, and giving thanks, † he blessed, † he sanctified, † he broke, and gave it to the initiates of this his mystery, to his holy apostles, saying: Take, and eat of it, for this is my body, which for you is broken and given, for the pardon of all the many faithful for whom it is immolated, and is divided for the propitiation of offenses, the remission of sins, and life eternal. Populus. Amen. Sacerdos. After that mystical supper, he mixed the cup of life of wine and water and, lifting his eyes to thee, God the Father, he gave thanks, † he blessed, † he sanctified, and gave it to the crowd of his chosen disciples and holy apostles and said: Take, drink of it, all of you: This is my blood, ^B which confirms the testament of my death, which is poured out for you and for many, and is given and divided for the propitiation of offenses, the remission of sins, and life eternal. Populus. Amen. Sacerdos. But when you shall communicate of this bread, and shall use this cup of life, you shall make a commemoration of my death, and you shall fulfill the memory of my resurrection until I come. Populus. We make the memory of thy death, O Lord. Sacerdos elevans vocem. With the intellectual eye of the heart we describe the period of thy most wise dispensation, O Christ our Lord, and we commemorate all those things which thou hast wrought through thy salutary incarnation for our salvation: thy generation from the hidden Father; thy birth from the Virgin, ineffable; thy coming forth, transcendent and glorious; thy elevation on the cross, salutary and ^B admirable; thy advent to the world, providing life; thy awakening, full of miracle: thy resurrection, glorious and full of all joy: thy elevation into the heights and the excellence of thy session at the right hand of thy begetter; furthermore also the revelation of thy glorious kingdom, which is to be in thy second advent: when thou shalt rise with ineffable glory, and being carried about in fiery clouds and flaming legions, as lightning, terrible and mighty, thou shalt come forth from the height of thy glory: when the terrible throne of thy majesty shall be set, and the seats for thy elect shall be placed: when peoples and nations shall be gathered together, and shall be brought to the place of judgment, that each may receive according to his work and it shall be recompensed to each according to his actions, when the books shall be opened, and works, words, and actions shall be discussed: when crimes shall be recited, and as the brilliant sun, things hidden shall be made manifest, most clearly: when the sea of fire shall overflow, and the smoke of the flames shall boil, and a river of burning fire shall descend, for the probation and examination of all flesh; when most bitter anguish shall be for the wicked: and good things and delights shall be prepared for the just: ^C when mercy shall be taken away, and the impious shall be delivered to Gehenna, and the pious shall inherit a new life unto eternity. When the strong voice shall be heard which shall separate one part from the other, and shall transfer the lambs to the right, and the goats to the left. We entreat thee, full of mercy, O Lord, in that decisive hour, multiply thy clemency toward thy worshipers, in that time so terrible and full of sadness. Be propitious toward the souls of thy servants; ^D in that hour of terror, pour out thy mercy upon them, who have been saved through thy cross. In that time of fear, have mercy on those who confess thy passions: let the care of them touch thee, who have confidence in thy love toward men, and spare their sins; let thy benignity be moved toward those who invoke thy holy name, and remit their offenses. Let not thy mercies be taken away through thy anger, nor let thy grace fail us, through the multitude of our malice. Do not exclude thy clemency, because of our iniquity: let not thy nature be changed, because of the magnitude of our foolishness. Let not thy holy angels judge us.

^A and as bundles of weeds, cast us into the fire. Do not rebuke the ministers of thy kingdom for the filthiness of their garments, nor cast us into the outer darkness like those who despise thy majesty. Let not the light of our lamps be extinguished, so that we remain outside the doors of thy bridal chamber. Let not thy justice be set against us, nor let us be cast into the outer darkness and the gnashing of teeth to be tormented. Show the aid of thy grace against our malice: pour out the sea of thy compassion upon our iniquity, and wash away our crimes. Send forth the abundance of thy clemency and thy love toward men, and blot out what is hateful in us: restrain, O Lord, thy strength, and through a gentle appearance toward us, may thy indignation be changed; and show us the serenity of thy countenance, that we may appear as victors in the cause of our sins before the seat of thy majesty ^B; may we be numbered also among those called to thy kingdom, and be placed among the invited reclining with thee, and may we delight with pleasure in the radiance of thy excellent light. Therefore thy Church prays, and thy flock makes supplication, and in triumphal voices calls upon thee, and begs from thee mercy and clemency, and beseeches thee, saying: People. Have mercy. Deacon. How fearful is this hour. Priest. We also. Priest bowing says the prayer of the Invocation of the Holy Spirit. We beseech thee, most holy God, send down upon us from the dwelling of thy eternal kingdom, and from the region of thy exalted presence, thy holy Spirit, consubstantial with thee and equal in operation, who proceeds from thee without beginning, through thy only-begotten Son, and who at any time is given to those who are acceptable to thee, and makes perfect and complete those who see and understand thee: that descending and resting, he may dwell upon these oblations: which being sanctified by the power of thy grace, he may make perfect these mysteries, and those who are to receive them. Priest. Hear me, O Lord. People. Amen. Priest raising his voice. That through the communion of these life-giving sacraments, we may have access to the delights of the heavenly life, and may merit to escape the second death: nor be prepared as guilty ones to undergo judgment before the throne of thy glory: but may we receive that blessedness announced by the angels to the shepherds, namely the spiritual one, in the heavenly land, in that region where the tabernacles of light are fixed in the adorned bridal house, and in the banquet of spiritual life, with those victors who celebrate the feast there, may we happily celebrate thee, and among their hosts, may we sing to thee glory and praise. People. Amen. Priest bowing. Remember, O Lord, thy holy Church, confirm its foundations in the right faith, and preserve it in perpetual tranquility, and in abundant peace. Adorn with the chastity of morals the orthodox pastors and teachers who preside over it: especially indeed our lord N. the patriarch, and our lord N. our bishop, and grant them that with seemliness they may feed it. Remember also, O Lord, the priests of thy Church, and the deacons of thy temple, and all the orders that have been set apart for thy ministry. Remember also, O Lord, me the foolish pastor, and thy poor servant, I mean me, thy sinful servant, whom dark clouds of offenses surround. Through the sprinkling of thy hyssop, cleanse me, and whiten me like snow, purged from the spots and stains of sin. Remember, also, O Lord, all the faithful who are in exile, ^C and those who sustain the struggle for the orthodox faith; our body, that of the Lord God and our Savior Jesus Christ, for the propitiation of offenses, the remission of sins, and eternal life for those receiving it. People. Amen. Priest raising his voice. In like manner also, may that which is mixed in this chalice cause it to be a purifying and sanctifying blood, a life-giving and saving blood, a blood saving our souls and bodies, the blood of our same great God and Savior Jesus Christ, for the propitiation of offenses, the remission of sins, and eternal life for those receiving it. People. Amen. Priest raising his voice. And this bread, indeed, may he make it a life-giving body, a heavenly and saving body, a body saving our souls and bodies ^D and of the rest of the Syrian [Liturgies], none of which represent that reading which the editors of the Chaldean Missal chose: and if we have seen some codices, which from the commemoration of St. Maron and other indications, it was established were those of the orthodox Maronites, which contained the form ancient and common to all Liturgies. The Holy Spirit is invoked that he may descend from heaven: that he may rest, that he may dwell upon the gifts proposed, and by those words the prayer is expressed, the force of which we have already explained above, when they are applied to signify the descent and overshadowing of the Holy Spirit upon the Virgin Mary. The Liturgy expresses the effect by two words perficiat et faciat (perfect and make): to which the Greeks respond, τελειώσῃ and ποιήσῃ. That is more worthy of observation, that in that very invocation concerning the Holy Spirit it is said, who from thee without beginning proceeds through thy only-begotten Son: which is not easily found in other Liturgies, nay, not even in prayers of a different kind. In the Syriac [Liturgy] of James and in certain others it is said, "who from thee proceeds and from thy Son," which pertain to the essence, or receive [the doctrine] of the *ousia*: which so express the correct doctrine concerning the procession of the Holy Spirit, that they are rejected by the schismatic Greeks. This testimony is certainly not to be despised, whatever that Liturgy may be: for it is most certain that it has suffered nothing from interpolators. And thus it is evident that the opinion concerning the procession of the Holy Spirit from the Father and the Son, or through the Son, which the Greeks acknowledge to be the same, did not originate among the Latins, since in the midst of Syria, among those who are alien to the communion of the Roman Church, witnesses of it are found.

The Priest raising his voice: And bless Thy Church, O Lord, which Thou hast possessed from the beginning, and hast redeemed through the blood of Thine Only-begotten Son, and drive away from her the conflicts of pernicious heresies, which are stirred up by the spirits of sin, and are excited to sink her into the abyss of impiety. Drive away from her, O Lord, scandals and quarrels, and preserve her from Thy rods and scourges, and from temptations by which she might succumb through infirmity. Free her from bitter famine, from captivity, and from mortality. Grant her also tranquil times, and abundance, and a brilliant tempering of the air, and a yield of crops and fruits, with an accumulation of all good things: because Thou art good, and lavishly pourest out Thy gifts above all, and dispensest Thy grace, and to Thee we offer glory and thanksgiving.

The People: Amen.

The Priest bowing: Remember, O Lord, those who live purely in virginity, chaste married persons, orphans and widows, the poor and the needy, and those who assist Thy Church. Also those who are devoted to the ministry of the saints, and assist those suffering need: who offer oblations, and work excellently.

The People: Kyrie eleison.

The Priest raising his voice: And assist by Thy powerful right hand, and confirm with Thy strong arm, all those who in Thy holy catholic Church offer oblations perpetually, and communicate in the memory of Thy saints; who abundantly sustain the needy with the fruits of almsgiving, and satisfy the destitution of the poor. Grant them an abundance of goods, according to the disposition of their hearts: and for temporal gifts, grant them an affluence of blessings, most rich and inamissible, and for non-permanent possessions, prepare for them blessed delights, and an exhaustless reward, and the gifts of Thy love toward man, and the most abundant goods of Thy inheritance: because Thou art good, and rich in gifts, and generous with Thy bestowals: and to Thee we offer glory and thanksgiving.

The People: Amen.

The Priest bowing: Remember, O Lord, the orthodox kings 28, grant them victory over their enemies, and by Thy omnipotent power strengthen them, and provide them with arms.

Raising his voice: Also the ranks of the soldiery, the martial forces, and the strengths of kingdoms, which are inclined under the yoke of the servitude of Thy victorious Cross, and hold the sign of Thine Only-begotten Son as weapons of salvation, assist and save, O Lord. Disperse and dissipate the conspiracies of hostile nations: and suppress impious kingdoms and heresies with Thy powerful right hand: blunt the sharp sword, lest it hang over the necks of Thy flock: restrain captivities, slaughters, and wars from the peoples and from Thine inheritance: and look not upon the iniquity of those who divide Thine Only-begotten Son: but remember the rest, who retain the orthodox faith, and grant to them and to us insuperable virtue, and grant to us and to them times of quiet, and the tranquility of salvation, through the grace and mercy and love toward man of Thine Only-begotten Son, through whom and with whom to Thee is due glory and honor, etc.

The People: Amen.

The Priest bowing: Make also a good memory, O Lord, at this time, of all those who have pleased Thee by their labors, and have obtained the highest glory by their characters: of the patriarchs, prophets, apostles, preachers, announcers, evangelists, John the Baptist, Stephen the deacon, and the Mother of God Mary, with all the saints.

Raising his voice: Of those who were perfected by their athlete-like struggle, and who were finished in the contest of righteousness. Remember also, O Lord, those who, in every region and city, have pleased Thee, who having had an blameless exit of life, have departed out of this world, and have come to Thee, and have been raised to celestial homes: the ancient fathers and patriarchs, princes of families, who saw mysteries and penetrated revelations, spiritual stewards, glorious preachers, and those beloved of Thee who entreat Thee, and who are acceptable to Thee, and the stewards of Thy house. Be propitious, O Lord, to our iniquities, through their prayers. Grant us that with the orthodox faith, according to their exact doctrine, we may follow their footsteps, and be heirs of the promises which were made to them, and participants of their reward; and with them may we rejoice, having obtained the crowns of victory, and among their hosts may we sing to Thee glory and praise and to Thine Only-begotten Son.

The People: Amen.

The Priest bowing: We commemorate before Thee at this time, O Lord, true pastors and sincere teachers, all the elect and blessed Fathers, but especially Ignatius, Dionysius, with the rest of Thy beloved.

Raising his voice: Those who upon the unshaken rock of the apostolic confession have built, and have stabilized the faith, and have extended and dilated the tent of Thy Church, even from the ends to the ends of the earth: who have built Thy fold in the whole habitable earth: who in spiritual meadows, and 28 Remember, O Lord, the orthodox kings. In other formulas of this type, of which there are not a few occurrences, it is credible that some were drawn from ancient discipline: this one is not. For it contains a plain and clear prayer for Christian princes, that they may become superior to the enemies of the faith by divine aid, and for the destruction of the faithful, which, in what way it can agree with Christian manners, the ecclesiastical laws of those Orientals themselves, and examples, is not easy to explain. For to pray for princes... [the Latin text continues in the margin]...and the Christian religion commands many testimonies of the ancients, as the Alexandrian History and the Egyptian Liturgy also clearly show, to which see what we have noted. Nor have the Jacobites, since the Mohammedans gained power in the East, had such princes as are designated in this prayer, which Barsalibi noted in his Commentary on this place, who also testifies that for this reason the diptychs were abbreviated. This formula, therefore, seems to be relegated among those that are singular and unusual.

^A and [for they] have pastured your rational sheep, and have led the lambs of your flock over the waters of rest: who before kings and tyrants have preached your Gospel, and before iniquitous judges have confirmed your religion: who have directed and enlightened the nations established in darkness, have taught them that they sat in the shadow of error, and have demonstrated to them the light of your science. Who have sown the good seeds of faith in the lands of souls, and have cleansed the fields from the forest of thorns and from the tares of sin: who by their own sufferings have led back from captivity the people of your fold from the power of the hard and malignant one, and by the blood of their necks have liberated it from the oppression of that rebel: That through their propitiatory deprecations, and through their supplications acceptable before you, you may grant us chaste and blameless morals, a faith right and incorrupt, a life chaste and not subject to perturbation, may give us things sublime and holy, liberation from harsh temptations, ready and insuperable exits, a good and immutable end, most ample and promised goods, permanent delights, an inheritance with the saints, confidence in standing before your terrible throne, because you are merciful, bountiful in gifts, and to you we shall refer glory and praise, etc. *People.* Amen. *The Priest raising his voice.* Take away, forgive, and blot out our sins, O God, which we have committed through ^B wandering thoughts, and which from our childhood even unto old age are open and known, O our God: voluntary or involuntary, especially those for which in the age without end, condemnation is prepared. Grant to us that when the just shall be carried into the barns of wheat, and the impious shall be burned like chaff, we may praise you among the hosts of your saints, and may sing with your angels saying: Blessed is he who comes for our salvation, and now comes for our renewal, that in this as in all things, your name, to be honored and blessed, may be glorified and praised by all, and together with that of our Lord Jesus Christ, and of your holy Spirit, now, etc. *People.* As it was. *The Priest inclined.* And at your spiritual and holy altar, O Lord, grant rest, a good memory, and happiness to all the souls, bodies, and spirits of all our fathers, brothers, and masters, whether corporal or spiritual, who in whatever regions, cities, or parts ^C have died, or been suffocated in the sea, or in rivers, or have died on a journey, and whose memory has not been made in the Churches established upon the earth. You, O Lord, grant them a good memory, who have died and migrated to you in the orthodox faith, together with those whose names are inscribed in your book of life. *Priest.* Peace. *People.* And with your spirit. *Priest.* May the mercies of God be, etc. *People.* And with your spirit. *Deacon.* The Angel, etc. *The Priest breaks the oblation. The Deacon says the Catholic.* *The Priest says the Prayer before the Our Father.* O God, who through your Spirit have spoken in the prophets, and have preached through the apostles a doctrine sufficient for inspiring wisdom into our minds, and through them have commended that which might purge the spiritual senses of the soul, and cleanse the open openings of our bodily head: we beseech and entreat your love toward man, and your extraordinary charity, that you may open the ears of our hearts to hear the Lord's Prayer, which itself is what our Lord and our God, your only-begotten Son, [handed down] to those initiated into his mystery and his intimates.

[Elevans vocem.] To all those who, running the stadium of life, have appeared perfect and illustrious before you and, liberated from the ocean of faults, have arrived at you, to our fathers and brothers according to the flesh and spirit—to our brothers, I say, according to body and according to soul—grant rest, O Lord, in that spiritual and great bosom. Give them the spirit of joy in the habitations of light and gladness, ^D in the tabernacles of shadow and rest, and in the treasuries of delights, from which all sadness is far distant, where the souls of the pious await the firstfruits of life without labor, and the spirits of the just wait equally for the faith of the promised reward: in that region where the workers and the weary behold paradise, and, invited to the nuptials, desire the celestial bridegroom: where those called to the banquet wait to ascend, and ardently desire to receive that new stole of glory: whence sadnesses are absent, and where joys are found: for one only and alone has been seen not snared by the passions of sin, of those who were clothed with a human body, namely Jesus Christ our Lord, your only-begotten Son, through whom we also hope to obtain mercy, etc. *People.* Grant rest.

and in which have been inscribed the precepts and the norm for directing our life; and with confidence, such as befits beloved children, let us invoke you, the heavenly God and Father. Let us pray and say: Our Father, who art in heaven. *People.* Hallowed be thy name, etc. *Priest, raising his voice.* O Father of grace, from whom holiness proceeds and rises for the saints, may thy kingdom come, which surpasses all kingdoms, for our salvation; and lead us not into temptation, nor into confusion and affliction; but deliver us from the violence of the devil and of malignant spirits, and from the power of the deceiver: for thine is the empire, the glory, and the power, and that of your only-begotten Son, and of your Holy Spirit. *People.* Amen. *Priest.* Peace be unto you. *People.* And with your spirit. *Deacon.* Before, etc. *People.* Before you, O Lord. *Priest.* To you alone are bowed the necks of all in whom is the soul of life, and from you they ask the remission of all transgressions which have been committed through negligence. But you, by your constant mercy, blot out and take away all our iniquities, and spare us through your love toward mankind. Also grant to us that with cautious preparation of soul, and with purity of heart, we may communicate in your holy things, and that they may be to us a pledge of the pleasure that shall endure forever, through the grace and mercy and love toward mankind of your only-begotten Son, through whom, etc. ^A and the holy blood which are in them, may we be worthy to receive, and to communicate in them: and you have made us to be heirs of your saints; we pray, beseech, and entreat you, O merciful One, that you would not require of us that exact observance and purity concerning those mysteries, lest we be condemned with those who have not known you, to the torments of unquenchable fire: but by your grace, bid us to rest with the children of your bridal chamber, and make us recline with the clean lambs in paradise, that with them and among them we may offer to you glory and thanksgiving. *People.* Amen. *Priest.* Peace be unto you. *People.* And with your spirit. *Deacon.* After, etc. *People.* Before you, O Lord. *Priest.* Before you, O Lord our God, we bow the necks of our souls and bodies, because we are not sufficient to render thanksgiving to your majesty, such as we ought to give in return to offer you thanks; but only these, who have all the gifts whatsoever we possess, are from you. Give to us, O Lord, voices of speech animated by dignity, that they may suffice for a worthy and becoming praise of you. O merciful One, who, although we are unworthy even of the earth, have entrusted to us the keys of your treasure, and have set us with authority over your kingdom, grant us that in the whole course of our life, we may appear pure before you, and from worldly vanity, from earthly thoughts, from the movements of the passions, and from wandering thoughts, remove our secret and manifest senses: and through the fortitude of your power, extend over us your right hand that embraces all things, and bless your servants and adorers, who have attained salvation through your holy name; and make us temples of your habitation, and a place of the dwelling of your glory: that in that new and eternal day, we may rejoice in your kingdom, and be saved through you, and render to you glory and thanksgiving, and to your Father and to the Holy Spirit, now, etc. *People.* Amen. *Deacon.* Bless, O Lord, etc.

MARTYRDOM OF SAINT CLEMENT, POPE OF ROME

(Cotelier, *Patres apostolici*, I, 808, from Simeon Metaphrastes, November 24th.)

I. The third to preside over the Church of the Romans was Clement, who, having followed the teaching of the apostle Peter, excelled in the ornaments of character in such a way as to be pleasing and acceptable to Jews, Gentiles, and the entire Christian people. ^A The Gentiles loved him, because he did not treat them with contempt, but offered a reasoned account, and from their own books, mysteries, and ceremonies, showed where those whom they considered and worshipped as gods were born, and whence they had originated. By setting forth most evident proofs, he taught what they had done and how they eventually died; and he taught the Gentiles themselves that they would obtain pardon from God if they abstained from their worship.

II. Among the Jews, however, he gained favor in this way: he demonstrated that their fathers had been friends of God, and he declared their law to be holy and most sacred. ^B Furthermore, he showed that they would receive the first place before God if they observed the sacraments of their own law, by no means denying that the promise made to Abraham had been fulfilled in Christ, since God had promised to bestow the inheritance of all nations upon the seed of Abraham; and as He said to David:

^A *Of the fruit of thy body will I set upon thy throne* (Ps. cxxxi, 11). And again through the prophet Isaiah: *That the virgin shall conceive in the womb, and shall bear a son, and his name shall be called Emmanuel* (Isa. vii, 14).

III. Furthermore, he was more greatly loved by the Christians because he had the poor of each individual region inscribed by name; and those whom he had enlightened with the holiness of baptism, he did not allow to undergo public beggary. By his daily preaching, he admonished the middle-class and the rich not to permit the poor who had been enlightened by baptism to receive public alms from Jews or Gentiles, and not to allow life, purified by the consecration of baptism, to be defiled by the gifts of the Gentiles.

IV. By these and by more abundant flowers of virtue than these, he found favor both with God and with all men of sound mind; for it is impossible to please those who are bereft of reason, which is what is proven to be pleasing to God. For this reason, therefore, those in whose heart it was firmly set did not fear the insults of irrational men, nor did they tremble at those who are displeasing to many. Whence it came to pass that the most blessed Clement, bishop of the Roman see, did not fear Sisinnius, a friend of the Emperor Nerva ^B.

V. Therefore, when Theodora, the wife of Sisinnius, had been converted to God through his teaching and was rendering diligent service to God, her husband, led by jealousy, strove to ensnare her as she hastened toward the church. And indeed, as she was entering, he, arriving through another entrance, began to pry curiously; and when the prayer had been made by Saint Clement, and the people said, *Amen*, at that time Sisinnius was struck blind and deaf, so that he could neither see nor hear. Therefore he said to his servants: "Take me into your hands and lead me out, ^C because my eyes have become blind, and my ears have become so deaf that I am able to hear nothing at all."

VI. Then his servants began to lead him around with them through the entire church, in the midst of the praying people, of men and women alike, nor could they find the doors by which they had entered. Whence, while they were wandering about aimlessly and going in circles again, they arrived at their mistress Theodora, where she was pouring out prayers to God, along with their master. When she saw her servants leading their master around, stricken with blindness, ^D she first turned away her gaze, thinking that he might behold her with opened eyes. Then she sent one of her servants to find out what they wanted while going about with their master. They said: "Our master, seeking to see that which is not lawful for him, and to hear a foreign mystery, has been struck blind and has become deaf; but he has commanded us to lead him out of here by any means possible."

^B VII. When Theodora heard this narrative from the boy, she prostrated herself in prayer, and with tears besought God that her husband might be able to depart from there. And turning to the servants who were with her, she said: “Go, lead your master by the hand and bring him home; for I will not forsake the prayer which I have begun, but I will offer my sacrifice to the Lord, and when the mysteries are completed, I will overtake you.” So then the servants went away, leading him by the hand, and leaving, they brought him home; and returning to their mistress, they reported that he had remained blind and deaf. But Theodora shed more abundant supplications and tears to God, so that His mercy might aid her husband. And when the dismissal had taken place, Theodora fell before blessed Clement, saying that her husband, while prying into the hidden mysteries of the Lord Jesus Christ, had fallen into the privation of both his eyes, and had immediately lost the power of hearing in both ears.

VIII. Then, therefore, blessed Clement, shedding tears, began to urge those who were present to petition the Lord unanimously, so that He might restore both hearing and sight to her husband. Therefore, blessed Clement, after prayer, boldly set out with the woman ^C to her husband; and he found him, with open eyes, seeing nothing, nor even hearing speech of any kind, or any sound; where also all were crying out with mingled wails; nor did Sisinnius hear in any way.

IX. Then, therefore, bending his knees to God, blessed Clement said: “Lord Jesus Christ, who hast given the keys of the kingdom of heaven to Thy apostle, and my teacher Peter, and hast said, ‘Whatsoever thou shalt open, it is opened, and whatsoever thou shalt shut, it is shut,’ do Thou command that the ears and eyes of this man be opened; for Thou hast said: ‘Whatsoever you ask believing, you shall receive.’ And this promise of Thine remaineth for ever and ever.” And when all answered: “Amen,” the eyes of Sisinnius were opened, and likewise his ears. And seeing holy Clement standing with his own wife, he was beside himself in his mind, ^D reflecting on what this could be; and thinking that this very thing had been brought about by juggling arts and illusions, he began to shout to his servants: “Seize Clement the bishop: for in order to enter in to my wife, he has brought this blindness upon me by his magic art.”

^A X. Those, however, whom he had ordered to bind and drag Clement, were themselves binding and dragging the columns that were lying there; sometimes from the inside to the outside, and sometimes from the outside to the inside: and this seemed even to Sisinnius himself to be the truth, that they were dragging and holding the holy Clement bound. To whom the holy Clement said: "The hardness of your heart has been turned into stones: for because you think that stones are gods, you have been allotted to drag stones."

XI. But he, insulting him as if he were bound, said: "I will make you an example for all sorcerers to be destroyed." Then the holy Clement, having offered prayer and blessed his wife, departed; commanding her not to cease from prayer at all, until the Lord should deem it worthy to reveal His visitation to her husband. Therefore, to Theodora as she was weeping and praying, there appeared at evening a certain man venerable for his grey hair, and he said: "Because of you, Sisinnius will be healthy; so that what my brother Paul the apostle said may be fulfilled: The unbelieving husband shall be sanctified by the believing wife (a)." And having said these things, he departed from her sight. Whence it is ^B undoubted and clear that the blessed apostle Peter appeared there.

XII. And indeed immediately Sisinnius called Theodora to him, and said to her: "I beseech you to ask your God not to be angry with me. For moved by jealousy of you, I had come and followed behind you into the church; and because I wanted to see what was being celebrated, and to be a listener to those things which were being spoken, I lost both sight and hearing. But now, since the arrival of Clement has caused me to recover these, pray him to come to me, and make me recognize the truth. For it was thought as a certainty by me and my servants that they were binding Clement with his clerics, and dragging him away; but they are seen to have been binding bricks and columns, and dragging them here and there."

XIII. Then Theodora departed, and related to the holy Clement everything she had seen, and what had been said by her husband. The holy man therefore came to Sisinnius, and was received with honor. From him he heard whatever pertained to the ^C edification of the soul; and he believed in God, and was strengthened, and began to throw himself at the knees of Clement, and to cry out:

XIV. "I give thanks to the true and almighty God, who therefore blinded me so that I might see, and therefore took away my hearing so that I might perceive with my ears the truth, which I once mocked through ignorance; and this indeed

(a) I Cor. VII, 14. ^D

used to think of as false, which was true; and I used to think the opposite was true, which happened to be false. I thought darkness was light, and I took light for darkness. But my mind was cleansed from the pollution of the madness of idols. For I truly recognized that the demons deceived men, so that stones and rocks, deaf and speechless—just as they had prevailed over me up until this day—might rule over those who do not believe Christ to be God. As Sisinnios was saying these and similar things, great joy arose. For he believed with his whole household; and, his name having been given in as the Pasch approached, he was baptized. Those who were baptized from his house were numbered, and they were all together, men and women with infants, four hundred and twenty-three. And because of this Sisinnios, many of the illustrious and of the friends of the emperor Nerva were turned to God. ^B

XV. At that time, the count of the sacred offices, Publius Tarquitianus, seeing an innumerable multitude believing in Christ, summoned the prefects of the regions, and giving them money, persuaded them to stir up a tumult against the Christian name.

XVI. While Mamertinus, therefore, was administering the prefecture of the City, a sedition of the Roman people arose in the name of Clement; and being confused among themselves, some indeed said: "For what evil has he done, or what good thing has he not accomplished? For whoever was sick and was visited by him obtained health; whoever went to him affected by sadness returned rejoicing: he never harmed anyone, but rather helped all." But others, inflamed by a diabolical spirit, shouted: "By magical arts he does these things! He overturns the worship of our gods; he says that Jupiter is not a god. He says that Hercules, our guardian, is an unclean spirit; he ^C assumes that Venus, the holy goddess, was a harlot; and he blasphemes that Vesta, the great goddess, was consumed by fire. In the same way, he also defames the most holy goddess Minerva, likewise Diana, Mercury, and at the same time Saturn and Mars. And he treats all the names of our gods and their temples with insults. Either let him sacrifice to our gods, or let him himself be destroyed."

XVII. Then Mamertinus, the prefect of the city, not enduring the sedition of the people, ordered the most blessed Clement to be brought to him; whom, when he beheld, he began to say: "You have come from a noble root; as the Roman populace testifies to us. But you have fallen into error, ^D and for this reason they do not endure it; because you worship I know not what Christ, and you take up matters contrary to the gods who are honored in the temples. Therefore, it is necessary that you put aside all superfluous

superstition and worship the extraordinary gods. ^A Then blessed Clement said: I would have wished, he said, that your Excellency’s prudence would attend to my defense and not accuse me on account of the sedition of the ignorant, but rather on account of my teaching. For if many dogs bay at us and tear at us, they cannot take away the fact that we are rational human beings, while they remain dogs barking without reason. For sedition is always shown to proceed from the uneducated, so that it has nothing secure about it, nor even anything true and right. Therefore, let an opportunity for silence be sought, in which a human being who partakes of reason may begin to consult with himself and to discourse for his own salvation, so that he may find the true God, to whom he may worthily entrust his faith.

XVIII. Then Publius Tarquitianus, ^B having sent a report to the Emperor Trajan, brought a charge concerning the name of blessed Clement, saying: The populace does not cease to seek after this Clement with seditious clamors; and a credible proof cannot be found against his deeds. Then the Emperor Trajan wrote back that he must either consent by sacrificing, or be relegated beyond the sea and the Pontus to a desert city adjacent to Cherson.

XIX. And when the matter was confirmed by Trajan’s decree, Mamertinus ^C was considering how Clement might not ask for voluntary exile, but rather offer libations to the gods. But the blessed Clement was contending [to see] if he might also lead the soul of the judge himself to the faith of Christ, and show that he himself chose exile rather than fearing it. The Lord, therefore, granted such grace to Clement that Mamertinus the Prefect lamented, and said: The God whom you sincerely worship, He Himself will bring you aid in this judgment of exile; and he provided a ship, and having placed all things necessary upon it, he sent him away. The ship was loaded. ^D Moreover, religious men from the people, indeed many, followed him.

XX. When they reached the place of exile, at the work of the marble quarry, he found two thousand Christians there, having already long since been condemned by the sentence of a judge. They, having seen the holy and celebrated bishop Clement, all with one accord approaching with groaning and weeping, said: Pray for us, holy pontiff, that we may be made worthy of the promises.

^A When Saint Clement learned that they had been deported for the sake of God, he said: “The Lord has not led me here without purpose; that having become a sharer in your sufferings, I might also offer an example of consolation and patience.”

XXI. He learned from them that they were carrying water on their own shoulders from a distance of six miles. Immediately, therefore, Saint Clement exhorted them, saying: “Let us pray to our Lord Jesus Christ, that He may open a vein of water for the confessors of His faith; and may He who struck the rock in the desert of Sinai, and waters flowed out in abundance, provide us with a refreshing stream, that we may be gladdened by His provision.” And indeed, the prayer being completed, he looked around hither and thither; and he saw a lamb standing, which lifted its right foot, as if showing the place to the holy Clement. Then Saint Clement, considering it to be the Lord, whom he alone beheld and no one else at all, went to the place, and said: “In the name of the Father and of the Son and of the Holy Spirit, strike in this place.” And when all had dug in a circle with their spades, but not at the very spot where the lamb had stood, the saint, having taken a small trowel, struck the spot under the foot of the lamb with a light blow: whence suddenly a very beautiful spring appeared with overflowing veins; which, having poured forth with force, created a river. Then the holy man, with all rejoicing, said in response: ^B “The streams of the river make glad the city of God” (Ps. XLV, 5).

XXII. Because of this fame, therefore, the whole province ran together; and all who came to the teaching of Saint Clement were converted to the Lord; so that daily five hundred and more went away baptized. Within one year, seventy-five churches were built there by the faithful, and all the idols were broken, all the temples of the surrounding region were pulled down, and all the groves for three hundred miles around were cut down and leveled to the ground.

XXIII. At that time an invidious report reached the Emperor Trajan, that the people of the Christians there had grown to an innumerable multitude; and Aufidianus the governor was sent, who, having killed very many of the Christians with various tortures, and seeing all approaching martyrdom with joy, yielded to the multitude, compelling only Saint Clement to sacrifice. ^C And seeing him so steadfast in the Lord, and that he could not be removed at all from his conviction, he said to his own men: “Let him be led into the midst of the

sea, and bind an anchor to his neck, and let him be thrown into the deep, that the Christians may not be able to worship him instead of God.” ^A

XXIV. This having been done, the whole multitude of the Christians was present at the shore and lamented. And at this, Cornelius and Phoebus, his disciples, said: “Let us all with one accord pray that the Lord may show us the relics of His martyr.” As the people were praying, therefore, the sea receded into its own bosom for nearly three miles; and the people, having entered on dry land, found a dwelling-place prepared by God in the form of a marble temple, and there in a stone sarcophagus was placed the body of holy Clement, the disciple of Peter the apostle; so that the anchor with which he had been cast down lay near him. ^B

XXV. It was therefore revealed to his disciples not to remove him; to whom this oracle was also given, that in each year on the day of his contest the sea would recede for seven days, making a dry path for those coming. This, indeed, it pleased the Lord to have happen to the praise of His name even to this day. When this had occurred, all the surrounding nations believed in Christ. Where no Gentile, no Jew, no heretic at all is found. And many benefits are granted there: the blind are enlightened on his feast day, demons are expelled, all who are sick are healed; and his praise continues forever, through our Lord Jesus Christ; through whom and with whom, to God and the Father, be glory, with His most holy, immaculate, and life-giving Spirit, now and ever, and unto the ages of ages. Amen. ^C

OF OUR FATHER AMONG THE SAINTS EPHRAIM, ARCHBISHOP OF CHERSON, ON THE MIRACLE WHICH WAS WROUGHT UPON A CHILD BY THE HOLY HIEROMARTYR CLEMENT.

NOTICE

The Homily we present here, from the Royal MS 804, is of Ephraim—or Ephrem, Ephremius, Ephraem, and Ephremius—Archbishop of Cherson, or, as some say, Bishop and Martyr. It is added by others and exists also in the Bibliotheca Augustana and in the Escorial, and undoubtedly elsewhere: and it was published in Latin from Metaphrastes by Surius, for the twenty-third day of November, nor is it omitted by Leo Allatius in his *Diatribe on the Writings of the Simeons*. The most diligent man notes furthermore concerning this same tract of Ephremius of Cherson, which begins thus: "And departing from the apostle Philip of Galilee." Had I been able to find that, brother would not have deserted brother. Cot.

I. Mirabilis Deus in sanctis suis ^A (a) — "Wondrous is God in his saints"—it is appropriate to say today with the Prophet; and, "How wonderful are thy works, O Lord!" (b) and, "Who is a great God as our God?" and, "Thou art the God who doest wonders alone" (c). And indeed, what other prelude could I propose for the present discourse? For the present miracle surpasses artificial methods; it is a miracle exceeding many miracles, and supereminent even over prophetic miracles, as the discourse shall manifest.

II. And I know that you yearn to learn what kind of miracle this is and whose it is, and you urge us to speak of it. Now it is first of all God's, from whom every good gift and every perfect donation ^B (d) proceedeth; but secondly, it is Clement's of Rome, who after Peter was the herald of the truth, and the faithful successor of this throne of Rome, that Clement whose [name] even until now the whole [Church]...

world proclaims, even while silent, to have been the bearer of saving doctrines ^A. Clement, the true shoot of Christ the vine, through whom the grape of doctrine matured for us, and distilled the must of piety and salvation. Clement, the true ladder, which lifts us not to the height of some hill, but by the ascents of virtues, as if by certain steps, translates us to heaven and to heavenly things; a ladder which is in no way inferior to that seen by Jacob, nor does it show us angels ascending and descending by it, but rather, through most divine exhortations, leads the souls of men, as if from step to step, through virtues unto God.

III. Since you have not yet learned the miracle of this man, O most beautiful and faithful assembly, strive to hear of what kind and how great it is, as lovers of piety; exult at the discourse, and incline your ears, and blame our slowness: for I rejoice in this alone; only, I beseech you, preserve your mind thus attentive until the end, and do not allow any thought of worldly matters to enter your mind, and to soften your zeal; but with a vigilant intellect and sense, faithfully receive the matter. It is as follows ^B.

IV. After the illustrious and most blessed Clement had completed the course of doctrine and apostleship, and had departed from human affairs through the consummation of martyrdom, as the book of his glorious martyrdom declares, which I am persuaded is not unknown to you; the Lord, who glorifies those who glorify Him (b), adjudged it not just not to glorify in return him who had so struggled for love towards Him; nay, rather [He judged it right] to glorify him exceedingly and to make him great, and as he is most bright to the angels in heaven, so also to render him here most glorious and most venerable to men, through the demonstration of miracles: miracles whose magnitude the mind cannot comprehend, nor speech tell their multitude, nor hand describe their infinity. So that, according to the proverb, you may infer the cloth from the fringe, I will relate that which I promised ^C.

V. When the most venerable body of the most holy martyr Clement had been cast into the depths of the sea by those impious idolators, and a temple built by God in the deep had received it, here also God, the worker of wonders, brought forth a very great miracle. For this having happened, when his disciples, together with the faithful who were there, were lamenting, and were suppliantly beseeching God to show them the most holy relics of the most glorious Clement, which also came to pass: immediately that immense sea, receding and drawing back, made it possible for the pious to approach even the deep itself, as far as three miles ^D. And so, entering in, they found a dwelling in the form of a temple of marble,

and therein the most holy and glorious relics of the martyr ^A deposited in a stone casket. When those who wished to take up the most holy relics from the deep arrived, the saint stood before them in the night and said: "Do not think to take away the relics; but I grant you this grace, that every year, on the day of my martyrdom, the deep shall withdraw for seven days, so that a path shall be prepared for walking on dry land to this very place." And the word became deed. For from that time until today, this wonderful miracle is performed every year by the power of God.

VI. [VI.] What is less honorable than this miracle of Moses? What is more ignoble and humble than that of Elisha? Nay, it is far more noble and exalted. For he, while living and once only, having divided the sea with a rod, made a path through the deep; and the other likewise, having parted the Jordan with his mantle, performed this miracle only once: and after the crossing, the waters returned to their original nature and did not do this again. But what of this one? He does it after his death, and not once, but from that time until today. O what a miracle, and what glory for the martyr! What a privilege he has obtained! For, as we have said, for seven days ^B the infinite sea withdraws and provides a path easily accessible to the pious.

VII. [VII.] Because this was happening in this way, all the pious inhabitants among us and the citizens of Cherson, having heard of this, hastened to witness the miracle. With them, a certain pious man, together with his pious wife and male child, traveled the road to the temple of the holy hieromartyr with the greatest eagerness. And having reached the place, and having seen for themselves the miracle which was still taking place, they took the child by the hand and entered that temple built by God in the deep; and standing by the casket, they suppliantly entreated the saint, ^C beseeching to receive through him the forgiveness of their sins, and begging that a long and unharmed life be granted to the child, and ease of life, and all that parents are accustomed to ask for a child who is their only son.

VIII. [VIII.] So when they had finished their prayers and had kissed the relics of the saint, they went out again. When they had gone out, the water ran back again to its own place. But they, turning around and seeing the sea where before there had been a path, looking this way and that, began to search for their child; but he had been left behind in the chest of the saint. And this came to pass, not through the forgetfulness of the parents, but by the will of God, ^D so that here too He might render the martyr more worthy of admiration.

IX. [IX.] When, therefore, the parents could not find their child, and realized that the boy had been forgotten by them in the deep, what need is there to speak of the father's lamentations and the mother's wailings? For they turned that entire splendid festival into a lamentation. For what did they not say? What did they not do

^A that might move even a stone to tears? For the mother, having strained her eyes toward the sea and lifted her hands on high, let out such cries to the saint: "Are these your recompenses, O saint? Are such the retributions you make to those who run to you with desire? Is this the way you have measured back the labor I have sustained since I arrived, the reward you have given me? Where is my son? What beast of the sea has torn the vitals of my child? What violent wave, surging up, has covered him alive like a tomb? Whom now shall I look upon with my eyes? For whom shall I pray? Who will become the staff of my old age? Why, O saint, did you not make me a participant in my son’s death, so that, just as I came to you holding his hand, so too I might have descended to Hades, wretched as I am, carrying him in my arms? O sea and abyss, in which of your bosoms will you keep my son? And how will you feed him? Woe is me, pitied son, son snatched away before his time; son, how have you hidden from my eyes, with what feet shall I return? Whom shall I see bounding like a lamb?"

X. The father, however, again beating his face with his hands, lamented in these words: "Why, O saint, did you suddenly make me childless? Why did you permit my son to die such a miserable death? Why have the things contrary to what I had hoped come to pass for me? Was it with this hope that we came to you? Are such the gifts for those who come to the martyrs with desire? Truly it was not you, but the storms of my own sins that handed over the boy to the sea. ^B O my son, who will close your eyes now that you are dead? Who will bury you? What casket will cover your most elegant and most delightful tabernacle? Ah, the sea has indeed closed your eyes, and the abyss has buried you; and the belly of fishes became your tomb."

XI. While the parents were thus mourning with this lamentation, some of those who had gathered there with difficulty finally persuaded them to cease their wailing. And having rested for a little while from their crying, they departed for home. When time had passed, and the days arrived on which the memory of the saint is celebrated, they said these things to one another, calling their own son to mind: "Come, let us go to the saint, so that if any remains of our son have been left—though this is impossible—we might take them up; and let us contend in judgment with the saint, or even perhaps die there, becoming partakers in the child’s death." Saying these things, they had not yet finished speaking when they started on their journey. And having arrived and reached the place, ^C and the sea having receded—God thus honoring the martyr even here—they, stung by the desire for their son, were the first to leap into the deep, and the multitude following them moved forward.

XII. And when they reached the all-venerable temple of the martyr

^A O miracle! They see their own son living, cheerful, and leaping about. And as they happened upon a miracle within miracles, and were struck with awe at the extraordinary grand work, first they gave glory to the Divine; then they praised the martyr with thankful voices; then they inquired of the youth how he had been saved, who gave him life, who kept him, and who fed him. And the boy, holding the ark with one hand and in the other pointing with his finger to him who lay inside, answered those who asked him in turn: "After God, this man became for me both life and nourishment, and a protection against the beasts in the sea; he fed me most splendidly every day."

XIII. The parents, therefore, seized with awe and joy, and being more confirmed in the faith of the martyr—through whom they had recovered their son, whom they had deemed dead, now living—turned their former lamentations into thanksgiving, crying out to the saint in this manner: "How truly marvelous is God in his saints, ^B both doing the will of those who fear him and hearing their supplication. You have saved our son, O Saint; you have restored to us him whom we did not hope for. O heaven and earth, and you, O abyss, formerly cursed by us, stand amazed at this great work that surpasses nature. And be you also propitious, O Saint, concerning those things which we, crushed by affliction against you, both did and said; do not repay us with a requital for our blasphemies. We have recovered our son; we have received him, the dead one, now resurrected through you; we have back the staff of our old age by your aid. Why do we say many words? We have received back safe through you one who was not three days dead, but a year dead, and not covered by a stone but by water, and not consumed by worms, ^C which is the nature of the body, but—as we supposed—devoured by fishes. Well done to your grace, well done to your glory, well done to your power and your benefit, O Saint." In this manner, then, having praised the saint with tears and acclamations, they took up the boy and returned home, recounting the miracle to all.

XIV. What then shall we compare with these things? They say that Elias once restored the dead son to his own mother, living; a thing which is great and very admirable. But they also report that at the tomb of Eliseus, as they tell it, someone killed by certain murderers and cast into it, immediately rose up and lived; ^D which is greater and more extraordinary than the former. And Peter also, who is among those who pertain to us, the crown of the apostles, raised that widow Tabitha, the nurturer of the poor, immediately to life by prayer when she was dead. These things, indeed, are marvelous and exceedingly bright; but the present miracle, how much it surpasses them!

XV. And look, paying attention, at the excellence of the miracle. Elias, as we said before, resurrected the boy just dead, who had not yet grown cold but still preserved the heat of nature. But the...

^A power of Elisha performed the miracle for two reasons: on the one hand, to reveal the forgotten prophet, and on the other, to not permit a murder even after death. Peter, by his own power and by taking as an ally the prayer of those who had been benefited by the widow, likewise resurrected her just as she had died. But the holy martyr Clement—O, the miracle!—rescued the boy not just dead, but a year old, or rather, to speak more truly, he saved the boy who was dying at every single moment and in every tiny fraction thereof. And you all know, those of you who have made trial of the matter, how long, in all likelihood, the boy was preserved in the vast depths.

XVI. But as I consider it carefully, we shall find that a great many dead were resurrected by the saint, when we recount and remeasure the length of time we know the boy was suffocating in the water. And what is more admirable is that he protected the boy not only from suffocation by the waters, but also from injury by wild beasts. O grace! O power that demonstrates both things: the restraint of the water and the driving away of the beasts. What do you say to this? Does this miracle not surpass the others? Unless someone should wrongly accuse us of elevating this above the prophetic miracles. No stain will touch us on that account. For you know clearly that the holy martyr exists in the same glory and in the same dwelling-places as the holy martyrs, apostles, prophets, and the angels themselves.

XVII. But, O splendor of martyrs, ornament of the holy, first-fruits of the hierarchs, ^C look upon this present assembly, pious and God-loving as it is, which is daily submerged by the fluctuations of life; keep it unharmed and protect it safe by your prayers; and drive away with the dart of your intercessions, O most holy one, those demons who, like savage beasts, leap upon us and threaten to devour the nobility of the soul. But you also, most faithful congregation, I beseech you, come to me; through good and God-pleasing works, let us make ourselves worthy of the graces and gifts of the saint. And first, let us preserve sincere and unperturbed love toward God and toward one another; then, let us cleanse ourselves from all slander, every lie, and every perjury.

XVIII. But before these things and after these things, let us practice almsgiving, which knows better how to appease God and render Him propitious to our sins. For who, ^D while forgetting this, could inherit the kingdom of God? Let none of us plead poverty, none widowhood, nor the upbringing of children—these cold and pernicious excuses. None of you is poorer than that widow who possessed nothing else but a handful of flour, and yet was raising children, and who did not prefer her own life, or that of her son, over mercy. Let us not make excuses for our sins. God is not mocked. Let us look with our minds toward

^A our storehouses: let us see whether any of our daily food remains in excess. Let us not measure out the cycles of months and the periods of years; there is another who is their provider and caretaker, even if we are unaware of it. Let us appoint ourselves as investigators of our own affairs: and if, as we said before, we have no surplus of daily food, God knows how to have compassion on those who are enslaved by want; but if we see our storehouses laden not only with food and drink, but also with gold and silver and the other things that attend the greedy, while others meanwhile are starving and shivering, let us recognize that we are storing up for ourselves the ^B eternal and unending fire. That we may escape this, therefore, let us walk as much as possible in the commandments of God, so that we may both partake of the intercession of the holy martyr and attain to the ineffable and eternal goods of Christ; by the grace and loving-kindness of our Lord Jesus Christ, to whom be glory and dominion, now and ever, and unto the ages of ages. Amen. (31)

VARIOUS NOTES

(31) Hitherto concerning the Clementine works: which we wish we had entirely, both the genuine and the apocryphal. For I know not by what fate so many apocryphal works have sprouted up under the single name of Clement, in ancient times and in those less removed from our own memory. The Periods of Peter, the Recognitions, the Disputation of Peter and Apion, the Clementines, the Apostolic Constitutions, the Apostolic Canons, the Doctrine of Clement, the Sermons on Providence and the Just Judgment of God, commended by Anastasius of Antioch, question 96, page 526. ^C The holy and apostolic teacher Clement, in his first sermon On Providence and the Just Judgment of God, says something of this sort: "Just as it is possible even now for God to fashion human beings, according to that first creation of Adam, He does not do so any longer, because He once granted to man to beget human beings, having said to our nature, 'Increase, and multiply, and replenish the earth' (Gen. 1:28). Thus," he says, "by His omnipotent and providential power, He also established that the dissolution and end of bodies should occur through a certain natural consequence and order, through the transformation of the elements, according to His essential divine knowledge and comprehension." You have heard the sacred voice of the Father of fathers, etc. To these pseudepigrapha must be added the five ^D Decretal Epistles; likewise the Apocalypse of Peter, or the Revelations of Blessed Peter the Apostle, edited by his disciple Clement into one volume, as the Epistle of James of Vitry, Bishop of Acre, to Honorius III is said to state (Spicilegium Acherianum, vol. VIII, p. 382). Not to mention the books mentioned in Recognitions, I, 17; III, 74, 75, and V, last chapter. Now, indeed, our author is cited without a specific indication of the volume, by Basil, in a chapter of the book On the Holy Spirit; by Dionysius, On the Divine Names, chapter 5, no. 9; by Anastasius chapter 2, and by pseudo-Athanasius in the treatise vol. II, p. 42, and in the Disputation against Arius, vol. I, page 135. Finally, we have presented the fragments attributed to Clement in the testimonies of the Ancients, and the first Note in the Apostolic Constitutions, as also on Recognitions, lib. I, cap. 24. Nor is there any doubt that the Clementines contain many things belonging to Clement of Rome, mixed with other Clementine works of Clement of Alexandria, in books of theological florilegia. But to distinguish them is not our task, nor our intent, as we hasten with a quick step toward the Ignatian [epistles]. COT.

S. BARNABAS APOSTLE

PROLEGOMENA

TESTIMONIES OF THE ANCIENTS CONCERNING ST. BARNABAS AND HIS EPISTLE

I. CLEMENT OF ALEXANDRIA, *Stromata*, lib. II, cap. 6, p. 445, Oxford edition.

Meritously, therefore, the apostle Barnabas says: "From that which I have received," etc. ^A *Epist.* cap. 1.

IDEM, *ibid.*, cap. 7, p. 447.

And the apostle Barnabas: "Woe to those who are wise in their own eyes." ^B *Cap.* 4.

IDEM, *ibid.*, cap. 15, p. 464.

But even David, and before David, Moses, show through these things the knowledge of the three dogmas. Barnabas says these things indeed. ^C *Cap.* 10.

IDEM, *ibid.*, cap. 18, p. 472.

Barnabas, in truth, says mystically: "May God, who rules over the whole world," etc., he says. ^D *Last cap.*

IDEM, *ibid.*, cap. 20, p. 489.

I have no need of many words if I bring forward as a witness the apostolic Barnabas (he was, moreover, one of the LXX and a helper of Paul), who says in these words: "Before we believed in God," etc. *Cap.* 16.

IDEM, *ibid.*, lib. V, cap. 8, p. 677.

On the other hand, he permits eating those things which have a cloven hoof and which ruminate; signifying, says Barnabas, that it is necessary to adhere to those who fear the Lord, etc. *Cap.* 10.

IDEM, *ibid.*, cap. 10, p. 683.

Furthermore, Barnabas, who himself also preached the Word together with the Apostle in the ministry of the Gentiles, says: "I write more simply to you, that you may understand." Then, a little further down, already exhibiting more clearly a vestige of gnostic tradition, he says: "What does the other prophet Moses say to them? Behold, these things says the Lord God: Enter into the good land," etc. *Cap.* 6.

II.

ORIGEN, *Contra Celsum*, bk. 1, no. 63, vol. 1, p. 378, Paris ed. (1733). It is written in the Catholic Epistle of Barnabas that Jesus chose his own apostles, who were more wicked than all wickedness. *Philocalia*, ch. 17.

THE SAME, *De Principiis*, bk. 3, ch. 2, no. 4, vol. 1, p. 140. Barnabas also declares the same in his Epistle, when he says that there are two ways, one of light and one of darkness, and that certain angels are set over them: the angels of God over the way of light, and the angels of Satan over the way of darkness. *Cap.* 18. Please read the same Origen’s *Commentary on the Epistle to the Romans*, 1. 24.

III.

EUSEBIUS, *Hist. eccl.*, bk. 3, ch. 25. *Rufinus’ translation:* After these, there is the writing which is called the Acts of Paul; but also the book which is called the Shepherd, and the Revelation of Peter, concerning which it is doubted in the highest degree. The Epistle of Barnabas is also cited. *Valesius’ translation:* Included among the spurious works are also the Acts of Paul, and the book inscribed with the title of the Shepherd, and the Revelation of Peter; likewise the Epistle of Barnabas. Read Nicephorus, bk. 2, ch. 46.

THE SAME, *ibid.*, bk. 6, ch. 14. *Rufinus’ translation:* In his *Hypotyposes*, to speak briefly, he provided a summarized account of all the divine Scripture, omitting none of those that are disputed, such as the Epistle of Jude and the other Catholic epistles; also the Epistle of Barnabas and the Revelation-called-of-Peter. *Valesius’ translation:* The same (Clement) in his *Hypotyposes*, to speak in a word, prepared a summary narrative of the Scriptures of both Testaments; not even passing over those Scriptures which are disputed among many: by which I mean the Epistle of Jude and that of Barnabas, and the remaining Catholic epistles, and the Revelation which is called Peter’s. Read Nicephorus, bk. 4, ch. 33.

We have previously recorded another passage from EUSEBIUS, *Hist. eccl.*, bk. 6, ch. 13, among the testimonies of the ancients regarding the Epistles of CLEMENT.

IV.

JEROME, *De viris illustribus*, ch. 6, with the ancient Greek interpreter. Barnabas the Cyprian, who is also called Joseph the Levite, having been ordained with Paul as the apostle of the Gentiles, composed one Epistle pertaining to the edification of the Church, which is read among the apocryphal scriptures. Read Ado of Vienne, in his book *De festivitatibus*, at the 3rd Ides of June: Notker, Freculf, Honorius of Autun.

THE SAME, *Commentary on Ezekiel*, bk. 13, ch. 43, 19. He mentions not only the calf which was sacrificed for us, and many places of Scripture, but especially the Epistle of Barnabas, which is held among the apocryphal scriptures. *Cap.* 8.

The same JEROME, *Adversus Pelagianos*, bk. 1, ch. 1, incorrectly cites under the name of St. Ignatius a passage of St. Barnabas concerning the apostles, which was praised by Origen in his *Contra Celsum*, bk. 1.

NICEPHORUS OF CONSTANTINOPLE had placed the Epistle of Barnabas at the end of his *Chronographia* among the books of the New Testament, which was contradicted, as is evident from the version of Anastasius the Librarian.

LATER JUDGMENT ON THE EPISTLE OF SAINT BARNABAS THE APOSTLE. I. (J. B. COTELERIUS, Patres Apostolici, vol. I, p. 5, ed. Amsterdam 1724.)

Concerning the life and name of Barnabas. Blessed Luke ^A writes that he was called by the apostles "Barnabas, that is, the son of consolation," because, when he had a field, he sold it and laid the price of it at the feet of the apostles, for the consolation of the poor; and those also who, in Jerome’s book *On Hebrew Names*, translate it "son of consolation." Yet, one can also be led to the latter meaning by the exposition of Saint Chrysostom, Homily 11 on the Acts: *Barnabas, which is, son of consolation, was surnamed by the apostles; and it seems to me that he received the name from his virtue, as being capable and suitable for this.* Barnabas, that is, "son of consolation and exhortation," was surnamed by the apostles. And it seems to me that he took the name from a virtue, for he was fit and suitable for that, namely, to console and to exhort. To this is added the etymology of Jerome: *Barnabas, son of a prophet, he says, that is, of prophecy, that is, a prophet.* It belongs, of course, to prophets or teachers to exhort and console the people of God. Wherefore, Acts xv, 32, states: *Judas and Silas, being prophets themselves, exhorted the brethren with many words, and confirmed them.* According to our interpreter: *But Judas and Silas, being themselves also prophets, with many words consoled the brethren, and confirmed them.* And I Cor. xiv, 3: *But he that prophesieth speaketh unto men to edification, and exhortation, and consolation.* For he who prophesieth speaks to men for edification, and exhortation, and consolation. Verse 31: *For ye may all prophesy one by one, that all may learn, and all may be exhorted.* From the same version: *For ye can all prophesy one by one, that all may learn, and all may be exhorted.* ^B That this Barnabas was one of the seventy disciples of the Lord can be proven by the testimony of Clement of Alexandria, both in book II of the *Stromata* and in the *Hypotyposes*, as recorded by Eusebius, *Hist. eccl.* book I, chapter 12, and book II, chapter 1; and this tradition is followed by Epiphanius at the end of volume I, book I, *Adversus Hæreses*, the author of the so-called Alexandrian Chronicle, Dorotheus in his *Synopsis*, and those who have written down the deeds of Barnabas. Against this, Bede objects on Acts iv: *It is a wonder how this Barnabas, who was afterwards ordained an apostle to the Gentiles with Paul, and after his long companionship, returned again to Cyprus, whence he had sprung, to preach...*

and return, Eusebius, in his *Ecclesiastical History*, considers him to be of the number of the Lord Savior’s seventy disciples; though Saint Luke writes manifestedly that he came to the discipleship of the apostles after the Lord’s ascension: unless one should think that he had followed Christ’s discipleship so thoroughly beforehand, that he had not yet renounced all that he possessed; and whether this would have been consistent with the evangelical doctrine, is very easily apparent to anyone. But, with the permission of that venerable man, neither does Luke say that Barnabas began to believe after the Lord’s ascension, nor does it seem necessary that all the disciples should have discarded everything of theirs: and even if it were so, our man could have sold a field recently acquired by inheritance, to lay the money at the apostles’ feet.

Furthermore, many things are recounted concerning Barnabas in the New Testament; among other things, Acts xi, 29, 30, that the Christians of Antioch sent alms to those in Jerusalem by his hands: from which fact I suppose it occurs that the Greeks, in the ordination of a great steward, say: ^A εὐχαῖς καὶ πρεσβείαις τοῦ ἁγίου καὶ πανευφήμου Βαρνάβα τοῦ ἀποστόλου καὶ γενναιομάρτυρος, "by the prayers and intercessions of the holy and all-praised Barnabas, apostle and noble martyr," just as can be seen in Joannes Morinus, *Sacris ordinationibus*, part II, p. 115. The remaining matters pertaining to this apostle are known—some true, some fabulous—and they do not greatly concern our plan: wherefore we pass them over.

The Epistle of Barnabas

composed [it], he would not have situated the Epistle of Barnabas among the books of the New Testament, as he did, which he himself read along with the apocryphal Scriptures, had he not seen that it had been so treated by Origen. We discover the same opinion in the ancient Latin Stichometry, which exists in two manuscript books: one belonging not long ago to the Putean Brothers, now to the Most Christian King, [and] the other to the monks of Saint-Germain. In that, the Epistle of Barnabas is placed after the Epistle of Jude, [and] before the Revelation of John and the Acts of the Apostles.

But the teacher of Origen, Clement of Alexandria, had gone off in a different direction, inasmuch as he impugns the work which he believes to be Barnabas's, although, for the sake of honor, the name is suppressed; *Paedagogus* II, ch. 10. Furthermore, he would by no means have committed this if he had thought it pertained to the Canon. And perhaps there will be the suspicion in someone that Clement vacillated, or accommodated himself to the opinion of many, at the time when the Canon of the Scriptures had not yet accepted fixed limits. Indeed, in the books of the *Hypotyposes*, as Eusebius relates (Hist. lib. VI, ch. 14), he had expounded the Epistle of Barnabas along with the books of the New Testament; which perhaps he rejects as pseudepigraphical when he was refuting [it]. But Jerome also, cited above regarding the notion of the word *Apocryphum* for a work of that title, nonetheless in the passages cited among the Testimonies of the ancients, considers the Epistle apocryphal, not pseudepigraphical. Furthermore, by Gelasius, apocrypha are not taken solely as pseudepigraphs, or works whose authors are secret and unknown, but for all which, because they seem to merit some mark—whether of supposition, error, or impiety—ought to be hidden and unknown (*ἀποκρυφῆς μᾶλλον ἢ ἀναγνώσεως ἄξια* [more worthy of being hidden than of being read], says the author of the *Synopsis of Holy Scripture* believed to be Athanasius), nor be versed in public knowledge, as are the canonical books of the Scriptures, and those ecclesiastical [writings] of the Fathers which can be traversed with an unoffending foot. Wherefore he lists among the apocrypha the minor works of Clement of Alexandria, of Tertullian, of Cyprian, of Arnobius, of Lactantius, of Eusebius, and of others, although [these are] undoubted.

From all of which it is concluded that it is not very clear whether we ought to adjudicate the present Epistle to Barnabas the apostle, or to another apostolic man, who either assumed the name of Barnabas, or was of the same name as Barnabas, just as Dionysius of Alexandria, apud Eusebius (lib. VII, ch. 25), teaches us that the names of the apostles had been affected by the early Christians. I the more incline to think it is not the apostle's. But if anyone brings forward more certain proofs, he will do a most gratifying thing. I cannot profess to know what I do not know.

*When the Epistle of Barnabas was written.* You will say: If it is not the apostle's, when was it written? What authority-level is it to be held in and has it been held in? Regarding the first, it is evident from chapter 16 of the Epistle that it was given after the Jerusalem destruction. It is also clear from Clement of Alexandria, a praiser of the Epistle, that it had appeared before the end of the second century. But just as from the first one would not rightly conclude the origin of it, so one would wrongly conclude from the second that its nativity happened immediately before Clement composed his books. For was it necessary that a literary monument [that is] apocryphal, as soon as it had gone out of the hands of the writer, should immediately come to common notice, and be cited by the Fathers? Especially in that time, when few were writing, and those who committed their own works to letters used almost only the sacred books in testimony: not to mention the most mournful loss of ecclesiastical volumes written in the earlier centuries. Thus, it seems a middle path must be walked; and the work must be referred to the time that intervenes between the two, yet so that it leans more to the first: which thing the character of the diction, redolent of apostolic antiquity, signifies not obscurely.

*Of what authority.* Regarding the second question, no difficulty arises concerning the present time. It is agreed among all that the Epistle does not have a place in the canon. Nor should it be less agreed that it is worthy of great veneration, which had been of such age and reputation. But if we consider the first centuries, when the Churches used a different canon, Christians were split into various studies. To understand this, it is necessary to observe that among the holy Fathers, one does not find a single division of the Scriptures that are either holy or are held as such by many. Sometimes a twofold division of Scripture is made: canonical, whose dictator is the Holy Spirit, and apocryphal, whose author is man alone. Thus Jerome in the *Prologue Galeatus*, Augustine in *De doctrina christiana*, lib. II, ch. 8, and Isidore in *Originum*, lib. VI, ch. 2. So also two types of Scriptures are placed in Eusebius, *Hist. eccl.* lib. III, ch. 3—accepted (*ὁμολογουμένων*) and undisputed (*ἀναντιῤῥήτων*)—and the ones not of that kind; in the *Synopsis* of Athanasius, or another's, the canonized (*κανονιζομένων*) and not-canonized (*μὴ κανονιζομένων*); in the fourth catechesis of Cyril of Jerusalem—of the Scriptures and those confessed by all, versus the apocryphal and disputed—in the 33rd poem of Gregory Nazianzen—divine (*θείων*) or genuine (*γνησίων*) and spurious (*παρεγγράπτων*)—among Jerome in epistle 129, and in chapter 1 of the Epistle to Titus, and [in his] *Commentary on the Psalms*, if indeed the author of this book is to be considered such, on Psalm CXLIX, ecclesiastical and apocryphal; among Pope Innocent, epistle 3, chapter 7, [as] those received in the canon and those rejected. Sometimes a triple [division of] Scripture is presented: canonical, to be received entirely; apocryphal, to be rejected completely; and doubtful, placed between the two; admitted by some, rejected by others; mixed and middle between genuine and spurious; indeed, very close [to the genuine], to which it is indeed contradicted, but it is held in honor so that it may be read to the catechumens; which, finally, although Catholics do not hold it in the same esteem as the canonical, so as to confirm the dogmas of faith from it, they do not therefore abominably reject it like the apocryphal, nor cast it out of the temples, but rather receive it with reverence, and read it in the churches for the edification of the people. This they teach—

precisely as Origen [testifies] in ^A John iv, 22; Eusebius, *Hist.*, bk. II, ch. 23, 25, 31, and elsewhere; Athanasius in his *Festal Letter* and in the *Synopsis of Holy Scripture*; Amphilochius in his iambic poem to Seleucus; Jerome in his prefaces to Judith and to the three volumes of Solomon; Rufinus in his *Exposition of the Creed*, and Nicephorus of Constantinople in his *Canon of the Scriptures*.

Moreover, the branches of both these divisions are further subdivided. In the first, the canonical Scriptures, according to the opinion of Saint Augustine (in the place cited from *On Christian Doctrine*), are either accepted by all Catholic churches, or by the majority and those of greater weight, or by those fewer in number and of lesser authority, or perhaps by the majority but not the weightier ones, or finally perhaps by the weightier but not the majority; and thus they must be evaluated as being of either absolute, greater, or equal authority. That this inequality of authority was not unheard of among the Jews, I conclude from Philo, *On the Contemplative Life*; Josephus, *Against Apion*, bk. I; and Jerome, in his prefaces to the Books of Kings, to Tobit, to Judith, to the Works of Solomon, and to Daniel. From the same Augustine, *City of God*, bk. XVIII, ch. 36, it appears that a double canon of Old Testament Scriptures is posited: those which the Jews hold as canonical, and those which the Church holds (on which matter one should consult Isidore’s *Etymologies*, bk. VI, ch. 1). In the same first division, the apocryphal books similarly obtain degrees, according as they incline more or less toward truth and piety, or toward falsehood and impiety. ^C In the second division, likewise, the doubtful Scriptures, as found in Eusebius (bk. II, ch. 23; bk. III, ch. 3 and 25), receive varying categorization based on their proximity to the canonical or the apocryphal works; since they are read publicly by many churches, are found cited by ancient doctors, and are also seen as spurious and are the subject of the greatest doubt.

These things being posited, every difficulty vanishes. The Epistle of Barnabas was regarded as canonical by Origen and some churches; by Clement of Alexandria it was sometimes deemed canonical, sometimes doubtful, sometimes non-canonical, or apocryphal in the positive sense of the first division; by Eusebius it was held as doubtful and spurious, although cited by the ancients, yet closer to the apocrypha of a better stamp; ^B by Jerome, it was held to be apocryphal, or outside the canon, pertaining to the edification of the Church: according to Nicephorus of Constantinople, it is not canonical, nor apocryphal, but a work to which exception is taken—[yet] by no one is it considered apocryphal of the worse sort, that is to say, noxious, heretical, or impious; of which class the Gospel inscribed with the name of Barnabas appears to have been, which was condemned in the Roman council by the work of Gelasius. See above, at the beginning of the notes to the *Apostolic Constitutions*, the *Indiculum* of the Scriptures, taken from the Royal Library.

*The Title of the Epistle.* Nothing remains but to inquire into the title of the Epistle, and to whom it was written. The matter is not of great moment. For, as Tertullian well says: "It makes no difference regarding the titles, since the apostles wrote to all, [and] also to some." And perhaps it was always *anepigraphos* (without a formal address); such as we see in the first [epistle] of the Apostle John. But if the matter is otherwise, I would conjecture from the whole series of the discourse that it was sent to the Christian Hebrews, who were exceedingly tenacious of the ancient law, and that it was inscribed "To the Hebrews." From this it could have come about that, having heard a rumor about a certain Epistle of Barnabas to the Hebrews which he had not seen, Tertullian (*De Pudicitia*, ch. 20) thought that the canonical Epistle of Paul to the Hebrews, concerning whose author and authority there was doubt, had been intended by Barnabas. And thus far regarding the Epistle.

*Ancient version.* The ancient translation, however, displays barbarism everywhere and negligence everywhere; it is imperfect and mutilated, both here and there, and especially at the end, where the later chapters are cut off, perhaps because they seemed less learned to the translator and [less] relevant to morals. Therefore, having omitted those, and inserted a few words, he places a conclusion with a doxology. Yet that version has its own value, to which we owe the earlier chapters, with not a few emendations of the Greek context, to say nothing of the antiquity and simplicity of that work.

*Stichometry.* Furthermore, it has pleased me to append here the unpublished Stichometry, of which I made mention, even though it is mutilated and corrupt; because it will bring no small benefit to those reading and comparing it with the one of Nicephorus of Constantinople, with manuscript copies of the Scriptures, and with the lists of the Scriptures.

Verses of the Holy Scriptures

Genesis ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ MMMMD. Exodus ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ MMMDCC. Leviticus ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ MMDCCC. Numeri ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ MMMDCL. Deuteronomium ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ MMMCCC. Jesu Nave ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ MM. Judicum ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ MM. Ruth ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ CCL. Regnorum. Primus liber‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ MMD. Secundus liber ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ MM. Regnorum Tertius liber ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ MMDC. Quartus liber ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ MMCCCC. (Excidisse videntur libri Paralipomenon.) Psalmi Davidici ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ MMMMM. Proverbia ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ MDC. Ecclesiastes ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ DC. Cantica canticorum ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ CCC. Sapientia ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ M. Sapientia Jesu ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ MMD. Duodecim Prophetae ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ MMMCX. Osee ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ ‧ DXXX.

Amos. CCCCX. Michæas. CCCX. Joel. XC. Abdias. LXX. Jonas. GL. Nahum. CXL. Ambacum. CLX. Sophonias. CLX. Aggæus. CX. Zacharias. DCLX. Malachiel. CC. Esaias. MMMDC. Jeremias. MMMMLXX. Ezechiel. MMMDC. Daniel. MDC. Machabæorum sic: Liber primus. MMCCC. — Liber secundus. MMCCC. — Liber tertius. M.

Judith. MCCC. Esdras. MD. Esther. M. Job. MDC. Tobias. M. Evangelia quatuor. Matthæus. MMDC. — Joannes. MM. — Marcus. MDC. — Lucas. MMDCCCC.

Epistolæ Pauli. Ad Romanos. MXL. — Ad Corinthios prima. MLX. — Ad Corinthios secunda. LXX. — Ad Galatas. CCCL. — Ad Ephesios. CCCLXXV. (Deest ad Philipp. et ad Thes.) — Ad Timotheum prima. CCVIII. — Ad Timotheum sec. CCLXXXIX. — Ad Titum. CXL. — Ad Colossenses. CCLI. — Ad Philemonem. L.

Petri prima. CC. Petri secunda. CXL. Jacobi. CCXX. Joannis prima. CCXX. Joannis secunda. XX. Joannis tertia. XX. Judæ. LX. Barnabæ Epistola. DCCCL. Joannis Revelatio. MCC. Actus apostolorum. MMCC. Pastoris. MMMM. Actus Pauli. MMMMDLX. Revelatio Petri. MMLXX.

II.

Saint Barnabas, by nationality a Cypriot, by race a Jew, and of the tribe of Levi, who was also called Joseph—one of the seventy-two disciples of Christ, as Clement of Alexandria teaches in book II of the *Stromata*, and Eusebius in book I of *Ecclesiastical History*, ch. 12, and in book II, ch. 1—sold the field he possessed, and brought the money, and laid it at the feet of the apostles, as it is written in *Acts* iv. Together with Saint Paul, he was declared an apostle of the Gentiles by the prophets and teachers who were at Antioch, the Holy Spirit revealing it (*Acts* xiii). He traveled over many lands and seas to disseminate the faith of Christ, having endured many and various labors. He founded many churches, among which was that of Milan. ^C Concerning the time when he suffered, nothing certain can be stated, since no ancient writer of any note is available who has written about his death, as Baronius notes. It is reported that a certain epistle was written by him, which is not held among the canonical Scriptures; although Clement of Alexandria and Origen cite it, yet it is counted among the doubtful, bastard, and apocryphal scriptures, since it was never received by the authority of the Church as canonical. That experience sufficiently proves, and also Eusebius, in book III of *Ecclesiastical History*, ch. 19, who does not count it among the genuine scriptures. Among the scriptures that are not legitimate are counted the *Acts of Paul*, and the book which is called *The Shepherd*, and the *Apocalypse of Peter*, and in addition to these the *Epistle of Barnabas*—that is, to these should be added that which is circulated under the name of the Epistle of Barnabas. The divine Jerome holds the same opinion in his book *On Ecclesiastical Writers*: "Barnabas the Cypriot, who is also Joseph the Levite, having been ordained an apostle of the Gentiles with Paul, composed one epistle that pertains to the edification of the Church, which is read among the apocryphal scriptures"; and in book XIII of his *Commentaries on Ezekiel*, ch. 43: "The Epistle of Barnabas, which is held among the apocryphal scriptures..." Nicephorus Callistus is of the same opinion in book II, ch. 46, and book IV, ch. 33. Nicephorus, Patriarch of Constantinople, in his *Canon of the Scriptures*, counts it among the Scriptures of the New Testament that are "contradicted"—that is, those that are disputed—but not among the apocryphal. ^D The Roman Synod under Pope Gelasius is silent about it, making mention only of the *Gospel of Barnabas*, which it counts among the apocryphal scriptures.

These are the ancient authors who wrote about or made mention of this epistle. It is, indeed, rightly numbered among the apocryphal scriptures by the cited authors, both because it is uncertain whether it is by Barnabas, and because there are found in it certain things that are not without difficulty. For there are some things in it, perhaps, at which the less cautious might take offense, which, however, I have explained according to my measure; not indeed with the intention as if I wished to excuse it too stubbornly of every defect; just as I see today some persons who, with such contention of mind (though without reason), attempt to defend certain old documents published by themselves, which contain mere nurse-maid tales, or rather the dreams of a sick old man, which at first glance move learned men to nausea, that they wish for them to be preferred to the authority of all ancient and modern writers. ^A Nor should it move anyone that Clement of Alexandria and Origen, when they cite this epistle, never said it was apocryphal. For such authors often use apocryphal books, as the book of Enoch, the Shepherd, the book of the Traditions of Matthias, the Apocalypse of Peter, the Gospel of the Egyptians, and the like. One thing, however, is certain: that this epistle, which is now coming out from us, is the same one that Saint Jerome, Clement of Alexandria, and Origen once had in their hands; since all the passages cited by them from it may be found in this epistle which we are publishing. And it will be manifest from our observations, with one exception, which is brought forward by Clement of Alexandria, *Stromata*, book VI, when he explains this passage of the Psalmist: *This is the gate of the Lord, the just shall enter through it*, and likewise: ^B *Expounding the utterance of the Prophet, Barnabas adds: There are many gates opened, this is righteousness, which is in Christ, in whom are all the blessed who have entered.* That is: *Explaining the statement of the Prophet, Barnabas infers: Since many gates are opened, which is justice, it is that which is in Christ, into which all the blessed who have entered are.* But I think that either the memory of Clement of Alexandria has slipped, or certainly the passage has been corrupted, and instead of "Barnabas" it should be read "Clement." For this passage is found in the epistle of Saint Clement to the Corinthians, where the same passage of the Psalmist is explained: *“This is the gate of the Lord; the just shall enter into it.” Since therefore many gates are opened, that which is in righteousness is that which is in Christ, in whom are all the blessed who have entered.* That is: *“This is the gate of the Lord; the just shall enter into it.”* Since therefore many gates are opened, that which is in righteousness is the same also in ^A Christ, into which all the blessed who have entered. In which place it must be read, according to Clement of Alexandria, 1 Stromata, *in justice*, and it should be explained, *that which is in justice*. This is also evident from Clement of Alexandria himself, 1 *Stromata*, where the same passage is quoted, but at greater length, from the same epistle of Saint Clement to the Corinthians, with Saint Clement merely named near the end of the context, with a few words changed, in this manner: *“This is the gate of the Lord; the just shall enter into it:”* Since therefore many gates are opened in justice, this was in Christ, into which all the blessed who have entered, and directed their path in the power of knowing sanctity. *Immediately Clement in the epistle to the Corinthians says word for word, setting forth the distinctions of those who are approved according to the Church: “Let anyone be faithful, let anyone be powerful in expressing knowledge, let anyone be wise in the discernment of speeches, let anyone be vigorous in works.”* That is: *Now Clement in the epistle to the Corinthians says in these words, explaining the difference of those who are approved in the Church: “Let someone be faithful, let someone be powerful in explaining knowledge, let someone be wise in the discernment of speeches, let someone be stupendous in works.”* Finally, it should be noted that some have thought that these words of Clement of Alexandria in *Stromata* II, *the law forbids the lending to a brother at interest* (ὁ νόμος ἀπαγορεύει ἀδελφῷ δανείζειν), that is, the law forbids lending to a brother at interest, etc., are cited from the Epistle of Barnabas, which is not so; but a little before these words are cited from Barnabas, which are held in this Epistle near the end of it, *Verily mystically Barnabas: For God, he says, who rules over the whole world, may he also give you knowledge, etc.*, up to those words, *children of love*, etc., which are from the text of Clement of Alexandria, who finally adds, *it suffices to say this, that the law forbids lending to a brother at interest*, which words indeed do not exist in this epistle, which is ascribed to Saint Barnabas. A certain slight difficulty remains regarding the Hebrew names, ^C which Saint Jerome brings forward from the Epistle of Saint Barnabas in the book *On Hebrew Names*. For one of them, namely Nahum, is missing in the epistle: for thus says Saint Jerome, *Manasses, forgotten, Nahum, germ.* But an error has crept in, and we must read *Nave*, as it is held in this Epistle, who was the father of Josue, according to the Septuagint; or *Nun*, which is the same according to the Hebrew text. And the reason is, because Nahum does not signify germ, but comforter, by the testimony of the same Jerome, in the book cited in the chapter on Jonas, and Nahum. *Nahum*, he says, *comforter, from the root Dנח, that is, to be comforted.* But *Nave*, or *Nun*, is germ, according to the same Jerome, in the same book, chap. 1: *Nave, seed, germ, beauty, from the verb of the conjugation Niphal, that is, it will germinate.*

Since, however, this unique Epistle of Saint Barnabas is handed down, I thought it should be noted, nevertheless, that the Epistle of Saint Paul to the Hebrews is attributed to Saint Barnabas by Tertullian, in the book *On Modesty*, as is clear from his words: *For there also exists a title of Barnabas to the Hebrews;* so sufficient in authority is the man, whom Paul near himself had constituted in the tenor of abstinence: *“Or I*

alone, or Barnabas, have we not power to forbear working?” (I Cor. ix): and it is surely more acceptable to the Churches ^A than the apocryphal Shepherd of profligates. Persuading, therefore, the disciples, having put aside all beginnings, to tend rather toward perfection; and not again to lay the foundations of repentance from dead works: “For it is impossible,” he says, “for those who were once enlightened, and have tasted the heavenly gift, and were made partakers of the Holy Ghost, and have tasted the good word of God,” etc., which words may be read in the Epistle of Paul to the Hebrews, chap. vi. From this place Philastrius is to be understood, lib. *De hæresibus*, cap. 60: "There are others who do not claim the epistle of blessed Paul to be to the Hebrews; but say that it is either of blessed Barnabas the apostle, or of Clement." Where, without doubt, he understands Tertullian. But enough on these matters for now; it remains that I should treat briefly of its argument, or subject.

Epistle’s argument, division. When certain Jews converted to the faith of Christ were “galaticizing” (to speak with Tertullian), that is, thought that the Mosaic law was to be retained along with the Gospel, and were persuading many Christians of this, Saint Barnabas, or whoever else it was, imitating Saint Paul, attempts in this epistle to refute their doctrine, and teaches by many passages of Scripture and figures that the Law of Moses has already been abrogated, and the Gospel has succeeded it. This is the scope of this epistle; to which some things are referred here which are not *proēgoumenos*, or of primary argument, but reside as if in a secondary treatise, such as those regarding the coming of Christ, his passion, etc.: for they are treated for its sake, since they contribute not a little to its understanding, according to the custom of orators, who sometimes digress to other matters—not uselessly, indeed, as they are wont to do so for the sake of a fuller elucidation. Toward the end of the epistle he teaches many things to Christians which contribute greatly to the proper ordering of one's life. Hence it comes about that this epistle can be conveniently distributed into two parts: the former of which is didascalic, which teaches by many arguments that there is no longer any use for the Mosaic Law and Jewish ceremonies:

Prior part of the epistle. The prior part comprises twelve chapters. In the first, it treats of the cessation of the sacrifices of the Mosaic Law; in the second, of the abolition of the fasts of the same Law; ^B in the third, it treats of the impending calamities and the faithful are admonished to the study of the virtues, which the Jews postponed for their fasts and ceremonies; in the fourth, it treats of Christ’s advent, the mission of the apostles, and Christ’s passion and exaltation; in the fifth, it argues concerning the restoration of man; in the sixth, again concerning Christ’s passion and certain of its circumstances; in the seventh, concerning the antiquation of the old circumcision and regarding the circumcision of the ears and of the heart; in the eighth, concerning the foods prohibited in the old Law and their mystical interpretation; in the ninth, concerning baptism and the cross; in the tenth, concerning the reprobation of the Jewish people and the election of the Gentiles; in the eleventh, concerning the abrogation of the Jewish Sabbath; in the twelfth, concerning the rejection and demolition of the Jewish temple and the building of the spiritual temple.

Second part of the epistle. The second part is concluded in two chapters. The first treats of the way of light, that is, of those things which must be done by a Christian; in the other, of the way of darkness, that is, of those things which must be shunned and avoided by the faithful soul: then finally the epilogue follows.

But this epistle is called by Origen, lib. 1 *contra Celsum* toward the end, "Catholic," that is, universal, because it was not written to one certain people or nation, but to all Christians: for so are the catholic epistles of the apostles defined, as is manifest from Leontius, lib. *De sectis*, cap. 2: Καθολικαὶ δὲ ἐκλήθησαν, ἐπειδὴ οὐ πρὸς ἓν ἔθνος ἐγράφησαν, ὡς αἱ τοῦ Παύλου, ἀλλὰ καθόλου πρὸς πάντα, that is, they are called Catholic because they were not written to one nation, like the Epistles of Paul, but generally ^C to all.

III. (Isaac VOSSIUS, Preface to the Epistle of S. Barnabas, edited by him at Amsterdam in the year 1646 at the end of the Epistles of S. Ignatius the martyr.)

Some years have now passed since I had decided to bring to light this Epistle of Barnabas, which I had received from the incomparable Salmasius. But my journey hindered me, so that I could not finish that project at that time. While I was traveling through England, another occasion offered itself, by which that writing, which had long deserved the light, might finally be divulged. The most reverend Primate of Ireland, Ussher of Armagh, was then preparing a new edition of Ignatius. Therefore, at his requesting and offering that this epistle of Barnabas also be printed together with the Ignatian writings, I not only gladly consented to this, but I was also ^D greatly delighted to happen upon those hands, from whom the most ancient monument could borrow for itself an immense amount of splendor. And had not that great fire, which devastated no small part of the city of Oxford, also consumed all the copies, we would have had a most beautiful edition of its author long ago. There were not lacking, however, learned men in Gaul who thought it unworthy that this writing should linger longer in darkness. And so, recently, Hugo Menardus, a monk of the order of Saint Maur, has adorned a new edition for us. That he has deserved much from the public on this account, no one

is there who would deny. Yet he would have deserved still more, had it been his good fortune to see more manuscripts. For since that entire edition proceeded from a single codex, it could not have turned out otherwise than very faulty. To me, although fortune has not been so favorable that anyone should be envious, yet that happiness has befallen me, that in correcting this work I have been able to use three manuscripts. The first was provided to me from the Medicean Library in Florence, and the other two from the Vatican Library and that of the Theatines, who reside in Rome. I acknowledge my debt for their use to Lucas Holstenius, a man of the highest standing and one who can never be praised enough in accordance with his merits. What, therefore, has been achieved by the help of these three codices, he will see who considers it worth the effort to compare this edition with the other that I have mentioned.

I do not know, however, why some have supposed that this Epistle is not by Barnabas, when nevertheless Clement, and Origen, and others, attribute it to him. Learned men are offended, I believe, because in this place certain passages of the Holy Scriptures are explained otherwise than they ought to have been. They cannot be persuaded that things could have been understood in that way by a man of such authority, of whom the holy books make mention so often, since he was always the constant companion of the apostle Paul, and he himself was also one of the lesser apostles. But who would demand total, universal knowledge and doctrine from those first Christians; who would not consider them to have been just as capable of hallucinating as their descendants; especially in matters that pertain nothing to the faith? Are there not similar things to be found in the Epistle of Clement, which the very great man Patricius Junius, the royal librarian (to whom I owe so much that I cannot be in his debt for more), gave to us? For who, with a sound mind, can stomach that fable which he tells about the phoenix, and about the many worlds beyond the Ocean? I do not think anyone would wish to admit that interpretation, that the scarlet thread of Rahab the harlot was a sign of the blood of Christ, and other things of that kind which are not the place here to recount. And yet this Clement, by equal right just as Barnabas, is called an apostle. And so they ought not to find fault in the one what they excuse in the other. It is well known to anyone how excessively, mystically, and superstitiously (one might almost say ineptly) those first Christians interpreted the Holy Scriptures. If, therefore, there occur in this author some things that displease the learned, that should be attributed to the customs of the ancient Christians rather than that it should be thought to be a supposititious writing. But neither should it move anyone that Eusebius and later Greeks placed the Epistle of Barnabas among the apocrypha. For this was not done because they doubted the author, but because they did not approve of those mystical interpretations of many passages of the Holy Scripture. For the same reason, the works of Clement of Alexandria and many of Origen’s works were referred to the apocrypha. Yet it was never doubted that those works were genuine. And certainly: if we were to wish to reject all things that have at some time been held among the apocrypha, we would also have to reject the Epistle of Paul to the Hebrews, likewise the Epistle of the apostle Jude, and that of Clement to the Corinthians. That this is absurd, who is it that does not see?

Others have said, from the style and the character of the writing, that they discern this epistle to be spurious. They affirmed the same regarding the Epistles of Ignatius. But they who boast of such things desire to seem excessively astute. It is not as easy to distinguish spurious writings from genuine ones as it is to distinguish native gems from adulterated ones. For when true stones are placed and compared with fictions, then for the most part the makeup appears: just as purple is judged against purple, so it is with other items of trade. But what is it, from where could those who deny that these epistles are by Barnabas and Ignatius have gathered this? Have they seen other writings of theirs? Certainly not. Whence, therefore, became it known to them what style Barnabas and Ignatius used? But, they say, they nevertheless know that their views are true. If that is the case, I shall add no more. Let us go forward, and let us see whether it has been worth the effort to have annotated this Epistle.

IV. (From the preface of the Oxford Edition of the year 1680.)

When I was engaged in the edition of the ancient ecclesiastical writers, I could not pass by the Epistle of St. Barnabas, most highly commended for its primitive antiquity, its sacred subject matter, and the name of its author (which it keeps) which is likewise sacred. After this had lain hidden for many centuries on library shelves, through the zeal and patronage of the most reverend Ussher, Primate of Armagh, it was committed to the press in this place in the year 1643. But a great part of the city of Oxford having been seized by a grave fire, the printing house, together with all the equipment, printed sheets, and the exemplar itself, burned down, so that nothing of that collapse remained, except for a few pages which, as far as can be conjectured, were with the corrector; and which the most learned man Edward Bernard, Doctor of Theology and Savilian Professor of Astronomy, bought, and kindly communicated to me. A little later, namely in the year 1645, the work, illustrated with learned notes by Hugo Menardus, a monk of the congregation of St. Maur, was brought forth into the light at Paris through the care of his colleague Lucas Dacherius, Menardus having been carried off by death. Furthermore, in the year 1646, the most illustrious Mr. Isaac Vossius added this epistle to his most splendid edition of the Epistles of St. Ignatius; and he added notes, brief indeed, but learned. Finally, in the year 1672, Jean-Baptiste Cotelier, a theologian of the Sorbonne Society, inserted this Epistle into his Library of the Holy Fathers who flourished in apostolic times, and adorned it with a new version, and added most praiseworthy notes.

^A What remains to be said concerning the work itself, in order that the memory of such a great man may be preserved, I shall present in the words of the most illustrious primate aforementioned, which have erased the flames [of controversy].

PREMONITION OF JAMES OF ARMAGH CONCERNING THE EPISTLE OF BARNABAS

"Franciscus Turrianus, a priest of the Society of Jesus, had persuaded Baronius that the Epistle of Polycarp to the Philippians existed in Greek in his possession, far longer than the one which is currently in print. But James Sirmond, a theologian of the same society, later discovered, after examining that exemplar more diligently, that the greatest part of it pertained to the epistle which was once borne under the name of the apostle Barnabas. And Petrus Halloix, himself a Jesuit, showed that the codices of neither the Vatican Library nor those of Cardinal Colonna contained anything otherwise."

^B "Indeed, in the first exemplar from which that Colonna codex (which is thought to be the oldest of all) and the rest which survive today were copied, through the fault of the copyists, a quaternion was either omitted or transposed; by whose defect it has come to pass that, in the surviving Greek texts, we lack both the end of the Epistle of Polycarp and the beginning of Barnabas."

"For, in times even much more ancient, I was almost induced by a pleasing conjecture to believe—as it is clear from the end of the Epistle itself—that not only the letters of Ignatius were subjected to this Epistle of Polycarp, but along with them also this one of Barnabas, from that place of Jerome in his book against the Pelagians: *Ignatius, an apostolic man and martyr, writes boldly: The Lord chose as apostles those who were sinners above all men.* For as in the latter collection of Ignatian Epistles, when the letters inscribed with the name of Maria Castabalita had been prefixed along with the rest, we notice they were also produced under the inscribed title of Ignatius himself in Antonius Melissa: just so, in that earlier one, when the epistle of Barnabas was also read as if inserted between the epistles of Polycarp and Ignatius, it is no wonder if Jerome, with a similar mnemonic [lapse] and in the same excusable manner, cited under the name of Ignatius that which ought properly to have been attributed to Barnabas."

"For in that [epistle] which we now provide, this sentiment is found: *He chose his own apostles, those who were about to preach his Gospel, being lawless above every sin.* The fact that those very words existed even before Jerome's time is made certain by Origen: *'It is written in the Catholic Epistle of Barnabas (whence perhaps Celsus, taking his cue, said the apostles were infamous and most wicked), that Jesus chose his own apostles, being lawless above every lawlessness.'* It is indeed written in the Catholic Epistle of Barnabas (from which Celsus perhaps snatched the occasion to call the apostles infamous and most wicked), that he chose his own apostles, who were more lawless than all iniquity. Where he calls this epistle 'Catholic,' because it was not inscribed to any particular person or church, but to the very universality of Christian brethren, wheresoever they might be dwelling. Nor indeed will one wonder that it was produced by Jerome under the name of Ignatius, when it was Barnabas’s; who might also have noticed it praised under the title of Barnabas by Clement of Alexandria, because it ought to have been ascribed to the Roman Clement. For he, having cited the place of the Psalm (*Open to me the gates of justice; I will enter into them and confess to the Lord; this is the gate of the Lord, the just shall pass through it*), says that this prophetic dictum was thus expounded by Barnabas: *Of many gates being opened, [the one] in justice is that which is in Christ, in which all are blessed who have entered.* Though many gates be open; that which is of justice is that which is in Christ: in which all are blessed who have entered. Which indeed, sought in vain in Barnabas, we find expressed in the same words in the first Epistle of Clement (edited not long ago by the most learned Patrick Young)."

"Furthermore, the most illustrious Claudius Salmasius received from Isaac Vossius, the son of that most famous Gerard and a youth of the highest promise, these two imperfect Greek epistles of Polycarp and Barnabas, copied in his own hand from the apograph of Andreas Schott; together with an ancient Latin version of Barnabas, which had been transcribed from an old codex of the Corbie library by Johannes Cordesius. This he then prepared for the press, joined with the Greek text of Barnabas, with learned notes also added. Therefore, just as at the beginning of this Collection we exhibited the Greek Polycarp, supplied in its latter part from the ancient Latin version: so too at its end, it seemed good to represent Barnabas, restored in its earlier part from another old translation (not without the most kindly consent of Vossius). From the mutual collation of both, it was discovered that not only was the first part of the Epistle preserved in the Latin exemplar, which we said was lacking in the Greek; but also the latter part was conversely retained in the Greek, which was absent from the Latin; and furthermore, that the Greek contains some things in the intermediate parts which are lacking in the Latin, and the Latin in turn has that which is not found in the Greek; of which kind are those which we have taken care to include in parentheses in both contexts."

"Now the whole of this Epistle consists of two primary members; which we see connected in the Greek context by this transition: *'These things then are so. Let us pass on also to another knowledge and teaching.'* Where, for *let us pass on* (μεταλάβωμεν), others [conjectured] *let us change* (μεταβάλωμεν), [though] our Patrick Young conjectures that *let us impart* (μεταδῶμεν) ought to be read. In the earlier part, however, this thought had preceded long before: *'You have also in this the glory of Jesus, that in him are all things, and to him,'* which […].

the ancient Latin interpreter moved to its proper place and transferred here, establishing this as the epilogue of the whole Epistle. These things are thus. You have meanwhile regarding the majesty of Christ, how all things were made in him and through him. To whom be honor, virtue, glory, now and unto the ages of ages. The second part of the Epistle having been entirely omitted, which we have therefore taken care to enrich in this edition with the Latin version of the most learned Gerard Langbaine.

"From this distinction of the two ways, however, this part takes its beginning: 'There are two ways of doctrine and authority, both that of light and that of darkness. But there is a great difference between the two ways; for over one are set the light-bringing angels of God, over the other the angels of Satan.' ^A There is no doubt that Origen looked to these words in his book III *On First Principles*, ch. 2, writing as follows: *'Barnabas also declares this in his Epistle, when he says that there are two ways, one of light, another of darkness: over which he says that certain angels are set: the angels of light over the way of light, but the angels of Satan over the way of darkness.'* For although in the earlier part of the Epistle (as also in the pseudo-Clementine *Constitutions*, the author of which, as one will see at first glance on reading, has intercepted from this very Epistle of Barnabas the things he narrates more fully concerning the two ways of life and death, just as he has done with other things from the Roman Clement, Ignatius, and others), mention is made of the two ways, yet only in this place does the commemoration of the angels of light and of Satan, as those set over them, occur. Add that the name of Satan himself is counted by Jerome, at the end of his little book *On Hebrew Names*, among those things which are selected from the Epistle of Barnabas, and yet it does not exist anywhere in the earlier part of this Epistle, in which all other things have been found: if only you substitute Nave (by which name the Greeks signify the father of Jesus, or Joshua) for Nahum; the adjacent interpretation of 'germ' sufficiently proves that this was inserted here through the rashness of the scribes. Since Nahum is 'comforter,' but Nave is 'seed,' 'germ,' or 'beauty': as Jerome himself had already explained earlier in the same book.

"That this Epistle was also longer, that *Stichometria* sufficiently indicates, which Anastasius, librarian of the Roman Church, handed down from the Chronography of Nicephorus, Patriarch of Constantinople, to the Latins (for the Greek edition here is mutilated). In which, as the seven Catholic Epistles (as they are called) of James, Peter, John, and Jude are said to have been comprised in 1300 lines, so also this one of Barnabas is said to have been contained in 1306. Finally, in the latter part of the Epistle, these things are found, cited from Barnabas by Clement of Alexandria in book II of the *Stromata*: *'But may God, who is lord of the whole world, give also to you wisdom, and understanding, and science, and knowledge of his justifications, and patience. Be therefore taught by God, seeking out what the Lord seeks from you; that you may find at the day of judgment those who are the ensnarers of these.'* ^B O children of love and peace, he addressed you gnostically. Where that last part, from the context of our Barnabas, is to be restored thus: *'That you may be saved in the day of judgment. O children of love and peace, he addressed you gnostically.'*—the same, that is, Barnabas; under the conclusion of the Epistle itself, a little later, saluting those to whom he writes thus: *'Be saved, O children of love and peace.'* So that both from the beginning and from the end it may be manifestly discerned that this later member (however much omitted in silence by the Latin interpreter) is a part of the same body of which the former is also a part.

"As regards the author and authority of the whole Epistle, that same Clement (not to mention his disciple Origen) believed it to be both the work of Barnabas and of apostolic authority. For in that book of the *Stromata*, afterwards producing other testimonies from it, he uses this preface: *'But how we say that the operations of the devil and the unclean spirits are sown into the soul of the sinner, I have no need of more words, having cited as witness the apostolic Barnabas (and he was one of the seventy, and a co-worker of Paul) in these words saying thus.'* How we say that the operations of the devil and the unclean spirits are sown into the soul of the sinner, there is no need for me to use more words, if I adduce as witness the apostolic Barnabas (for he was one of the Seventy, and a helper of Paul) saying thus in these words. And in: 'Barnabas, who himself also preached the word together with the Apostle according to the ministry of the nations.' Barnabas, who himself also preached the word in the ministry of the nations along with the Apostle Paul. Nor does he praise the same Epistle only by the name of the apostolic, but even of the apostolic Barnabas, in book II of the *Stromata*, and exhibited contractive explanations of it, ^C no less than of the other canonical Scriptures, in his books of *Hypotyposes*.

"Barnabas the Cyprian, who is also Joseph the Levite, ordained with Paul as the apostle of the nations, composed one Epistle pertaining to the edification of the Church, which is read among the apocryphal scriptures, says Blessed Jerome in his *Catalogue of Ecclesiastical Writers*, and in book XIII of his *Commentaries on Ezekiel*, chapter 43. 'The calf,' he says, 'which was sacrificed for us, and many places of the Scriptures, and especially the Epistle of Barnabas, which is held among the apocryphal Scriptures,' he names. Whether, indeed, he said this Epistle was composed by the apostle from his own mind for the edification of the Church, but cast it into the class of apocrypha according to the sense of others, let others inquire; that he had at some time inclined to that opinion, may seem to be gathered from his little book of *Hebrew Names*; in which we see that this Epistle of Barnabas was joined by him with the other Scriptures of the New Testament."

^A In that *Stichometry* of the Patriarch Nicephorus of Constantinople, which we have said was handed down to the Latins by Anastasius, the librarian of the Roman Church, it is indeed separated from the apocryphal writings of the New Testament, but is numbered among those which are disputed (as is also the Apocalypse of John). In the other *Indiculus*, however, which we have seen subjected to the *Questions on Holy Scripture* of Anastasius of Nicaea, it is simply enumerated along with the apocryphal books: and with the supplement of the suffrage of Jerome himself in his *Helmeted Prologue*, and at the same time the judgment of the universal Church, it is found that no writing of Barnabas was ever admitted into the sacred Canon. For Tertullian was inflated by the spirit of Montanus, when with the Epistle to the Hebrews he affixed the title of Barnabas: and that other, namely, ^B *Barnaba epi-stole*, was placed by Eusebius not only among the scriptures which are disputed, but also among the spurious. That this may also have its place, which was said by Augustine concerning others of the same kind: "The chastity of the Canon did not receive these writings: not because the authority of those men, who pleased God, is reprobated; but because these are not believed to be their own."

"Although this Epistle was written not long after the times of Barnabas himself, the many testimonies cited from it in the books of the *Stromata* by Clement of Alexandria (who flourished in the century next after the apostles) provide credence. To which may be added that of the same in the *Paedagogue*, book ii, chapter 10: 'And they say that the hare, from year to year, increases the number of its defecation, according to the years of its life having turning points.' The fact that this was borrowed from this Epistle was pointed out to me by the most learned D. Peter Turner, Savilian professor of mathematics in the University of Oxford: 'That the hare from year to year increases the defecation; for as many years as it lives, so many turning points it has.' ^C But these, even if they bear some appearance of antiquity, are not a few citations of those very apocryphal scriptures, the memory of which has long since faded in the Church: among which one might perhaps enumerate that 'The ten kingdoms will reign on the earth: and a little one will rise behind, who will put down three into one'; although I have indeed thought that this was taken from Daniel chapter vii, as it was formerly read in the edition of the LXX Interpreters: since the interpretation of Theodotion, which the Church afterwards received—as Jerome confirms—concerning that which was passed over in Daniel, presents us today with this reading: *And [they] will rise [behind], and after...*

The rest is missing: but what the most learned man, who holds the primacy of Ireland and of the better literature, may have thought concerning the author of this epistle, although it does not clearly appear from what has been said, yet the indications are sufficiently clear to make one believe that he leaned toward this opinion, that he believed this work should be attributed to an unknown writer. Therefore, let this work be assigned to a hand other than that of St. Barnabas. ^D It is certain that this Epistle, which is almost entirely concerned with the rites of the Synagogue and the unfolding of the mystical senses of the holy Scriptures, is less accommodated to the grasp of the uneducated common people, and it is therefore probable that the Church abstained from its public reading after some time: which has also happened today concerning some passages of a more recondite character which are contained in the sacred Canon. But I would confidently say this: the more deeply this Epistle is understood, the more acceptable it will be, and it will contribute much to the knowledge of the sacred Letters and also of the most ancient Fathers. For although the perpetual exposition of the Old Testament may appear formerly alongside the strictures of the Chaldean Paraphrast, the writings of the Talmud, and the malicious interpretations of the Rabbis, yet at a time when in every Synagogue the Scriptures were not only read but also interpreted weekly; this mystical, or evangelical, *Midrash* of the Old Testament was known to all no less than the sacred text itself: and therefore it provided arguments no less suitable for convincing the Jews than those which are found in the most eloquent of the sacred Letters.

We do not desire, however, too stubborn a patronage. ^A Let those who wish to do so act from envy, so that we may not fall away from the truth by seeking what is unjust. The requests we make for his sake are trifling, and, as I believe, not easy to refuse: namely, that if we do not grant him the honor of an apostle, we might at least pay him the respect due to a Father; and if we do not judge him worthy of being received into the Canon, we might at least count him among the classic writers, in accordance with the dignity he once held among the most ancient writers of the Church.

V. (D. LE NOURRY, *Apparatus ad Bibliothecam maximam vet. Patr.*, Paris. 1703, in-fol., p. 38.)

ARTICLE I. An Analysis of the Epistle of St. Barnabas.

The author of this Epistle, having first addressed those to whom he writes with a brief salutation, praises their faith, charity, and other gifts of the Holy Spirit with which they were filled. He declares that he was moved to write for no other reason than to render their faith more perfect, and to show that God breathed His Spirit into the prophets for the purpose of announcing to all the new covenant to be inaugurated by the Incarnation of His Son. Having thus begun his argument, he demonstrates from the oracles of these same prophets that Christ the Lord justly and deservedly abrogated the sacrifices of the Mosaic Law, and that He demands none other than those of the spirit and the heart. For this reason, he solicitously warns them to beware of those who taught that the Law of Moses and the Law of Christ were to be observed simultaneously. He proves, therefore, that the former was abolished: so that the love of Jesus may be sealed in your hearts—in the hope of His faith—and that, by these three virtues, we contemplate the fear of God and keep His commandments. ^B Following this, by means of other passages from the prophets, he clearly shows that Christ took on flesh and suffered death for the very purpose of destroying the empire of death and redeeming the world with His blood. Since the Jews would not believe this, He willed that His Gospel be preached to all nations by the Apostles. He adds that Christ, even though He died willingly according to the precept of the Father, as had been foretold, was nevertheless the true Son of God. He explains then how the prophets, both in words and in figures, signified that Christ would be given vinegar and gall to drink during His passion, that He would be clothed in purple, and crowned with thorns; but all these things were sung to the deaf ears of the Jews. From this, he concludes that the ears of the heart must be circumcised, and he teaches that the circumcision of the Jews is obsolete, and that the Mosaic laws prohibiting certain foods are to be understood in a spiritual sense. After this, he shows that it was furthermore foretold by the same prophets that the Jews would be neither washed by the baptism of Christ nor acknowledge His cross, and that, because they abjured the divinity of this same Christ, they would be disinherited, and Christians would be substituted in their place. Finally, after he has discoursed upon the celebration of the Sabbath, the institution of the Lord's Day, the destruction of the Jerusalem Temple, and the indwelling of God in our hearts, he concludes the first part of the Epistle.

In the second part, which is shorter, he turns his style to the instruction of Christian morals; and for this reason, he demonstrates that there are two ways for men. He explains the first, which is presided over by angels and called the way of light, and places before the eyes of all what a Christian ought to do and what he ought to flee. Through the explanation of the latter—which is under the angels of Satan and is named the way of darkness—he makes clear what the vices and evil works are, by which the soul, when defiled, is rendered subject to the punishments of hell. Lastly, he exhorts them to offer obedience to the divine commands, and he prays that they may be mindful of themselves before God; by desiring to remain always in His grace, he imposes the final seal upon the Epistle.

ARTICLE II. That this Epistle is the same as that which is praised by the most ancient Fathers of the Church.

It is established that this Epistle is identical to the one cited under the name of Barnabas by the Fathers of the earliest times of the Church, as is made clear from their own testimonies. This is demonstrated most invincibly by the authority of Clement of Alexandria alone. For it is most manifest that the passages he cited from it were excerpted from the beginning of the Epistle, where the Greek words have been lost, and from the middle, and finally from the end, where the Latin translation fails. ^C Moynius, therefore, formerly a minister of the Calvinist sect at Rouen, erred in supposing that the latter part of this Epistle did not appear to be the work of the same writer or of the same style as the former. For we read that this very part, besides being cited by the aforementioned Clement, was cited under the same name of Barnabas by Origen and Gregory Nazianzen.

ARTICLE III. The opinions of ancient writers concerning the author of this epistle.

The entire difficulty regarding this Epistle lies in the fact ^D that it is to be considered whether, in seeking what is inequitable, we might lose what is fair. The requests we make for his sake are minor, and, as I believe, not easy to refuse: that is to say, if we do not acknowledge him as an apostle, we might at least revere him as a Father; and finally, if we do not judge him worthy to be received into the Canon, we might at least count him among the classic writers, in view of the dignity he once held among the most ancient ecclesiastical writers.

Whether it truly proceeded from the Apostle Barnabas, whose name it bears, is a question on which there has not been a single opinion among the ancient Fathers of the Church. Later writers, however, have diverged into more numerous and varied opinions. Clement of Alexandria, indeed, never once doubted that it was the true and genuine offspring of Barnabas, whom he calls an apostle, an apostolic man, one of the seventy, and a helper of Paul. This may be seen in the second, fifth, and sixth books of his ^A *Stromata*. Origen further subscribed to the view of his teacher Clement; and later, Gregory of Nazianzus, by transcribing the very words of Origen, signified not obscurely that he too held the same opinion.

But Eusebius seems to fight against Clement; for when he enters upon a discourse concerning the works of this same Clement, he says: "In the same books he brings forward testimonies from the Scriptures which are repudiated by some, namely, from the Wisdom of Solomon, and also from the Epistle of Clement and of Barnabas." And a little later: "The same author, in his books of the *Hypotyposes*, to speak in one word, provides a compendious narration of the Scriptures of both Testaments, not even ^B omitting those Scriptures about which there is disagreement among many, by which I mean the Epistle of Jude and of Barnabas, and the remaining Catholic Epistles." Then finally he pronounces his own judgment thus: "The Acts of Paul must also be held as spurious... as must the Epistle of Barnabas." From which you may understand that Eusebius, by adhering to the footsteps of certain ancients, held the Epistle of Barnabas to be spurious. Jerome, moreover, consigns it among the apocryphal Scriptures. Furthermore, both Nicephorus of Constantinople and Calixtus expressed the words and the sense of Eusebius; but what the opinion of Eusebius and Jerome is concerning the definition of apocryphal works remains, even now, in controversy.

ARTICLE IV. The opinion of the more recent writers.

As for the more recent writers, Hugo Menardus, a monk of the Benedictine order, thinks thus of this Epistle: "Rightly," he says, "is it numbered among the apocryphal scriptures by the authors cited; partly because it is uncertain whether it is by Barnabas; and partly because certain things are found in it which are not without difficulty; for there are some rough spots in it, on which the less cautious might stumble." Nor, he adds, should it be a wonder to any that it is not deemed apocryphal by Clement or by Origen, since such authors make use of apocryphal writings. Cotelerius is of a wavering mind, and says that he is held back by the greatest difficulties from attributing it to Barnabas, yet he does not dare to utterly reject it from him. Having weighed the matter, he concludes in this way: "I am more inclined to judge that it is not the work of the Apostle"; and he professes that he would be grateful to those who might wish to bring forward more certain evidence. Natalis Alexander, indeed, and the aforementioned Moynius, ^C entirely judge it to be alien to Barnabas, and contend that it is apocryphal and supposititious. On the contrary, Hammonds, Vossius, Bull, and Dupin argue that it has no other author than Barnabas.

ARTICLE V. The first argument examined.

Those who judge this Epistle to be alien to Barnabas rely upon these arguments. And primarily, indeed, they make use of the authority, brought forward by us above, of those Eusebians and Hieronymians who relegate it to the apocryphal and spurious works. For this same Jerome teaches: "Apocryphal books are not those by whose titles they are marked, or," as Pope Gelasius adds, "they are tainted by some error." Yet others deny that the words of Eusebius and Jerome regarding the Epistle of Barnabas should be accepted in either sense. Not in the first, indeed, since they do not deny that this Epistle is inscribed with the name of Barnabas, and Jerome himself affirms that it was composed by Barnabas. Nor in the second, since they recognize it not only as bereft of all error, but even, as Jerome says, as pertinent to the edification of the Church. In that sense, therefore, each said it was spurious and apocryphal, because it is not numbered among the canonical books of Divine Scripture.

But their adversaries press them with the rule once laid down by Augustine: that those writings ought to have been received by the Church which are established to have proceeded from any apostle. For, indeed, that holy doctor proves that the books against the adversary of the Law and the Prophets, which present the name of Andrew and of John, are apocryphal, because if they were theirs, they would have been received by the Church. But if you reply that some have thought this Epistle to be counted among the canonical Scriptures by Origen, and for that reason is found in the number of the catalogs of those same Scriptures in antiquity, they will insist that other books are likewise found in the same catalogs which were never considered canonical; and they will contend that by Origen’s words that which they claim is signified in no way.

Others, therefore, respond according to the mind of Augustine: that not all writings whatsoever of the apostles, or rather of apostolic men, such as Barnabas, are to be referred to the number of the canonical; since even the book of Hermas, and the Epistle of Clement of Rome, are by no means referred to this number. They add, moreover, that a writing is not to be considered canonical for this reason alone, that it was published by some apostle; but they assert that it must be further declared so by the definition of the Church.

We, however, judge the mind of Augustine to be explained by a surer rule, other than that which he established concerning the apocryphal books. For when he himself defines more accurately which book should be called apocryphal: "Scriptures," he says, "are called apocryphal, for the reason that their hidden origin was not known to the Fathers by whom ^D complete removal from Barnabas is sought, and who contend it is apocryphal and supposititious. On the other hand, Hammonds, Vossius, Bull, and Dupin argue that it has no other author than Barnabas.

^A Since the authority of the true Scriptures has reached us through a most certain and well-known succession, he rightly responds to his adversary—who brings forward the books of Andrew and John from this definition of apocryphal books—that those are plainly apocryphal, because if they had truly proceeded from those who had such great authority among the Church, that fact would have been perceived by the Fathers and received by the Church. Wherefore, since, on the contrary, the origin of the Epistle of Barnabas was known to the Fathers, namely Clement, Origen, and others, it ought not to be numbered among the apocryphal scriptures according to the definition of Augustine that has been brought forward.

ARTICLE VI.

The second argument by which this Epistle of Barnabas is rejected is taken from the fact that it seems incredible that an apostle could have written the things we read there—namely, forced allegories, unlikely narrations of the Scriptures, and old-wives' fables about animals. Hammond responds that the Gnostics, arrogating to themselves the faculty of interpreting Sacred Scripture mystically, applied many testimonies of the Old Testament to impure uses... Hence, Barnabas opposes the doctrines of the Gnostics in this nearly whole Epistle of his, by expounding the many locations of the Old Testament mystically, and even cabalistically.

Others respond that Clement of Alexandria, Origen, and others who adjudge this Epistle to Barnabas, found nothing forced in its allegories, nothing unlikely in its narrations, and finally, nothing fabulous in it; nay, they find nothing that does not show forth an apostolic man, nothing alien to the style of Barnabas himself, or unworthy of him. Wherefore, they boldly accuse certain men of our age of temerity, who boast that they can judge the style of apostolic writers better than their own disciples, and others who were their contemporaries or of the same age. To this they add that the temperament of those who, like Barnabas himself, were newly converted from the Jews to the Christian faith, was such that they interpreted the Holy Scriptures with allegories and mystical narrations, and observed many things in the properties of animals.

We will add that we shall demonstrate shortly that this Epistle, if it be not of Barnabas, is by an author of the same or certainly the next age. For it will seem likely to no one that a pious and learned writer, a contemporary of the apostolic men—who indeed knew excellently how the apostles used to explain the Scriptures—would have entirely departed from their style and their method of writing and interpreting in this Epistle.

ARTICLE VII.

The third argument is that Barnabas would not have called the apostles "the most wicked of men" and "sinners above every sin" in such a hyperbolic manner. But ^B we respond that this same argument was already refuted long ago by Origen. For since Celsus, as Origen himself testifies, perhaps seized an opportunity from these same words of our author to say that the apostles were infamous and most wicked, and that Jesus chose as his apostles men more wicked than all iniquity, he [Origen] refutes him, and indeed fittingly to our matter: What absurdity is there, therefore, if Jesus, wishing to show the human race how much his medicine avails against the plagues of souls, chose the infamous and most wicked, so that they might become an example of the purest morals to those embracing his Gospel? Origen, a man of highest erudition, judged that there was, therefore, no absurdity in these words, nothing unworthy of Barnabas, and nothing too hyperbolic. Jerome, moreover, believed this sentiment to be so worthy of an apostolic man that, in the book he wrote against the Pelagians, he did not hesitate to praise it in the name of the martyr Ignatius.

ARTICLE VIII.

Moyne fights against this same epistle with certain other conjectures, which, although they may be very light, yet since no one is read to have answered them up to this point, we shall, according to our custom, examine them one by one so that we may leave nothing untouched. He says, therefore: "If this epistle were by Barnabas, he would have commanded it to be buried in his tomb no less than the Gospel of Matthew." But who made it known to Moyne that Barnabas always kept a copy of his Epistle with him, or at least did so when he died? Is it the custom among men to keep copies of their own epistles with them? Let us, however, grant to Moyne that Barnabas had a copy of his Epistle at his death: does it follow, therefore, that this most modest man held his own labor in the same esteem as the Gospel of Matthew? If Moyne contends that, we will say that he would have chosen to be buried with this Gospel, but not with his own Epistle, because that volume contained the history of the life, death, and miracles of Christ, which he had always kept before his eyes.

Moyne insists, however, that apocryphal books are cited by our author. What of it? Do not even most learned men admit that Paul and Jude praised books that were likewise apocryphal? And did not Paul even bring forward the authority of the heathens, whom no one would say excel the apocrypha cited by our author?

Moyne further urges ^C that Barnabas was the author of the Epistle to the Hebrews, which is prefixed with the name of Paul. "But," he says, "I do not see why he would have treated this argument again in a second attempt with a certain first tasting, as if he had treated that matter in the Epistle to the Hebrews too perfunctorily and less happily."

Nor is this argument more valid than the former. For first, it is false that Barnabas wrote this Epistle to the Hebrews. Then, grant that he did; could not the same author, by letters sent to different men in different regions whom he wished to imbue with the same doctrines and precepts, treat the same argument? Finally, is not the same author compelled to write several letters on the same subject, and in them to repeat and sometimes inculcate the same things?

Moynius again urges that this epistle is nowhere cited by writers of the first and second centuries, such as Clement of Rome, Polycarp, and even Ignatius in his disputations against the Jews. But he ought to have brought forward what other epistles and writings of other authors the same writers might have cited. Truly, what if this Epistle did not come into their hands? But there is no need for conjectures; for it is certain that this Epistle is cited by Clement of Alexandria, an author of the second century, as we have seen above; which should be more than enough to dissipate a hollow objection.

Lastly, he insists that this Epistle could not have been written by Barnabas, who suffered martyrdom under Nero, since it was given after Jerusalem was destroyed by Titus. And this is what he calls a most invincible and evident argument in his notes and observations. This, therefore, must be solved with a somewhat lengthier reply.

ARTICLE IX. When this epistle was written.

For we must now investigate the time when this Epistle was written. Those who attribute it to Barnabas declare without doubt that it was given before his death. Those, however, for whom the matter is in doubt, nonetheless suppose it more likely that its author flourished in the times of the apostles. Finally, those who deny that it proceeded from Barnabas think that it was written after the destruction of Jerusalem, but before the end of the second century. Moynius adds to these that it was sealed after the death of Justin, who perished as a martyr in the year 162 or 163, and before the death of Tertullian, which occurred around the year 215. ^A Yet he does not confirm his opinion by any other reason than that some ceremonies concerning the scapegoat of the Jews are mentioned in this Epistle, which—although you might search for them in vain in Justin, even though he speaks of them—you find only in Tertullian. But from whom did Moynius learn that this Epistle was ever in Justin’s possession, and that he himself had read it? Yet suppose he did have and read it; was he therefore bound to commemorate all the ceremonies of the scapegoat, not leaving out even those which occur in the Epistle of Barnabas? This negative conjecture, therefore, is nothing but frivolous, and less than suitable for asserting anything.

Furthermore, it is uncertain at what time Barnabas died. Hence I do not know what Moynius means when he asserts, from the more common opinion, that he was put to death by martyrdom under the reign of Nero. For those who admit this more diligently and honestly confess that they are assisted by no ancient writers from whom it might be defined with certainty when Barnabas returned from the island of Cyprus and ended his life through martyrdom. ^B It is certain, however, that after Jerusalem was destroyed by Titus in the year 72—or in the year 70, according to more learned chronologists—he could have prolonged his life. For Peter and Paul attained the palm of martyrdom in the year 66 only, that is, one or three years after the destruction of Jerusalem. Nothing, therefore, prevents Barnabas from having made mention of this destruction in his Epistle.

But it is certain beyond doubt that this same Epistle is cited not only by Origen, but also by Clement of Alexandria, who, as Eusebius says, testifies that he was near to the first times of the apostles. From this it is concluded that Clement, who seemed to hold this Epistle in such high regard—as is clear from his frequent citations of it—had inquired more curiously as to who its true author was, and had not learned it with difficulty. Furthermore, the same Clement died around the year 200; consequently, he had already published his books, in which he praised this Epistle, to the world. Yet he praises it not as something recent, but as a writing of ancient authority, and therefore he considered it older than the martyrdom of Ignatius. ^C Nay, he everywhere sets it down as certain that it was written by Barnabas the apostle, and there is no one, to his knowledge, who contradicts this opinion. The authority of such a man, of such learning, and so close to the apostolic times, must certainly carry the greatest weight with everyone; especially since no firm arguments of reasoning and nothing but a certain conjecture, and that a weak one, is opposed to it. Moreover, however much Clement might be said to have erred in the name of the author of the Epistle, yet from his authority it is demonstrated most invincibly that it was written either by one of the apostles, or at least by some one of their immediate successors.

That indeed could have been confirmed from Greek and Latin manuscripts, had any survived to us that were entirely uncorrupted and bearing the true title of the Epistle. But in the Greek codices its head is amputated, and the title which is read in the Greek edition of Menard seems to be taken from Eusebius. ^D The Latin codex of our library, however, which is without doubt the most ancient of all, is inscribed only with this epigraph: *Here begins the Epistle of Barnabas happily*, and finally concludes at the end thus: *Here ends the Epistle of Barnabas*.

ARTICLE X. To whom this epistle was written.

But if those entire manuscripts existed, they would surely have indicated to us not only the title of this Epistle, but also those to whom it was directed. For this is not without its difficulty. Some, indeed, think it can be conjectured from the whole series of the discourse that it was sent to the Jews who were Christians, being, of course, tenacious of the ancient law, and that it was inscribed to the Hebrews. But even from the synopsis of the whole Epistle which we made above, it is ascertained that it was therefore especially...

^A that its author was prompted to write it, so that he might forearm those to whom he wrote, and prevent them from being deceived by those who asserted that the law of Moses and of Christ ought to be kept simultaneously. Yet this error is of almost the same age as the Christian religion, and it is most certain that it was taught not only to the Hebrews, but also to heretics, such as the Ebionites and Cerinthians. Moreover, even if this error had been disseminated by the Hebrews alone, they could nevertheless, by the zeal for their religion with which they burned, have disseminated it everywhere among both Hebrews and Gentiles converted to the Christian faith. Our author, therefore, could have directed his Epistle not only to the Hebrews, but also to Christians whom he feared might be deceived by Hebrews or heretics.

It is objected, however, that Tertullian cited the Epistle of Paul to the Hebrews by the name of Barnabas; perhaps, they say, having accepted a rumor concerning a certain Epistle of Barnabas to the Hebrews which he had not seen? But this conjecture is proven by another objection much lighter than this one. Truly, if Tertullian assigns the Epistle to the Hebrews to Barnabas, others adjudge it to Luke, others to Clement. ^B Did they therefore fall into this opinion: perhaps having accepted a rumor concerning a certain Epistle of Luke or Clement to the Hebrews which they had not seen? What is more futile than this conjecture? It must therefore be said that the Epistle to the Hebrews is cited by Tertullian by the name of Barnabas either because he truly thought him the author of that Epistle, or, if you prefer, the translator; or because, believing it to have been written by some companion and disciple of Paul, he judged that it should be attributed to no one with a better right than to Barnabas; or finally, relying on other conjectures, taken from the false testimony of erring authors or manuscripts, which it is now not easy to divine.

Furthermore, if it cannot be certainly defined who the men were, or of what region they were, to whom Barnabas sent this Epistle, it is nonetheless certain that they were Christians who had already made some progress in attaining the perfection of the Christian life, and whom he exhorts to progress in it more and more; whom, finally, he warns to beware diligently of heretics, who with vain arguments and subtleties tried to persuade others that the law of Moses and of Christ should be kept simultaneously. For which reason our same author fortifies them throughout his whole Epistle against the errors of those heretics, and instructs them in the precepts of Christian piety.

ARTICLE XI. Concerning the fortune of this Epistle, and its various editions.

This Epistle had a various, and in a wondrous manner, changeable fortune. For since it had shone with such, as we said above, splendor in the second and the two, and perhaps even the three following centuries of the Church, it thereafter vanished to such an extent that, besides both Nicephoruses, who transcribed the words of Eusebius or at least their sense, scarcely anyone else can be found to have made mention of it. At length, in our own century, having been happily discovered in various libraries, both in Greek and Latin, it emerged from the darkness of so many centuries.

Archbishop Ussher of Armagh, indeed, prepared its first edition at Oxford in the year 1642 from manuscripts which he had borrowed from others. But, as Vossius testifies, one part of this city having been consumed by fire shortly after, all the copies of this edition perished in this conflagration. One codex, however, rescued from the flames, is kept in the library of the same city, if any faith is to be had in the Catalogue of it that was edited.

This first edition of our Epistle was so little known to the learned that there is scarcely one or two who do not recognize it as having been first edited by Hugo Menard. But certainly all will easily concede that he was the first who, having committed it to print, placed it in our possession. For when he had chanced upon a Latin manuscript of the Corbie library, a codex of more than 900 years, and had received another ^C Greek one, found at Rome among the writings of Sirmond, from the most learned Sirmond, he applied himself with all his might from both copies to prepare his edition. But after the codices had been collated, the other part of the Epistle translated into Latin, and various observations composed, before anything could be committed to the press, he was extinguished by an untimely death. Wherefore Lucas Dacherius took upon himself the care of the edition prepared by him and completed it in the year 1645, after a preface had been prefixed by him.

In the following year, Isaac Vossius again issued the same Epistle to the public in Amsterdam from three manuscripts, one from the Florentine library, another from the Vatican, and the third from the Roman Theatines. In all these codices, however, which were written by hand, the Epistle lacks its beginning, and is joined, without a title, closely to one of the Epistles of Ignatius.

Cotelerius in the year 1672 again edited it from the Greek manuscript codex of Sirmond, of which we spoke before, and provided it with a new version, though not omitting the older one; and he prefixed it to the Works of the holy Fathers who flourished in the times of the apostles. But many copies of this edition were consumed by fire in the book-seller's warehouses.

Finally, when Moynius had betaken himself to Leisdam from Rouen for the sake of teaching theology, he arranged for the same Epistle to be edited among his *Varia sacra*. That this last edition, moreover, he professes to have prepared from a manuscript Florentine codex, which Rullæus had brought into Holland, and in which this Epistle is connected, without title or beginning, to one of the Ignatian [epistles]. Which is surely a great indication to us that this handwritten codex is none other than the first of those three which we said Vossius used in accurately preparing his edition. However, both Vossius and Moynius employed no other Latin version than the older one, discovered and prepared by Menard, and edited by Dacherius.

ARTICLE XII. Concerning the notes and observations on this Epistle.

Individual authors of these editions illustrated that Epistle with their own notes and observations. Those which Menard edited are almost all either for the correction and explanation of the text, or as that ^D of style

of the apostolic age, are found to be conducive. Nevertheless, he sometimes admitted proofs of his own erudition, from which you may easily understand that his edition would have been far more perfect had it been allowed him, through death, to bring that work to its conclusion—to the umbilicus—for so learned a man.

No one has edited fewer and shorter annotations on this Epistle than Vossius; nor was he accustomed to make them longer. They concern almost entirely the correction of the text. Some, but very few, explain certain obscure passages; and in their principal observation, it is debated of what sort of thorns the crown of the suffering Christ was composed.

Many more and longer animadversions on this Epistle were composed by Cotelier. But it is certainly to be wished that, in those which are numbered as no less than thirty-seven, that learned man had not so often digressed from the author's scope, and had not so easily indulged his own conjectures.

Moynius was the last of all to publish notes and observations on this Epistle, by far the most diffuse of all the others and of such prolixity that they seem composed for the sole purpose of a display of his own erudition, especially Hebrew. For there is no observation where there are not digressions, and often from the digressions themselves another digression is made again, so that the text of the author, buried by the notes, vanishes from the eyes of the readers. Nor indeed does he intimate that he published such numerous and diffuse animadversions for any other reason than that, the opportunity having been snatched away from him of sending to the press a new edition of the Works of Josephus, which he had long been planning, he thought that whatever he had prepared—more learned and more curious—for the perfection of that work should be accumulated into his notes and observations. We do not despise the erudition of a learned man, but it ought to have been arranged with more prudent judgment and in more appropriate places.

ARTICLE XIII. New observations on this Epistle.

If anything remained for us to add to so many and such diverse observations, we would, with Christian liberty, expostulate with Moynius and certain others concerning their confidence, by which they argue that both our author and the most ancient writers of the Church were in error, because they interpreted more passages ^B of the Old Testament concerning the Messiah than they themselves thought to refer to him in any way. For nothing seems to us more unjust, nothing clearly more absurd, than this accusation. For it is certain that Christ, as Scripture itself says, opened the understanding to his apostles and disciples, that they might understand the Scriptures 29, and especially those passages of the same Scripture which foretold his advent, his death, and his other deeds. And yet the apostles and disciples of Christ imparted the same senses of Scripture, which they had received from their divine teacher, also to their own disciples, that is, to our author, and other writers of the same age. Why then are they accused of having erred so basely in explaining the Sacred Scriptures, in which Christ was preached? Are the men of our own latest age more learned and sharper in explaining them than those who, received and educated by the apostles or their disciples, learned the knowledge of the Scriptures in their school? Let the inconsiderate accusers of the Fathers beware lest, struck by the letter that kills through the vain pretext of the literal sense which they everywhere peddle, they themselves fall into the error of blindness, which they rashly cast upon others.

It is to be observed besides that our author has cited certain testimonies of both Testaments which, since they are not found in the Sacred Books, must be thought to have been taken by him from the traditions of the Jews and Christians. He brought forward some indeed from the fourth book of Esdras: but anyone can easily understand how unjustly he is branded by the censorious note of Moynius, from those things which we have argued in our admonitions to the Works of St. Ambrose 30 regarding this writing.

It must also be noted that by our author not only are ancient heretics overcome, but even the impious Socinians of our own century, against whom the divinity of Christ is most invincibly asserted in this Epistle. For does not Barnabas there openly call him the Lord of the world, and testify that this is the very one to whom it was said by his eternal Father before the creation of the world: "Let us make man in our image and likeness"? But it is better to hear him speaking in his own words: "And for this the Lord endured to suffer for our soul, being the Lord of the whole world, to whom He said on the day before the foundation of the world: 'Let us make man in our image and likeness.'" ^C

But what of the fact that the same author of ours asserts not only that He alone is the work of His hands, namely Christ, but declares distinctly that all things are in Him and through Him: "You have also," he says, "in this the glory of Jesus, that in Him are all things, and for Him."

Finally, lest we accumulate many other things said in a similar way here and there in this Epistle, it helps to add only this, by which Christ is said to dwell in our hearts as in temples consecrated to God: "Because it was necessary for Him to appear in the flesh and to dwell in us; for the holy temple, my brothers, is the habitation of our heart for the Lord."

Who, however, I ask you, unless a man already completely blinded by a prejudiced opinion, would dare to deny that all these things could ever have been written by our author about no one else but the true and genuine Son of God, who is of the very same nature and substance as His Father, and perfectly and plainly coeternal with Him?

It must finally be observed that this Epistle of our author has not come down to us entire: since the Greek manuscripts lack a title and a beginning, and abound with many errors, which cannot be corrected except by the aid of other codices. In the Latin codex

the second part of the Epistle is missing; but the end is added to the first, as if nothing more were desired. The ancient Latin translator did not render all the author’s words, and in some places things which are contained in the Greek were omitted by him. Therefore, he either happened upon a mutilated codex, or he deliberately omitted certain things, or, finally, he did not grasp the sense of his author.

VI. (GALLANDIUS, *Vet. Patr. Bibliotheca*, vol. I, Venice, 1765, in-fol., Proleg., p. XXIX.)

CHAPTER ONE

Among the most ancient ecclesiastical monuments of the century, the Epistle which circulates under the name of St. Barnabas occupies the third place. There is not one opinion among writers, both ancient and modern, regarding the author.

To begin from here, at the end of the second century, Clement of Alexandria, in several places—as mentioned above among the testimonies of the ancients—constantly attributes this Epistle to Barnabas, and indeed to the apostle, the apostolic witness, the one from among the seventy disciples of the Lord, and an assistant to Paul, as he himself calls him. Indeed, in his books of

Hypotyposes

Origen, having followed his teacher Clement of Alexandria, around the middle of the third century, not only thought the Epistle was written by Barnabas but also called it "catholic" and distinguished it by the name of Scripture. "There are," he says, "moreover (as we find in many places of Scripture) certain advocates and assistants of either party or either way, angels, etc." By which words it is clear that Origen aimed his finger at chapter 18 of our Epistle.

One might rightly say that St. Jerome also held the same opinion regarding Barnabas as the author of the Epistle, perhaps moved by the authority or example of Clement of Alexandria or, rather, of Origen. For in the work

On the Interpretation of Hebrew Names

On Illustrious Men

But the fact that Jerome relegates the Epistle of Barnabas to the apocryphal scriptures should not cause so much trouble that it must immediately be considered adulterine and judged to be taken away from the apostle himself; rather, the holy doctor clearly reports it to have been composed by him. And so that this may appear even more clearly, I will illustrate it with an example. It is read in the Gelasian Decree: "The History of Eusebius Pamphili is apocryphal." Tell me, did the holy pontiff define by these words that the ecclesiastical history of Eusebius was falsely attributed to that Caesarean bishop? Not at all: Gelasius only wanted to declare that the History of Eusebius was not to be read publicly in the Church, since he declared it apocryphal. Indeed, the force and meaning of this word

apocrypha

-dox and heretical. These are completely rejected, and are opposed to the canonical ones, and are deprived of public reading in the Church only because of certain flaws.” So far the learned man. Therefore, while Jerome writes that the Epistle which is read among the apocryphal scriptures was composed by Barnabas, his words must be understood in such a way that he affirms the Epistle to have been truly composed by Barnabas, which nevertheless is by no means counted among the canonical scriptures. For Basnage is in vain 42 when he tries to persuade us that Jerome spoke in a popular way and with regard to the title, not according to the truth of the matter, while he handed down by letter that Barnabas composed this Epistle.

But it is not necessary that some ^B more recent critics should urge the authority of Eusebius so strongly, in order to deprive our Epistle of Barnabas. For it is so far from the case that Eusebius considered it spurious, adulterine, or supposititious, that he ought rather to be said to have recognized it as integral and sincere; inasmuch as he enumerates it among the books *antilegomena* [disputed], in whose register he also lists 45 the Epistle which is called that of James, and that of Jude, and the second of Peter; likewise the second and third of John, and also the Epistle to the Hebrews and the Apocalypse. In a word, regarding the authority of the Epistle—namely, whether it should be placed in the canon of the Sacred Scriptures—Eusebius was in doubt, with several of the ancients, as Tillemont 46 proves at greater length. To which I would wish you to add that, by the author of the Stichometry which is attributed to Nicephorus of Constantinople, the Epistle of Barnabas is enumerated among those scriptures which are *antilegomena*. Indeed, in the ancient Latin Stichometry, in the preface to Barnabas edited by Cotelier, the same Epistle is seen to be related after the Epistle of Jude and before John’s Revelation and the Acts of the Apostles.

Since, therefore, it is established by the testimonies of the most ancient Fathers that our Epistle’s author was Barnabas the Cyprian, an apostle, an apostolic witness, one of the 70 disciples of the Lord, and a helper of Paul; the figment of the Christian Scotan disappears into nothing, who distinguishes two Barnabases 47; of whom “the one was from the evangelists and companions of the apostles, but the other from the more sublime apostles, that is, properly so called.” To which learned man indeed we address these words of Isaac Vossius 48: “Whence do you have it,” he asks, “that there were two Barnabases among the apostles or the disciples of the apostles? Whence, likewise, do you have it that one was of the more sublime, that is, of the twelve apostles, and not of the 70 disciples, as Clement of Alexandria has it? But I, regarding what I have written, am confirmed by the very inscription of this Epistle, in which he is called a *sunekdēmos* [fellow traveler] of Paul; this is confirmed by Jerome in his *Catalogue of Ecclesiastical Writers*, etc., so that I marvel what moved you, wherefore you have invented two Barnabases.” Nor does Tentzel 49 fare any better; who, led by some weak conjectures, arrives at the opinion that our Epistle was fabricated at Alexandria in Egypt in the final times of Hadrian, by some doctor of the Alexandrian catechetical school under the name of Barnabas 50. Moreover, I pass over Moyne, who makes the author of the same Epistle St. Polycarp, the bishop of Smyrna, for the sole reason that in some

manuscripts it is joined to the Polycarpian ^A Epistle, and the existing copies exhibit neither its end nor its beginning. How weak and empty this argument is, Cave, Tentzel, 51 Basnagius, 52 and others have long since demonstrated. And indeed, Moyne himself would surely have refrained from urging it, had he been permitted to read the words of Ussher in his preface concerning the Epistle of Barnabas, published by John Fell in the very same year that he issued his own *Varia sacra*: "Indeed," he says, "in the first copy from which the Colomesius codex (which is thought to be the most ancient of all) and the rest which survive today were transcribed, a quire was either omitted or transposed by the fault of the copyists; by whose defect it has happened that in the surviving Greek texts we long for both the end of the Epistle of Polycarp and the beginning of Barnabas." But if the learned man had not yet decided to depart from his opinion, he ought at least to have observed for himself that in both ancient translators there exist even now both the end of the Polycarpian Epistle and that which is the beginning of Barnabas.

CHAPTER II.

But, passing over these things, let us examine what else the patrons of the opposing view especially object. And first, they attribute the Epistle to Barnabas because the author brings forward certain passages of the Old Testament that are less fittingly alleged and too mystically expounded. ^B However, it is pleasing to counter this objection with the words of Hammond, which are as follows 53: "The Epistle which has not long since appeared under the name of the Apostle Barnabas will be able to be explained conveniently from this one characteristic of the Gnostics; otherwise, as a complicated and prolix enigma, it would surely prove a cross to the readers. For those followers of Simon, arrogant in their ability to interpret Holy Scripture mystically, adapted many mysteries of the Old Testament to their own impure uses... Hence Barnabas, in almost this whole Epistle of his, opposes the doctrines of the Gnostics by expounding a great many passages of the Old Instrument [Testament] mystically and even cabalistically." Following in Hammond’s footsteps, John Fell 54 says: "It is ^C certain," he says, "that this Epistle, which is almost entirely concerned with the rites of the Synagogue and the unfolding of the mystical senses of the Holy Scriptures, was less than accommodated to the understanding of the rude populace; and hence it is likely that the Church refrained for some time from its public reading... But this I will confidently say, that the more thoroughly this Epistle is understood, the more acceptable it will be, and it will contribute greatly to the knowledge of the sacred letters and the most ancient Fathers. For although the perpetual regard of the Old Testament for the Messiah is known to us, as if through a lattice, from the strictures of the Chaldean Paraphrasts and the writings of the Rabbis, ^D yet in the old days, when the Scriptures were not only read but also explained weekly in every synagogue, that mystical or evangelical Midrash of the Old Testament was no less known to everyone than the sacred text itself; and therefore it provided evidence no less suitable for convincing the Jews than that which had been deduced from the most explicit words of the Holy Scriptures... And if by chance some things occur in our author that seem far-fetched, who could find the same things, or at least their traces, in the Pauline Epistles?" So much for him. Hence I conclude with the learned men, that the most ancient of the Fathers, Clement of Alexandria, Origen, and the rest who acknowledge our Epistle as the sincere offspring of Barnabas, discovered nothing discordant in his expositions, nothing distorted, forced, or wretched in his allegories, and finally nothing in it unworthy of an apostolic man; and thus nothing that its age would not bear: so that recently some, who trust that they can judge the style of apostolic writers better than their own disciples and other men who were synchronous or peers, seem by no means to be heard. Concerning this matter you may find more observed quite appositely by others in Zorn. 55

The adversaries continue, and they bring up what the author of the Epistle pronounces concerning the apostles in these words 56: "But when," he says, "He chose His own apostles, who were to preach His Gospel, he chose men who were greater sinners than all sin, ὄντας ὑπὲρ πᾶσαν ἁμαρτίαν ἀνομωτέρους, in order to show that He did not come to call the righteous, but sinners to repentance; then He made it manifest that He is the Son of God." But who, they ask, would believe that the apostles were called by Barnabas the most iniquitous of men and sinners above all sin? We read that they were indeed simple, rude, unlearned, and sometimes evil men in the Holy Scriptures; but we do not read that they were the greatest sinners of all. To which we reply first, from the opinion of most learned men, that nothing occurs in the Scriptures that is repugnant to this statement of Barnabas. Then truly, what prevents his words from being accepted as sounding nothing other than that the apostles, before they were called, had sinned much and grievously? That is certainly evident concerning Matthew the publican; it is also so concerning the apostle Paul, who, as he himself writes concerning himself 57, was previously a blasphemer, a persecutor, and an injurious person; he calls himself the first of sinners, saying thus: Christ Jesus came into the world to save sinners, of whom I am the chief, to which perhaps Barnabas referred in the first place, calling the apostles, by the same [logic as] Paul, men who were ὄντας ὑπὲρ πᾶσαν ἁμαρτίαν ἀνομωτέρους before they were chosen; for nothing compels us to understand that he said this of every single one of the apostles. What more do you seek? Two illustrious

patrons of the opinion produced by Barnabas ^A are at hand: Origen and Jerome. The former, indeed, while disputing against Celsus, who perhaps seized upon the saying of Barnabas to aver that the apostles were infamous men, publicans, and most wicked sailors, holds these words: "Wishing to demonstrate to the human race how great is the medicine for souls that Jesus possesses, [he chose] the most denounced and most wicked men, and brought them forward to such a degree that they might be an example of the purest character to those brought by them to the Gospel of Christ." What absurdity is there, then, if Jesus, wishing to show the human race how efficacious the remedies are that he applies to the diseases of the souls, chose infamous and wicked men, and promoted them so that they might be an example of the purest life to those who, through their ministry, were brought to the Gospel of Christ? Do you see that Origen, that man who was by far the most learned, in whom there was such power of intellect, so profound, so sharp, so elegant, that he nearly surpassed all by a great and wide margin, I say, deemed that there was nothing discordant in this opinion, nothing unworthy of Barnabas?

Nor does Saint Jerome think otherwise, who objects with the same opinion of Barnabas against the Pelagians ^B, although by a lapse of memory he attributes it to Ignatius the martyr; and so far is he from even slightly censuring it, that he rather confirms it from the Psalmist, immediately concluding gravely: "If you do not use these testimonies for authority, use them at least for the antiquity of what all ecclesiastical men have thought." Furthermore, Saint John Chrysostom seems to add force to the testimony of both; and though his words be directed only toward the apostle Paul, yet that they square marvelously with the mind of Barnabas, no one, I believe, would gainsay. Thus, therefore, he speaks: "If, then, anyone should say that the King wishes to grant forgiveness to all, they will not readily believe the word until they see the most worthless of all of them obtaining this; for then there is no longer any room for doubt. This also Paul says, that God, wishing to assure men that he grants them all things, chose the greatest sinner of all." If, therefore, anyone were to say that the king wishes to grant pardon to all, they would not so easily believe until they saw the most abandoned of all having obtained pardon; for then no doubt would remain thereafter. This also Paul says: that God, indeed wishing to make men more certain that he bestows all things upon them, chose him who was prone to sin more than all others.

But, hastening to other matters, it is in our interest to resolve briefly one further objection, by which the integrity of this Epistle is attacked ^C. Some learned men therefore believe this most ancient monument to have been either defiled by many interpolations or augmented by idle scraps brought in from elsewhere. But if you were to ask those same men why they finally pass such a judgment, they press upon you their own conjectures, grounded upon no moments of reason. In particular, they contend that the latter, paraenetic part of the Epistle, consisting of the last four chapters (18-21), is plainly supposititious. And indeed, the suspicion of interpolation, drawn from the forced allegories and other chapters, we have already sufficiently refuted: now, however, we turn our stylus to that principal matter of the addition that is objected. Nor is there much need of many words whereby the groundless interruption may be refuted. For Clement of Alexandria cites a passage from the last chapter of our Epistle, described in these words ^D: "Forgetting himself, Barnabas says: 'The God who rules over the whole world, he says, grant you wisdom,' etc." Mystically indeed does Barnabas [speak]: "The God, he says, who rules the whole world, grant you wisdom," etc. Origen likewise, in most clear words, and indeed in two places, praises the opinion of Barnabas concerning the two ways, which occurs in the 18th chapter of his Epistle: "The same," he says, "Barnabas also declares in his Epistle, when he says that there are two ways, one of light, the other of darkness, over which he says certain angels reside." Thus also Saint Jerome, in the book which he composed, imitating Philo and Origen, *On the Interpretation of Hebrew Names*, lists among the Hebrew names that exist in the Epistle of Barnabas the word *Satan*, which certainly occurs nowhere else but in the 18th chapter of that same Epistle. Since, therefore, the most ancient of the Fathers from the second, third, and fourth centuries—Clement of Alexandria, Origen, and Jerome—read the same things in the Epistle of Barnabas that we still do even now, it is unjustly that some more recent ones suspect that the latter part of the same was added in later times. Hence, indeed, Dodwell himself, moved by the authority of the ancients, dares not adjudge the four aforementioned last chapters from Barnabas, although he conjectures that they might be held to be the *Didache* of the same Barnabas. But as to this: that they may at some time have borne the title of *Didache*; does one on that account have any right to say that they are of a later hand? "Truly, to use the words of the learned Fell, in the first centuries some, in order to prescribe against heresies or to commend their own tenets, committed the dogmas of apostolic men to writing, and called them their *Didachai*." A book of this kind seems to have been the one that Eusebius and Athanasius mention, whose title was: *Didachai* (Teachings). But besides the fact that the count of lines, assigned to this Epistle in the most ancient Stichometries, persuades that this addition is not at all lacking in its bulk; it is likewise cited by Clement of Alexandria and Origen, and indeed by the author of the *Constitutions*, just as are other parts of this Epistle. And if it be lacking in the Latin copies, it is an adequate argument from which it might be concluded, whatever is thus...

contained in manuscripts, that it is not a genuine writing; and the faith of the former part of the Epistle will be doubted, since it does not appear in Greek. But the conclusion which appears in the present Latin copies, I would gladly concede should be attributed to the copyists; since they frequently adorned books transcribed by them with epilogues of that sort elsewhere. But there are also not lacking examples of reiterated writing after a formal valediction. Thus, the Second Epistle to Timothy, after the doxology, has certain things appended, the pen having been resumed, like other things of that kind besides it." Thus he.

As regards the remaining difficulties of lesser moment, the most learned Papebrochius dissolves them with truly admirable dexterity, whom it is therefore better to consult. I omit those which were first raised by Moyne, and afterwards renewed by Tentzel, Basnage, and others, to save time; especially because the illustrious Nourry, in criticizing the Moynian arguments, appears to have also refuted the others. Furthermore, that which the praised Papebrochius conjectured from the 15th chapter of this Epistle—that it was perhaps written by some one of the Chiliasts after the year 97—from that suspicion indeed he would have been cleared by Menardus in particular, and by Cotelerius, whose editions he testifies he was not fortunate enough to see.

CHAPTER III. In what time it was written, is inquired.

But at length let us proceed to inquire into the time in which the Epistle itself is thought to have been written. Indeed, as Millius very well says, a little after the year of the common era 70, or when the temple had just recently been destroyed, and the city of Jerusalem razed. And this indeed is sufficiently clear from the same Epistle. For thus it says there: "Finally, he again says: 'Behold, those who destroyed this temple, they themselves shall build it.' IT IS HAPPENING. For because they waged war, it was destroyed by the ENEMY NOW." And at length again he says: "Behold, those who destroyed this temple, they themselves will build it. And THAT CAME TO PASS. For because they wage war, it has been destroyed BY THE ENEMY NOW." For thus, with Fell and Cotelerius, this passage in the edition is to be distinguished, although Menardus dissented, who supposed that "NOW" should be wrongly joined to the noun "enemies."

I am not indeed unaware that Moyne and Tentzel seize on this rather as a handle for adjudging the Epistle concerning Barnabas, on the ground that the times do not correspond at all to the common opinion that Barnabas suffered martyrdom under the Emperor Nero, and so before the temple of Jerusalem was leveled to the ground: which objection these critical men value so highly that they do not hesitate to call it an invincible argument. Yet, so far are others from thinking that any force exists in such a difficulty, that they believe it has in addition exactly the same status. And rightly indeed. For the common opinion which is current concerning the martyrdom of Barnabas under Nero is confirmed by no suitable witness and by no authority of the ancients: nor does any trace occur among ancient writers from which it might be determined with certainty at what time Barnabas died. On the other hand, since it is certain from Eusebius and Jerome that the apostles Peter and Paul attained the palm of martyrdom in the last year of Nero, that is, in the year 68, why then could not Barnabas have lived for some years still after the capture of Jerusalem by Titus in the year 70, after the martyrdom of those apostles, and indeed especially when, Nero having been removed from the midst, the persecution had ceased; so that consequently he wrote the Epistle about the year 72 or 73?

But truly, from the eulogy of the monk Alexander on St. Barnabas, it is evident that he departed from this life while Paul the apostle was still living: and this appears from his last words to John Mark, his cousin, which are as follows: "On this day I must be perfected into the hands of the disobedient Jews; but do thou, going out of the city toward the west, shalt find my body; and having buried this, depart from Cyprus and go to Paul, and be with him, until the Lord shall provide for thy affairs; for thy name is to be magnified in all the world." Today I must be consumed by the hands of the disobedient Jews: but thou, depart outside the city toward the west, and thou shalt find my body: which when thou hast buried, depart from Cyprus, and set out to Paul; and be with him, until the Lord shall have disposed thy affairs: for it is to be that thy name shall be divulged through the whole world. These things are there. And that Mark complied with the exhortation of Barnabas is evident from the Epistles of Paul. For he, writing to the Colossians, salutes them in the name of Mark, cousin of Barnabas; who indeed had first been the cause why Paul had separated from Barnabas, as is held in the Acts; and who afterwards, returning to duty, adhered as a faithful companion to Paul, and to him at length after the death of Barnabas rendered useful service in the apostolic ministry, as the same Apostle testifies, writing to Philemon and from his later bonds to Timothy. Yet the Epistles which exist inscribed to the Colossians and to Philemon are held by the opinion of learned men to have been written by the Apostle in the year 62; but those which are the second to Timothy in the year 67, when, of course, Barnabas had long since departed from the living, at whose urging John Mark had subsequently become a companion to Paul. Thus nearly Tentzel, who also considers this objection to have such weight that he asserts that nothing can be opposed to it except that the Epistle

^A has been written largely, and perhaps imparted by word of mouth, which makes it seem less worthy of credit in our eyes as we pursue these investigations. Let us now see whether this objection is so firm that it cannot even be refuted, let alone weakened in any way. To do this, we must first note that the entire line of argument of Tentzel rests on the testimony of a certain Alexander, a Cypriot monk, a writer, to be sure, of obscure name and uncertain age. Indeed, it is established among scholars that he was not older than the tenth century, for he is said to have recorded the Life of Nicephorus, Patriarch of Constantinople, who is found to have flourished at the beginning of the ninth century. Moreover, what credence should be given to this writer, who seems to act as a panegyrist rather than a historian, and who relates to us things that happened many centuries before his own time? Nor can one object that this monk, towards the end of his Eulogy ^B, declared that the few things he offers regarding the life and martyrdom of Barnabas were collected and set forth by him from the writings of Clement, author of the *Stromata*, and other ancient authors. For we have at hand what Clement of Alexandria presents concerning Barnabas; yet you would find hardly any trace of this in the Cypriot monk. The remaining things he took from Theodore the Reader, or from Nilus Doxopatrius, and perhaps other writers of a later age, suffer from a lack of credibility; just like those admonitions of Barnabas supposedly given to John Mark, which the monk himself wove into his Eulogy: so that what is brought forward by writers of this kind has absolutely no force to compel assent. For our Baronius, a very great man, said gravely and truly: "What is brought forward by a more recent author in ancient matters without the authority of someone older is to be disregarded." ^C Added to this is the fact that many dissonant and false things occur in the same monk's Eulogy, which are certainly of no small value for undermining and weakening his credibility; in which matter, the aforementioned Baronius and Tillemont are to be consulted first.

Although these things have barely been recounted, there has reached our hands a learned Commentary on an ancient marble Calendar of the Neapolitan Church by a man of outstanding doctrine and erudition, who undertook to defend the cause of Alexander the monk ^D and contended that he flourished at the end of the sixth century. However, we regret that the work was discovered by us so late, for by now it would have provided us the opportunity to temper what has been said thus far. But this learned man at least concedes that this Cypriot monk "did not have much judgment, and not infrequently strayed from the truth in matters slightly more ancient; indeed, he also followed the greater part of the island narratives handed down orally": so that for this reason he appears to us less worthy of credit as we pursue these investigations.

Therefore, so that we may at last offer surer and more solid objections which come closer to confirming our opinion: first of all, it is sufficiently clear from the Acts of the Apostles that the disagreement between Paul and Barnabas occurred a month or two after the convened Council of Jerusalem. Now, the opinion of the more famous chronologists is that this council was held in the Dionysian year 51: and so, in this very year, or at most towards the beginning of the following year 52, the departure of Barnabas from Paul seems to have occurred. Now, four or five years after that divorce, that they both met again is gathered, not obscurely, in my opinion, from the first Epistle to the Corinthians. For there the Apostle remembers Barnabas as a most faithful companion in these words: "Do we not have the right to take along a believing wife, as do the other apostles and the brothers of the Lord and Cephas? Or is it only I and Barnabas who do not have the right to do this?" Indeed, either I am greatly mistaken, or Barnabas was adhering to Paul when the Apostle wrote these things about him. Now, the first Epistle to the Corinthians is said to have been written at the end of the year 56, or at the beginning of 57. From this it is easy to argue that Barnabas, after he had separated from Paul in the year 51, had already returned to his company, as we just suggested, after an interval of four or five years: so that, therefore, it is no wonder if the Apostle remembers John Mark, the cousin of Barnabas, in the year 62, while writing to the Colossians and to Philemon; and if he ranks him first in the year 67, in which he wrote the second Epistle to Timothy, among those companions from whom he received opportune consolation in his chains at Rome, as they assisted him.

Nor did many ecclesiastical writers older than John Chrysostom believe that Barnabas had lived only until the end of 56, but they held that he had lived even until the end of the following year 57, or perhaps the beginning of 58, at which time the latter Epistle to the Corinthians was written. For to those words of the Apostle: "We have sent with him the brother whose praise is in the Gospel through all the churches," Chrysostom notes these things: *Καὶ τίς οὗτός ἐστιν ὁ ἀδελφός; Τινὲς μὲν τὸν Λουκᾶν· καί φασι διὰ τὴν ἱστορίαν ἥνπερ ἔγραψε. Τινὲς δὲ τὸν Βαρνάβαν· καὶ γὰρ καὶ τὸ ἄγραφον κήρυγμα Εὐαγγέλιον καλεῖ.* "And who is this brother? Some think it is Luke, and they say this because of the history which he wrote. Others, however, think it is Barnabas: for he calls even the unwritten preaching the Gospel."

Whereby you may see that the opinion of those ancient writers who interpreted the Apostle's words concerning Barnabas is approved by Chrysostom. But Theodoret clearly characterizes the words spoken on that same passage 97: "He designates the thrice-blessed Barnabas. For he too, having obtained the ordination in Antioch with the blessed Paul, when the divine Spirit said: 'Separate for me Barnabas and Saul, for the work to which I have called them.' These words designate the most blessed Barnabas. For he himself was ordained at Antioch with the blessed Paul, since the divine Spirit said: 'Separate for me Barnabas and Saul, for the work to which I have called them.'" And surely the Pauline context seems to suggest nothing else. Since, after the words just recited concerning the brother, whose praise is in the Gospel through all the churches, the Apostle immediately adds: "Not only that, but he was also ordained as a companion of our journey." Who, then, is this companion? Not Luke, not Silas, not Apollos, not John Mark, as some ancient and recent writers have judged; but Barnabas alone. For he alone is read to have been ordained as ^A *synēdēmos* ("fellow traveler") of ours, as Paul speaks in the same place; undoubtedly looking back to those things which are reported concerning himself and Barnabas in the Acts 98: "And when they laid hands on them, they released them," which we nowhere read expressly of others.

What, moreover, of the fact that the same St. John Chrysostom seems also to have judged, as has been noted by a learned man 99, that Barnabas was still alive while the Apostle was writing to the Colossians? For in those words 100: "Marcus, the cousin of Barnabas, greets you," the holy doctor holds these things 1: "And he praised him also for his kinship; for Barnabas was a great man. Regarding whom you received commands: if he comes to you, receive him. For what? Would they not have received him even without this? Yes; but I wish it to be with great diligence, he says; and this shows the man to be great." He also praised him because of his kinship: for ^B Barnabas was a great man. "Regarding whom you received commands: if he comes to you, receive him." What then? Would they not have received him otherwise? Certainly. But by saying, "with great diligence," he shows this to be a great man. Now, we have seen above from the opinion of learned men that this Epistle to the Colossians was written in the year 62. From which, therefore, if the words brought forward from the prior Epistle to the Corinthians are properly accepted; if we attend to Theodoret, John Chrysostom, and those ecclesiastical writers whom the same holy doctor praises, rather than to Alexander the monk, as is proper; it will certainly be concluded that the objection of Tentzel is empty, relying solely on the testimony of that Cypriot monk; since it is sufficiently ^C certain that Barnabas, and thus his cousin John Mark, correctly may be thought to have rejoined the Apostle after the separation in the year 51, in the year 56, and furthermore to have been alive both in the year 58 and in 62, nor does it appear anywhere that he died before the fall of Jerusalem; so that there is nothing to prevent the author from having been able to mention him in his Epistle after the year 70, in which that Jewish catastrophe occurred. But regarding this matter, it is better to consult the learned Mazochius 2, who from the Acts attributed to John Mark judges it to be highly probable that he lived long enough and learnedly deduces the year of St. Barnabas's death, and that he sealed the faith of Christ with his own blood in the year 76.

CHAPTER IV. Of what authority it is, and what value should be placed upon it.

Now, truly, that we may finally examine of what authority this same Epistle is; everyone will rightly confess that it is to be held in the highest esteem, both for the dignity and reputation which it once obtained among the most ancient ecclesiastical writers, and above all for its value and the utility which is known to be derived from it into the Church. And indeed, I use the words of the learned Dacherius 3, "Although we do not bring forward this Epistle as canonical and beyond doubt legitimate in faith: yet it not only truly reflects a style worthy of apostolic majesty, and subject matter accommodated to the affairs of the nascent Church, but it also impresses [these things] upon the more gentle judgments of readers: so that, if *purple must be distinguished from purple*, it ought surely to hope for a secondary vote of approval in comparison with the writings of the other apostles." So he. Regarding which matter we also touched upon some things a little earlier, in chapter 2.

Truly, it will be most helpful to notice that the Catholic Church draws from the Epistle of Barnabas much support for overturning the impiety of the Unitarians, and for bravely constructing and establishing the orthodox doctrine concerning the *pre-existence* of Jesus Christ the Son of God, and his *consubstantiality*: as the learned Prudentius Maranus 6 pointed out at length after Bull 4 and Grabe 5. Furthermore, concerning the other heads of Christian doctrine to be drawn from the same Epistle, the learned Marechal 7 has lately discoursed quite learnedly above others. To these things, however, which have been observed up to this point, it is pleasant to add from Vossius 8 and Hody 9, that St. Barnabas, although he was accustomed to describe places of Scripture from the Greek Septuagint version, nevertheless for the most part followed the Hebrew truth. As one or two examples of this fact are brought forward, from the LXX, Isaiah xxvi, 16, the author recites these: "Behold..."

I will cast into the foundations of Zion a stone, precious, elect, a cornerstone, honorable." The words immediately following he repeats from the Hebrew source: "And he who hopes in him shall live forever." Where the LXX has: "And he who believes shall not be ashamed." Elsewhere, moreover, out of Gen. ii, 2, he has these words: "And God finished in the seventh day," etc. But the LXX has: "in the sixth day." Hence St. Jerome, in his *Hebraic Traditions*, notes that for the sixth day, the Hebrew has the seventh. Upon which place the learned Grabe makes many observations, which are indeed worthy of being read in his own work. Other examples of this kind are to be repeated from the same Epistle.

CHAPTER V

The judgment of the learned Mazochius; whose scholarly observations on some passages of this same Epistle, passed over by other editors, are here produced.

But behold the very learned man whom we mentioned a little while ago, as he pursues the deeds of Barnabas at length and illustrates them with wondrous dexterity of intellect, he also elucidates some passages of his Epistle in an excellent manner, according to his custom; so that I think I shall be doing something worthwhile if I transcribe his brilliant observations in this place. They are as follows: "From the first time that the Epistle, which was praised under the name of Barnabas the apostle by Clement of Alexandria, Origen, and others, saw the light of day through Hugo Menardus, it has been exposed to the remarks of so many most learned men that it would be superfluous to attempt anything new upon it. Yet, as I was perusing it incidentally, certain things occurred to me which others had passed over, which I shall briefly scatter here."

^A He adds: "Learn what the Gnosis (Cognition, or Science) says: 'Hope in him who is to be manifested to you in the flesh, Jesus.' No one is ignorant that in the apostolic age the arcana and allegorical significations of the Old Testament were understood under the name of Gnosis, or science. That is the 'Key of knowledge,' which Christ noted that the scribes of the Law had cherished. But we remark this further here: that Gnosis, or science, is cited as if it were a book, and those words are brought forward from it: 'Hope,' etc. Which indeed is much more evident from Clement of Alexandria, where these words are recited from Barnabas in such a way that the word *φησὶν* [it says], which is lacking here, is supplied: 'Learn what Cognition says: Hope, he says, in him,' etc. Where you may observe that this *φησὶν* is brought forward from the mouth of Barnabas, namely, as he is citing from the book of Cognition or Science. That there were many books of such Science circulatated of old, written by Jews who pursued allegory, there is no doubt. To them, therefore, Barnabas usually refers his readers when he digresses to allegories. We know that even today in the Targum, many passages are referred to the Messiah: a practice which flowed from the same Gnosis. It is to be noted, however, in the cited passage, although all things are recited in the same words from the Gnosis, that the word 'Jesus,' which is added at the end, proceeded from the hand of Barnabas, not from the author of the Gnosis. Which author must needs have been a Jew, otherwise he would not have been cited by Barnabas, who was about to convict the Jews. But the Jew knew the Messiah; he did not know Jesus."

"Immediately in the same place there follows: 'For man is *γῆ πάσχουσα*, the earth is suffering.' Here it appears that Barnabas, or whoever the author is, lent his ears to the philosophers. For that *πάσχουσα*, 'suffering,' is to be referred to the technical language of the philosophers, by which they said that matter 'suffers.' Man, he says, is from the earth, not indeed as an agent, but as a patient. The reason for which he immediately renders in these words: 'For the fashioning (or formation) of Adam came to pass from the face of the earth.' Where the most beautiful locution of the Hellenists occurs; for the Hebrew *Mippene* (which Hellenist Jews constantly render *ἀπὸ προσώπου*, i.e., 'from the face') designates any cause, even a material one, just as philosophers use the term. Therefore it is the same as 'from the face of the earth' as if he had said, 'Adam was formed from the earth.' And Clement reports this also in the same place in the same words."

"Chapter 6 thus begins: 'When therefore he made the PRECEPT' [Christ], etc. When he made the PRECEPT, what does he say? 'Who is he that will judge with me?' and what follows from Isaiah l, 8, 9, which he recites. Here it is not unworthy of observation that *ἐντολή*, 'precept,' is called absolutely and by excellence the directive of the Father concerning the Incarnation and the whole business of human reparation, which Christ himself calls *ἐντολὰς τοῦ Πατρός*, 'the precepts of the Father' (John xv, 10). And perhaps Barnabas is alluding to that Psalm xxxix, 8, 9: 'Then said I: Lo, I come... to do thy will,' which will he shortly after calls LAW: 'My God, I have willed, and thy law is in the midst of my heart.' The pages of both Testaments are entirely full of this divine preception: the only thing new here is that it is here called absolutely THE PRECEPT. But the ancient interpreter rendered it 'God's precept,' so that he might make the unusual manner of speaking clearer."

"A little later, after Mosis' testimony about obtaining the land flowing with milk and honey was recited, these things immediately follow."

^C Chapter 7, just as also in the following chapters, that *Προσέχετε*, 'Attend,' is frequently intercalated, which is a peculiarity of those who allegorize, to sharpen attention.

"Chapter 9: 'But even every Syrian and Arab and all the priests of the idols,' etc.: Verily, even every Syrus and Arab and all the priests of the idols"

are circumcised. Which deservedly create a difficulty. But these things are not to be brought to a more severe test, but rather to be accepted ^A *pachytéros*, somewhat crudely, in this manner: Every Syrian, every Arab, every priest of the idols admits of circumcision; or: Not even the Syrians and Arabs, and profane priests, shudder at circumcision. For because among the Syrians and Arabs, and among the profane priests, there were those who in that way rendered themselves purer, it was permitted to the apostle Barnabas to say that circumcision is promiscuously misused by them. Who does not say similar things in such matters? Moreover, that very many of the Arabs were circumcised, just as the Egyptian priests, there is no doubt. And not even concerning the Syrians is there reason for doubt, if indeed it be true what the ancients believed, that the Phoenicians admitted of *peritomēn* (circumcision). Origen (*ad Rom. II, 25*), among other observers of circumcision, counted the Phoenicians also with these words: "If you unfold your histories, you will find not only the priests of the Egyptians, but also Arabs and Egyptians and PHOENICIANS and others, whose studies for the sake of this kind of superstition flourish more notably."

"Chapter 16: Still also concerning the temple I will tell you, how the wretched wanderers, *epi tēn hodon ēlpisan*, hoped in the WAY, and not in God himself who made them, as if it were the house of God." Here there is no doubt that by the name ^B *hodou* (way), the temple is meant: for even in the temple all the hope of the Jews had been placed, as that famous exclamation notes, "The temple of the Lord, the temple of the Lord," and what our author proposed to say regarding the temple at the beginning, and what he shortly adds: "As if (that way, clearly) it were the house of God." The old interpreter saw this, who for *hodon* (way) put "shrine"; for he rendered it thus: "In the SHRINE they had hope." Cotelerius indeed suspects an allusion to certain passages of the Elders, in which *hodos* similarly seems to be able to be taken for the temple. But also here Barnabas, and there the LXX, seem to have written *oudon* (threshold), using the customary figure whereby the part is taken for the whole, and which we use even today, when we are said to visit the "Thresholds" of the apostles. Therefore it must be read *epi ton oudon*... in the threshold, i. e., placing their hope in the temple. But if Barnabas had wished to write "way," *tēn hodon*, as it is now read, he would have placed at the end *ousan*, not *onta*, which only agrees with *oudon*: "as," he says, "*onta oikon Theou* (being the house of God)." The same, as I have said, will be the judgment concerning the passages of the LXX *viralibus* (of the kings) in 3 Kings VIII, 44–48, in which now *proseuxontai*... *hodon* is read, when it should be read *oudon*. "They shall worship at the threshold," etc. Just as also in 2 Paral. VI, 34–38. The worship of the threshold is not unheard of among the ancients. It is also known that the ancients originally wrote *o* for the full diphthong *ou* (as in the coins of the Syracusans, *Syrakosion* for *Syrakousion*, and six hundred of the same kind), ^C which later, there is no doubt, was a source of error for copyists. Someone might say that in the aforementioned passages of the Elders *hodos* (way) is to be retained, because to it in Hebrew responds *DERECH*, way; whereas on the contrary *oudos* responds to the Hebrew *SAPH*, which is threshold. But it is to be known that the Hebrew *DERECH*, since it comes from "treading," does not only signify a way, but also a pavement, and in the recited passages also a threshold, which is immediately trodden by those entering. Then, since in Jer. XXXV, 4, *phylassontos tēn hodon*, "keeping the way," is found instead of *ton oudon*, "keeping the threshold" (for the Heb. is *SAPH*), I do not see how the same substitution could not have happened for the passages brought forward above. Finally, not to tarry longer, if we listen to the grammarians, *hodos*, way, and *oudos*, threshold, are one and the same name. For even in Homer *oudos* (threshold) is used instead of *hodos* (way); and on the contrary, Suidas testifies that the word *odos*, if the first syllable is shortened, signifies *oudos*, i. e., threshold, citing a passage of Sophocles. You will find similar things in Eustathius, and in the scholiast on Sophocles regarding his famous passage cited by Suidas and Eustathius. Concerning which see H. Estienne. Nor let it trouble you that these seem ancient and peculiar to the poets: for in the LXX and the Hellenistic Jews very many things occur, partly archaic, partly peculiar to the Alexandrian or other unknown dialects." So far the V. C. (learned man).

CHAPTER VI.

Now indeed, lest we seem to be completely lacking in our duty, let us proceed to review the various and indeed more notable editions and versions of this Epistle. James Ussher was the first to commit it to the press ^D at Oxford in the year 1643. "But," says Fell, "a large part of that city having been caught in a great and serious fire, the printing office with all its equipment, printed sheets, and the copy itself, burned down." Now, at almost the same time that Ussher was preparing his edition at Oxford, Hugo Menard, a Benedictine monk from the congregation of St. Maur, was thinking of publishing the Epistle itself at Paris. And the work was already ready in type, illustrated with learned annotations; but in the beginning of the year 1644, the learned man having been snatched away by death, his syncellus Luke D'Achery took upon himself the care of publishing it, who also, having added his own preface, brought it to light in the following year, 1645. But so that the method of this first edition might be in some way known to the reader, it will be useful to describe the words of the illustrious editor here. Thus, therefore, he: "When the Reverend Father Dom Hugo Menard had once fallen upon a manuscript volume of Philastrius, Bishop of Brescia, from the Corbie monastery, he discovered there immediately after Tertullian's Epistle *On Jewish Foods*, an Epistle marked with the name of Barnabas, together with the Epistle of James the apostle: and soon he was prompted in his mind to brush it off from the dust and filth, and to clarify it with appropriate notes. But because among the foremost Fathers of the Church,

^A Clement of Alexandria, Origen, Tertullian, Gregory Nazianzen, Jerome, and not a few others, he had learned without a doubt that Barnabas, or whoever else it was, had spoken in Greek in this Epistle, he hesitated, being not a little perplexed; and he did not dare to bring into the public eye a monument of this kind, so imperfect and teeming with defects, as the age in which the codex was transcribed allowed. However, the most learned Sirmond eventually brought aid. A priest of the Society of Jesus, he most willingly accommodated Menard with a Greek transcript which he had found at Rome among the manuscripts and papers of the Reverend Father Turrianus, who was most illustrious for his erudition and knowledge of many things. But as to where Turrianus transcribed the copy, the matter is completely unknown to us. But the Latin Version itself, undoubtedly written before the nine-hundredth year, convinces us that it is the genuine Epistle under the name of Barnabas, commended and used by ancient writers; since it corresponds almost continuously to the Greek text in all points... The Greek is mutilated, and the Latin version is mutilated. The Greek is deformed only at the beginning of the Epistle by lacunae and gaps... while the version lacks the final part, for which Menard provided an addition through a new interpretation from the Roman Greek. He had a single codex, both Greek and Latin, and it was not perfectly sound everywhere; consequently, he had to apply care at times, and at others conjecture, which he did so sparingly and prudently that he did not easily change a letter in the line, but noted it in the margin.» Thus far Dacherius. In the following year, 1646, Isaac Vossius had the same Epistle printed again at Amsterdam at the end of the Epistles of St. Ignatius, Martyr, illustrated with brief but learned notes; a copy of which, first received from Salmasius, he collated with three manuscript codices retrieved from the Medicean library in Florence, the Vatican, and the Theatines living in Rome. Assisted by these aids, he published this most ancient monument much more accurately: «for since Menard's edition, as he himself says, proceeded from a single codex, it could not have happened otherwise but that it should appear most uncorrected.» Twenty-six years after the first edition of Vossius, John Baptist Cotelier issued this Epistle of Barnabas again in Paris in 1672, adorned with the ancient Latin version, a new interpretation, and clear notes, ^B and he inserted it into his own excellent edition of the Apostolic Fathers. That edition, at the end of the same century, in the year 1698, John Leclerc had printed at Antwerp or rather Amsterdam, with the notes of various others, and again in the current century in the year 1724, augmented by some animadversions of John Davies and his own. Finally, to pass over the editions of Fell, Moyer, and others, Richard Russel committed the same Epistle to the press in the year 1746, in his London collection of the Apostolic Fathers. Among the versions of this Epistle, the old Latin one claims the foremost place for itself, concerning which, besides what we have touched upon here and there, the illustrious Cotelier judges thus: «The old interpretation shows barbarism everywhere, and everywhere negligence; and it is imperfect and mutilated, both passim, and especially at the end, where the later chapters are cut away; perhaps because they seemed less learned to the interpreter, and more pertaining to customs: therefore, these having been omitted, he imposes a colophon or ending doxology. Yet we owe to that version its own value for the earlier chapters, with not a few emendations of the Greek context; to say nothing of its antiquity and simplicity.» But Papebrochius conjectured that the author of this version was St. Philastrius, Bishop of Brescia, and ^C Fabricius followed him. But truly without merit. For neither Menard, the first discoverer of that ancient interpretation, nor Vossius, nor Cotelier, nor others who subsequently published this Epistle, ever committed that to writing. The error of those two men perhaps arose from the words of Dacherius just related; by which we are taught that «Menard, in the manuscript volume of Philastrius, Bishop of Brescia, from the Corbie monastery, came upon» a volume in which, together with other minor works of the ancients, he discovered the ancient interpretation of the Epistle of Barnabas, which he transcribed from the same codex intending to bring it to light. Galeard, a man of standing, dealt with this matter at greater length in the preface to his brilliant collection of ancient Fathers of the Church of Brescia; to whom, if one has time, the reader may go. The English version by William Wake, however, excels among the more recent ones, along with the Epistles of Clement, Ignatius, and Polycarp, and the Shepherd of Hermas, published in London in the years 1693 and 1710. Speaking of this version, John Leclerc, in the dedicatory epistle of the later edition of Cotelier's Apostolic Fathers to the same Wake, now Archbishop of Canterbury, has this to say: «There was also another reason, and one of greater weight, for which I thought this edition of the Apostolic Fathers would not be displeasing to you. Surely there was no one who less disdained such writers; most of whom, and indeed the genuine ones, St. Barnabas, St. Ignatius, St. Clement, and St. Polycarp, to whom were added the Shepherd of Hermas and the Martyrdom of Ignatius, you translated into the English language with the greatest fidelity and elegance, as far as the subject permitted, and adorned them with very learned ^D and most judicious introductions.» Thus Leclerc. And it was pleasant to describe these things here, so that it may be evident that he himself changed his opinion, for indeed he had previously, in his Ecclesiastical History, passed a harsh judgment on the Epistle of St. Barnabas, which here at last he calls genuine. It remains for us to explain in a few words by what manner

^A of editing we have preceded, and especially how we have made a selection of those notes that would amend or illustrate the Greek text or the ancient interpreter, with a few things also woven in, whether our own or taken from elsewhere. What belongs to others is recognized by the name of each being placed underneath: but those things which are marked with the note ANONYM. are those which were taken from the margins of the Menardus edition by an unknown hand, which Clericus translated into his own edition: to our own, in truth, we have affixed no sign anywhere; it may suffice to have mentioned this once. ^B

VII. (P. Gottfridus LUMPER, *History… of the life, writings, and doctrine of the Holy Fathers.* Augsburg, 1783, in-8°, vol. I, p. 149.)

CHAPTER ONE. ON THE EPISTLE ATTRIBUTED TO ST. BARNABAS THE APOSTLE.

CHAPTER TWO. THE DOCTRINE OF THE AUTHOR OF THIS EPISTLE.

(2) "For he came not to call the just, but sinners to repentance." *For he came not to call the righteous, but sinners to repentance.* Barnabas, cap. 5, compared with Matt. ix, 13. The same, cap. 6: "Let us attend therefore, lest by chance, as it is written, many be called, few chosen be found." Compared with Matt. xxii, v. 14. *To everyone who asks you, give.* Compared with Luke, cap. vi, v. 30, and Matt. cap. v, v. 42.

(4) "But let us see whether this people is the heir, or the former, and whether the testament belongs to us or to them. Hear now what the Scripture says concerning the people: Isaac prayed for Rebecca his wife, because she was barren: and she conceived. Afterwards, however, Rebecca went out to ask the Lord, and the Lord said to her: *Two nations are in your womb, and two peoples in your belly: and one people shall overcome another; and the greater shall serve the lesser.* You ought to understand who Isaac is, who Rebecca is; and concerning whom he declared that this or that people would be the greater." *But let us see, if this people is the heir, or the first, and if the covenant is for us or for them. Hear now concerning the people, what the Scripture says. And Isaac prayed concerning Rebecca his wife, because she was barren, and she conceived. Afterward also Rebecca went forth to inquire of the Lord, and the Lord said to her: Two nations are in your womb, and two peoples in your belly, and people shall overcome people, and the greater shall serve the lesser. You ought to perceive who the Isaac, who the Rebecca is, and upon whom he has shown, that the greater* ^D *is this people, or that one.* Barnab., cap. 13, coll. Rom. ix, 10-12, and Gen. xxv, 23. The same, 12: *For in him are all things, and to him.* Coll. Rom. xi, 36.

(5) "But he, that he might abolish death, and show the resurrection from the dead, because it behooved him to appear in the flesh, that he might render the promise to the parents." Coll. II Tim. i, 10 and Rom. xv, 10.

(6) "As much as is in us, let us strive to keep the fear of God, and to keep his commandments, that we may rejoice in his justifications." *As far as it is in us, let us study the fear of God, and strive to keep his commandments, that we may rejoice in his justifications.* Barnab. Ep., cap. 4, compared with the first Epistle of St. Peter, cap. 1, v. 17. — The same Barnabas: "The Lord judges the world without respect of persons. Everyone according to what he does, shall receive." The same, c. 4, compared with I Peter i, 17, and I Cor. iii, 8.

(7) *For the day is near, in which all things shall perish with the evil one. The Lord is near, and his reward.* Barnabas in Epist. c. 21, compared with the Apocalypse, cap. xxii, v. 12.

(8) "As much as you can, and for your soul you shall cultivate chastity." In place of which, Cotelerius thinks it should be read ὑπὲρ τῆς ψυχῆς σου ἀγωνεύσεις (sic), that is, you will contend for your soul: by which is intended the sentiment of Ecclesiasticus cap. IV, v. 33. *Contend for justice for your soul, and even unto death strive for justice, and God will fight for you against your enemies.*

from the author of the Epistle, which is commonly attributed to St. Barnabas the Apostle, is not a cause for wonder in such a brief epistle. Furthermore, although the author of this Epistle, according to the judgment of Vossius and Hody (9), has been accustomed to describe places from the Greek Septuagint version of the Holy Scripture, he has for the most part, however, followed the Hebrew truth. It is worthwhile to bring forward certain examples of this fact. From the LXX translators' version of Isaiah c. XXVIII, v. 16, the author recites this (10): *Behold, I cast into the foundations of Zion a precious stone, chosen, corner, honorable:* Ἰδοὺ ἐμβάλλω εἰς τὰ θεμέλια Σιὼν λίθον πολυτελῆ, ἐκλεκτόν, ἀκρογωνιαῖον, ἔντιμον. However, he repeats the words immediately following from the Hebrew source (11): Καὶ ὃς ἐλπίσει ἐπ' αὐτὸν ζήσεται εἰς τὸν αἰῶνα. *And he who shall hope in him, shall live forever,* where the LXX has: Καὶ ὁ πιστεύων μὴ καταισχυνθῇ: *And he who believes shall not be put to shame.* Elsewhere, however, from Gen. II, 2, he has this: καὶ συνετέλεσεν (ὁ Θεὸς) ἐν τῇ ἡμέρᾳ τῇ ἑβδόμῃ, κ. τ. λ. *And (God) finished on the seventh day, etc.*: whereas the LXX has: ἐν τῇ ἡμέρᾳ τῇ ἕκτῃ, *in the sixth day.* Hence St. Jerome in his *Hebrew Traditions*: "For the sixth day, the Hebrew has the seventh day." The learned Grabe (12) has observed many things on this place which are certainly worthy of being read in his own work. Other examples of this kind are to be sought from the Epistle. ^A

§ II. Concerning the Preexistence, Consubstantiality, etc., of the Son of God.

That the Son was begotten of God the Father before the foundations of the world were laid, and that through Him all these things were created, the author of the Epistle which is inscribed to Barnabas, not far from the beginning of the Epistle, according to the ancient Latin translation (for the Greek is missing there), professes concerning our Savior by speaking thus: "And for this the Lord endured to suffer for our soul, being the Lord of the whole earth; to whom God said before the foundation of the world: *Let us make man according to our image and likeness* (13)." And a little later, he calls the sun "the work of the hands of the Son of God." A famous passage is in the same chapter (14): "Then He showed that He is the Son of God. For unless He had come in the flesh, how could men, ^B seeing Him, have been saved, when those who look upon the sun, which shall at some time cease to be, and is the work of His hands, cannot look steadily into its rays?" Finally, in chapter 12, he has this concerning our Savior: Ἔχεις καὶ ἐν τούτῳ τὴν δόξαν τοῦ Ἰησοῦ, ὅτι ἐν αὐτῷ πάντα, καὶ εἰς αὐτόν. "You have also in this the glory of Jesus: that in Him are all things, and for Him." For the explanation of this text concerning the creation and governance of all things through Him and in Him, the words of St. Paul to the Colossians are very valid (15): Ὅτι ἐν αὐτῷ ἐκτίσθη τὰ πάντα τὰ ἐν τοῖς οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆς, τὰ ὁρατὰ καὶ τὰ ἀόρατα, κ. τ. λ.; and shortly after: Τὰ πάντα δι' αὐτοῦ καὶ εἰς αὐτὸν ἔκτισται, and in verse 17: Τὰ πάντα ἐν αὐτῷ συνέστηκε.

The true divinity of the Son is declared by this author in his Epistle no less remarkably. For there he calls the Son of God "Lord of the whole earth," and that antecedently (as the schools say) to that economy which He deigned to undertake for the sake of our salvation. He also says the glory of Jesus is so great that through Him and because of Him all things are (16); that is, by Him as the efficient cause, all things come to be, and to Him, as the end, all things are referred: which things certainly cannot be said of a creature without blasphemy. To which you may add an illustrious passage in the same Epistle (17) where he teaches that the Lord, who foreknew all things, therefore said that He would take away the heart of stone from His people, and would implant in them a heart new and of flesh, ὅτι ἔμελλεν ἐν σαρκὶ φανεροῦσθαι, καὶ ἐν ἡμῖν κατοικεῖν. Ναὸς γὰρ ἅγιος, ἀδελφοί μου, τῷ Κυρίῳ, τὸ κατοικητήριον ἡμῶν καρδία. That is to say, "because He himself was about to appear in the flesh and to dwell in us. For the holy temple to the Lord, my brothers, is the dwelling-place of our heart." Where, concerning the Lord, who manifested Himself in the flesh or human nature, he speaks clearly, and teaches that He, "the Lord in the hearts of the saints," dwells in them as if in "temples consecrated to God." These words so clearly express the divine majesty and omnipresence of the Son that they do not require our explanation. Also worthy of note are the words of Barnabas ^C: ἥλιον, ἔργον χειρῶν αὐτοῦ ὑπάρχοντα, βλέποντες, οὐκ ἰσχύουσιν εἰς ἀκτίνας αὐτοῦ ἀντοφθαλμῆσαι. Can it happen that anyone could bring forward more forceful words for the divinity and preexistence of the Son of God, Jesus Christ, and at the same time unite this noble and sublime idea of the Savior with the notion of our human nature? Furthermore, I suppose this author has looked here to some place in Scripture where the Holy Spirit teaches us that no one on earth can see God without dying immediately after this vision. This being posited, from the cited words of this writer, his orthodox faith regarding this dogma remains so proven that it is no longer permitted for anyone to doubt it. ^D

Chapter 12: “Behold again Jesus not the son of Nave (Greek more accurately, ^A *son of man*), but the Son of God, before he was manifested in the flesh” (18); Barnabas proceeds, loc. cit.: “Since I was about to say that Christ was the son of David, shrinking from and understanding the error of the wicked, David again says: ‘The Lord said to my Lord,’ etc.” By which saying of David, the Savior himself had already insinuated to the Jews the divinity of his person (Matt. xxii, 41). He furthermore demonstrates by another argument that Jesus Christ is the true God and the Son of God, when he says (19): “But when he chose his own apostles, who were to preach his Gospel, he chose men more wicked than every sin, so as to show that he came not to call the righteous, but sinners to repentance, then he made it manifest that he is the Son of God” (20).

He writes other following things in a later place (21): “What again does Moses say to Jesus the son of Nave (Joshua) when he gave him that name, who was endowed with the gift of prophecy, for this reason alone, that all the people might understand that the Father had manifested all things concerning his Son Jesus to the son of Nave? Therefore, when he imposed that name upon him, when he sent him as a spy of the land, he said: ‘Take a book into thy hands, and write what the Lord says, because in the last days Jesus the Son of God will cut off by the roots the whole house of Amalec.’”

^B Moreover, that Jesus Christ is not only true God but was also true man is openly professed by this author, while he says that Christ the Son of God suffered for us: “If therefore,” he says (22), “the Son of God, who is Lord, who is going to judge the living and the dead, who suffered so that his wound might restore life to us, let us believe that the Son of God could not have suffered except for our sake, but even fixed to the cross, he was offered vinegar and gall to drink.”

After this author had woven a long catalog of good works and precepts, and had embraced almost all the dogmas of morals in summaries, he finally adds these things concerning eternal life and the resurrection of the flesh (23): “You will know, moreover, who is the good rewarder of the recompense.” Regarding, however, the transgressors of the commandments and those negligent of the pursuit of good works, he says (24): “They shall not attain the reward of justice... It is right, therefore, that we, having been taught the justifications of the Lord, as many as were written before, walk in them. For he who does them shall be heaped with glory in the kingdom of God: but he who chooses other things shall perish together with his works. Therefore the resurrection, therefore the retribution.”

These are the things worthy of note in this Epistle regarding dogma.

III. On baptism, justification, etc. — Nothing, certainly, against Celsus, book 1, § 63, arguing [Origen], who perhaps snatched at our author’s statement, where he said that the apostles were infamous men, publicans, and the most wicked sailors, has this: “What absurdity is there, then, if Jesus, wishing to show to the human race how effective the remedies he applies to the diseases of souls are, chose infamous and most wicked men, and promoted them so that they might be an example of the purest life to those who, through their ministry, were led to the Gospel of Christ.” See Origen, that man so very learned, in whom there was such force of genius, so profound, so sharp, so elegant, as Vincent of Lérins testifies in the Commonitorium, cap. 17, that he surpassed almost everyone by a great and wide margin, that Origen did not deem anything inconsistent with this opinion, [nor] anything to be unworthy of Barnabas (whom he supposed to be the author of it). Nor did St. Jerome [think] otherwise, who objects the same opinion of this author to the Pelagians in Book III against the Pelagians, chapter 2, although through a lapse of memory he attributed it to Ignatius the martyr; and so far is he from even lightly marking it, that he even confirms it most strongly from the Psalmist, Psalm xv, v. 4, thus finally concluding seriously: “If you do not use these testimonies for authority, use them at least for antiquity, as to what all ecclesiastical men have thought.” Next, St. John Chrysostom seems to add force to the testimony of both; and although his words are offered concerning only the apostle Paul, no one, I think, would go against [the fact that they] wonderfully agree with the mind of our author. So therefore he [says in] Hom. 4 on the Epistle to Timothy, v. 2, opp. t. IX, page 569: “If anyone, therefore, were to say that the king wishes to grant pardon to all, they will not believe it as easily, until they shall have seen the most wicked of all having obtained pardon: for no doubt will remain afterwards. This also Paul says, that God, namely, wishing to make men more certain that he forgives them all things, chose him who was prone to sin more than all.”

Nothing more beautiful can be said than what our author here transmits concerning the wondrous power of the divine sacrament of baptism. For he teaches that, when we descend into the water, we are full of sins and filth; but as soon as we emerge, we begin to bear fruit in our hearts through the fear of God and hope in Jesus Christ, which we have by the breathing of the Holy Spirit: “We descend, indeed, into the water full of sins and filth; but we emerge bringing forth fruit, having in our hearts fear and hope in Jesus in the Spirit.” ^A I have brought forward the Greek text here in its entirety, because, as it seems to me, it carries with it great utility in theological matters.

The author here shows us the excellence of the Christian over the Hebrew, while he teaches that it is not the Hebrews, but Christians alone, who have been introduced by God into the land promised to the seed of Abraham: “Therefore it is we,” he says excellently, “whom he introduced into the good land.” Then, after having explained all the things that in the Old Testament signified through figures the death of the Redeemer, he teaches that these things are manifest to Christians, but to the Jews, because they were hardened and stiff-necked, they are obscure: “To us, indeed, they are manifest, but to the Jews they are obscure, because they did not hear the voice of the Lord.” According to this author, therefore, the cause of the blindness of the Jews was none other than their transgression, and the fact that they had been rebellious to the word of God. Finally, he says that Moses truly received the tablets of the law; but because the Hebrews, on account of their infidelity, were not worthy, they were handed over to Christians, who received them through the hands of the Savior, and on account of the infinite merits of his passion, he says: “Moses indeed received them, but they themselves were not worthy. Learn how we have received them. Moses, being a servant, received them; but to us the Lord himself, whose people of inheritance we are, has handed them over, having suffered for our sake.” These passages both entice one toward piety and instruct the mind. It is impossible that anyone should run through these passages with a serious and attentive mind without at the same time holding in high regard the excellence of our vocation and loving the author of this letter. Let each one of us beware lest he incur the calamity of the Jews and through his own infidelity render himself unworthy of these great benefits, which accompany the religion of Christians.

The author also most clearly teaches that justification is accomplished through renewal and the true remission of sins, writing thus: “When therefore he reformed us, he accomplished through the remission of sins that we should have another form, namely, a soul similar to that of a child, for he himself formed us.” ^B Behold, therefore, we are formed anew, just as he says again in another prophet: “Behold, says the Lord, I will take away from them”—that is, from those whom the Spirit of the Lord foresaw—“hearts of stone, and I will place in them hearts of flesh; because it was fitting for him to appear in the flesh and to dwell in us; for the holy temple, my brothers, is the habitation of our heart for the Lord.” And elsewhere: “Before we believed in God, the dwelling place of our heart was prone to corruption and weak, like a temple truly built by hands: for it was full of the worship of idols, and it was a house of demons, because it did whatever is contrary to God. But it will be built in the name of the Lord. Attend, so that the temple of the Lord may be built magnificently. How? Learn: by having received the remission of sins, and having placed hope in the name of the Lord, we have become new, created again from the beginning: wherefore in our dwelling place God truly exists; he dwells in us. How? His word of faith, his call of promise, the wisdom of justifications, the commandments of doctrine: he himself prophesies in us; he himself dwells in us; to us who were addicted to death he opens the doors of the temple, that is, the mouth; he gives us repentance, and thus has introduced us into the incorruptible temple.”

^C Concerning confession, the author, explaining the moral precepts of life and the life of light, speaks thus after other things: “You will confess your sins, you will not approach your prayer with an evil conscience.”

Discussing the two opposite ways, of light and of darkness, our author says that good and evil angels are given: the former, who are sent by God, lead us through the ways of light; the others, who are ministers of Satan, preside over the way of darkness: “For to the one (the way of light) are appointed the counselors of light, the angels of God; to the other (the way of darkness), however, are the angels of Satan.” This passage should be accepted as an undoubted testimony of the faith regarding the tradition of the guardianship of angels. We shall see below, besides the author of this epistle, that other ancient Fathers of the Church are held who posit this distinction between good and evil angels, having regard to the guardianship which they provide for men.

§ IV. Of the abrogation of the Old Testament and the necessity of Jesus Christ.

than the spirit of bondage, through which bondage the ancient covenant is distinguished from the new, according to the divine Paul saying to the Galatians: *Stand in the liberty of the Gospel of Jesus Christ, and be not again held in the yoke of bondage* (34); in which place it is certainly evident that the Apostle is speaking of the law of Moses. Our author adds a little further on that Moses broke the stone tablets on which the old law was inscribed, not merely to show the Hebrews that the covenant entered into with God had been dissolved by their idolatry, as Fleury explains this passage (3), but so that the love of Jesus Christ might be impressed upon our hearts: *“And Moses cast the stone tablets from his hands, that the love of Jesus might be impressed upon your hearts* (36).” It is impossible not to recognize in this, and in the text cited above, the difference between the two Testaments, which is laid down in fear and love. Fear concerns the Hebrews; love, the Christians.

Regarding circumcision, the author teaches that it is vain without the circumcision of the heart and faith in the Son of God. He then places before the eyes of the Jews the example of Abraham, who, he says, was the first who “gave circumcision, looking in spirit to the Son, he circumcised, having received the teaching of the three letters (37),” etc. Moreover, he demonstrates that the true circumcision is that by which the ears and heart of man are circumcised, and are thereby rendered docile and obedient; whereas the circumcision of the body is not what God had primarily commanded: “For he says, all the Syrians, Arabs, and Egyptians, the sacrificers of idols, are circumcised; but do they on that account share in the divine covenant, or in the New Testament?”

Taking the occasion from what is recorded in Exodus (38), namely that the Hebrews, fighting against the Amalekites, were victorious when Moses lifted up his hands, but if he let them down ever so little, Amalec prevailed, our author teaches that the Israelites had to learn from this that they could obtain salvation only through hope in Jesus Christ; and that through hope in Him, victory could be won over their enemies. “Why this?” he says, speaking of the history just mentioned (39), *Πρὸς τί;* “That they might know,” he responds immediately, “that they could not be saved, except through hope in Him” (Jesus); and a little ^D further on: “Because,” he says, “if they did not hope in Him, they would always be defeated.” These two passages are of the greatest importance, and from them it is known what the mind of the faithful was in the first age of the Church concerning the necessity of the medicinal grace of the Savior, faith in Him, and His mediation, even before the Incarnation.

Regarding the Sabbath day in the law of Moses, ^A prescribed as holy to God, this author of ours teaches that the Sabbath of the Christians is the eighth day, which is the day of the resurrection of Jesus Christ: *“We celebrate the eighth day with joy, on which Jesus rose from the dead (40);”* which, for the first age of the Church, is certainly worthy of attentive consideration. But he declares further in the same place that there is given another Sabbath, entirely spiritual, which is the beginning of eternal life, just as the Sabbath of the Christians is; that we strive from this Sabbath toward that one, when the Son coming will abolish the time of the wicked, and will judge the ungodly, and will change the sun and the moon and the stars: which Sabbath we ourselves can make holy, according to this author, through good works practiced in the present life. “We will be able... then to render the same day holy, having ourselves first been made holy.”

The author further teaches that in six thousand years all things will be brought to an end; and thus he proves it (41): *“Pay attention, children, to what (Scripture) says: 'He finished (the creation of the world) in six days:' this means that the Lord will finish all things in six thousand years; with Him days are equated to a thousand years, as He Himself testifies (in the Psalms), saying: 'Behold, the day of today shall be as a thousand years' (42); therefore, children, in six thousand years all things will be finished.”* This opinion, although to some it may seem singular, nonetheless had many defenders among the Fathers of the Church. Some even maintain that this opinion can be proved from the Scriptures, and that some traces of it exist in the Epistle of St. Paul to the Hebrews (43), where on the seventh day and in the Sabbath he designates eternal rest. I, however, deem it best to propose nothing on this question, and to adhere to Jesus Christ and His teaching apostles, having known no one who knows what the Father has placed within His power, and how the final day will come, whose preceding signs ^D for by the name of the nations are understood only the Philistine Syro-Greeks and the Alexandrians. For immediately there precedes in the same place a threat of divine visitation upon Egypt, and upon Idumea, and upon Edom, and upon the sons of Ammon. That a certain circumcision, namely political and profane, was common to the Arabs, Ethiopians, Nubians, and many others, purely for a natural reason, Job Ludolf demonstrates for the Ethiopians; but to the Jews, it was prescribed as a seal of faith regarding the Messiah who was to be born from the seed of Abraham; which our author does not deny at all.

^A they might hold religion in contempt, he proceeds so far with allegory that he appears to teach that God never intended to forbid the Hebrews the use of certain foods; but only to instill a horror of those vices which are signified by those various animals. "Therefore," he says, "the commandment of God is not that they should not eat, but Moses spoke in the spirit (49)." I am of the opinion that this text ought not to be taken so strictly and literally that it cannot be understood in an orthodox sense: for if the mind of this author is rightly weighed, and the end which he sets for himself along with the whole context, it will easily appear that the author wishes to teach only this, namely, that the commandment of God imposed on the Hebrews to abstain from certain foods did not merely bind them so that they might not truly and realistically eat these foods; but rather, that they might also abhor those sins which were signified by those foods; hence, immediately after the text provided, he says that God had thus commanded abstinence from swine’s flesh, as if he had said that men ought not to cleave to those who are like swine (50). And speaking further down, still regarding the distinction of foods commanded in the Law of Moses, he transmits that the Jews received those words of Moses as if he had spoken "simply" of foods (51). This adverb, "simply," unravels every difficulty of the text provided; for it is evident that this author never wished for the Jews to be released from the precept of abstaining realistically from foods forbidden in the law, but solely intended, by means of this abstinence, to withdraw them from the vices signified therein.

ART. II. — Moral Observations.

Let us look now at what this author hands down regarding morals. After the distinction of the two ways, which I mentioned above, he exhibits the notes of each. The more distinguished are the works of light: first, to love our neighbor more than ourselves: "You shall love your neighbor more than your soul (44)." The matter here, as is known to everyone, concerns love toward one’s neighbor, which would even give up its life for his salvation, if the occasion were to present itself; and though this degree of love may be found only in those who are more perfect, it is nevertheless certain from the Scriptures and from ^B tradition that all of Christ’s faithful are in general held to this love, and that they sin when they neglect occasions to fulfill the commandment which naturally flows from the command of love toward God. We are bound to love our neighbor for the sake of God, and we love God Himself in our neighbor; but who will dare to deny that we ought to love God more than ourselves, and to shed our blood for the love of Him?

Secondly, it is necessary to share in all things with one's neighbor, and to retain nothing as one's own: "You shall share in all things with your neighbor, nor shall you call anything your own (45)." This custom flourished among the first believers, as is evident from the Acts of the Apostles (46). Third, to love as the pupil of the eye all those who speak to us the word of God: "You shall love, as the pupil of the eye, everyone who speaks to you the word of the Lord." Fourth, to confess our sins: "You shall confess your sins." Finally, to be careful lest we ever "approach God in prayer with an evil conscience (47)." These are the principal ways of light: "This is," says the author, "the way of light."

^C Among the works of darkness, the more notable are the service of idols, rashness, pride of power, simulation, a double heart, homicide, rapine, deceit, malice, arrogance, witchcraft, magic, avarice, and no fear of God. In this way of darkness are contained likewise the persecutors of the good, the haters of truth, and the lovers of lies: "In which way of darkness are the persecutors of the good, the haters of truth, the lovers of lies (48)." Nay, even all those who love empty things, seek after reward, do not pity the needy, do not labor for the sake of him who is worn out by labor and hardships, are prompt to detraction, turning away from the destitute, afflicting the afflicted, "advocates of the rich, unjust judges of the poor."

In another place of the same epistle, where some ^D abuse it, they could hold religion in contempt, he proceeds so far with allegory that he appears to teach that God never intended to forbid the Hebrews the use of certain foods; but only to instill a horror of those vices which are signified by those various animals: "Therefore," says he, "God's commandment is not that they should not eat; but Moses spoke in the spirit (49)." I am of the opinion that this text ought not to be taken so strictly and literally that it cannot be understood in an orthodox sense: for if the mind of this author is rightly weighed, and the end which he sets for himself along with the whole context, it will easily appear that the author wishes to teach only this, namely, that the commandment of God imposed on the Hebrews to abstain from certain foods did not merely bind them so that they might not truly and realistically eat these foods; but rather, that they might also abhor those sins which were signified by those foods; hence, immediately after the text provided, he says that God had thus commanded abstinence from swine’s flesh, as if he had said that men ought not to cleave to those who are like swine (50). And speaking further down, still regarding the distinction of foods ordered in the Law of Moses, he transmits that the Jews received those words of Moses as if he had spoken "simply" of foods (51). This adverb, "simply," unravels every difficulty of the text provided; for it is evident that this author never wished for the Jews to be released from the precept of abstaining realistically from foods forbidden in the law, but solely intended, by means of this abstinence, to withdraw them from the vices signified therein.

ART. III. — Observations pertaining to sacred philology.

While the most learned Mazochius pursues at length the deeds of Barnabas, and illustrates them with a marvelous dexterity of wit, he also explains in his customary manner some passages of his epistle; and thus, I consider that I shall be doing something worthwhile if I record in this place his brilliant observations, which will be of great benefit to the study of sacred philology (52). The first observation concerns the sixth chapter of the epistle, which begins thus (53): "Ὅτε οὖν ἐποίησεν ἐντολήν, etc. When therefore he (Christ) made the commandment, what does he say? Who is it that shall judge with me?" And what follows which he recites from Isaiah 50:8, 9. Here it is not unworthy of observation that *ἐντολήν*, the commandment, is called absolutely and by way of excellence the Father's injunction concerning the Incarnation and the whole business of human restoration, which Christ Himself calls *ἐντολὰς τοῦ Πατρός*, the commandments of the Father (John 15:10); and perhaps Barnabas is alluding to that of Psalm 39:8, 9: "Then I said: Behold I come... that I should do thy will: O my God," which will he presently calls the law:

my desire, and thy law in the midst of my heart. ^A Indeed, the pages of both Covenants are full of this divine precept: the only thing new here is that it is absolutely termed a precept. But the ancient interpreter rendered it "the precept of God," so that he might make the unusual mode of expression clearer.

In the same chapter, a little later (51), having recited the testimony of Moses concerning the obtaining of the land flowing with milk and honey, Barnabas immediately adds this: "Learn what the Gnosis (knowledge, or science) says: Hope in him who is about to be manifested to you in the flesh, Jesus." That, by the name of Gnosis (science), the arcane and allegorical meanings of the Old Testament were understood in the apostolic age, no one is ignorant. That is the key of knowledge in which Christ noted that the experts of the law delighted themselves (55). But we note further here that the Gnosis is cited as if it were a book, and from it those words are brought forth: "Hope," etc. This is indeed much more evident ^B from Clement of Alexandria (56), where these words from Barnabas are quoted in such a way that, for the word which is missing here, one may supply: "Learn what the knowledge says: Hope, he says, in him," etc., as above. Where you may note that the word "he says" is brought forth from the mouth of Barnabas, as if citing from the book of Gnosis, or Science. That there were many such books of Science circulating in the past, written by Jews who pursued allegories, there is no doubt. To these, therefore, Barnabas generally refers his readers when he digresses into allegories. We know that even today in the Targumim many passages are referred to the Messiah: which flowed from the same Gnosis.

Note, moreover, in the indicated passage, even if everything is quoted word for word from the Gnosis, that the word Jesus, which is added at the end, proceeded from the hand of Barnabas, not from the author of the Gnosis, who must certainly have been a Jew—otherwise he would hardly be cited by Barnabas to convict the Jews. But a Jew knew the Messiah; he did not know Jesus. Immediately in the same place follows: "For man ^C is enduring, the earth is suffering." It appears here that Barnabas, or whoever the author is, has lent an ear to the philosophers. For that word *paschousa*, suffering, is to be referred to the *technē* (technical term) of the philosophers, by which they said that matter "suffers." "Man," he says, "is of the earth," not indeed as an agent, but as one suffering. He immediately provides the reason for this in these words: "For from the face of the earth the creation (or formation) of Adam came to be." Where a very beautiful locution of the Hellenists occurs. For the Hebrew *mippene* (which the Hellenist Jews perpetually render as *apo prosōpou*, that is, "from the face") designates any cause whatsoever, even a material one, as the philosophers speak. Therefore, "from the face of the earth" is just the same as if one ^D had said "formed from the earth." And Clement reports this same thing in the same place in the very same words in chapter VII (57), just as also in the following chapters, the word *prosechete*, "attend," is repeatedly intercalated, which is peculiar to those who allegorize, to sharpen attention. Chapter IX (58): "But also all the Syrians and Arabs and all the priests of the idols, etc.," which the most illustrious man Cotelier, a doctor of the Sorbonne, thus translated into Latin... "Truly also every Syrian and Arab, and all the priests of idols are circumcised." Which deservedly created a difficulty. But these things are not to be subjected to a severe weighing, but are to be accepted *pacheōs*, somewhat roughly, almost in this manner: any Syrian, any Arab, any priest of idols admits circumcision. Or: Not even the Syrians and Arabs and profane priests shrink from circumcision. For because there were, among the Syrians and Arabs and profane priests, those who in that way showed themselves cleaner, it was permitted to the apostle Barnabas to say that circumcision was indiscriminately practiced by them. Who does not speak similarly in such matters? Moreover, that many of the Arabs were circumcised, just as the Egyptian priests, there is no doubt. And not even of the Syrians is it to be doubted, if it be true what the ancients believed, that the Phoenicians had adopted it. Origen, on Romans 2:25, among other worshipers of circumcision, also numbered the Phoenicians with these words: "If you examine your histories, you will find not only the priests of the Egyptians, but also the Arabs and Egyptians, Phoenicians, and others, whose efforts for the sake of this kind of superstition flourish more nobly."

Chapter XVI: "But also I will tell you concerning the temple, how the miserable wanderers hoped in the building, and not in God himself, who made them, as if it were the house of God (59)." Here there is no doubt that the temple comes under the name *hodos*, "way": for the entire hope of the Jews was placed in the temple, as that famous clamor notes: "The temple of the Lord, the temple of the Lord," and what our author proposed to say about the temple at the beginning, and what he adds shortly after; as if (namely that way) it were the house of God. The ancient interpreter also saw this, who put *aedem* (temple) for *hodon* (way). For he rendered it thus: "They placed their hope in the temple." Cotelier, indeed, suspects that it alludes to certain passages of the Seniors, in which *hodos* seems to be able to be taken in a similar way for the temple. But here both Barnabas, and there the LXX, seem to have written *oudon*, "threshold," using the common pattern by which the part is taken for the whole, and which we use even today when we are said to visit the "thresholds" of the apostles. It must therefore be read *ouden*... in the threshold, that is, placing their hope in the temple. Moreover, if Barnabas had wished to write "way," *hodon*, as it is now read, he would have placed *osan* at the end, not *onta.*

^A Likewise, as I have said, judgment will be passed on the passages of the Septuagint, III Kings VIII, 44, 48, in which *hodon* is now read, although it should be read as *oudon*. "They shall worship the threshold," etc., just as also in II Paralipomenon VI, 34, 38. It is well known that the ancients originally wrote the *o* for the complete diphthong *ou* (as in the coins of the Syracusans for *Symrakousion*, and six hundred others of the same kind), a fact which, as there is no doubt, later caused fraud for copyists. Someone might say that in the passages of the Elders cited in this manner, *hodon* is to be retained, because the Hebrew *derech*, "way," corresponds to it; whereas, on the contrary, *oudos* corresponds to the Hebrew *saph*, which means "threshold." However, it should be known that the Hebrew *derech*, since it comes from the word meaning "to tread," signifies not only "way" but also "pavement," and in the cited passages, it even signifies "threshold," which is trodden upon immediately by those entering. Then, since at Jeremiah XXXV, 4, *phylassontos ten hodon*, "guarding the way," corresponds to *ten oudon*, he says, *ontos* ^B *oudon*, "guarding the threshold" (for the Hebrew is *saph*), let it be my judgment to hold that the same change could have happened in the passages extracted above. Finally, to avoid dallying, if we listen to the grammarians, *hodos*, "way," and *oudos*, "threshold," are one and the same noun. For even in Homer, *oudos* is used for *hodos*, "way." And conversely, Suidas testifies that the word *hodos*, if the first syllable is shortened, signifies *oudos*, that is, "threshold," having cited a passage from Sophocles. You will find similar things in Eustathius and in the Scholiaste on Sophocles regarding his famous passage cited by Suidas and Eustathius. And do not be troubled that these seem old and peculiar to the poets, for in the Septuagint and the Hellenistic Jews, many things occur that are partly archaic and partly peculiar to Alexandria or other unknown dialects." Thus far V. C. Mazochius.

ART. IV. Concerning the diverse editions and versions of the Epistle of St. Barnabas (See the Dissertation of D. Le Nourry, art. XI, and Gallandius, cap. 6, above.)

VIII. (Carolus Josephus HEFELE, *Patrum Apostolicorum Opera*, Tubingen, 1842, in-8; Prolog. p. VII.)

I. Among the fellow workers and associates of St. Paul, Joses Barnabas is prominent, ^C born in Cyprus, a Jew by race and a Levite, who, moved by the fervor of Christian love, sold his field and placed the price at the feet of the apostles (Acts IV, 37). The ancients not unreasonably hand down the tradition that he was admitted to the number of the LXX disciples of Christ (60), and the moderns do not incautiously believe that their narrative approaches the truth. The surname of Barnabas, as testified by Holy Scripture, was imposed upon him by the apostles, and it is evident enough from the version of St. Luke, Acts IV, 36, *huios parakleseos*, that this is the same as [Hebrew script], or "son of inspired consolation" (61). That Joses Barnabas is not to be distinguished from Joseph Barsabbas (Acts I, 23), and that both names denote the same person, is what Ullmann (62) and others in our own times have sought to prove, though lacked the assent of others and were rightly challenged by those most learned men De Wette (63), Olshausen (64), and Winer (65). The sacred books tell us more about the apostolic life and labors of Barnabas:

a) Acts IX, 26, 27. Barnabas was the first to bring Paul, after his conversion, to the apostles, who still feared him, around the year 40. b) Acts XI, 22. Shortly after, Barnabas was sent by the apostles to Antioch to govern this Church. ^D c) Acts XI, 25. He added Paul to himself as an associate in this apostolic office. d) Acts XI, 30. Barnabas and Paul carried the money collected at Antioch to Jerusalem around the year 44. e) Acts XIII and XIV. Both, in the years 45 and 46 after Christ, traveled through Cyprus and Asia Minor preaching the name of the Lord. f) Acts XV, 2 sq. and Gal. II, 4, 9. Barnabas and Paul, having returned from the Antiochenes, were sent to Jerusalem on account of a sedition that had arisen because of the Judaizers, and they participated in the council of the apostles. A.D. 50-52. g) Acts XV, 37 sq. Some time having elapsed, Barnabas and Paul decided to undertake a second apostolic journey, but a dissension having arisen because of Mark, Barnabas departed from Paul and, having taken Mark, sailed to Cyprus. Regarding his subsequent fates, the Book of the Acts of the Apostles is completely silent. But... h) I Cor. IX, 5, 6, we are taught that Barnabas, no less than Paul, sought a living by the labor of his hands (according to the Vulgate and some Fathers: that he did not lead a woman about with him). i) Gal. II, 13. At Antioch, Barnabas imitated the simulation of Peter due to fear of the Judaizers. Year 32 or 55. k) That Barnabas was again a fellow worker of St. Paul in the year 57.

that he was sent with him to the Corinthians as a companion, the most learned Gallandius (66) has endeavored to demonstrate from II Cor. VIII, 18 sqq. But that most learned man erred (67).

I) In the year 62, Mark, the cousin of Barnabas and his companion on his journey, was again in the company of Paul (cf. Coloss. IV, 10); from which it follows that we may consider Barnabas to have been already dead by that year. The same can be concluded from I Petr. V, 15, and II Tim. III, 11; and no less so does Alexander, a Cypriot monk (6th or 9th century), a panegyrist of Barnabas, assign the time of his martyrdom to the years 53-57 (68). These are the facts that we have ascertained regarding the life and fate of Barnabas. You will find many other narratives—and indeed, purely fabulous ones—collected in my aforementioned little book, on pp. 11-15 and 31-47.

II. An Epistle is attributed to our Barnabas, written in the Greek language, the authenticity of which is still *sub judice*. It has been defended by Ludovicus Elias Dupin (69), Nicolaus Nourry (70), Gallandius (71), and in our own times by Henke (72), Rördam (73), and Franke (74); the authenticity of the Epistle has been impugned by Hugo Menard (75), Tentzel (76), Natalis Alexander (77), Remi Ceillier (78), Ittigius (79), Mosheim (80), Lumper (81), Hug (82), Ullmann (83), Neander (84), Mynster (85), and Winer (86). I myself, in the third chapter of my book, pages 147-195, have attempted to maintain this opinion at some length; I shall now discuss it briefly. ^B

a) The most ancient witness to its authenticity is Clement of Alexandria, who quotes the Epistle of Barnabas seven times and attributes it to the apostle Barnabas four times. (See above, among the testimonies of the ancients.)

b) Origen has followed his teacher. In *Lib. I contr. Cels.*, n. 63, t. I, p. 378 ed. BB, he writes: "It is written in the Catholic Epistle of Barnabas that Jesus chose his own apostles, who were more lawless than all wickedness." Chap. 5. In *De princ.* III, c. 2, n. 4, t. I, p. 140: "Barnabas also declares the same in his Epistle, when he says that there are two ways, one of light and the other of darkness, over which he says certain angels preside: the angels of God over the way of light, but the angels of Satan over the way of darkness." Chap. 18.

Origen also seems to have considered the Epistle as having its place in the sacred Scriptures, as he says in his *Commentary on the Epistle to the Romans*, 24, t. IV, p. 473: "There are, moreover, as we find in many places of Scripture, certain angels who are supporters and helpers of either side, or at least of both." But it escapes no one that both Clement and Origen frequently treated apocryphal and spurious books as genuine, and therefore not full weight should be given to their testimony for the authenticity of our Epistle. Hug well adds that Clement does not discuss our epistle with the same reverence that he accords to truly apostolic writings.

c) Many wrongly believe that Eusebius and Jerome denied the authenticity of our Epistle. We indeed read in his *Ecclesiastical History*, III, 25: ^B "Among the spurious writings let be placed also the writing of the Acts of Paul, and the so-called Shepherd, and the Revelation of Peter, and in addition to these the Epistle in circulation of Barnabas."

But Eusebius, in counting our epistle among the *notha* (spurious), used this word improperly; in truth, he was not speaking of adulterated books, but of the *antilegomena*, that is, doubtful books that were rejected by some, as he himself testifies a little later, saying, "They would belong among the *antilegomena* (i.e., Acts of Paul, Shepherd, etc., and the Epistle of Barnabas)." No less does Eusebius in the sixth book of his History, c. 14, ascribe our epistle to the *antilegomena*, teaching that Clement of Alexandria had expounded all the books of Sacred Scripture in his *Hypotyposes*, not passing over even the *antilegomena* books, "not leaving out the *antilegomena*: I speak of Jude, and the remaining Catholic epistles, and the Epistle of Barnabas, and what is called the Revelation of Peter." Therefore, Eusebius brought into doubt the authority of the Epistle, not its authenticity.

Almost the same must be said of Jerome, when he writes: "Barnabas the Cypriot, who is also called Joseph the Levite, ordained with Paul as apostle to the Gentiles, composed one epistle pertinent to the edification of the Church, which is read among the apocryphal scriptures (87)." Upon this passage, Pearson (88) shrewdly observes that Jerome reports that the Epistle of Barnabas was not supposititious or spurious; he asserts that it "pertained to the edification of the Church," and therefore he did not think it heretical;

yet he teaches that it was read among the apocryphal Scriptures and implies it was not repudiated by the Church. Now those books are called apocryphal which are indeed authentic, yet removed from canonical authority and not placed in the canon of the sacred Scriptures; as well as those which are not of those to whom their titles claim them to be (pseudepigrapha). It is clear that Jerome called the Epistle of Barnabas apocryphal in the former sense, since he indeed ascribes it to Barnabas, and nevertheless contends that it was read among the apocryphal Scriptures. Therefore, no one will deny that the testimonies of ancient writers favor the authenticity of the Epistle. Nevertheless, moved by not insignificant arguments, we judge it should be adjudicated against being the work of the apostolic man. ^A

1. If our Epistle had been considered authentic by the ancients, it would certainly be read among the canonical books; just as Augustine says concerning the apocryphal books of Andrew and John: If they were theirs, they would have been received by the Church. ^B

2. That our Epistle was written after the destruction of Jerusalem, is easily conjectured from chapter 16. But above at index I we saw that Barnabas, without doubt, was no longer among the living at that time. ^C

3. In chapter 5 the apostles are called "lawless beyond all sin." I can hardly believe Barnabas, a companion of the apostles, said such things. Moreover, this hyperbole suggests a rhetorician of the second century much more. ^D

4. The things which are brought forward in chapter 10 regarding hares, hyenas, etc., smack more of a trifling allegorizer than of the apostles. ^D

5. Barnabas, who had traveled through the provinces of Asia Minor and had lived for many years in Antioch in Syria, ought to have known well that it is false what is asserted in chapter 9, that all idol priests and all Syrians were circumcised. ^C

6. The countless trifling allegories, especially in chapters 5 through 11, cannot have been written by him who, because of his fervor of eloquence, was called by the apostles Barnabas. ^C

7. Regarding the sacred rites of the Jews, certain false things are read in our epistle (c. 7 and 8), which cannot have as their author the Levite Barnabas, who had lived for a long time in Jerusalem. ^C

8. Our Epistle disputes unjustly against Judaism, pronounces the circumcision of the flesh to be superstitious (c. 9), vituperates the Sabbath (c. 15), contends that the laws of Moses should not have been understood by the Jews according to the letter (c. 10), and teaches that the economy of the Old Testament was abolished, not finally by the Gospel, but already on that very day on which Moses dashed the tables of the law from his hands, and that the Jews then lost the testament forever (c. 4 and 14). You would not expect all this from Barnabas, who was sent to Antioch to compose the faithful from the Gentiles and from the Jews; but such things smack of the second century, and [we find] a similar one in the Epistle to Diognetus. ^A

III. Indeed, I may think that our Epistle was written in the first years of the second century, [between] 107-120. It is sufficiently clear from chapter 16 that it was written after the destruction of the Jerusalem temple. For it is written there: "For because they were at war, it (the temple) was destroyed by the enemy" now, etc. Those who distinguish otherwise than we do, and join "now" to the noun "enemy," contend that these letters were given immediately after the year 70 A.D. ^B

2. In the first years of the second century, those who were calling the Church into danger were being attacked in the same fervent manner by St. Ignatius of Antioch and by the author of the Epistle to Diognetus. ^B

3. Before the second century Christians ceased to celebrate the Sabbath; our Epistle teaches that this had already happened (c. 15). ^B

4. The author of our Epistle speaks against those heretics, the Judaizers and the Docetae, whom St. Ignatius vituperates. As he did, so also did our author endeavor to preach the incarnation of Christ against the Docetae (c. 5 and 6). ^B

5. Many theological matters of our Epistle, especially regarding typology, are very similar to the teaching of St. Justin and Tertullian, i.e., writers of the second century. ^B

6. In all ancient codices, the Epistle of Barnabas is placed after the Epistle of Polycarp, perhaps because it was thought to be more recent; it was certainly not thought to be much older. ^C

7. That our Epistle was written not long after the year 120: ^C a) is evident from chapter 16, where the destruction of Jerusalem is discussed in such a way that it is manifest that Aelia Capitolina had not yet been built by Hadrian. ^C b) After the year 137, when the second Jewish war was finished, no danger from Judaizers could any longer exist. Finally. ^C c) Celsus, around the years 150-160, seems to have drawn his railing against the apostles from our Epistle, chapter 5 ("lawless beyond all sin"). ^C

IV. To which readers the Epistle was destined is nowhere expressed in clear words, as the fuller form of the salutation is missing. Origen calls our Epistle catholic, but it is evident from the first chapter and the end of the ninth that these letters were given to certain faithful who were joined to the author by a tighter bond. The subject matter of the first part of the epistle and the method of the entire demonstration make us certain that the author addressed the faithful from the Jews, without doubt Hellenists, while the danger from the Judaizers was imminent. That Daniel Schenkel of Basel, who put forward more certain claims about the readers, did so rashly, we have demonstrated elsewhere. ^D

^A V. The same learned man, Daniel Schenkel (93), in order to settle the controversy concerning the authenticity of the Epistle, attempted to prove that the Epistle of Barnabas is indeed genuine, but not whole; and that all those parts of it which displease learned men drew their origin from a certain therapist who had followed the rites of the Christians, and who had dared to augment the letters of the apostolic man with his own mystical wisdom. We, on the contrary, have elsewhere exerted ourselves to defend the integrity of the Epistle (94). I shall now conclude the matter in a few words regarding that second or parenetic part of the Epistle, ch. 18–21, which was already called into doubt by many before Schenkel, inasmuch as it does not exist in the old Latin version.

a) It was already read, praised, and cited by those most ancient writers who first made mention of the Epistle, Clement and Origen. β) The same exists in all the Greek codices that we possess. γ) This second part was numbered no less in the stichometries of the ancients. δ) They also append the second, parenetic part to the didactic part of Saint Paul's Epistles. ε) In the second part, two ways are discussed, of which mention had already been made in the first part, ch. 4 and 6. ζ) We easily perceive that the diversity of style arose from the different character of each part. 2. The first part of the Epistle is also whole and must be considered free from interpolations. a) For the individual chapters are parts of a single argument, and they have this purpose: to demonstrate that Judaism has been abolished and has yielded to the new economy of salvation, which it was the function of Judaism to typify from the very beginning. β) It is false that Schenkel contends that chapter six is related not to the seventh, but only to the thirteenth, in the sequence of discourse. For those chapters which Schenkel thinks should be deleted, ch. 7–12 inclusive, contain nothing else but the continuation of the preceding demonstration: that the new economy was to be prefigured by the types of Judaism. γ) Two other chapters, 15 and 16, which displease Schenkel, are by no means to be rejected, inasmuch as they pertain necessarily to the demonstration. For if the abolition of Judaism had to be demonstrated, words also had to be said about the abrogation of the Sabbath (c. 15) and of the temple (c. 16). δ) The chapters that displease Schenkel do not argue differently against the Old Testament than do those which ^B are reputed to be genuine. Everywhere the same fervor against Judaism meets us. a) Schenkel wrongly affirms that things contrary to the New Testament also are taught in various chapters. ζ) Indeed, Clement of Alexandria, who first mentions our Epistle, read and praised those disputed chapters, and there exists nowhere even the least testimony of interpolation.

VI. On the doctrine of Barnabas, cf. my booklet: *Das Sendschreiben d. A. Barnabas, etc.*, p. 242–262. Franke, in *Rudelbach et Guerike Zeitschrift für luth. Theol.*, etc., 1840, Fasc. 11, and van Gilse, Heyns, and Junius, in three dissertations on the moral theology of the apostolic Fathers, decorated with a prize by the University of Leiden in 1833, have argued about the same matter.

VII. After Nicephorus, Patriarch of Constantinople († 828), and the author of a certain ancient Stichometry published by Cotelier, no one seems to have had knowledge of our Epistle until the 17th century. James Sirmond, S.J., first discovered it again, bound with the epistle of Polycarp, in the Turrian codex. Shortly after, the same Epistle was found in three other codices: of the Vatican Library, of Cardinal Colonna, and of Andreas Schott, S.J. Hugo Menard, from the congregation of St. Maur, had found an ancient Latin version of the Epistle in the Corbie codex before the 9th century. Claudius Salmasius delivered a transcript of the Schott codex and of that ancient Latin version to Isaac Vossius, and Vossius to Ussher. This being done, James Ussher, Archbishop of Armagh and Primate of Ireland, put the Epistle of Barnabas to the press at Oxford in 1643. But a huge fire, which devastated no small part of the city of Oxford, also consumed all the copies.

At nearly the time Ussher was preparing his edition, Hugo Menard, a Benedictine monk, was planning to publish the Epistle itself at Paris. Upon his death in 1644, Lucas Dacherius, of the same congregation, brought Menard's edition to light in 1645, having added the Corbie version to the Turrian text. Isaac Vossius edited a more emended Epistle of Barnabas at Amsterdam in 1646, having used many other codices: the Florentine, the Vatican, and the Roman codex of the Theatines. Many editions then followed, especially those of Cotelier, Russell, and Galland, ^D which latter we have taken as our primary guide, not having followed it like a sycophant.

VIII. Finally, it must be noted that in all Greek codices, chapters 1–4 inclusive and half of the fifth are missing.

THE CATHOLIC EPISTLE OF SAINT BARNABAS THE APOSTLE

Greetings, sons and daughters, in the name of our Lord Jesus Christ who has loved us, in peace. Knowing that the abundance of the great and noble equity of God dwells within you, I am exceedingly rejoiced by your blessed and glorious spirits, for you have so received the grace implanted by nature. For this reason I congratulate myself greatly, hoping to be saved, because I truly see in you the Spirit poured forth from the noble fountain of God. Since I am persuaded of this, and know more fully that while I speak to you, many good things have followed for me in the way of the Lord’s equity, therefore, brethren, I also consider it worth more than my own soul to love you, because the greatness of faith and love dwells in you, with the hope of His life. Thinking, therefore, that this would (as if it were a care to me, that I might share with you from that which I have received) be a reward for me to serve such spirits in this way, I have hastened…

^A to write to you, that you might rejoice.

There are, therefore, three constitutions of the Lord: the hope of life, the beginning, and the consummation. For the Lord revealed through the prophets those things that are past, and gave us the beginnings of those things that are to come to know. Since, therefore, He has spoken, it is fitting ^B to approach His altar more reverently and more loftily. I, however, not as a teacher, but as one of you, will demonstrate a few things, through which you may be the more joyful in many respects.

II. The Jewish sacrifices have been abolished.

Since, therefore, the days are most evil, and the adversary has the power of this age, we ought to be attentive and inquire into the ordinances of the Lord. The helpers of our faith, therefore, are fear and endurance; but those things that fight alongside us are patience and continence. When these remain pure in the sight of the Lord, wisdom ^C and understanding rejoice with them.

For He has revealed to us through all the prophets that He does not desire our sacrifices, nor victims, nor offerings, saying thus: "To what purpose is the multitude of your sacrifices to me, says the Lord? I am full of the burnt offerings of rams, and the fat of lambs; and I desire not the blood of goats and bulls; nor if you come to be seen by me. For who has required these things from your hands? You shall no more tread my court. If you bring me fine flour, it is vain: incense, it is an abomination to me. Your new moons and your great day I cannot endure; your fasts and holidays ^D and festivals my soul hates." 1 These things, therefore, He has made empty, that the new law of our Lord Jesus Christ, which is without the yoke of necessity, might have a human offering.

The Lord says again to them: "Did I command your fathers, when they went out from the land of Egypt, that they should offer me sacrifices and victims? But this I commanded them, saying: Let none of you harbor malice in his heart against his neighbor; and you shall not love a false oath." 3 We ought, therefore, to understand, since we are not without understanding, the counsel of the kindness of our Father: for He speaks to us, wishing us, as erring ones, to seek how we may approach Him; for He says to us: "A sacrifice to God is a contrite heart; and a humble spirit God does not despise." 4

We must, therefore, brethren, inquire more certainly concerning our salvation, lest at any time he should have an entrance into us, and cast us out from our life.

III. The fasts of the Jews are neither true nor acceptable to God.

He says, therefore, again of these things to them: "Why do you fast to me, so that today your voice is heard in crying? Not such a fast have I chosen, says the Lord, that a man should humble his soul without cause. Nor if you should bow down

your neck like a circle, and wrap yourself in sackcloth, and spread ashes underneath: not even so will you celebrate an acceptable fast. ^A But to us He speaks thus: When you have fasted, unroll every knot of injustice, and delete every unjust assignment, resolve the suffocation of heavy commercial contracts, send away the bruised in remission, and dissipate every malicious bond. Break your bread to the hungry, and bring the homeless into your house: when you see the naked, clothe him; and do not despise those of your own seed. Then your early light shall break forth, and your garments shall quickly spring up, and justice shall go before you, and the glory of God shall encompass you. ^B Then you shall cry out, and God will hear you; while you are still speaking, He will say: Behold, I am present; if you remove from yourself the knot and the persuasion of evils, and the word of murmuring; and if you give bread to the hungry from your soul. In this, therefore, brothers, the merciful God is provident, because He knew that the people whom He prepared for His Beloved would believe in simplicity; and He showed beforehand to us all, that we might not rush in as proselytes to their law.

IV. Antichrist is at the doors, therefore let us flee the errors of the Judaizers and the works of an evil way.

It is necessary, therefore, for us to write much about those things that are imminent, which can heal us. ^C Let us flee, therefore, from every work of iniquity, and let us hate the error of this present time, that we may be loved for the future. Let us not give space to our soul, so that it might have power to run together with the most wicked and with sinners, lest we ever become like them. For the completed temptation, as it is written, as Daniel says, has approached. For on account of this the Lord has cut short the times and days, that His Beloved may hasten to His inheritance. The prophet says thus: Ten kingdoms shall reign on the earth, and a little one shall rise up behind, who shall lay low three in one. ^D Concerning the kingdoms likewise. Concerning this same thing Daniel says again: And I saw the fourth beast, wicked and strong, and more savage than the other beasts of the sea: and ten horns appeared to it: and another little horn rose up in the middle of them; and it cast down three of the greater horns. Therefore, we ought to understand. Furthermore, I also ask this of you, as one of your own, loving all of you more than my own soul, that you pay attention to yourselves and do not become like those who pile up their sins and say: That the testament is theirs, and not ours. Ours it is, however, because they lost forever that which Moses received. For He says...

"And Moses was on the mountain fasting forty days and forty nights: and he received the testament from the Lord, stones tablets written with the finger of God." But turning to idols, they lost it: for the Lord says to Moses: "Moses, go down quickly, for thy people, whom thou broughtest out of the land of Egypt, have transgressed the law." And Moses cast the stone tablets out of his hands, and their testament was broken; so that the love of Jesus might be sealed in your hearts, for the hope of his faith. Therefore, let us attend in these last days. For all the time of our life and faith will profit us nothing, unless we have hatred of iniquity and future temptations; as the Son of God says: "Let us resist all iniquity, and let us hate it." Therefore consider the works of the evil way. You must not withdraw yourselves as if you were already justified; but coming together into one place, inquire what is convenient and profitable for the beloved in common. For the Scripture says: "Woe to them that are wise in their own eyes, and prudent in their own sight." Let us be spiritual, let us be a temple perfect to God; as much as is in us, let us meditate on the fear of God, and let us keep his commandments.

The Lord judges the world without acceptance of persons. Each one receives according to his deeds: if he is good, his goodness goes before him; if he is wicked, the reward of his wickedness follows him. Take heed, lest at any time, when we are at rest, having been called, we fall asleep in our sins; and the wicked one, receiving power over us, stir us up and exclude us from the kingdom of the Lord. Furthermore, understand this also, that when you see such great signs and wonders among the people of the Jews, and that the Lord abandons them in this way. Let us therefore watch, lest, as the Scripture says, many being called, we be found few elected.

V. The new covenant, founded by the passion of Christ, is to us for salvation, to the Jews for destruction. For this reason, the Lord endured to give up his body to extermination, that we might be sanctified by the remission of sins, which is by the sprinkling of his blood. For it is written concerning him, some things to the people of the Jews, and some to us. But it speaks thus: "He was wounded for our iniquities, and he was troubled for our sins; by his blood we are healed. He was led as a sheep to the slaughter: and as a lamb before his shearer, so he opened not his mouth." We ought therefore to give exceeding thanks to the Lord, because he has shown us past things, and made us wise; and concerning future things, we are not without understanding. But he says: "Not unjustly are nets spread for birds." This he says, because the man who has the way of truth, and knowledge, and himself, will justly perish.

And for this sake the Lord endured to suffer for our soul, although He is the Lord of the whole world; to whom God said on the day ^A before the foundation of the world: "Let us make man according to our image and likeness" (Gen. 1, 26). How then did He endure to suffer this from men? Learn. The prophets, having the gift from Him, prophesied concerning Him. But He, that He might make death of no effect and show the resurrection from the dead, because it was necessary for Him to appear in the flesh, endured, that He might render the promise to the parents and prepare ^B for Himself the new people, while He dwelt on earth, to show that He Himself, having accomplished the resurrection, will judge. At the same time, teaching Israel, and doing such great wonders and signs, He preached and loved him exceedingly. When, however, He chose His own apostles who were to preach His Gospel, who were sinners beyond all sin, that He might show that He did not come to call the righteous, but sinners to repentance (Matth. 9, 13), then He manifested Himself to be the Son of God. For if He had not come in the flesh, how could we men, looking at Him, have been saved? Since those who look at the sun, which will one day cease to exist and is the work of His hands, are not able to look directly into its rays. Therefore the Son of God came into the flesh for this purpose, that He might bring to a head the sum of the sins of those who persecuted His prophets to death. For this reason therefore He endured.

*There follows an ancient interpretation.*

... preparing the people . . . the resurrection having taken place, on earth ... judged them . . . leading to life the people of the Jews, and doing great wonders and signs, they did not believe nor love Him. Then He chose His own apostles, who were beginning to preach His Gospel, who were sinners beyond all sin; that He might show that He came not to call the righteous, but sinners . . . . Then He showed Himself to be the Son of God. For if He had not come in the flesh, how could men be saved? . . . since, looking at the sun . . . which is the work of the hand of God, they cannot look at its rays for long. Therefore the Son of God came in the flesh, that He might define the consummation of the sins for them who persecuted His prophets to death. . . . Isaiah says: "By His bodily stripes we are all healed." And another prophet: "Smite the shepherd, and the sheep of the flock shall be scattered." But He willed to suffer thus. . . . For he says who prophesies concerning Him:

^A "Spare my soul from the sword; fasten my flesh with nails, for the assemblies of the wicked have risen up against me." And again he says: "Behold, I have set my back to the scourges, and my cheeks to buffets, and I have set my face as a solid rock." ^B

VI. Christi passio et novum fœdus jam et prophetis annuntiatur.

VI. The Passion of Christ and the New Covenant are already announced by the prophets.

When, therefore, He has fulfilled the commandment, what does He say? "Who is he that judges me? Let him stand against me. Or who is he that contends with me? Let him approach the servant of the Lord. Woe to you, for you shall all wax old as a garment, and the moth shall devour you." And again the prophet says: "Since as a strong stone He was set for crushing, behold, I cast into the foundations of Zion a stone precious, elect, corner, honorable." Then what does He say? "And he who shall hope in Him shall live for ever." Is our hope then in a stone? Far be it! But because the Lord set His flesh in strength. ^C For He says: "And He set me as a solid rock." And the prophet says again: "The stone which the builders rejected, this has become the head of the corner." And again he says: "This is the day, the great and glorious one, which the Lord hath made."

^A I write to you more simply, that you may understand; I am the offscouring of your love. ^B What then does the prophet say again? "The synagogue of evildoers surrounded me; they encircled me like bees around a honeycomb," and "Upon my garment they cast lots." Since, therefore, he was to be manifested in the flesh and to suffer, his passion was foreordained. For the prophet says against Israel: "Woe to their soul, because they have devised a wicked plan against themselves, saying: Let us bind the just man, because he is troublesome to us." And Moses also says to them: "Behold, thus saith the Lord God: Enter into the good land which the Lord swore to Abraham, and Isaac, and Jacob, and inherit it—a land flowing with milk and honey." Learn what the knowledge is: "Hope," he says, "in Jesus, who is to be manifested to you in the flesh." For man is earth that suffers; for from the face of the earth the formation of Adam took place. What then does he say: "Into the good land, flowing with milk and honey [entail]"? Blessed be our Lord, who has placed in us wisdom and understanding of His hidden things. For the prophet says: "Who shall understand the parable of the Lord, except the wise ^C and understanding, and he who loves his Lord?"

Ancient Interpretation

...among them: "Let us ambush the just man, because he is unpleasing to us." And Moses also says to them: "Thus saith the Lord God: Enter into the good land which the Lord promised to Abraham, Isaac, and Jacob; and be masters of that land, which produces milk and honey." Learn what the knowledge should say: "Believe," he says, "in him who will appear in the flesh, Jesus. For man is suffering earth... since from earth is the formation of Adam." What then does he say: "Into the good land, flowing with milk and honey? And blessed be the Lord..., because He placed wisdom and sense in us regarding His hidden things." And the Lord says through the prophets: "Who shall understand the parable of the Lord ^D except the wise... and he who loves his Lord?" Since, therefore, having known us for the remission of sins, He made us have the form of another, as if we were children, so that He might fashion us by the Spirit. For we, as the Scripture says... : "Let us make man in our image and likeness, and let him rule over the beasts of the earth, and the birds of the sky, and the fishes of the sea." And the Lord, seeing our good form, said: "Increase and multiply, and replenish the earth." ... I will show you again how he says to you [(13)] regarding the second form...

^A which he made in the last days. The Lord says: "Behold, I will make the last things as the first." [(19)] For this cause the prophet preached: "Enter into the land flowing with milk and honey, and have dominion over it." [(20)] Behold, therefore, we have been formed anew, just as he says again in another prophet: "Behold," says the Lord, "I will take away from them"—that is, from those whom the Spirit of the Lord foresaw—"the hearts of stone, and I will put in them hearts of flesh"; because he was about to appear in the flesh, and to dwell in us. For the temple of our heart, my brothers, is a holy home to the Lord. ^B For the Lord says again: [(21)] "And in what shall I appear before the Lord my God, and be glorified?" He says: "I will confess to you in the church, in the midst of my brothers, and I will sing between the church of the saints." Therefore, we are they whom he has brought into the good land. What then is the milk and honey? Because the infant is first made alive by honey, then by milk; so also we, made alive by the faith of the promise and by the word, shall live possessing the land. But he preached beforehand in the last days. The Lord says: "Behold, I make [(23)] the last things as the first." For this reason the prophet preached: "Enter into the land, which produces milk and honey, and have dominion of it..." because he himself was beginning [(24)] to appear, and to dwell in us: for the temple of the Lord, ... is the dwelling of our heart. He says, therefore, again: "And how shall I appear before the Lord my God, and be glorified?" He says: "I will confess in the church ... of my brothers, and I will sing to you in the Church of the saints." We, therefore, are they whom he brought into the good land. What then is milk and honey? Because from the beginning an infant is enlivened by honey and ... milk; just as we are enlivened by the faith of the promise, while we are nourished by the word [(25)], having dominion over the earth. ... Who is it that can now be over the beasts, or over the birds, or over the fish? You ought to understand, that to have superiority [(26)] is of power, so that one who commands may be lord [(27)].

^A Since this does not happen now, he has indeed promised it to us. When will it be? When we ourselves shall have become perfect, so as to be heirs of the covenant of the Lord.

VII. Fasting and the Goat — a Type of Christ

Understand therefore, children of delight and gladness, that the good Lord has shown us all things beforehand, that we might know to whom we ought in all things to give thanks and offer praise. ^B If, therefore, the Son of God, being the Lord and about to judge the living and the dead, suffered that his wound might give us life, let us believe that the Son of God could not have suffered except for our sake. But also, when crucified, he was given vinegar and gall to drink. Hear ye how the priests of the people ^C gave indications concerning this. Because there was a written commandment of his, that whoever does not fast shall perish by death, the Lord commanded, since he himself was also about to offer the vessel of his spirit as a sacrifice for our sins, so that the type which occurred in the case of Isaac, who was offered upon the altar, might be fulfilled. What, then, does he say in the prophet? "And let them eat of the goat which is offered at the fast for all sins." Attend carefully: "And let the priests alone, all of them—and only them—eat the entrails unwashed with vinegar." To what end? Since, he says, you are to give me gall with vinegar to drink for the sins of my new people, when I am about to offer my flesh; do you eat alone, while the people fast and lament in sackcloth and ashes, that he might show that he must suffer at their hands.

^A How then did he command? Attend. Take two good and similar goats, and offer them; and let the priest take the one as a burnt offering. And what shall they do with the other? "The one," he says, "is cursed." Attend how the type of Jesus is made manifest. And do you all spit upon it, and pierce it, and put the scarlet wool around its head; and thus let it be cast into the desert. And when it comes to pass so, he who leads the goat into the desert removes the wool, and places it upon the shrub which is called 'rachi,' whose buds we are accustomed to eat when we find them in the country; for the fruits of this thorn-bush alone are sweet. What, therefore, does this mean? Attend: the one upon the altar, and the other ^B cursed, and why is the cursed one crowned? Because they will see him on that day having the scarlet robe around his body, and will say: "Is not this he whom we once crucified, after having treated him with contempt, having pierced him, and having mocked him? Truly this was he who then said that he was the Son of God." For how is he similar? To this end [he commanded] the goats to be similar, good, and equal; that, when they see him then coming, they may be struck with amazement at the similarity of the goat. Therefore, [behold] the type of Jesus who was about to suffer. But why is the wool in the midst of the thorns? [alt-version omitted]

^A Since it is a formidable thorn, it must suffer much before it can, being afflicted, possess that which it desires. Thus, he says, those who wish to see me and lay hold of my kingdom must, through being afflicted and suffering, receive me.

VIII. The Red Heifer — A Type of Christ

What do you think the figure signifies, that it is commanded to Israel that men of consummate wickedness should offer a heifer, and having slain it, burn it; and then that boys should take the ashes and put them into vessels ^B and bind the scarlet wool with hyssop upon a stick; and thus the boys should sprinkle the people individually, so that they may be purified from their sins? Behold how simply the [Lord] speaks to us. This heifer is Jesus; the wicked men who offer it are they who delivered the Lord over to death. But now they are no longer wicked men, nor are they any longer considered sinners. The boys who sprinkle are those who have brought us the proclamation of the forgiveness of sins and the purification of the heart, to whom he gave power to preach the Gospel; and there were twelve, for a testimony ^C to the tribes, since there were twelve tribes in Israel, in order to preach. But why are there three boys who sprinkle? For a testimony to Abraham, and Isaac, and Jacob, because these were great before God. And why is the wool upon the wood (the stick)? Because Jesus holds his dominion upon the wood; for those who hope in him will live forever. And why are the wool and the hyssop together? Because in his kingdom there will be days evil and filthy, in which we will be saved.

Old Interpretation

^D [Whoever] wishes to take the scarlet wool, it behooves him to suffer much because of the wickedness of the thorn, and being constrained, thus to gain dominion over it. Thus, he says, those who wish to see me and attain my kingdom must, being compressed and having suffered much, receive me.

VIII. What do you think the figure is, because it is commanded to the people of the Jews that men, in whom sins are consummate, should offer a heifer; and that they, having slain it, should burn it; and that boys should then take the ashes, and put them in earthen vessels, and hang the scarlet wool and hyssop on a stick, and thus the boys should sprinkle around the individual crowds of the people, so that they might be sanctified from sins? See then how he speaks to us in a similitude. The heifer was Jesus; those who offered it were sinful men, they who offered him as a victim. The boys who sprinkled were they who announced to us the forgiveness of sins and the purity of our heart, to whom he gave the power of the Gospel; they are twelve, for a testimony to the tribes; because there are twelve tribes of the Jews. Why, therefore, is the wool also on the wood? Because he who will have believed in him shall live forever. Why together in one are the wool and the hyssop? Because in his kingdom the days will be most wicked and filthy, in which we shall not be healed. And because of this, while things are thus done; to us, they are luminous, but to them dark, who have not heard the voice of the Lord. Num. xix, seq.

IX. On the circumcision of the ear and of the heart, and on the typical circumcision of Abraham.

^A Furthermore, Scripture speaks of our ears, how the Lord has circumcised them and our heart. The Lord says through the Prophet: "In the hearing of the ear they obeyed me." And again He says: "They who are far off shall hear with their hearing; what I have done, they shall know." And: "Be circumcised," says the Lord, "in your hearts." And again He says: "Hear, O Israel, for these things says the Lord your God." And again the Spirit of the Lord prophesies: "Who is it that desires to live for eternity? Let him hear with his hearing the voice of my Son." And again He says: "Hear, O heaven, and let the earth give ear, for God has spoken." These things are for a testimony. And again He says: "Hear the word of the Lord, you princes ^B of this people." And further: "Hear, O children, the voice of one crying in the wilderness." Therefore, He has circumcised our hearing, so that upon hearing the word, we might believe; for the circumcision in which they trusted has been abolished. For He commanded that circumcision should not be of the flesh; but they transgressed, because an evil angel deceived them. He says to them: "These things says the Lord your God—here I find [a new] commandment: do not sow upon thorns; be circumcised to your Lord." And what does He say? "Be circumcised in the hardness of your heart, and do not harden your neck." And again: "Behold, says ^C the Lord, all the nations are uncircumcised in the flesh, but this people is uncircumcised in heart."

But you will say: "And yet the people are circumcised for a seal." But so are all the Syrians, and the Arabs, and all the priests of the idols. Do they then also belong to His covenant? Indeed, even the Egyptians are in circumcision. Learn therefore, children, concerning all things abundantly, that Abraham, who first gave circumcision, looking forward in spirit to Jesus, circumcised, having received the doctrine of the three letters. For the Scripture says: "And Abraham circumcised from his house eighteen and three hundred men." What then was the knowledge given to him in this? Learn first the eighteen, then the three hundred. The ten and the eight are ten and eight. You have Jesus. And because the cross was to have grace in the letter T, he says also the three hundred. He signifies, therefore, Jesus in the two letters, and the cross in the one. He who has placed the implanted gift of His teaching in us knows this. No one has learned a more genuine word from me; but I know that you are worthy.

X. Mandates concerning foods, wrongly understood by the Jews, are opened to the Christians.

Why then did Moses say: "You shall not eat the swine, nor the eagle, nor the hawk, nor the raven, nor any fish that does not have a scale upon itself"? He comprehended three dogmas in his understanding. Moreover, the Lord says to them in Deuteronomy: "And I will set my righteous ordinances for this people." Are these, therefore, not a command of God, that they should not eat? But Moses spoke in a figure. Therefore, concerning the swine, he said this: You shall not be joined to men who are like swine, who, when they are luxuriating, forget their Lord; but when they are in want, they acknowledge the Lord; just as the swine, when it eats, does not know its master, but when it is hungry, it cries out, and when it has received again, it is silent. You shall not eat the eagle, nor the hawk, nor the kite, nor the raven. He says this: You shall not join yourself to, nor be like, such men who do not know how to procure food for themselves through labor and sweat, but plunder what is another's through their iniquity, and observe, as if walking in simplicity, whom they may despoil. Just as these birds alone do not acquire food for themselves, but sit idle and seek how they may devour the flesh of others.

they being pestilential in their wickedness. ^B And you shall not eat, he says, the lamprey, nor the octopus, nor the cuttlefish. You shall not, he says, be made like and cleave to such people as these, who to the end are ungodly and condemned to death, just as these small fishes alone are cursed and swim in the deep, not swimming like the rest, but living on the ground, which is in the depths of the sea. Moreover, you shall not eat the hare, he says. For what purpose? You shall not become a corrupter of children, nor shall you be made like to such people; for the hare every year increases its places of evacuation. For as many years as it lives, so many holes it has. Moreover, you shall not eat the hyena. You shall not, he says, become an adulterer, nor a corrupter, nor shall you be made like to such people. For what purpose? Because this animal changes its nature from one year to the next, and sometimes becomes male, sometimes female. Moreover, he rightly abhorred the weasel. For you shall not, he says, be made like to such people, of whom we hear that they perform iniquity with their mouth through uncleanness, nor shall you cleave to the unclean, who commit iniquity with their mouth.

For that animal conceives by its mouth. Moses, then, spoke three decrees regarding food in the Spirit; but they, according to the lust of the flesh, accepted them as if he were speaking literally about food. However, David grasped the spiritual meaning of these three commandments, and says likewise ^B: *Blessed is the man who has not walked in the counsel of the ungodly*, as those fish walk in darkness into the depths; *and has not stood in the way of sinners*, as those who seem to fear the Lord sin like the swine; *and has not sat in the seat of the pestilent*, as the birds that sit for plunder. You now have the full knowledge of the spiritual sense. But Moses [further] said: *You shall eat anything that is cloven-hoofed and ruminates*. What does he say? [He means] one who, having received food, remembers Him who feeds him and, having been satisfied by Him [the nourisher], appears to rejoice. Rightly did [Moses] speak, looking to the commandment. What, then, does he say? That we must cleave to those who fear the Lord, who meditate in their heart upon the commandment they have received, who speak and keep the ordinances of the Lord, who know that meditation is a work of gladness, and who ruminate on the Word of the Lord. But what does the cloven-hoofed mean? That the righteous man walks in this world, and awaits the holy age. See how beautifully Moses legislated! But how could they understand or perceive these things? We, however, rightly understanding the commandments, speak as the Lord desired. Therefore [indeed] He circumcised our ears and hearts, that we might perceive these things.

XI. God has already foreshadowed baptism and the cross in the Old Testament.

Let us look, then, whether the Lord took care to foreshadow regarding the water and the cross. Regarding the water, it is written:

^A concerning Israel, how they would not accept the baptism which brings remission of sins, but would build for themselves. The prophet says, therefore: "Be astonished, O heaven, and let the earth tremble at this, because this people has done two great and evil things: they have forsaken me, the fountain of living water, and have hewn out for themselves broken cisterns. Is the rock of my holy mountain, Sion, a desolate rock? 22 For you shall be as the fledgling of a bird, flying away when the nest is taken." 23 And again the prophet says: 24 "I will go before you, and I will level the mountains, and I will break in pieces the gates of bronze, and I will cut asunder the iron bars, and I will give you treasures that are dark, hidden, invisible; so that they may know 25 that I am the Lord God." And, "He shall dwell in a high cave of a strong rock." 26 What then does he say regarding the Son? "His water is faithful; you shall see the king in his glory, and your soul shall meditate on the fear of the Lord." 27 And again in another prophet he says: "And he who does these things shall be as a tree planted by the streams of waters, which shall yield its fruit in its season; and its leaf shall not fall off, and whatsoever he does shall prosper. 28 Not so are the ungodly, not so, but rather like the chaff 29 which the wind scatters from the face of the earth. Therefore the ungodly shall not stand in judgment, nor sinners in the council of the just, because the Lord knows the way of the just and the way of the ungodly shall perish." ^B Observe how he refers to the water and the cross in the same place.

For this is what he says: "Blessed are those who, having hoped in the cross, have descended into the water," since he says (35) that he will render the reward in its time; then, he says, I will repay. But now he says: ^C "Their leaves shall not fall." By this he means that every word which shall proceed from you through your mouth, in faith and love, shall be for conversion and hope to many. Again, another prophet says: "And the land of Jacob was praised above every land." By this he means the vessel of his Spirit, which he glorifies (38). Then what does he say? "And there was a river flowing from the right, and beautiful trees grew up from it; and whoever eats of them shall live forever (39)." He says this because we descend into the water full of sins and filth, but we come up bearing fruit in our hearts, having fear and hope in Jesus in the Spirit. And whoever eats of these shall live forever. This means, he says, that whoever hears these things being said and believes, shall live forever.

XII. The Cross of Christ frequently announced in the Old Testament. — Joshua as a type of Christ.

Likewise, in another place, the prophet speaks concerning the cross and asks: "When will these things be accomplished (40)?" And the Lord says (41): "When the wood shall be inclined and rise again, and when blood shall drip from the wood." You have the cross again, and him who is to be crucified. ^D

Old Translation

...its leaves shall not fall, but whatsoever he does shall prosper. Not so the ungodly, not so, but as the dust which the wind has cast away (42) from the face of the earth. Therefore the ungodly shall not rise again (43) in judgment, nor sinners in the council of the just; because God knows the way of the just, and the way of the ungodly shall perish. You must understand how he established the water and the cross in one place (44). He says this, therefore: Blessed are they who have hoped in the water and in the cross. . . . Mercedem . . . in its time; . . . then, he says, I will repay. But now, he who says (45): "His leaves shall not fall." This is because every word which shall proceed through your mouth . . . shall be for hope and resurrection to many. And again another Prophet says: It shall be (46). . . . Jacob laudable above every land. The land is the vessel of his Spirit . . . he glorifies. Then what does it say? And there was a river flowing from the right; and beautiful trees were rising from it; and whoever shall eat of them shall live forever. This is because we descend into the water full of sins and filth, and we rise up full of fruits, having in our hearts fear and hope in the Lord. . . . Therefore he says: And he who shall have eaten . . . shall live forever. . . .

XII. Similarly he signifies the cross, in another prophet saying: And when shall these things be accomplished? And the Lord said: When the wood shall have been inclined and shall have risen again, and when blood shall have dripped from the wood. You have again about the cross, and about him who begins to be crucified. He says, moreover, again in Moses, when the people of the Jews were fighting

^A against the foreigners (47). And in order that He might remind those who were fighting that they were delivered to death because of their sins, the Spirit says to the heart of Moses that he should make a type of the cross, and of Him who was to suffer: that, unless they should hope on Him, they shall be fought against forever (48). Moses therefore places ^B one weapon upon another in the midst of the pile (49) and, standing higher than all, he stretched out his hands (50), and thus Israel was again victorious. Then, when he lowered them again, they were again being put to death. Why? That they might know that they cannot be saved unless they should hope on Him (51). And in another prophet He says: "All the day long I have stretched out my hands to a disobedient people, and one that contradicts my righteous way" (52). And again Moses makes a type of Jesus, that it is necessary for Him to suffer, and that He Himself shall make alive (53) Him whom they shall think they have destroyed, at the sign (54) of Israel falling. For He made every serpent to bite them, and they were dying, because the transgression came about through the serpent in Eve; that He might convict them, that because of their transgression they would be delivered into the affliction of death. Yea, and finally Moses himself, having commanded: "There shall not be for you either a carved or a cast image as your god," makes one, that he might show a type of Jesus. Moses therefore makes a brazen serpent, and places it on a beam (55), and by a proclamation calls the people. Having therefore come together, they besought Moses to offer supplication in their behalf for their healing. But Moses said to them: "When," he says, "any one of you is bitten, let him come to the serpent that is on the ^C

[A 763] wood, and let him trust and hope that though it be dead, it can give life. And straightway he shall be saved." And thus they used to do. You have also in this the glory of Jesus, that in Him are all things, and for Him. [B 764] What says Moses again to Joshua, the son of Nave, when he gave him, a prophet, this name—that only all the people might hear that the Father reveals everything concerning His Son Jesus to the son of Nave? And having given him this name, when he sent him to spy out the land, he said: "Take a book into your hands, and write what the Lord says: that the Son of God will cut off by the roots all the house of Amalek in the last days." Behold again: Jesus is not the son of man, but the Son of God, made manifest in a figure and in the flesh. Since, therefore, they were to say that Christ is the son of David, fearing and understanding the error of the wicked, he says: "The Lord said to my Lord, Sit at my right hand, until I make your enemies a footstool for your feet." And Isaiah further speaks thus: "The Lord said to Christ my Lord, whose right hand I have taken hold of, that the nations should obey before him, and I will shatter the strength of kings." Behold how David calls Him Lord and Son of God.

Old Interpretation

XIII. It has already been announced in the Old Testament that Christians, not Jews, are the heirs of the divine covenant.

^A But let us see whether this people is the heir, or the former one, and whether the covenant belongs to us or to them. Listen now to what the Scripture says concerning the people: "Isaac prayed for Rebecca his wife, because she was sterile; and she conceived." Afterwards, Rebecca went forth to inquire of the Lord, and the Lord said to her: "Two nations are in your womb, and two peoples in your belly; and one people shall surpass another, and the greater shall serve the minor." You ought to understand who Isaac is, who Rebecca is, and concerning whom He has shown that this people is the greater, and not that one. And in another prophecy, Jacob speaks more clearly to his son Joseph, saying: "Behold, the Lord has not deprived me of your face; bring my sons to me, that I may bless them."

And he brought [Manasseh and] Ephraim, ^B wishing that Manasseh should be blessed, because he was the elder; for Joseph had brought him to the right hand of his father Jacob. But Jacob saw in the spirit the figure of the people who was to come. And what does the Scripture narrate? And Jacob changed his hands, and [the right] he placed upon the head of Ephraim, the second and younger, and blessed him. And Joseph said to Jacob: "Transfer your right hand over the head of Manasseh, for he is my firstborn son." And Jacob said to Joseph: "I know, child, I know; but the greater shall serve the minor, and this one also shall be blessed." ^C Behold, concerning whom He has determined that this is the first people and the heir of the covenant. If, therefore, it is still remembered through Abraham, we have reached the perfection of our knowledge. What then does He say to Abraham? "Because you believed, it was reckoned to you for righteousness; behold, I have established you..."

Old Interpretation.

...Again David says: "The Lord said to my Lord: Sit at my right hand, until I place your enemies under your feet." And again Isaiah says: "Thus says the Lord to my Christ, to my Lord, whose right hand I have held: the nations shall hear him, and I will shatter the strength of kings." See how the prophets call him Lord, and not only the Son.

XIII. Let us inquire, therefore, if this people receives the inheritance, and the covenant is in them, or in us. Hear concerning this; it is written: "Isaac prayed for Rebecca his wife, because she was sterile. And... Rebecca asked of the Lord what she was carrying; and the Lord said to her: Two nations are in your womb and two peoples shall be born from your womb;... and the greater shall serve the minor." Understand who is Isaac, and who is Rebecca: and... which people is minor, or major. Again... Jacob says to Joseph his son:... "Behold, the Lord has not deprived me of your offspring: bring to me your sons; and I will bless them." And he brought [Manasseh and] Ephraim. And wishing Manasseh to be blessed because he was the greater, he placed him at the right hand of his father Jacob. But Jacob saw in the spirit the figure of the people who was afterwards to be: and... he turned his hands, and transferred his right hand over the head of Ephraim the minor; and he blessed him. And he said to Joseph his father: "Transfer your right hand over the head of Manasseh, for he is my firstborn son." And Jacob said: "I know, child, I know: but the greater shall serve the minor; but this one also shall be blessed." See whom He willed to be the first... heir of the covenant. Thus, therefore, and through Abraham it is commemorated, we have the consummation of our knowledge. What then does He say to Abraham, when he alone had believed, and had been placed in righteousness? "Behold, I have set you, Abraham, as the father of nations, who believe in the Lord without circumcision."

XIV. The testament which Moses received and broke, the Lord gave to us.

But let us inquire whether the [Lord] gave the testament which He swore to the fathers that He would give to the people. He gave it indeed; but they were not worthy to receive it because of their sins. ^A For the prophet says: "And Moses was fasting on Mount Sinai, to receive the testament of the Lord for the people, forty days and forty nights." And he received from the Lord two tables written with the finger of the hand of the Lord in the Spirit; and having received them, Moses brought them down to give to the people. And the Lord said to Moses: "Moses, Moses, go down quickly, for your people, whom you brought out of the land of Egypt, have acted iniquitously." And Moses understood that they had again made molten images, and he cast the tables from his hands, and the tables of the testament of the Lord were broken. Moses indeed received it, but they were not worthy.

How we received it, learn. Moses, when he was a servant ^B, received it, but the Lord Himself gave it to us, [that we might be] a people of inheritance, having suffered for our sakes. And He was manifested, that those [the Jews] might be perfected in their sins, and that we, through Him, inheriting the testament of the Lord Jesus, might receive Him, who was prepared for this, that by His appearing, He might redeem from darkness our hearts already consumed by death and delivered over to the iniquity of error, and might establish in us a testament by the word. For it is written how the Father commanded Him, having redeemed us from darkness, to prepare for Himself a holy people. The prophet says: "I have set you for a light to the nations, that you may be for salvation unto the end of the earth."

XV. The Sabbath of the Jews is not the true one; the Sabbath acceptable to God.

Furthermore, it is written concerning the Sabbath in the Ten Words, in which the Lord spoke to Moses face to face upon Mount Sinai: "And hallow the Sabbath of the Lord with pure hands and a clean heart." And in another place He says: "If my sons observe the Sabbaths, then I will put my mercy upon them." The Sabbath is mentioned at the beginning of the creation: "And God made the works of His hands in six days, and He finished on the seventh day, and He rested in it, and hallow it." Pay attention, my children, to what "He finished in six days" means. It means this: that the Lord God will finish all things in six thousand years; for with Him,

Old interpretation.

See then: surely then, he who is resting beautifully hallows it, when we shall be able ourselves to do what is righteous, having received the promise, when iniquity is no longer, and all things have been made new by the Lord. Then we shall be able to hallow it, having ourselves been hallowed first. Finally, he says to them: "Your new moons and your Sabbaths I cannot endure." See how he speaks: the present Sabbaths are not acceptable to me, but that which I have made, in which, having brought all things to rest, I shall make the beginning of an eighth day, which is the beginning of another world. Wherefore also we keep the eighth day for gladness, ^B in which also Jesus rose from the dead, and having appeared, ascended into heaven.

XVI. Not a temple of the Jews, but a spiritual temple of Christians has pleased God.

I will also speak to you about the temple, how those who go astray have placed their hope in the building as if it were the Lord, ^C and not in God himself who made them: as if they were heathens, they have guarded it in the temple. But learn how the Lord speaks, making the temple empty: "Who has measured the heaven with a span, or who has held all the earth in his fist? Is it not I?" says the Lord. "Heaven is my throne, and the earth is the footstool of my feet. What kind of house will you build for me, or what shall be the place of my rest?" You know that their hope is vain. And again, he says: "Behold, they who pulled down this temple, they themselves shall build it up."

^A It happens. For, as a result of their making war, it was destroyed by their enemies; and now the very servants of those enemies shall build it up. Again, it was declared that the city and the temple and the people of Israel were to be handed over. For the Scripture says: "And it shall be at the last days, that the Lord shall deliver the sheep of the pasture, and the fold, and their tower to destruction." And it happened just as the Lord had spoken. Let us inquire, therefore, if there is a temple ^B of God. There is: where he himself says he is making and preparing it. For it is written: "And it shall be, when the week is completed, a magnificent temple of God will be built in the name of the Lord." I find, therefore, that there is a temple. Learn, then, how it will be built in the name of the Lord. Before we believed in God, the dwelling-place of our heart was corrupt and weak, a temple truly built by hands; for it was full of idolatry, and it was a house of demons, because we did whatever was contrary to God. But it shall be ^C built, attend, in the name of the Lord, so that the temple of the Lord may be built magnificently. How? Learn. Having received the remission of sins, and having set our hope on the name of the Lord, we became new, created again from the beginning. Therefore in us, [alt-version omitted]

^A in our dwelling-place, God truly dwells within us. How? The word of his faith, the calling of his promise, the wisdom of his statutes, the commandments of his doctrine, he himself prophesying in us, he himself dwelling in us; to us who were enslaved to death he opens the doors of the temple—that is, the mouth—giving us repentance, and thus he has introduced us into the incorruptible temple. ^B He who desires to be saved looks not to the man, but to him who dwells and speaks in him; being amazed at the fact that he has never heard him utter such words from his mouth, nor has he himself ever desired to hear them. This is the spiritual temple built for the Lord.

XVII. Epilogue of the first part.

As much as was possible and in simplicity to show to you, my soul hopes that by my desire I have omitted nothing of those things which pertain to your salvation, ^B and which are present. For if I should write to you concerning future things, you would not understand, because they are placed in parables. And these things are indeed in this manner.

Old translation.

God dwells. How? The word of his faith, the calling of his promise, the wisdom of justice, the commandments of his testament; he himself prophesying in us, and dwelling in us. Because when we were under the servitude of death, he opened the door of our temple, which is the mouth of wisdom, ^C he made of us an incorruptible house. For he who desires to be set free does not live looking at the man, but at him who dwells in him. He marvels that he has never heard him speaking such words, nor has he himself desired to hear them. This is spiritually built.

XVII. As much as was possible in simplicity of demonstration to us, I have omitted nothing. For if I should write to you concerning things present and future, you would not understand, in what manner many things are set in parables. But these things are so. You have meanwhile concerning the majesty of Christ, how all things were made in him and through him; to whom be honor, power, and glory, now and unto ages of ages.

SECOND PART OF THE EPISTLE.

XXIII. About two ways.

Let us move on also to a different knowledge and doctrine. There are two ways of doctrine and authority, one of light, and the other of darkness. But there is a great difference between the two ways.

^A For upon the one are set the light-bringing angels of God, but upon the other the angels of Satan. And the one is Lord from everlasting to everlasting, but the other is the prince of the time of iniquity.

XIX. Of the Way of Light

The way of light, then, is this: If anyone wishes to travel to the appointed place, let him be diligent in his works. The knowledge, therefore, which has been given to us for walking in this way is of this sort: Thou shalt love Him who created thee; thou shalt glorify Him who redeemed thee from death. Thou shalt be simple in heart and rich in spirit. Thou shalt not cleave to those who walk in the way of death. Thou shalt hate to perform that which is not pleasing to God; thou shalt hate all hypocrisy. Thou shalt not abandon the commandments of the Lord. ^B Thou shalt not exalt thyself, but shalt be humble. Thou shalt not take glory to thyself. Thou shalt not devise a wicked counsel against thy neighbor. Thou shalt not give over-boldness to thy soul. Thou shalt not commit fornication, thou shalt not commit adultery, thou shalt not corrupt boys. God's word shall not depart from thee in the impurity of any. Thou shalt not show respect of persons in reproving anyone for a transgression. Thou shalt be meek, thou shalt be quiet. Thou shalt be trembling at the words which thou hast heard. Thou shalt not bear a grudge against thy brother. Thou shalt not be of two minds, whether it ^C will be or not. Thou shalt not take the name of the Lord in vain. Thou shalt love thy neighbor more than thy own soul. Thou shalt not slay a child in the womb, nor shalt thou kill it after it is born. Thou shalt not withdraw thy hand from thy son or from thy daughter, but from their youth thou shalt teach them the fear of the Lord. Thou shalt not be found desiring the things of thy neighbor, nor shalt thou be greedy. Neither shalt thou cleave from thy soul with the proud, but thou shalt be accounted with the just and the lowly. The things which happen to thee, accept as good, ^D since nothing occurs without God. Thou shall not be double-minded nor double-tongued; for a double tongue is a snare of death. Thou shalt be subject to the Lord, and to masters as unto a type of God, in shame and fear. Thou shalt not command in thy bitterness thy slave or thy maidservant, who hope in the same God, lest perchance thou shouldst not fear the God who is over both; for He came not to call according to appearance, but to those unto whom the Spirit has prepared. Thou shalt share in all things with thy neighbor and shalt not say that things are thy own; for if you are participants in those things which are incorruptible, how much more in those things which are corruptible? Thou shalt not be hasty with thy tongue, for the mouth is a snare of death. As much as thou art able, for the sake of thy soul

be thou pure. "Noli porrigere manus tuas ad accipiendum, ad dandum vero contrahere" (Eccli. iv, 31). Thou shalt love, as the apple of thine eye, everyone that speaketh unto thee the word of the Lord. Thou shalt remember him by day and by night, and thou shalt meditate upon the day of judgment. And thou shalt seek out every day the persons of the saints, either by laboring in speech and going to exhort them, and meditating how to save a soul by the word, ^B or by thy hands thou shalt labor for the redemption of thy sins. Thou shalt not hesitate to give, nor, when giving, shalt thou murmur. Give to every one that asketh thee, and thou shalt know who is the good recompenser of the reward. Thou shalt keep what thou hast received, neither adding to it nor taking away. Thou shalt utterly hate the wicked one. Thou shalt judge righteously. Thou shalt not make a schism, but thou shalt pacify those that contend by bringing them together. Thou shalt confess thy sins. Thou shalt not come to thy prayer with an evil conscience. This is the way of light.

XX. On the way of darkness.

The way of darkness, however, is crooked and full of cursing. For it is the way of eternal death with punishment, ^C in which are the things that destroy the soul: idolatry, rashness, haughtiness of power, hypocrisy, duplicity, adultery, murder, rapine, pride, transgression, deceit, malice, arrogance, sorcery, magic, covetousness, lack of the fear of God. Persecutors of the good, haters of the truth, lovers of lies, not knowing the reward of righteousness, not cleaving to what is good, nor to righteous judgment, giving no heed to the widow and orphan, keeping watch not for the fear of God but for wickedness, from whom meekness and patience are far and remote, loving vanity, pursuing reward, having no pity on the poor, not laboring for him who is oppressed by labor and misery, ready to slander, not knowing their Creator, murderers of children, corrupters of the image of God, turning away from the needy, oppressing the afflicted, advocates of the rich, lawless judges of the poor, in all things sinners.

XXI. Concluding admonition.

It is therefore right, having learned the commandments of the Lord, as many as have been written before, to walk in them. For he who does these things shall be glorified in the kingdom of God; he who chooses the alternative shall perish with his works. For this cause there is a resurrection, for this cause a retribution. I beseech those who are in high positions, if ye receive any

^A counsel of good will: have with you those to whom ye have done well; do not abandon them. For the day is near, in which all things will perish together with the wicked one. The Lord is near and his reward. Again and again I beseech you: be good legislators to yourselves, remain faithful councilors to yourselves, remove from yourselves all hypocrisy. May God, who rules over the whole world, give you wisdom, understanding, intelligence, and knowledge of his righteous ordinances, with perseverance. And become taught of God, seeking out what the Lord requires of you, and do it, that ye may be saved in the day of judgment. And if there is in you any remembrance of good, remember me, meditating on these things, that both your desire and your vigilance may lead to some good. I beseech you, asking for grace. While ye are still in the vessel, do not fail in any of these things, but seek these things unceasingly, and fulfill every commandment, for these things are worthy. Therefore I have given ^B more earnest thought to writing, as far as I was able, to gladden you. Be saved, children of love and peace. The Lord of glory and of all grace be with your spirit. Amen.

DICTUM OF ST. BARNABAS THE APOSTLE.

Barnabas the apostle said: In evil contests, he who wins is more miserable, for he departs having more of sin.

SAINT MATTHIAS THE APOSTLE

FRAGMENTS

(From Clement of Alexandria, *Stromata*, bk. II, ch. 9; bk. III, ch. 4; Works, vol. 1, Venice ed. 1757, in-folio.)

I.

The beginning of this (truth) is to admire things, as Plato says in the *Theaetetus*; and Matthias counsels in his *Traditions*: "Admire the things that are present," establishing this as the first step for further knowledge.

II.

They say, therefore, that Matthias also taught thus: "To fight against the flesh and to misuse it, granting it nothing for unbridled pleasure; but to increase the soul through faith and knowledge."

ANNOTATION

(1) The statement of the Apostle Matthias in the *Traditions* is ancient, according to Clement of Alexandria, where he bids us to admire things present, and through them to raise us gradually to further knowledge, that is, the knowledge of divine things. Indeed, because the very word *thaumazein* signifies not only to admire, but also to learn, and to be a disciple, as grammarians teach—and among them Hesychius—the apostle wished us to advance to the knowledge of God through these as though they were masters and teachers, and thus to dwell in this universe as in a kind of game and school of divine contemplation. It is a commonplace in the usage of all writers, and in common speech, which that great Antony preached, that this world is a great book in which, like the ornaments of the author himself, the beauty of the letters has been inscribed by the hand of skilled antiquarians. "In the beauty of heaven and earth" (says the author of the Epistle to Demetrias, which is found among the Ambrosian letters, 33), "there are certain pages, ever open to the eyes of all, and never silent regarding their author, whose power imitates the teaching of masters and the utterances of the Scriptures." And, as Facundus of Hermiane writes in book XII, "Just as words are given to us for the signification of things, so Almighty God, to whose power all things are subject, and whose wisdom uniquely knows how to adapt even the voluntary motions of the ignorant to the use of doctrine, signifies whatever things He wills by the act of His creature." Just as, therefore, to conclude with the words of Augustine, if we were to see beautiful letters anywhere, it would not be enough for us to praise the writer’s skill, how he made them equal, uniform, and attractive, unless we also read what he indicated to us through them: so he who only looks at the work of God is delighted by the beauty of the work, that he may admire the craftsman; but he who understands, as it were, reads. This is: "Admire the things that are present," not being an idle spectator and admirer, but a docile and intelligent disciple. — PETAVIUS, *Theological Dogmas*, vol. III, *On the Work of the Six Days*, p. 221.

Saint Bartholomew the Apostle

SENTENTIA BREVIS

QUAM SUB NOMINE BARTHOLOMEI APOSTOLI AFFERT S. DIONYSIUS AREOPAGITA. (De mystica theologia. cap. 1, Opp. tom. I, ed. Corderii, Venetiis, 1755, in-folio, pag. 544.)

Thus, then, the divine Bartholomew says: "Both that theology is great and very small, and the Gospel is broad and great, and again, is concise."

CORDERIUS' COMMENTARY

"Thus, then, the divine Bartholomew." Whence it is gathered that Saint Bartholomew also wrote some things on theology, as it is likely the other apostles did, having been questioned by letter on divine matters and problems as occasion arose, having at least replied in writing on the same, and having handed down the most sublime oracles which they had drawn from God Himself—things which for a time, as is the custom of epistles, were preserved and shared with the Catholics, but which were later lost to the ravages of time. He says that theology is "great," that is, diffused, in that part, namely, where we arrive at the knowledge of the Creator and First Cause from creatures as effects, "from what is posterior," as the philosophers say; and this part is that of demonstrative theology, or at any rate that part which is symbolic, which, as Dionysius testifies in the following chapter, is by far the most diffuse. And he says it is "very small," that is, very brief, in that part, naturally, which is mystical, as Dionysius explains in the same place; or, surely, because God is indemonstrable *a priori*, as being lacking in anything. And the Gospel is "broad and great," namely, on account of the breadth and greatness of the things it contains; and again, "concise" or "contracted," that is (as I myself interpret it), small in mass, but greatest in meaning and perfection. Whence the Apostle (Rom. IX, 28) calls it the "abbreviated word," inasmuch as it contains the briefest precept of faith and love, which succeeded to all the intricate ceremonies of the Law. Thus Anselm and OEcumenius. Or because it contains the Word incarnate, who was abbreviated and emptied even to the nature of man, which saved the remnant of Israel.

POPE ANACLETUS

NOTICE.

Anacletus, Greek by birth, from Antioch, his father being Antiochus, sat for nine years, three months [the codex of Lucca says two], and ten days; he served, moreover, in the times of Domitian, from the tenth consulship of Domitian and Sabinus, until the consuls Domitian for the seventeenth time and Clemens. He built and composed the memorial of the blessed Peter, while he had been made presbyter under the blessed Peter, or other places where bishops might be laid for burial; where also he himself was buried in peace, near the body of the blessed Peter, on the third day before the Ides of July. He performed two ordinations, according to Platina, one in the month of December, five presbyters, three deacons, six bishops in various places. And the bishopric ceased for thirteen days.

NOTES.

(1) *Anacletus.* After an interregnum of four months and ten days, in the year of Christ 103 [102], the fourth year of the Emperor Trajan, on the third day of the month of April, Anacletus, having achieved the supreme pontificate of the Christian religion, celebrated for many things done in an excellent manner, is substituted for Clement, who had been taken away by martyrdom. That the *Liber Pontificalis* writes in the *Life of Clement* that the bishopric of the Roman Church ceased for twenty-one days is scarcely credible, since in so short a space of time the martyrdom of Clement, which took place in Chersonesus across the Pontus, could not have been reported to Rome. Baronius, year 102, no. 2, and the following year, no. 2. Whence it happens that Anacletus is placed by Tertullian before Clement, but is omitted entirely by Epiphanius in his (Book of) Heresies, 27, we have already said in the annotations to the *Life of Clement*. Sev. Binius.

(2) *He served, moreover, in the times of Domitian.* The variety and inconsistency of the *Liber Pontificalis* are remarkable: since above it wrote that Clement, the predecessor of Anacletus, was taken from life in the third year of Trajan, Anacletus could not have sat under Domitian, but more truly under Trajan. Idem.

(3) *From the consulship of Domitian X and Sabinus until the consulship of Domitian XVII.* A new error of the author. If Anacletus held the pontificate under the consulships noted, he would have had to precede Clement, or rather, to have sat at the same time as Cletus and Clement. For the tenth consulship of Domitian coincides with the year of Christ 86 [84], the first year of the Emperor Domitian. But the seventeenth of his same consulship coincides with the year of Christ 94 [92], the eleventh year of the Emperor Domitian. Since, therefore, Clement, the predecessor of this Anacletus, died in the third year of the Emperor Trajan, both in life and in his pontificate, as beyond the author of this book, Jerome and Eusebius testify in the places noted above, I do not see in what way it can be said that Anacletus administered the pontifical chair before the reign of Trajan.

(4) *And composed.* By the "memorial of the blessed Peter," understand a certain structure of a building constructed on the Vatican by Anacletus while he was still a presbyter, which antiquity was accustomed to call a church. For St. Augustine also, *De civit. Dei*, book XXII, ch. 10, says: "We do not build to our martyrs temples, as to gods, but memorials, as to dead men, whose spirits live with God." This, the ancient theologian Caius, who flourished in the time of Pope Zephyrinus, according to Eusebius, *History*, book III, c. 24, rightly calls "trophies" (*tropæa*), as they represent the victories of the apostles over the enemies they subdued. His words in Eusebius in the aforementioned place are these: "I can clearly point out the trophies of the apostles; for if you are pleased to go to the Vatican, or to the way which is called the Ostian, you will find the trophies of those who stabilized this Church by their speech and virtue." That this distinguished and illustrious memorial was not cast down by the storm of persecution, but rather increased in glory every single day, surpasses all admiration. Baronius, year 106, n. 2 and 3. Those of Magdeburg, who for this reason criticize Anacletus, are noted for calumny by Bellarmine, *De Romano pontifice*, book IV, ch. 8. Idem.

ANACLETUS, ROMAN PONTIFF: EPISTLES AND DECREES

EPISTLE I

Anacletus, servant of Jesus Christ, serving the Lord in the apostolic see, to all bishops and to all other faithful who have obtained a faith equal to our own, may grace, peace, and consolation be multiplied to you by the Lord forever.

Blessed be the God and Father of our Lord Jesus Christ, who according to his great mercy has regenerated us into a living hope, by the resurrection of Jesus Christ from the dead, into an inheritance incorruptible and undefiled, and that cannot fade, reserved in heaven, in you, who are kept by the power of God through faith unto salvation ready to be revealed in the last time: wherein you shall rejoice, though now for a season, if need be, you are in heaviness through manifold temptations, that the trial of your faith, being much more precious than gold that is tried by fire, may be found unto praise and honor and glory at the appearing of Jesus Christ; whom having not seen, you love; in whom, though now you see him not, yet believing, you rejoice with joy unspeakable and full of glory: receiving the end of your faith, even the salvation of your souls. ^B Patient be you, most beloved, because patience works probation, and probation hope, and hope does not confound. Behold the farmer waits for the precious fruit of the earth, bearing patiently, until he receives the early and the latter rain. If farmers bear these things patiently for temporal fruits, how much more ought you to be patient for eternal ones? Be patient, therefore, and strengthen your hearts, that when Christ the Judge arrives, you may be found joyful and approved. Do not groan against one another, so that you be not judged. Behold, the Judge stands before the door. Take for an example, most beloved, the labor and patience of the prophets, who have spoken in the name of the Lord. Behold, we consider those blessed who have endured. You have heard of the patience of Job, and have seen the end of the Lord, for the Lord is merciful and compassionate. We have heard of your tribulations, brothers, both through our own and through the emissaries of others, over which we grieve greatly, and we sympathize with you, and we are prepared to bring help (as he himself has granted it, he who for us was not only troubled, but also suffered). Do not marvel, most beloved, that you suffer persecutions, as if something new were happening to you; but, being partakers of Christ’s sufferings, rejoice, so that in the revelation of his glory you may also rejoice with exultation. If you are reproached in the name of Christ, you shall be blessed; for the spirit of honor, of glory, and of God, and which is his spirit, rests upon you. But let none of you suffer as a murderer, or as a thief, or as a slanderer, or as a coveter of other men's things. But if as a Christian, let him not be ashamed: but let him glorify God in this name: for the time is come that judgment must begin at the house of God. And if it first begin at us, what shall the end be of them that obey not the gospel of God? And if the righteous scarcely be saved, where shall the ungodly and the sinner appear? Therefore, let those who suffer according to the will of God commit

their souls in well-doing. For, as blessed Clement, our predecessor, says, the whole state of the Church is like a great ship which carries men from diverse places and regions across the stormy sea, desiring to hasten to one city of a mighty kingdom. Let the author of this ship be the Lord God Almighty Himself; let Christ be the helmsman; then ^A let the bishop fill the office of the prow-man; let the presbyters occupy the place of the sailors, the deacons that of the stewards; let those who catechize be compared to the nautologists; but let the multitude of the whole fraternity be like the passengers. The sea itself is to be held as this world. The varieties of winds and whirlwinds are to be compared to diverse temptations: persecutions, tribulations, or dangers are to be equated with the waves. The earthly spirits, however, which blow from the torrents or from the valleys, are to be interpreted as the words of false prophets and seducers, or of perverse doctrine. Promontories and craggy ^B places are to be compared to those who are in the powers of the world, namely judges, and those who threaten dangers and death. Places of "dithalassa," which are beaten by the double tides of a treacherous wave, are to be compared to those who are doubtful in mind and who waver concerning the truth of the promises, and to those who discuss our faith with irrational reasoning. The hypocritical and the deceitful are to be held as pirates. Now, truly, the rapid vortex and the Tartarean Charybdis, and the shipwrecks dashed against the rocks, and the deadly sinkings—what else are they to be reckoned but sins? It remains, therefore, that this ship may be able to enter the port of the desired city in a safe and prosperous course, that the voyagers should pour forth prayer to God, that they may deserve to be heard.

I. Of those who accuse the priests.

^C We hear, brothers, that some disparage and accuse the priests of God, desiring them to be condemned, perhaps not understanding that the injury done to priests pertains to Christ, in whose stead they function. Nor do they look to this, that blessed Peter, prince of the apostles, our instructor, says: "Laying aside, therefore, all malice, and all guile, and hypocrisies, and envies, and all detractions, as newborn babes, desire the rational, milk without guile, that you may grow thereby unto salvation." And the Lord says through the Prophet: "Who desires to love life, and to see good days, let him restrain his tongue from evil, and his lips that they speak no guile," etc. But those who transgress these things ^D are in fact transgressors of the law of God and despisers, and are disobedient not to His precepts. Whence also blessed James the Apostle says: "If you fulfill the royal law, you do well. But if you have respect to persons, you commit sin, being rebuked by the law as transgressors," etc. And our blessed predecessor Clement, a man apostolic and full of the Spirit of God, together with his other holy colleagues, decreed, saying: The liberty of accusing or testifying ought to be denied to those who have neglected the dignity of the Christian religion and name, and the norm of their own law or resolve, or who have neglected things regularly forbidden. For those who are voluntary transgressors of their own law, and its violators and deserters, are named apostates. For every apostate is to be refuted before his reversion, not to be received in the accusation of those acting rightly, or by testimony; because a man double-minded and inconstant is so in all his ways. Whoever, however, as the apostle James says, keeps the whole law, but offends in one, is made guilty of all. For He who said: "You shall not commit adultery," also said: "You shall not kill." But if you do not commit adultery, but you kill, you are made a transgressor of the law. So speak and so do, as those who are about to be judged by the law of liberty. For judgment without mercy shall be to him who has not done mercy. But mercy exalts itself above judgment. And the Lord says: "I do not desire the death of the sinner, but that he be converted and live." And many such things, and matters similar to these. For no one of us, says the Apostle, lives to himself, and no one dies to himself. For whether we live, or whether we die, we are the Lord's. For to this end Christ both died and rose again, that He might be Lord both of the dead and of the living. But why do you judge your brother? Or why do you despise your brother? For we shall all stand before the judgment seat of God. For it is written: "As I live, says the Lord, every knee shall bow to me, and every tongue shall confess to God." Therefore every one of us shall render an account for himself to God. Let us not therefore judge one another anymore, but rather judge this, that you put not a stumbling block or scandal before your brother. For we know that detraction prevails much when the detractor is believed to be trustworthy. Therefore, brothers, it is not proper that the judges and primates of the Church be weakened by various detractions and accusations, but rather that they be informed and strengthened by the rules of the apostles and doctors. Whence it is just that all doctors of the law throughout the entire Roman world rightly know and perform those things which are of the law, and not the rules of the nascent Church con-

found by various doctrines, nor to harass the brethren. ^A If, however, all things were punished in this age, divine judgments would have no place. For he labors for useless rewards who strives to help the sun. Therefore, if anyone thinks that he pleases God by accusing His servants, and says that he does this so that they may become better, he labours in vain, and is stirred more by the goad of envy than of charity: since the fullness of grace does not need addition, nor does it require any enhancements of commendation. ^B Therefore let doctors raise up their own conscience, and if at any time they are opposed by the uncertain winds of the times, let them endure the evils which are to be ascribed more to the ages than to their merits. For we know that power was given to Satan to sift the servants of Christ, so that what could be found of wheat might be gathered into the barns, and what of chaff should pass as fuel for the fires. It has been said especially to you: *Fear not, little flock, for it has pleased your Father to give you the kingdom.* The sword of the treacherous has come among you, that it might prune the sickly members of the Church, and lead the healthy to heavenly glory. A contest shows what soldiers Christ has; they are known by their battles who deserve the triumph. We know, however, that many harass doctors for this reason, that they may destroy them, and fulfill the desires of their own will. Not on that account, however, should doctors (insofar as their strength permits) withdraw from righteous zeal and good intention, knowing that *blessed are they who suffer persecution for righteousness' sake.* There is, however, nothing more miserable than that pastor who glories in the praises of wolves. If he should desire to please them, and choose to be loved by them, there will be hence a great destruction for the sheep. No pastor, therefore, can please both the wolves and the flocks of sheep. For the mind, bound by earthly chains, loses the memory of labor. Just as in every work diligence is found to be the mother of the arts, so is negligence the stepmother of erudition. Therefore let no one judge another, nor practice what he does not wish to be done to himself. Let no one invent a saying about anyone which he does not recognize in his actions. I, however, recognize that not only my quiet has been shaken, but also my safety, by the ill-health of my enemies and the storms of rumors. ^C God is powerful to remove the immense darkness of the tempest with the good calm of serenity. And what else, if Christ suffered for us, leaving us an example, and the apostles suffered, following His example, and the rest of the fathers, save that we should follow their doctrine as well as their example, and suffer adversities for Christ, and carry the cross with the fathers and with the brethren, and suffer with them in their tribulations, so that we may be found true disciples of Christ, who said: *If any man will come after me, let him deny himself, and take up his cross, and follow me*, and the rest? It is a presumption if servants do not follow the benefits of their masters. Therefore, I think that the obedience which I offer, about to obey, should be valued. For what is it that the name of 'son' is believed to be worth more than obedience, and yet it is not asked what you promote in the balance of love, but what kind of name you apply to him who judges to your detriment, since among the prudent we call someone offspring in vain, unless he shows what he is called? I, for my part, do not wish through my error to assert the faults of others, so that I might be convicted of having accepted what I grieve to have been done. *Thou hast hated*, says the Lord through the Prophet, *all those who work iniquity; thou shalt destroy them that speak lies. The Lord will abhor the bloody and deceitful man. But as for me, in the multitude of thy mercy I will come into thy house: I will worship towards thy holy temple in thy fear. O Lord, lead me in thy righteousness because of my enemies: direct thy way before my face. For there is no truth in their mouth: their inward parts are wickedness. Their throat is an open sepulchre, they deal deceitfully with their tongues. Judge them, O God; let them fall by their own counsels: cast them out in the multitude of their wickedness; for they have provoked thee, O Lord. And let all those that put their trust in thee rejoice: they shall ever shout for joy. And protect them, and they shall rejoice in thee, that love thy name: for thou wilt bless the righteous. O Lord, as with a shield of thy good will hast thou crowned us.* For those sacrificing perfectly to God ought not to be harassed, but supported, consoled, and venerated by all.

II. That a bishop sacrificing to God should have witnesses with him.

They themselves, when they sacrifice to the Lord (6), not only ought to do this, but they should take witnesses with them,

so that they may be proven to have sacrificed purely in the places sanctified to God. For the authority of the divine law says: *See that you do not offer your holocausts in every place that you see, but in the place which the Lord your God chooses.* ^A A bishop sacrificing to God should have witnesses (as has been prefaced) with him, and more than does another priest. For since he enjoys a higher degree of honor, so he has need of a greater increase of testimony. Indeed, on more solemn days, he should have with him seven, or five, or three deacons—who are called his eyes—and subdeacons and the rest of the ministers, who, clad in sacred vestments, in front and behind, and with the presbyters on the right side and the left, and with contrite heart and humiliated spirit and lowered countenance, stand, guarding him from malevolent men, and offer their consent to his sacrifice. And when the consecration is finished, let all communicate who do not wish to be deprived of ecclesiastical thresholds. For thus the apostles also decreed (7), and the holy Roman Church holds. *Serve,* says the Lord through the prophet David, *in fear, and exult for Him with trembling. Adore purely, lest perhaps He be angry, and you perish from the way.* For he does not perish from the way who walks rightly and keeps the precepts of the elders.

It is necessary, therefore, that all who perform the Lord's priesthood be taught, so that they may both instruct others and profit themselves. For it is written: *They that are learned shall shine as the brightness of the firmament: and they that instruct many unto justice, as stars for all eternity.* And elsewhere: *But the people that know their God shall prevail and act, and the learned in the people shall teach many.* For Truth itself introduces this by itself and says: *Blessed is he who shall not be scandalized in me.* Without doubt, he scandalizes God who does not teach rightly, and who scandalizes his bishop or priest. For those acting impiously are impious, and none of the impious shall understand, but the learned shall understand. Indeed, suggest humility to one another, because *God resists the proud, but gives grace to the humble.* Do not, says the apostle John, *believe every spirit, but try the spirits whether they are of God; because many false prophets have gone out into the world.* And the same person says elsewhere: *That which you have heard from the beginning, let it remain in you. If that which you have heard from the beginning remains in you, you yourselves shall also abide in the Son and in the Father. And this is the promise which He Himself has promised to you, eternal life. These things have I written to you concerning those who seduce you. And let the anointing which you have received of Him remain in you. And you have no need that any man teach you; but as His anointing teaches you of all things, and is true, and is no lie. And as He has taught you, abide in Him. And now, little children, abide in Him, that, when He shall appear, we may have confidence, and not be put to shame by Him at ^B His coming. If you know that He is just, know that everyone also who does justice is born of Him. See what manner of charity the Father has bestowed upon us, that we should be called, and should be the sons of God. Therefore the world knows us not, because it knew not Him. Dearly beloved, we are now the sons of God, and it has not yet appeared what we shall be. We know that when He shall appear, we shall be like to Him, because we shall see Him as He is. And everyone who has this hope in Him sanctifies himself, as He also is holy. Everyone who does sin, does also iniquity, and sin is iniquity. And you know that He appeared to take away sins, and sin is not in Him. Everyone who abides in Him, does not sin; and everyone who sins has not seen Him, nor known Him. Little children, let no man seduce you. He who does justice is just, as He also is just. He who does sin is of the devil, because the devil sins from the beginning. For this purpose the Son of God appeared, that He might destroy the works of the devil. Everyone who is born of God does not commit sin: because His seed abides in him, and he cannot sin, because he is born of God. In this the children of God and the children of the devil are manifest. Everyone who is not just is not of God, and he who does not love his brother; because this is the announcement which you have heard from the beginning, that we should love one another. Not as Cain, who was of the wicked one, and killed his brother. And for this reason he killed him, because his works were wicked, but his brother's just. Wonder not, brethren, if the world hates you. We know that we have passed from death to life, because we love the brethren. He who does not love, abides in death. Everyone who hates his brother is a murderer and you know that no murderer has eternal life abiding in himself. In this we have known the charity of God, because He has laid down His life for us, and we ought to lay down our lives for the brethren. He who has the substance of this world, and shall see his brother in need, and shall shut up his bowels from him, how does the charity of God abide in him? My little children, let us not love in word, nor in tongue, but in deed and in truth. In this we know that we are of the truth, and in His sight shall persuade our heart. For if our heart reprehend us, God is greater than our heart, and knows all things. Dearly beloved, if our heart do not reprehend us, we have confidence towards God: and whatsoever we shall ask, we shall receive of Him, because we keep His commandments, and do those things which are pleasing in His sight. And this is His commandment: That we should believe in the name of His Son Jesus Christ, and love one another, as He gave commandment to us. And he who keeps His commandments abides in Him, and He in him. And in this we know that He abides in us, by the Spirit which He has given us. And as God the Creator, who created man to His own likeness, is charity, is good, just, patient, and ^C

^A mild and merciful, and possesses all the other marks of holy virtues that are read of Him: so man was created that he might have charity, that he might be good and just, that he might be patient and mild, pure and merciful. And the more any person possesses these virtues within himself, the closer he is to God, and the greater he is, and the more he bears the likeness of his Creator. But if, which God forbid, any one should, through the devious paths of vices and the separations of crimes, degenerate from this most noble likeness of his Creator, then shall there come to pass concerning him that which is written: *And man when he was in honor, did not understand: he hath been compared to senseless beasts, and made like to them.* What greater honor could there be for man, than that he should be fashioned to the likeness of his Maker, and be adorned with the same garments of virtues with which the Creator is also adorned? Of whom it is read: *The Lord hath reigned, he is clothed with beauty;* that is, he is adorned with the splendor of all virtues and the beauty of all goodness. Or what greater disgrace or more unhappy misery can there be for man, than that, having lost this glory of the likeness of his Creator, he should fall away to the shapeless and irrational likeness of brute beasts? Wherefore, let every man more diligently attend to the excellence of his first creation, so that he may recognize within himself the venerable image of the holy Trinity, and strive to have the honor of the divine likeness to which he was created, the nobility of character, the practice of virtues, and the dignity of merits; so that when He appears as He is, then he may appear like unto Him who wonderfully fashioned him to His own likeness in the first Adam, and more wonderfully refashioned him in the second.

Every man, therefore, who has been made to the image of God, ought to imitate Him to whose image he was created; he ought to follow the footsteps of Him who created him to His own image. And he will not be able to find a better counselor and protector than Him who created him to His own image, who redeemed him with His own precious blood, and who did not disdain to become man for his sake. Whom, without doubt, he will find, if he casts all his hope upon Him, according to the voice of the Psalmist. For He says: *Cast thy anxiety upon the Lord, and he shall feed thee, and shall not suffer* ^B man to fluctuate forever. For every man who is failing in his own cause, and hesitating in his own counsels, seeks for himself a faithful friend in whose counsels he may confide, he who was distrustful of his own: and he has such confidence in him that he lays open and reveals every secret of his breast to him. For what is sweeter than to have one with whom you can speak of all things as with yourself? If these things are done with men, how much more should this be done with God, who wills that all men should be saved, and that no one should perish? For if we truly believe in God, and love Him as we ought, and our neighbors as ourselves, and have also cast all our hope upon Him; He Himself will deliver us and console us. And as through His angel He sent the prophet Habacuc with food into the lions' den to Daniel the prophet, and Philip, one of the seven deacons, to the eunuch, so will He give us consolation and deliverance.

Follow these things, dearly beloved, and never do harm to any one. You are brothers, love one another, that you may merit to become true disciples of the Lord. For he who infects the rancid hearts of men, spreads malice among men: and he who slanders his brother is a murderer. And he who takes away something from a father or mother, and says that this is no sin, is a partaker of the murderer. Our Father, without doubt, is God, who created us; but our Mother is the Church, which regenerated us spiritually in baptism. Therefore, he who steals, takes away, or defrauds the money of Christ and the Church, is a murderer, and shall be judged a murderer before the sight of the just Judge. He who steals the money of his neighbor commits iniquity: but he who steals the money or goods of the Church commits sacrilege. For the holy apostles, by the command of the Savior, decreed that the privileges of the churches and of the priests should remain untouched and inviolate for all time.

^C III.

*Of pilgrim and provincial judges.*

We confirm the laws of the Church by apostolic authority, and we remove pilgrim judgments. Whence also the Lord, making mention of Lot, speaks through Moses, saying: He entered as a stranger, they say, to sojourn.

Every province, according to the laws of the Church as well as those of the world, ought to have its own just, not unjust, judges, and not foreign ones, unless the authority of this apostolic see shall have so decreed, so that whoever has a case may be judged before his own judges; and let him not cross over to strangers due to a spirit of wandering or stimulated by insolence, despising his own country, but let the business be referred to the twelve judges of the same province, to whose judgment all causes of the cities are referred. If, however, it is an ecclesiastical matter, it should be before the bishops (with the primate intervening), if the case is major; if, however, it is minor, before the metropolitan; but if it is secular, before men of the same order, yet under the judgment of the bishops; since the Apostle wished for the cases of private Christians to be referred rather to the churches, and to be terminated there by priestly judgment.

IV. That the oppressed by the judgment of seculars may appeal to the judgment of priests, and concerning major causes to be referred to the apostolic see.

For every oppressed person ^B may freely (if he wishes) appeal to the judgment of priests, and by no one be prohibited, but rather be supported and liberated by them. But if difficult cases or greater matters shall have arisen, let them be referred to the higher see. And if they cannot be easily discerned or justly terminated there, where the congregation of the highest authorities has been gathered, which is accustomed—and ought—to take place twice a year, let the matters be judged justly and in a manner pleasing to God, in common, before the patriarch or ecclesiastical primate, and before the secular patrician. But if more difficult questions shall have arisen, or if they are the judgments of bishops or of major causes, ^C let them be referred to the apostolic see (if an appeal has been made), since the apostles established this by the command of the Savior, that major and more difficult questions should always be referred to the apostolic see, upon which Christ constructed the whole Church, He Himself saying to the blessed prince of the apostles, Peter: You are, he says, Peter, and upon this rock I will build my Church, and the rest. Be therefore, brothers, your constancy strong against the contentions of those who savor things that are adverse, and who do not savor the things that are of God, and your constancy will be a stronger rock, as it is written: Do not fear them, nor be terrified by the face of those who kill the body, but cannot kill the soul. But what you hear in the ear, preach in the light, fearing Him who is able to kill both soul and body and send them into hell. My brothers, walking in the flesh, we do not war according to the flesh. For the weapons of our warfare are not carnal, but powerful to God, for the destruction of fortifications, destroying counsels, and every exaltation lifting itself up against the knowledge of God, and bringing into captivity every thought, and leading them into obedience to Christ. Furthermore, brothers, be strengthened in the Lord, and in the power of His might, so that much peace and grace from God and our Lord Jesus Christ may be ministered to you. We embrace and kiss, as if present, your charity, in the unity of the spirit, in the bond of peace and the charity of Christ. For which reason, most beloved, waiting for these things, strive to be found immaculate and inviolate in peace, and count the long-suffering of our Lord as salvation, ^D just as also our most beloved brother Paul, according to the wisdom given to him, wrote to you.

as in all his epistles, speaking in them of these things, in which are some things ^A hard to be understood, which the unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction. You therefore, brethren, knowing these things before, take heed lest, being led away by the error of the unwise, you fall from your own steadfastness. But grow in grace and in the knowledge of our Lord and Savior Jesus Christ. But you, dearly beloved, be mindful of the words which have been spoken before by the apostles of our Lord Jesus Christ, who told you that in the last time there shall come mockers, walking after their own ungodly lusts. These are they who separate themselves, sensual, having not the Spirit. But you, dearly beloved, building yourselves up on your most holy faith, praying in the Holy Spirit, keep yourselves in the love of God, waiting for the mercy of our Lord Jesus Christ unto eternal life. And of some have compassion, making a difference; and others save, pulling them out of the fire. And on others have mercy in fear, hating even the garment spotted by the flesh. Now to him who is able to keep you without sin, and to present you before the presence of his glory spotless in exultation, to the only God our Savior through Jesus Christ our Lord, be glory and majesty, dominion and power, before all ages, and now and for all ages of ages. Amen.

EPISTLE II.

Concerning the ordination of archbishops and the rest of the bishops and priests, and concerning the faith and other causes.

ANACLETUS, Bishop, to all bishops established in Italy.

Since your charity bestows the due reverence of the apostolic see upon me, and because, most beloved sons, you have shown much veneration (for although we in some manner hold the rudders of the Church in which the holy apostle sat and taught, yet we profess that we are lesser in honor and holiness, and therefore we strive by all means that we might attain to the glory of his blessedness); therefore we would have replied more fully to your consultations, had it been permitted; but weighed down by the burden of infirmity and other oppressions, we have not refused to write to you (as you requested) briefly (as the Lord has granted, and as we have been instructed by the blessed Peter, the prince of the apostles, by whom I was also ordained a presbyter). ^C

I. Concerning the ordinations of bishops and all clerics.

Ordinations of bishops must be celebrated by all the bishops who are of the same province. These, assembling together, shall diligently conduct an examination, and shall celebrate the fast with all prayers, and imposing hands on the holy Gospels, which they are about to preach, on the Lord’s day, at the third hour, praying, and anointing their heads (in the manner of the apostles and of Moses) with sacred unction—since all sanctification consists in the Holy Spirit, whose invisible virtue is intermingled with the holy chrism—let them celebrate the solemn ordination with this rite. But if all cannot gather together, let them nonetheless give their assent by their prayers, so that they be not wanting in spirit to the ordination itself. Moreover, the first archbishop of the Jerusalemites, the blessed James, who was called the Just, and who was named brother of the Lord according to the flesh, was ordained by Peter, James, and John the apostles, the successors clearly giving the form of these, that a bishop is by no means to be ordained by less than three bishops, with all the rest likewise giving their assent, and the ordination is to be celebrated by common vote. The other priests, however, are to be ordained by their own bishop, so that they celebrate the ordination fasting; similarly let deacons be ordained; for the distribution of other grades, the testimony of three truthful men, with the approval (of course) of the bishop, can suffice.

II. Concerning the accusations of bishops.

The accusation of them, also, concerning which you wished to consult us, ought to be made only by suitable and most approved men, and such as are free from suspicions and crimes; because the Lord did not wish those who handle the holy things of his body to be defamed by vile and reprobate and unsuitable persons, nor did he allow them to be calumniated, but he himself drove them out of the temple with a whip. Hence it is clear that the chief priests, that is, the bishops, are to be judged by God, not to be lacerated by human beings or those of base life, but ^D rather they are to be borne by all the faithful, for the Lord himself, the judge, will punish erring priests with his own scourge.

For the Lord himself provided an example, when, by his own hand and not by another, he cast out those buying and selling from the temple, and overturned their money-changers' tables and the chairs of those who sold there with his own whip, and cast them from the temple. And as he says elsewhere: *God stood in the congregation of gods, and in the midst he judges the gods*; and elsewhere: *I said, You are gods, and all of you are children of the Most High.* ^A For no one (I think) is found among us who would wish his own servant to be judged by another rather than by himself; but if one were to presume this, he either becomes angry with great indignation himself, or rather seeks vengeance upon him. If, indeed, this is done among men, what do you think the God of gods and Lord of lords will do, who has promised not to delay the vengeance of his servants? Whence he himself speaks through the Prophet, saying: *The Lord is a jealous God and avenging; the Lord has acted freely in vengeance*, and so forth. And the Apostle says: *Who are you that judges another's servant? To his own master he stands or falls.* And he himself says: *Do not judge one another, but judge this rather: do not place an obstacle or a stumbling block for your brother.* And the Lord says through the prophet: *He who touches you, touches the apple of my eye.* For if anyone now begins to turn his eyes against the evil of some prince, he is manifestly judged guilty of lèse-majesté and rendered infamous, or rather, he is subjected to a capital sentence. These things, brothers, must be greatly avoided, and what men do not wish to be done to themselves, they ought not to inflict upon the God of gods, lest the Lord perhaps be angered and execute their vengeance even upon those who have not sinned; because the just man most often perishes for the impious. The Prophet is also to be imitated, through whom the Lord says: *I walked in the simplicity of my heart, in the midst of my house: I will not set a Belial-word before my eyes.* Him who speaks in secret against his neighbor, I will kill. And those are also to be avoided regarding whom Solomon says: *As one is mad who throws spears and arrows unto death, so is the man who deceitfully harms his friend, and when he is caught says, I was just playing.* As coals are to embers, and wood to fire, so the angry man stirs up strife. The words of a whisperer are as if they were simple, and yet they reach even to the innermost belly. And if detractors of anyone are judged severely and fall into the snare of perdition, much more so are the lacerators, detractors, and accusers of the aforementioned servants of God and persecutors condemned, and into the abyss they go without doubt—unless they have corrected themselves and performed worthy penance through their satisfaction—and they are consumed by avenging flames. Wherefore it behooves all to avoid these things, and not only not to do them, but not to con^Bsent to those who do them; for not only those who do them are condemned, but those who consent to the doers. Concerning such as these and those like them, Truth itself says: *Foxes have dens, and birds of the air have nests, but the Son of Man has nowhere to lay his head*, that is, in such as these the Lord does not dwell, nor do they remain in him. And Solomon speaks, saying: *He who digs a pit, shall fall into it; and he who rolls a stone, it will return upon him. A lying tongue does not love truth, and a slippery mouth works ruin.* A stone is heavy, and sand is burdensome, but the anger of a fool is heavier than both. A man who brings a false charge against the blood of a soul, if he flees even to the pit, no one sustains him. He who boasts and dilates himself, stirs up quarrels. He who trusts in the Lord, shall be saved. He who confides in his own heart, he is a fool: but he who walks wisely, he shall be praised. He who forcefully presses breasts to draw milk, squeezes out butter: he who violently blows his nose, brings out blood: and he who provokes angers, produces discord. Considering these and other dangerous things, the apostles decreed that the columns of the holy Church of God—which the apostles and their successors are not undeservedly called—should not be easily moved, or lacerated, or accused. ^C But if anyone is moved against them or their churches, or has grievances, let him first have recourse to them in a spirit of charity, so that, admonished by familiar conversation, they may heal what must be healed, and charitably amend what they acknowledge must justly be amended. But if some, before they have done this, presume to lacerate, accuse, or harass them, let them be excommunicated and in no way absolved before they have performed worthy penance through satisfaction (as has already been said), since the injury done to them pertains to Christ, whose legation they fulfill. Nor is this wonderful, because if any of us were to entrust a legation to one of our servants, and he were to be hindered by anyone, or despised by any of his subordinates, he would immediately be indignant and angry, or would take vengeance for such things (as best he could), and would reckon this act as an injury and insult to himself, and would render retaliation (if not in the present, then in future times). For if these things are done in a human matter, what do you think God will do concerning his own, who said that not a hair of their head would perish? Whence also the Lord speaks through the prophet Nahum, saying: *A jealous God, and the Lord is avenging, and possessing fury; the Lord takes vengeance on his enemies, and he himself is angry with his adversaries; before the face of his indignation who shall stand? and who shall resist in the wrath of his fury? His indignation has been poured out like fire, and the rocks have been dissolved by him. The Lord is good, and strengthening ^D

^A in the day of tribulation, and knowing those that hope in him, and so forth. Some of these things, however, we have already written to other brethren, which must be repeated as often as they shall be necessary. The Lord has likewise reserved to himself the ejection (as was mentioned above) of the supreme priests, although he has granted the election of them to good priests and spiritual peoples. For the Apostle commands their election to be made in such a way: If any is without crime, the husband of one wife, having faithful children, not under accusation of riot, or not submissive; and the rest. For if a priest is commanded to be chosen without crime, he is by no means permitted to be accused or slandered by men entangled in crimes, nor by any others than those who are without crime, and as for the election, if necessity should arise, or if they themselves should choose to serve the Lord, and priests can be made and ordained without crime, and they are in all things such as those who are ordered to be chosen as priests. ^B Furthermore, it is also commanded to Moses that he choose presbyters. Whence it is also said in the Proverbs: The glory of old men is hoariness. Now this hoariness designates wisdom, about which it is written: Hoariness of men is prudence. And although we read that men lived nine hundred years and more from Adam up to Abraham, no other person was called a "presbyter," that is, an elder, before Abraham, who is proved to have lived for many fewer years. Therefore, they are named "presbyters" not because of decrepit old age, but because of wisdom. ^C For the beginning of the priesthood was Aaron, although Melchizedek had offered sacrifice earlier, and after him Abraham, Isaac, and Jacob; but these did such things by spontaneous will, not by priestly authority. Furthermore, Aaron was the first in the Law to receive a priestly title, and the first, clothed in the pontifical stole, to offer victims, the Lord commanding and speaking to Moses: "Take," he says, "Aaron and his sons, and you shall bring them to the entrance of the tabernacle of the testimony. And when you have washed the father with his sons with water, you shall clothe Aaron with his vestments," that is, you shall fasten him with a belt and place the tiara on his head, and the holy plate upon the tiara, and you shall pour the oil of unction upon his head, and by this rite he shall be consecrated. You shall also bring his sons and clothe them with linen tunics, and you shall gird Aaron and his children with a belt, and you shall place miters on them, and they shall be priests to me by perpetual ordinance. In this place it is necessary to contemplate that Aaron was the supreme priest, that is, the bishop, while his sons demonstrated the figure of presbyters. For this was the difference between Aaron the supreme priest and his sons who were priests, that Aaron took over the tunic the robe, the holy stole, and the golden crown, the miter, and the golden girdle, and the superhumeral, and the other things that were prefixed; but the sons of Aaron, girded only with linen tunics and wearing tiaras, ^D assisted at the sacrifice of the Lord. In the New Testament, however, after Christ the Lord, the priestly order began from Peter, because the pontificate in the Church of Christ was first given to him, the Lord saying to him: "You are," he says, "Peter, and upon this rock I will build my Church, and the gates of hell shall not prevail against it, and I will give you the keys of the kingdom of heaven." He therefore first received from the Lord the power of binding and loosing, and first brought the people to the faith through the virtue of his preaching. The other apostles, indeed, received honor and power with him in equal fellowship, and they wished him to be their leader. They too, by the Lord's command, dispersed throughout the whole world and preached the Gospel: and upon their own deaths, bishops succeeded into their place, whose ordination ought to occur in the order and manner previously mentioned; and those who receive them and their words, receive God; but whoever spurns them, spurns him by whom they were sent, and whose embassy they discharge, and he will undoubtedly be spurned by the Lord. And the apostles themselves, seeing that the harvest was great and the laborers few, begged the Lord of the harvest that

he would send laborers into his harvest. From thence the seventy-two disciples were chosen by them, who hold the place of presbyters; ^A and they were constituted in the Church in their stead, concerning whose ordination, as well as that of the other ministers, what was said above should suffice.

III.

That a bishop should not be ordained by fewer than three bishops.

^B Furthermore, because a bishop is not to be ordained by one, but by all, with the consent or presence of his comprovincials, and by no means by fewer than three, with all the others consenting; for this reason, under the institution of the Lord, it is ordered that this be done, lest any tyrannical authority might labor against the faith of the one Church, and the rule or faith of the believers be confounded.

IV.

In which cities primates, and in which metropolitans, ought to be.

For provinces were divided for the most part long before the time of the coming of Christ, and afterwards that same division was renewed by the apostles and our blessed predecessor Clement. And at the head of the provinces, where of old there were primates of the law ^C of the world, and the primary judicial power—to whom those who lived throughout the remaining cities, when necessity required it, those who could not flee to the court of the emperor or kings, or to whom it was not permitted, would flee for their oppressions or injustices, and would appeal to them as often as there was need, just as it was commanded in their law: so also in our cities or places, the divine and ecclesiastical laws ordered patriarchs or primates to be placed and to exist, who hold one form, although the names may be different, to whom bishops (if there should be need) might flee, and might appeal to them, and they themselves should enjoy the name of primate, and not others. But the remaining metropolitan cities, which had lesser judges (even if they were greater than the counts), should have their metropolitans, who should justly obey the aforesaid primates, just as it was once ordered in the laws of the world, who were not called by the name of primate, but by the name of either metropolitans or archbishops. And although individual metropoles have their own provinces, and their metropolitans ought to have bishops as judges, just as previously they had secular metropolitans as judges, yet it was ordered ^D that primates (as was prefixed) both then and now be had, to whom the highest matters may come after the apostolic see, so that there, where it may be necessary, they may be relieved and justly restored, and those who are unjustly oppressed may be justly reformed and supported, and the causes of bishops, and the judgments of the highest matters (saving the authority of the apostolic see) may be most justly terminated. This we have received from the ancients, this from the apostles, this from the holy Fathers, and we send it to you (as you requested) to be studied, and to be held in future times, and we command it to be preached to the remaining brothers, and to be handed down to all the faithful, lest the ignorance of pastors, who follow, make them worse, as the Lord says through the prophet: The pastors themselves have ignored understanding.

Those whom the Lord again detests, saying: And those who handle the law, have not known me. Therefore, Truth complains that it is not known by them, and it protests that it does not know the principality of those who do not know; because certainly those who do not know the things that are of the Lord are not known by the Lord, with Paul bearing witness, who says: If anyone is ignorant, he will be ignored. Hence also the Psalmist, not in the spirit of wishing, but in the mystery of prophesying, denounces, saying: Let their eyes be darkened, that they may not see, and their back always bowed down. Therefore, with their eyes darkened, they are bent downward; because when those who lead lose the light of knowledge, without doubt those who follow are inclined toward bearing the burdens of sins. Therefore, here we are tossed about somehow between the hands of robbers and the teeth of raging wolves. Therefore, to teach others, and ourselves (as the Lord gave) we must provide.

^A Indeed, that attacker is called a doctor who strikes the conscience of the weak with useless speech. Therefore, it is necessary for you and all the faithful to hold fast to him who is according to the teaching, the faithful word; that he may be powerful in sound doctrine to console, and to refute those who contradict, and to strengthen those who live rightly and hold the right faith. To those, therefore, who say that the Son is lesser in this, because the prophet says: "The Lord will make a word abbreviated for the whole world," it must be answered with divine testimonies: The abbreviated word which the Lord will make upon the earth does not signify a diminution of divinity in the Son of God, but announces the dispensation of the flesh assumed; in which dispensation we read that the Son of man was made lower not only than the Father, but also than the angels, the apostle Paul attesting: "We see Jesus," he says, "made a little lower than the angels, for the suffering of death, crowned with glory and honor"; and further: "For which cause he is not ashamed to call them brethren, saying: I will declare thy name to my brethren, in the midst of the church I will praise thee." And the Prophet says: "Thou hast made him a little lower than the angels, thou hast crowned him with glory and honor." And so that we may teach that the word of God the Father is not abbreviated in the Son, we approve this opinion in the volume of the prophet Isaiah. "Has my word been made abbreviated, or is it so small that I cannot redeem, or is there not power in me to deliver," says the Lord Almighty; and again: "Thus saith the Lord Almighty: Is my hand abbreviated, that it cannot save? Or cannot it quicken the heart of the humble and the spirit of the contrite?" And so that he might teach that the arm of the Father, which is the hand, is the Son, he added, saying: "The Lord hath prepared his holy arm in the eyes of all the nations, and all the ends of the earth shall see his salvation." For also in the last time this meaning can be adapted not in vain; in which time the Lord, ^B ceasing to endure the tyranny of the worst demon, now raging most cruelly against his creatures from his celestial hall and empyrean dwelling, pitying his creation, and wishing to unlock the treasury of his immense charity, arriving in the most pure womb of the most chaste Virgin, unacquainted with any nuptial bed, under an ineffable mystery, assuming flesh for our redemption, came, so that he who held the empire of death, might by his death ^C destroy him, and deliver them who were held captive by the power of his might in that short and small space of time. Concerning this brief time he also instructed his disciples, while he warned them to walk into the light while they still had time: "Yet a little while," he says, "the light is with you. While you have the light, walk in the light, that darkness may not overtake you." And in the ^D canonical Epistles of the apostles it is read: "Little children, it is the last hour, because many false prophets have gone out into this world." And the apostle Paul: "For the time is short." And again: "For the fashion of this world passes away." And again: "All these things happened to us for our correction, upon whom the ends of the world have arrived." For the Lord in the Lord’s prayer itself shortened the word for us, while forbidding us from babbling, and teaching us to speak few things which pertain to salvation. "When you pray," he says, "speak not much." And further: "But when you pray, say: Our Father, who art in heaven," etc. For the prophet did not designate the Son of God as diminished in word in this chapter, since he himself was speaking in the prophets in the past time, who even now speaks in the last time through the apostles and apostolic men: "I," he says, "who was speaking to my servants the prophets, behold I am present." And another prophet: "As it is from the beginning unto the age, neither has anything been added to it, nor will it be diminished, since he himself is the Lord of his creation." Behold what an abbreviated word the Lord made in the orb of the earth. Not because, as they think, he was intimating the Son to be inferior to the Father, but because he was announcing his latest advent. If therefore (as was said before) the sons of Aaron bore the image of the presbyters, and Aaron that of the high priest, that is, the bishop, Moses undoubtedly held the form of Christ; since he was the likeness of the mediator of God, who is Jesus Christ between God and man, who is the true leader of the peoples, and true prince of the priests, and Lord of the pontiffs, to whom is honor and glory for ever and ever. Amen.

EPISTLE III (15).

Concerning the patriarchs and primates, and the remaining bishops: and that the Roman Church is the hinge and head of all Churches.

ANACLETUS, servant of Jesus Christ, established by the Lord in the apostolic see, and ordained presbyter by the holy apostle Peter, to all bis-

bishops and the remaining priests of Christ, greeting.

Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ, as He chose us in Him before the foundation of the world, that we should be holy and blameless in His sight in love, predestining us to adoption as sons through Jesus Christ to Himself, according to the good pleasure of His will, to the praise of the glory of His grace, by which He made us accepted in His beloved Son, in whom we have redemption through His blood, the forgiveness of sins, according to the riches of His grace which has abounded toward us in all wisdom and prudence, having made known to us the mystery of His will, according to His good pleasure which He purposed in Himself, in the dispensation of the ^B fullness of the times, to gather together in one all things in Christ, both which are in heaven and which are on earth in Him. In whom also we have obtained an inheritance, being predestinated according to the purpose of Him who works all things according to the counsel of His will, that we might be to the praise of His glory, who first trusted in Christ. Concerning primacies, most beloved, upon which some of you have consulted me, and have requested a decree of apostolic authority (which, though unworthy, we exercise by the dispensation of the Lord), regarding whether they should exist or not: so far as we know what has been established concerning these matters by the blessed Apostle Peter, and the rest of the apostles, and by our blessed holy predecessor and martyr, Clement, we cannot in the least deny you. And who is there who, when brothers inquire, could deny their doubts or their needs?

I. On the twofold order of priests.

The order of priests, brothers, is twofold, and as the Lord established it, it ought to be disturbed by no one. You know, however, that the apostles were chosen and established by the Lord, and were afterwards dispersed throughout various provinces to preach. But when the harvest began to grow, seeing that the laborers were few, He commanded seventy-two disciples to be chosen for their assistance. Bishops, however, hold the place of the apostles; presbyters also hold the place of the seventy-two disciples.

II. On the constitution or ordination of bishops and presbyters.

Bishops, however, ought not to be established in villages or small cities, but presbyters should be ordained and placed by bishops through villages and small cities; each, however, with his own titles. And a bishop should not be ordained by one, but by several bishops; and, as has been said, he should be titled and named not for a small city, lest the name of bishop be cheapened, nor just anywhere, but for an honorable city. A presbyter, however, is to be advanced to whatever place or church is established in it, and is to remain in it for the days of his life. More than these two orders of priests were neither conferred upon us by God, nor did the apostles teach them.

^C In the first Constantinopolitan council, and later in the Chalcedonian, the Constantinopolitan [bishop] not only attempted to obtain a patriarchate, but also the second place; but (since the Pope and the remaining primates protested) in vain. Why only these three aforementioned seats were placed in that order was brought about by the prerogative, dignity, and primacy of Peter alone, the prince of the apostles, as the proper and immediate cause of honor and power; although it cannot be denied that, in choosing these seats, St. Leo, in epistle 84 to Anastasius, teaches that he also had a certain regard for the greatness and nobility of the cities. The Roman seat holds the first patriarchal dignity, because the Apostle Peter, in the seat which he founded, as St. Gregory says (lib. vi, epist. 37 to Eulogius of Alexandria), deigned to rest and end his life. He decorated Alexandria with a patriarchal seat (these are the words of Gregory), into which he sent his disciple, the evangelist Mark. Thirdly, he confirmed the seat in which he himself sat for seven years, namely, the Antiochene, and decorated it with the honor of a patriarchal seat; so Gregory in the aforementioned epistle, and St. Leo in epistle 53 to Anatolius. Therefore, just as the Apostle Peter is greater than the evangelist Mark, and the evangelist Mark is greater than Evodius, who was neither an apostle nor an evangelist, so also the Roman Church surpasses the Alexandrian, and the Alexandrian surpasses the Antiochene in authority and dignity. See Bellarmine, *De Rom. Pontif.*, lib. 1, c. 14.

[The text continues discussing the standing of the Constantinopolitan patriarchate, noting it was added later, post-500 AD, by the favor of the Emperor and the permission of the Roman Pontiffs, as Constantinople was not a dedicated city at the time of the Nicene Council.]

III. On the distinction of bishops and cities.

The order of bishops is one, although there are primates who hold the primary cities, who in certain places are even called patriarchs by some. However, those who are constituted in a metropolis by the blessed Apostle Peter, with the Lord ordaining it, and by our predecessor, the aforementioned holy Clement, or by us, cannot all be primates or patriarchs: but those cities which held the primacy in the aforementioned and ancient times enjoy the name of patriarchs or primates; whereas the remaining metropolises may use the names of archbishops or metropolitans, and not those of patriarchs or primates; because the laws of the world also contain these same things in their own principles; but other primary cities, which we are sending to you inscribed in a certain volume, received primate preachers from the holy apostles and from the blessed Clement, or from us. ^A This sacrosanct Roman and apostolic Church, however, obtained the primacy not from the apostles, but from our Lord and Savior Himself, and attained the eminence of power over all churches and the whole flock of Christian people, just as He Himself said to the blessed Apostle Peter: "Thou art Peter, and upon this rock I will build my Church, and the gates of hell shall not prevail against it; and I will give to thee the keys of the kingdom of heaven. And whatsoever thou shalt bind upon earth, it shall be bound also in heaven: and whatsoever thou shalt loose upon earth, it shall be loosed also in heaven." There was also applied to the same Roman city the fellowship of the most blessed Apostle Paul, the vessel of election, who on one day and at one time, struggling in glorious death with Peter under the prince Nero, was crowned, and both consecrated the holy Roman Church, and set it above all other cities in the whole world by their presence and venerable triumph. ^B And although constant prayer is poured out for all by all the saints before God, the most blessed Apostle Paul promises this to the Romans in his own handwriting, saying: "For God is my witness, whom I serve in my spirit in the gospel of his Son, that without ceasing I make a commemoration of you always in my prayers."

^C 1 Therefore, the first see is the Roman Church’s by heavenly benefit, which (as has been mentioned) the most blessed Peter and Paul consecrated by their martyrdom. Rome, which before was the mother and nurse of all errors through the artifice of the devil, once the darkness was shaken off and the vain rites of superstitions cast away, became a copious propagator of the children of God, with the Sun of Justice having arisen.

^D «The second see is at Alexandria, consecrated in the name of the blessed Peter by Mark, his disciple and evangelist; because he himself, having been sent by Peter, first preached the word of truth in Egypt, and suffered glorious martyrdom. To him, the venerable Abilius succeeded.

«The third see is held honorable at Antioch, in the name of the same (that is, the blessed Peter) apostle: because before he came to Rome, he lived there, and constituted Ignatius as bishop, and there the name of Christians first arose for the new people. As for the rest, as we have said, we have sent them to you written in a certain volume, avoiding the prolixity of an epistle. For hence the blessed apostles determined among themselves that the bishops of the individual peoples should know who among them was the first, so that their greater concern might pertain to him. For there was a certain distinction even among the blessed apostles. And although all were apostles, it was nevertheless conceded to Peter by the Lord, and they themselves even willed among themselves, that he should preside over all the other apostles, and that Cephas, that is, the head and beginning, should hold the apostolate; and he and the rest of the apostles delivered the same form to be held by bishops to their successors. And this was constituted not only in the new testament, but it was also in the old. Whence it is written, "Moyses and Aaron among his priests," that is, they were the first among them. And although it was so ordained, let no one seek his own thing, but that of another. Whence the blessed Apostle Paul says: "Let every one of you please his neighbor unto good, to edification." And just as the Savior Himself says to His disciples: "He that is the greater among you, shall be your minister," and so on. And although some things have been said about these matters, we nevertheless admonish you, repeating it quite often, that in all things and by all men, elations of mind and body should be avoided. And the greater each one is seen to be, the more humble he should be, just as our Lord Savior did not come to be ministered unto, but to minister. And: "if any man be overtaken in any fault, you, who are spiritual, instruct such a one in the spirit of meekness."

IV. That more difficult causes are to be referred to the apostolic see.

If, however, any more difficult causes arise among you, refer them to the summit of this holy see, as to a head, so that they may be terminated by apostolic judgment: because it is so willed by the Lord, and has been so constituted by Him

[V.] Persons who have previously been enemies may not be admitted to make an accusation or provide testimony, and concerning the final judgment.

^A Accusers and witnesses cannot be those who were enemies up until yesterday or the day before, lest, being angered, they desire to do harm, or, being wounded, they wish to take revenge. Therefore, one must seek an impartial and unsuspected disposition in accusers and witnesses. Do not commit your cause to the judgment of another; for it is extremely unjust that, neglecting their own affairs, some people interfere in the causes of others; since in no place does spiritual care fail, but it extends through everything, wherever the name of God is preached. All must strive that there be not (as there are) wicked emulations, but pious affections among you; because in this you will know that you are all true disciples of the Lord, if you have love for one another. Since, therefore, God deigns from every race to draw many, whom He transfers, having rescued them from the power of darkness, into the kingdom of the Son of His love, and makes vessels of mercy out of vessels of wrath, we must therefore strive with all our might to be co-workers of the grace of God; because we have been called for this, and joined in His familiar conversation, and consecrated as priests, that we might bring back to Him fruitful sheaves, with His grace cooperating.

For it is necessary that rulers be feared by their subjects, and that they be corrected by them, so that those who do not fear divine judgments may fear to sin out of human dread. Deterioration indeed is brought by those who corrupt the life and morals of doctors, more so than by those who plunder the substance and estates of others. For the latter take away things that are external to us, even if they are our own; but our detractors, and the corruptors of our morals, or those who arm themselves against us, tear apart our very selves. And therefore they are justly infamous, and deserve to be cast out from the Church. By the merits of the people, therefore, the pastors of the Church are often corrupted, so that those who follow them may fall more readily. For when the head becomes languid, the other members of the body are more easily infected, as it is written: *Every head is languid, and every heart is grieving. From the sole of the foot even to the top of the head, there is no soundness in it.* Wherefore it is manifest that the devil, who like a roaring lion goes about seeking whom he may devour, persuades the hearts of the people to accuse their teachers and pastors, ^B so that—the people growing languid, or acting wickedly, and the pastors not holding their reins—they may act licentiously and fall into the depths. Truly, the damage caused to morals differs much from the damage caused to temporal things, since the latter are outside of us, while the former are within us. By the judgment of Cham, the son of Noah, those are also condemned who reveal the faults of their own doctors or superiors, like Cham, who did not cover his father’s shame, but rather showed it to be mocked.

However, a doctor or pastor of the Church, if he has wandered from the faith, is to be corrected by the faithful: but for reprobate morals he is to be tolerated rather than coerced, because the rulers of the Church are to be judged by God, as the prophet says: *God stood in the synagogue of gods, and in the midst He judges gods.* Hence it behooves every faithful person, if he has seen or known that the people are swelling up against their pastor, or that they are occupied with detractions against the clergy, to strive to extirpate this vice with all his strength, and to correct it prudently. And let him not presume to involve himself in any business with them, if they appear incorrigible, before they are reconciled to their own doctor: because both priests and all the rest of the faithful ought to have the greatest concern for those who are perishing, so that by their reproof they may either be corrected from their sins, or, if they appear incorrigible, they may be separated from the Church.

^C Thus, therefore, the blessed prince of the apostles, Peter, preaching to the people concerning our holy predecessor Clement, when he was teaching them how they ought to obey him and observe him, said among other things: "If someone is an enemy to another for his actions, do not wait for him to tell you himself. Do not be friends with him, but you ought to observe him prudently, and obey his will without admonition, and turn away from him to whom you feel he is opposed; nor should you even speak to those to whom he does not speak, so that everyone who is in fault, while he desires to have the friendship of all of you, may hasten more quickly to be reconciled to him who presides over all, so that through this he may return to salvation when he begins to obey the warnings of the president. But if someone is a friend to those to whom he is not, and has spoken to those to whom he does not speak, he himself is one of those who wish to exterminate the Church of God;" and the rest. By these and many other documents, it is easy for everyone to notice how, and in what manner, one ought to obey and comply with those who are placed over them, and how one must act concerning those who are either friends or enemies to them. If anyone has not observed these precepts, he is an enemy of his own soul and is to be made not only infamous, but also excommunicated and a stranger to the Church; because

it is necessary to cut away those vices with iron that are not healed by other remedies. Let everyone refrain his tongue from laceration or slander, and let him take heed lest he have itching ears or a prurient tongue—that is, that he neither disparage or slander others, nor listen to others disparaging or slandering. Let each man keep guard over his own words, and know that whoever speaks about others will be judged by his own sentence. Let every believer also take care that, by gossiping about what is done in someone's household, he does not let another household know of it; rather, let him love the households of all Christians as if they were his own. For no one willingly tells tales to an unwilling listener. And let it be the concern of each one not only to keep his eyes pure, but his tongue as well. ^A But you, most beloved, who are established under the discipline of the Lord, so conduct yourselves as true ministers and dispensers of his mysteries, so that your ministry may not be reviled, lest it happen among us as it is written: “And it shall be as with the people, so with the priest.” Thus, correct both yourselves, your own, and all others, so that you do not harm them, inasmuch as you also acquire a good reputation from men and may deserve to receive the reward of wages from God in eternal beatitude. And if anything adverse should happen concerning the unity of the Church, let it be cut off at the root, so that the Church of God and the fruits of her servants may remain unshaken. Therefore, most beloved, being expectant, strive to be found by him in peace, immaculate, and consider the long-suffering of our Lord Jesus Christ as salvation. Be, therefore, prudent, and be watchful in prayers; but, before all things, have constant mutual charity among yourselves; for charity covers a multitude of sins. Be hospitable to one another without murmuring. Each one, as he has received grace, ministering it to one another, as good dispensers of the manifold grace of God. If anyone speaks, let it be as the words of God: if anyone ministers, let it be as of the strength which God administers, that in all things God may be honored through Jesus Christ, to whom is glory and dominion for ever and ever. Amen.

TWO DECREES OF POPE ANACLETUS FROM GRATIAN

Why laymen are not heard in the accusation of bishops.

53 Laymen are not to be heard in the accusation of bishops, because some of them are very hostile to them. And it is unworthy that they should be accused by those who do not wish to imitate their gravity.

Bishops who are subject to apostolic ordinations should visit the thresholds of the apostles every year.

54 According to the institutions of the holy Fathers and the canons, ^C all bishops who are subject to the ordination of this apostolic see, and who are nearby, should be presented annually around the Ides of May at the thresholds of the holy princes Peter and Paul, all excuses set aside. Those who are from afar should fulfill this according to their own written undertaking. But he who proves to be a contemner of a constitution of this kind, unless he has been detained by illness, should know that he is subject to canonical sentences.

SAINT HERMAS THE APOSTOLIC MAN. TESTIMONIES OF THE ANCIENTS CONCERNING ST. HERMAS.

(GALLAND., *Veterum Patrum Bibliotheca*, vol. I, Venice, 1765, in-folio, p. 51.)

I. ST. IRENAEUS, *Against Heresies*, bk. IV, ch. 20, no. 2, ed. Massuet. The Scripture has well said: "First of all, believe that there is one God, who created and perfected all things, and made all things out of that which was not, so that they might be: He who contains all things, but cannot be contained by any." It exists in Book II, Mandate 1.

II. CLEMENT OF ALEXANDRIA, *Stromata*, bk. I, ch. 17, p. 369, ed. Oxon. The Shepherd, the Angel of Repentance, also speaks to Hermas concerning the false prophet: "For he speaks some true words. For the devil fills him with his own spirit, if he might be able to break some of the righteous." Book II, Mandate 10, ch. 1.

IDEM, *ibid.*, ch. 29, p. 426. Therefore, that divine Power which speaks to Hermas in the revelation says: "Visions and revelations are on account of those who are double-minded, who dispute in their hearts whether these things exist or not." Book I, Vision 3, ch. 4.

IDEM, *ibid.*, ch. 4, p. 430. For the Power which appeared to Hermas in the vision says: "That which it is permitted to be revealed, shall be revealed." Book I, Vision 3, ch. 3.

IDEM, *ibid.*, ch. 9, p. 452. The Shepherd, however, while speaking ^C generally regarding those who have fallen asleep, knows of certain righteous people among the Gentiles and the Jews, not only before the coming of the Lord but also before the Law, who were acceptable and pleasing to God; such as Abel, Noah, and any other righteous person. He says, therefore, that the apostles and teachers who preached the name of the Son of God, even when they had fallen asleep, preached with power and faith to those who had fallen asleep before them. Then he adds: "And they themselves, etc." Book III, Similitude 9, ch. 16.

IDEM, *ibid.*, ch. 12, p. 458. The virtue, therefore, which sustains the Church, as the Shepherd says, is faith, through which the elect of God are saved: but that which acts with manly vigor is restraint. Following these, truly, are simplicity, knowledge, innocence, modesty, and charity. Now all these are daughters of faith. Book I, Vision 3, ch. 8.

PASTOR. — PROOEMIA.

^A It must be feared, then, he says, that we should fear the Lord for edification, but not the devil for destruction. And conversely, the works of the Lord, that is, the commandments, ought to be loved and observed; but the works of the devil are to be feared and not performed. Book I, Mandate 7.

The same author also says that penitence is a great understanding. For he who repents of the things he has done, no longer does them or speaks [of them]. But by afflicting his soul for the things in which he has sinned, he does good. The forgiveness of sins, therefore, differs from penitence; but both show that these things are within our power. It is not right, then, for one who has received the forgiveness of sins to sin any further; for concerning the first and only penitence for sins (that would be for those existing before, in the pagan and former life—I mean that which was in ignorance), penitence is immediately set before those who have been called, cleansing the place of the soul from transgressions, that faith may be grounded. But since the Lord is the one who knows the hearts, and foreknows things to come, and [knows] the instability of man, and the waywardness and cunning of the devil, He foresaw from above, from the beginning, that [the devil], envying man because of the remission of sins, would suggest certain causes of sin to the servants of God, acting craftily and wickedly so that they might also fall with him. Therefore, because He is of great mercy, He gave to those who, even in the faith, fall into some transgression, a second penitence: which, if anyone should be tempted after his calling, and be forced, and cunningly circumvented, he may receive one further penitence for repenting. Book II, Mandate 4, chapters 2 and 3.

Immediately afterwards, the Shepherd says: "You will escape the power of the wild beast, if your heart becomes pure and without spot." Book I, Vision 4, chapter 2.

For did not the Power also, which appeared to Hermas in the vision in the figure of the Church, give him the book to transcribe, which He wished to be announced to the elect? And he, he says, transcribed it to the letter, not finding how he might complete the syllables. Book I, Vision 2, chapter 1.

III. TERTULLIAN (the Catholic), Book *De oratione*, ch. 12.

As for the custom some have of sitting down after their prayer is finished, I see no reason for it, unless we are to cite the example of that Hermas, whose writing is commonly inscribed "The Shepherd," who, after finishing his prayer, sat down upon a bed, and we ought, upon that account, to claim it as a practice to be observed. Certainly not. For it is stated simply and for the sake of the narrative, not as a matter of discipline: "When I had prayed and had sat down upon the bed," that is, for the order of the narrative, not as a rule of devotion. Otherwise, nowhere would there be any need to pray except where there is a bed: indeed, anyone would be acting against Scripture if he sat on a chair or a bench. Book II, in the Proem.

TERTULLIAN (the heretic), Book *De pudicitia*, ch. 10.

"God is good; He lays His bosom open to His own, not to the pagan: a second repentance will receive you: you shall be a Christian again from being an adulterer." These things you say to me, most benign interpreter of God! But I should yield to you, if the writing of the Shepherd, which alone loves adulterers, had deserved to be included in the divine instrument; if it were not judged by every council of the Churches, even your own, as among the apocryphal and false; [a book] which is itself an adulteress, and therefore the patroness of her associates; from whom you also are initiated—to whom, if this Shepherd of yours, whom you depict on the chalice, perhaps shall give his patronage, [he is] a panderer and he himself also...

of the Christian sacrament; deservedly, therefore, [it is] an idol of drunkenness and an asylum for adultery following the chalice; from which you would drink nothing more willingly than the sheep of the second repentance. But I drain the scriptures of that Shepherd who cannot be broken. Lib. II, mand. IV, cap. 3 and 4.

IDEM, ibid., cap. 20. And surely the Epistle of Barnabas (that is, the Epistle to the Hebrews) is more accepted among the churches than that apocryphal Shepherd of adulterers.

IV. AUTHOR of the Homily *De aleatoribus*, near the beginning. It exists at the end of the Works of S. CYPRIAN, pag. 19, edit. Paris., 1726. For the divine Scripture says: Woe shall be to the shepherds. But if the shepherds themselves are found to be negligent, what will they answer to the Lord for the flock? What will the flock say of the Lord? That they have been harassed by the flock? It is not believed of them; it is an incredible thing that shepherds could suffer something from the flock: [rather,] they shall be punished the more on account of their lie. Lib. III, simil. IX, cap. 31.

V. ORIGEN, Homil. VIII, in Numeros, tom. II, pag. 294, B. edit Paris., 1733. That the day of sin is reckoned into a year of punishment is shown not only in this book, in which there is nothing at all that can be doubted, but similar things are also designated in the little book of the Shepherd, if indeed that scripture is deemed receivable by anyone. Lib. III, simil. VI, cap. 4.

IDEM, Homil. X, in Josuam, tom. III, pag. 423, D. Likewise, a figure is described even in the little book which is called the Shepherd, concerning these things. For he says that there is a certain tree which is called an elm, which does not bring forth fruit, yet it bears a vine which brings forth much fruit; and from the fact that it is an aid to the vine, which, leaning upon its strength, can either bring forth or preserve much fruit, even the elm, which is unfruitful, seems necessary and useful on account of this very fact, that it serves a fruit-bearing vine. Lib. III, simil. II. See the Homily of Caesarius of Arles, XVII, edit. Basil. (XXIV, in *Biblioth. Patrum*).

IDEM, Homil. I, in Psalmum XXXVII, tom. II, pag. 681, D, E. Moreover, there is a time when we are instructed also by stewards and agents, that is, by those angels to whom it has been entrusted to dispense and rule our souls; just as it is described in a certain place concerning the Angel of repentance, who receives us to be chastised, as the Shepherd explains: if indeed that little book is deemed receivable by anyone. Lib. III, sim. VI, cap. 3.

IDEM, Homil. XIII, in Ezechielem, tom. III, pag. 404, F. In the book of the Shepherd, in which the angel teaches repentance, twelve virgins possess their own names: faith, continence, etc. For you can read, if you wish. Then when the tower is being built, when you have taken up the strengths of the virgins, you will receive equally also that which is said concerning the gates. Lib. III, sim. IX, capp. 2 and 15.

IDEM, Comment. in Osee ex Philocalia cap. 8, tom. II, pag. 439, E. And in the book which is inscribed [as] the Shepherd, the text signifies the building of the tower—which is indeed made of many stones, yet the building appears to be made of one stone—what other thing than the harmony and unity of many? Lib. I, vis. III, cap. 2, and lib. III, simil. IX, capp. 9, 15, 18.

IDEM, Comment. in Matt., cap. XIV, Opp. tom. II, pag. 644, D, E. But if we should venture to use, for the softening of this [matter], a book which is indeed circulated in the Church, but is not held by all to be divine, we might adopt that which is delivered in the book of the Shepherd concerning certain persons who, as soon as they have embraced the faith, are subjected to Michael, but on account of their love of pleasure fall away from his protection and patronage, and are subjected to him who is over luxury and delights, and then to another who is over punishment and chastisements, and after that to him who is set over repentance. Lib. III, simil. VIII, cap. 3.

IDEM, tract. XXX, Comment. in Matth. cap. XXIV, 32. Opp. tom. III, pag. 872, col. 2, A. So also in a certain parable of the Shepherd it is reported (if it pleases anyone also to read that book) that the present age is winter for the just, who appear similar to those nearest to them by nature, and indeed to the other dry trees, but at an opportune time, they appear in their fruits. Lib. III, simil. III.

THE SAME, tract. XXXI, Comment. on Matt. xxiv, 42. ibid., p. 877, col. 2, B. For, as we read in the Shepherd, no one tastes vessels that are full, for they do not change easily; but because half-full ones are believed to be easily changed, they are frequently tasted. Lib. II, mand. XII, ch. 5.

THE SAME, Homil. XXXV, on Luke ch. XII, 58, ibid., p. 973, B. C. We read (if, however, it pleases anyone to accept a writing of this kind) that the angels of justice and of iniquity dispute over the salvation and destruction of Abraham, while both throngs wish to claim him for their own assembly. But if this displeases anyone, let him turn to the volume which is written under the title of the Shepherd, and he will find that two angels are present to all men: the evil one who exhorts to perverse things, and the good one who persuades to every best thing. Lib. II, mand. VI, ch. 2.

THE SAME, vol. I, Comment. on John 1, 1. Opp. vol. II, p. 17, E, edit. Huetii. But it is otherwise with us who believe that God made things that exist from things that did not exist, just as that mother of the seven martyrs in the acts of the Maccabees, and the angel of repentance, taught in the Shepherd. Lib. I, vis. I, ch. 1, and lib. II, mand. 1.

THE SAME, lib. I, On First Principles, ch. 3, num. 3, edit. Paris. nov. vol. I, p. 61, C. For it is also reported thus in the little book which is called the Shepherd, which Hermas wrote, concerning the angel of repentance: First of all believe that there is one God who created and fashioned all things; who, when nothing existed before, made all things to be; who is the one grasping all things, while he himself is grasped by no one. Lib. II, mand. I.

THE SAME, Ibid., lib. II, ch. 1, num. 5, l. c. p. 79, col. 1, B. But that we may also believe this to be so on the authority of the Scriptures, hear how in the books of the Maccabees, where the mother of seven martyrs exhorts one of her sons to endure torments, it is confirmed concerning this dogma: I beg you, my son, look to heaven and earth, and to all things that are in them; and seeing these, believe first of all that there is one God who created and fashioned all things, and made them from that which was not, so that all things might exist. Lib. II, mand. I.

THE SAME, ibid. lib. III, ch. 2, num. 4, l. c., p. 140, col. 2, D. But the book of the Shepherd also declares these same things, saying that twin angels accompany every individual man; and if at any time good thoughts arise in our heart, it says it is suggested by the good angel: but if they are the contrary, it says it is the instinct of the evil angel. Lib. II, mand. IV, ch. 2.

THE SAME, ibid. lib. IV, ch. 2, num. 8, l. c., p. 168, from Philocalia ch. 1. ^A What we also see designated in the little book of the Shepherd, which seems to be despised by some, when Hermas is ordered to write two books, and afterwards to announce to the presbyters of the Church what he learned from the Spirit. Which is written in these words: And you shall write, he says, two books, and you shall give one to Clement and one to Grapte. And Grapte, indeed, shall admonish the widows and orphans; but Clement shall send to the cities that are abroad; and you, indeed, shall announce to the presbyters of the Church. Lib. I, vis. II, ch. IV.

^B The Same, lib. X of Explanations on the Epistle to the Romans, xvi, 14. Greet Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren who are with them. The greeting for these is simple, nor is any signal praise added to them. I think, however, that this Hermas is the author of that little book which is called the Shepherd; which writing seems to me very useful, and, as I think, divinely inspired. But the fact that he attributed no praise to him is, I suppose, for the reason that he seems, as that writing declares, to have turned to repentance after many sins; and thus he attributed no reproach to him, for he had learned that the Scripture does not reproach a man who turns himself from sin: nor does it attribute any praise, because he was still placed under the angel of repentance, by whom, at an opportune time, he was to be offered again to Christ. Read Sedulius in his Collectanea on this same passage of the Apostle, and also the commentaries attributed to Anselm.

VI.

EUSEBIUS, *Hist. eccles.*, lib. iii, cap. 3. ^A Since the same Apostle in the salutations at the end of the Epistle to the Romans makes mention, among others, of Hermas, to whom they say the book of the *Shepherd* belongs; it must be known that this has indeed been disputed by some, for which reason it would not be placed among the acknowledged, while by others it has been judged most necessary, especially for those who need elementary instruction. Hence we know that it is even read publicly in the churches, and I have found that some of the most ancient writers have used its testimony. Read Nicephorus, lib. ii, cap. 46.

^B IDEM, *ibid.*, lib. iii, cap. 25. Let the writing of the Acts of Paul, and that which is called the *Shepherd*, be placed among the spurious books.

IDEM, *ibid.*, lib. v, cap. 8. Not only does [Irenaeus] know, but he also accepts the writing of the *Shepherd*, saying: "Rightly, therefore, did the Scripture say, which declares: 'First of all, believe that there is one God, who created and completed all things,'" etc. Lib. ii, mand. 1. Read Niceph., lib. iv, cap. 14.

^C

VII.

ATHANASIUS, *De incarnatione Verbi Dei*, num. 3, tom. i, p. 49, D; edit. Paris., 1898.

"But the divine doctrine and the faith in Christ... he says by Moses indeed... and in that most useful book of the *Shepherd*: 'First of all, believe that there is one God, who created and perfected all things, and made all things that were not, that they might be.'" Lib. ii, mand. 1.

IDEM, *De Decretis Nicænæ synodi*, num. 4, tom. i, p. 211, D.

"This, however, as the *Shepherd* has said, has its origin only from the devil." Lib. ii, mand. ix.

IDEM, *ibidem*, num. 18, p. 223, F.

"But in the *Shepherd* it is written (since they cite this book, although it is not of the Canon): 'First of all, believe that there is one God, who created and perfected ^D all things, and made all things out of nothing, that they might be.'" Lib. ii, mand. 1.

[IDEM in Festive Epistle, towards the end, vol. II, p. 963, A.]

"There are also other books outside of these, not indeed reduced into the Canon, but appointed by the Fathers to be read to those who have newly approached and wish to be instructed in the word of piety: The Wisdom of Solomon... and the Shepherd."

[VIII.]

BIDYMUS in the Catena on Job viii, 17, 18, p. 202, London ed., 1637.

"The entire conduct of the dissolute impious man is in the house of wickedness, no differently than the stones outside the building, which are clearly inept for the building of the tower, according to the Shepherd." Lib. i, vis. ii, chaps. 2 and 7, and lib. iii, sim. ix, chaps. 6, 7, 31.

[IX.]

JEROME, book On Illustrious Men, chap. x, with the ancient Greek interpreter.

"Herman, of whom the apostle Paul writing to the Romans (xvi, 14) makes mention: 'Salute Asyncritus, Phlegon, Herman, Patrobas, Hermas, and the brethren who are with them,' they assert is the author of the book which is called the Shepherd, and which is already publicly read in certain Eastern churches. The book is truly useful, and many of the ancient writers have borrowed testimonies from it; but among the Latins it seems to be almost unknown." Read Ado of Vienne, book On Festivals, etc.; Freculphus, vol. II, lib. ii, chap. 4; Honorius of Autun, chap. 10, On the Luminaries of the Church.

IDEM in the Galeate Prologue.

"Therefore the Wisdom which is commonly inscribed as Solomon's, and the book of Jesus son of Sirach, and Judith, and Tobias, and the Shepherd are not in the Canon."

IDEM, Lib. ii, Commentary on Hosea, chap. vii, 9.

"Whence also in the book of the Shepherd, if it pleases anyone to receive its reading, the Church is first seen as an old woman; then as a young girl and a bride adorned with hair." Lib. i, vis. i, chap. 2; ii, chaps. 1, 4; vis. iii, chaps. 1, 10; and vis. iv, chap. 2.

[X.]

RUFINUS, Commentary on the Apostles' Creed, no. 38, p. 110, Verona ed., 1745.

"There are other books which are not canonical, but have been called by the ancients 'ecclesiastical.' In the New Testament, there is the little book which is called the Shepherd or Hermas, which is called the Two Ways, or the Judgment of Peter."

[X.]

AUTHOR of the Impure [Imperfect] Work on Matthew xix; Homily xxxviii, p. 142, A. Appendix to vol. VI, Works of St. John Chrysostom, newest Paris ed., 1724.

"Moreover, I venture to introduce a subtler meaning, and to relate the opinion of another wise man. For he explains it thus: Since the people of the Jews were divided into twelve tribes; so also the universal Christian people is divided into twelve tribes, according to certain properties of tempers and diversities of hearts, which only God can discern and know; so that some souls are as if from the tribe of Reuben, and others from the tribe of Simeon, or Levi, or Judah. For I think that all the holy ones are called the five prudent virgins (Matt. xxv, 2), although they are innumerable, on account of the five spiritual senses; and all the sinners, the five foolish virgins, although they are innumerable, on account of the five carnal senses. And just as all the Churches of Christ are called seven Churches (Apoc. i, 4) on account of the seven spirits, although they are many. For in all those in whom, above other virtues, the virtue of wisdom is more abundant, one Church is held to exist. Item, in those in whom, above other virtues, understanding is more abundant, another Church is called, and thus dealing with each spirit, you will find seven Churches. Similarly, and on account of the twelve graces which the Angel sets forth in the person of the twelve virgins in the Shepherd—if indeed that writing pleases all Christians—there are found to be twelve tribes: as for example, all souls in whom, above other

virtues, the virtue of truth excels, is one in tribes. For indeed all graces are not equally in all, but one person excels more in this, while another excels in those (Lib. III, Sim. IX, chaps. 2 and 15).

XII. ^B CASSIANUS, *Collatione* VIII, chap. 17. For that two angels, that is, a good one and a bad one, adhere to each of us, the Scripture itself bears witness concerning good things, etc. But the book of the *Shepherd* teaches most fully concerning both (Lib. II, Mand. VI, chap. 2).

The same, *Collatione* XII, chap. 12. Moreover, that book which is called the *Shepherd* teaches most openly that the freedom of the will is added to man in either direction; in which it is said that two angels adhere to each of us, that is, a good one and a bad one; and that it consists in the option of the human person to choose whom he follows (Ibid.).

XIII. PROSPER, *lib. contra Collatorem*, chap. 30. But after that testimony of no authority, which he inserted into his disputation from the little book of the *Shepherd*, etc. (Ibid.).

XIV. COUNCIL OF ROME, under Gelasius. The book which is called the *Shepherd* is apocryphal. The same is judged by NICEPHORUS of Constantinople, at the end of his *Chronographia*.

XV. MAXIMUS, *lib. De divinis nominationibus*, chap. IV. And in the *Shepherd* Hermas perfecting [the argument], as we read there in the book of the *Shepherd*. And a little later: Thus also we read in the *Shepherd*. ^C

XVI. BEDE, *in Exposit. Actuum apostol.*, to chap. XI, 15. That each one of us has an angel is found both in the book of the *Shepherd* and in many places of holy Scripture (Lib. II, Mand. VI, chap. 2).

XVII. WALAFRIDUS STRABO, *in Visionibus Wettini*, v. 675. Holy Scriptures declare that the inhabitants of heaven are the guardians of men, And the Lord Jesus, teaching, shows that the faithful stand before the face of the Father to serve; And the book of the *Shepherd* demonstrates that same aid (Ibid.).

XVIII. LIBER PONTIFICALIS in *Vita PII I*, no. 2, p. 29, edit. Rom. 1724, in-4. Under the episcopate of this man, his brother Hermes wrote a book in which is contained the commandment which the Angel of the Lord commanded him, when he came to him in the habit of a shepherd, that the holy Pascha should be celebrated on the Lord’s Day. Read the Martyrologies, Bede, Regino, etc.

XIX. In the first of those Epistles which are ascribed to Pope Pius. We wish you to know that Pascha ought to be celebrated on the annual solemnities of the Lord’s Day. In these times, therefore, Hermes, a teacher of the faith and of the Scriptures, shone among us. And although we celebrate the same Pascha on the aforementioned day, yet because some have doubted concerning it, in order to strengthen their souls the Angel of the Lord appeared to the same Hermes in the habit of a shepherd, and commanded him that Pascha should be celebrated by all on the Lord’s Day.

XX. PSEUDO-TERTULLIANUS, *lib. Adversus Marcionem*. After this, then, Pius; for whom Hermas was brother by birth. An angelic Shepherd, because (who) spoke the handed-down words.

XXI. NICETAS on that passage of Gregory of Nazianzus, *Orat.* IV, near the end: ^D Believe that, just as is held in the book of the *Shepherd*, there is one God, who created and perfected all things, and produced them out of nothing into the nature of things (Lib. II, Mand. I).

XXII. THE WRITER of the Life of St. Genevieve, chap. IV, no. 15, in Bollandus, Jan. 3, vol. I, p. 139. For the twelve spiritual virgins, whom Hermas, who is also called the Shepherd, described in his book, stood forth as his inseparable companions; they are named as follows: Faith, Abstinence, Patience, Magnanimity, Simplicity, Innocence, Concord, Charity, Discipline, Chastity, Truth, and Prudence. Lib. III, simil. IX, chaps. 2, 15, and following.

XXIII. JOHN OF SALISBURY, Epistle 172. The Book of Wisdom, Ecclesiasticus, Judith, Tobias, and the Shepherd, as the same Jerome asserts, are not held to be in the Canon. But whether the one that is inscribed as the *Shepherd* exists anywhere, I do not know; yet it is certain that Jerome and Bede testify that they had seen and read it.

DISSERTATION ON THE LIFE AND WRITINGS OF SAINT HERMAS

ARTICLE I. Analysis of the work of St. Hermas entitled: THE SHEPHERD.

THE FIRST book of this work is distributed into four visions. In the first, the author says that he saw a woman washing herself in the Tiber; having been captivated by her form, and having desired another like her as his wife, he was rebuked by that same woman and another, an older one. He then reveals that thoughts of this kind, which seem to be in no way evil, are [nonetheless] dangerous and free from no sin. He is rebuked, moreover, because he did not correct his sinning children as was fitting, and he is taught what must be done to wash away this fault. Finally, the Church, built by God, is shown to him, and that all things will be full of His elect.

In the second vision, a book is offered to Hermas by the same aged woman; when he had read and understood it, he is again chastised because he did not prohibit the sins of his wife and sons, ^B and it is revealed to him what he must do to obtain forgiveness. And after a discourse on repentance, innocence, and simplicity has been instituted there, he is commanded to announce that a great tribulation is coming. It is then declared to him that the woman he had seen is the Church, from whom he immediately receives the command that the two copies of the books he had described—one to be sent to Grapté and the other indeed to Clement—should be sent through all the cities so that he himself might direct them.

In the third vision, the same woman shows Hermas the tower that was being built; and she clearly explains to him how, by whom, and with what stones it was being constructed, and which of the stones were used, which rejected, and which were again cut and fitted to the building; and she reveals at last by what reason this tower was a figure of the Church. To these, he attaches the exposition of the three apparitions of the same Church, whom he had seen under the form of a woman.

In the fourth and last vision, Hermas beheld a beast which, in one gulp, could have devoured a whole city had an angel not stood in the way. He learned from the virgin, who figured the Church, that this beast was a figure of the pressure and tribulation that was to come; from her he also received the art by which it could be overcome; and finally, he is ordered to speak these things to the ears of the saints. ^C

THE SECOND BOOK contains the twelve commandments which the *Shepherd*, the messenger and proponent of repentance, commands Hermas to describe. The first of them teaches what must be believed concerning God, who is to be feared. The second, that life is to be led in simplicity and innocence, that alms are to be distributed to all, and that the reputation of no one is to be disparaged. The third, that the truth is always to be asserted and one must never lie. The fourth, that the chastity of body and soul is to be preserved, and what must be done by a husband concerning an unfaithful wife. Certain things concerning repentance are touched upon in passing there. The fifth commandment enjoins equanimity and patience. In the sixth, the two ways and two genii—of whom one is of justice and is to be followed, the other of injustice and is to be expelled—are shown. The seventh, that God is to be feared, but the demon in no way. The eighth, every evil that is to be fled, [and] every good that is to be done. The ninth, what good things are to be requested from God in prayer always without doubt and with perseverance. The tenth prohibits sadness, which is demonstrated to be the daughter of doubt and anger. The eleventh reveals what distinction there is between true and false prophets; concerning which he treats again in the twelfth, where he discusses good and evil desire, of which the former is to be followed and the latter to be fled. After these things, the *Shepherd* commands Hermas to keep all these commandments diligently and urges all to observe them likewise. Finally, the same *Shepherd* demonstrates that this observation of the commandments, for the sake of which men will live to God, is most easy for them.

Furthermore, in the THIRD BOOK, he turns his discourse to the various similitudes by which he continues to instruct Hermas. He teaches, therefore, that one must not be intent on accumulating riches, but on distributing alms. This he proves, indeed, with the similitude of the vine with the rich man, and the elm with the poor man,

which, unless it supports the vine, creeps along and hardly ever yields any fruit. Hence he moves on to other similitudes, and first he makes clear the point that, just as a green tree is distinguished from a withered one not in winter but in summer, so the just man is to be distinguished from the unjust man not in this world, but at the final judgment. Then he compares fasting to the diligence with which a servant strove to tend the vine of his master, more than had been commanded to him personally. By this same similitude he shows how great things God has wrought for men, and with what purity they ought to set their lives in order. Afterward, he sets before the eyes a young shepherd, whose abundant flocks, in their pleasures and delights, depicted men who are given over to pleasures; some of whom are corrupted even to the point of apostasy, others even to the point of death. Yet he does not deny that there are certain pleasures which bring salvation. Hence he comes to the similitude of a great willow, whose branches, lopped off without the diminution of the tree, and distributed to many men, and restored by them in various degrees of dryness and greenness, mystically signified the various ways of observing the divine law. Moreover, some branches, being planted a second and a third time, and recalled to various degrees of greenness, bore the likeness of those who work repentance in various ways for their sins. After this construction of the tower, which bears the likeness of the Church—which he had touched upon more lightly in the first book—he describes it most elaborately: and applying whatever pertains to it to Christians, and especially to those who are repenting, he explains all the duties of religion and piety which were to be performed by each one individually. Then Hermas recounts how the angel, who had handed him over to the Shepherd as a messenger of repentance, commanded him to observe the precepts explained thus far, and to announce to others that they must be observed likewise. Finally, he mentions the promise of that angel, who had guaranteed beyond this that he would send him the Shepherd and the twelve virgins, that is, all the virtues whatsoever, which would remain with him forever.

ARTICLE II. Who is Hermas, the author of this work; whether he is the brother of Pius I, the supreme pontiff.

It is beyond controversy that this work is the same as that which is praised by the most ancient Fathers under the name of Hermas. This is clearly proven from the books of these same Fathers, where not a few testimonies of our author are found transcribed from various parts of this work. Moreover, the author himself throughout this work takes the name of Hermas. Wherefore, it is only a matter of dispute who this Hermas is, and in what time he lived. Therefore, some writers assert without doubt that he was the brother of Pius I, the supreme pontiff. For such was the opinion of the author of the poem inscribed with the name of Tertullian, who sang of him thus:

After him, then Pius, Hermas to whom he was brother by name, The angelic shepherd, who spoke the words which had been handed down.

The author of the *Pontifical*, which is attributed to Damasus, subscribed to the same opinion in this manner: ^A Under the episcopate of this Pius, his brother Hermas wrote a book in which is confirmed the mandate which the angel of the Lord commanded him, when he came to him in the guise of a shepherd, that the holy Pascha should be celebrated on the Lord's Day. The author of the decretal to all Christ’s faithful, which is attributed to Pope Pius himself, also delivered the same thing: "In those times, therefore, Hermas, the teacher of the faith and the Scriptures, shone among us... to this same Hermas there appeared an angel of the Lord in the guise of a shepherd, and commanded him that Pascha should be celebrated by all on the Lord's Day." Furthermore, from these final words, one might not absurdly conclude that one of these two writers borrowed from the other that which he was writing, or that both drew from the same sources. But some, namely Bede and Ado, followed them afterwards—not indeed in the Martyrologies of theirs cited by some, but in the Chronologies. For in that place where Bede, having written that Justin the philosopher ended his life in martyrdom under Pope Pius, immediately added: "Hermas wrote a book, which is called the Shepherd, in which he contains the precept of the angel that Pascha should be celebrated on the Lord's Day." And Ado transcribed the words of Bede thus: "Pius is considered as bishop of Rome, under whom Hermas wrote a book which is called the Shepherd, in which he contains the precept of the angel that Pascha should always be celebrated on the Lord's Day." The author also of the ancient catalog of Roman pontiffs, among the continuators Bucherius and Bollandus, ^B is of the same opinion: "Under this episcopate, of Pius, his brother Hermas wrote a book in which is contained the mandate that the angel commanded him when he came to him in the guise of a shepherd." Finally, the writer of another catalog of these same pontiffs among the same followers of Bollandus said the same thing in fewer words: "Pius, by nation an Italian, from his father Rufinus, brother of the Pastor."

But this opinion can in no way stand. For first, some of these writers contradict themselves. For Ado in his Martyrology writes: "The feast of Saint Hermas, of whom the apostle Paul makes mention..." They assert that this is the author of the book which is called the PASTOR. Yet if Hermas was a disciple of Paul, or if Paul makes mention of him, he surely could not have written his own book—as the same Ado asserts in his Chronology—under the pontificate of Pius, seeing that he was declared supreme pontiff almost a hundred years after Paul. ^C Then these writers relate from the book of Hermas a statute that Pascha should be celebrated on the Lord's Day. But you would look in vain for such a decree in our author. Therefore, either those writers, who seem to have written about a book they had never seen, are entirely mistaken, or they are speaking of another work, one completely and utterly different from ours. Finally, it is manifest that later writers took their opinion from earlier ones, and therefore the origin of this same opinion is to be traced back to the aforementioned poem, or to the author of the *Pontifical*. But both authors are apocryphal, of no name, no diligence, and no authority. ^D

ARTICLE III.

Contrary to this, writers who are far superior to all those mentioned in name and age think that our author Hermas was a disciple of the Apostle Paul, whom he greets in the Epistle to the Romans 2 with these words: "Salute Asyncritus, Phlegon, Hermas." For Origen writes thus on this place in Paul: "I think that this Hermas is the writer of that little book which is called the *Shepherd*; which writing seems to me very useful, and I think it is divinely inspired." Eusebius 3, however, says: "The Apostle Paul, in those salutations which are read toward the end of the Epistle to the Romans, made mention of Hermas, whose book, which is inscribed *The Shepherd*, is said to be." Jerome 4 also records that it was asserted by others: "Hermas," he says, "of whom the Apostle Paul makes mention in writing to the Romans..." they assert that he is the author of the book which is called *The Shepherd*. To these may be added later writers who have transcribed their words or subscribed to their opinion. Among these, Sedulius borrows Origen's words, and Nicephorus insists on the footsteps of Eusebius. Furthermore, in support of this opinion, that fact could be adduced which Hermas himself testifies: that of the two copies of his book described by his own hand, one was to be sent to foreign cities by Clement: "Clement shall send to the foreign cities; for that is permitted." For whom else does he designate with these words than Clement the Supreme Pontiff, who, when he was sitting at Rome, could from there more easily send this book to all other cities?

Furthermore, if this opinion, to which nothing adverse or repugnant seems to stand, is true, it must certainly be said that these books were published by our author before the end of the first century of the Church. For Clement, according to later and more diligent writers of history, held the Roman see between the years 67 and 76, or according to others, from the year 93 to the year 100, at which time he was sent into exile in the Chersonesus.

We also have no doubt that our writer is the Hermas whose name is recorded in the Martyrologies of the saints, and in the *Roman* it is read noted thus: "At Rome, of Saint Hermas, of whom the Apostle Paul makes mention in the Epistle to the Romans. He, worthily sacrificing himself, and becoming a host acceptable to God, being illustrious in virtues, sought the celestial kingdoms."

But against such great holiness of this man, those things which he proclaims about himself throughout his book cast doubt and misgiving: that he was the father of a family who, through excessive indulgence toward his wife and children, did not oppose their sins; and that he himself had sinned in many and great ways, and had almost never spoken the truth. However, it can be answered that Hermas said all these things not in his own person, but in the person of others; so that by writing ^B he might more easily incite all from every class of people to perform penance for their sins, and show them how great a holiness of life and character is required of Christians. But whatever may be the case regarding our author's holiness, it seems quite likely that he both lived at the time we assigned just above, and published his work to the public.

ARTICLE IV.

However, if our arguments are not sufficiently firm and valid for stricter critics, they must at any rate admit that Hermas's books were widely known, not only before the times of Origen and Tertullian, but even before those of Clement and Irenæus—that is, before the end of the second century, by which time at least Irenæus is said to have written. That this is so will be made plain to anyone by the testimonies of those same Fathers of the Church which we provided above. But whether the same most ancient writers believed this work had been published by Hermas long before, you will easily understand from the fact that it is quoted by them everywhere not as something new and recently published, but as old and ancient. Irenæus, however, the most ancient of them all, uses the authority of his book as if it were one of the books of Holy Scripture with these words 7: "Rightly, therefore, does Scripture say: 'First of all, believe that there is one God,' etc." Which is certainly evidence that in Irenæus's opinion, this same work had proceeded from one of the apostles, or at least from some close successor of theirs. Eusebius 8, however, not only reported the quoted words of Irenæus, but also testified that Hermas's book was praised by others also, whom he calls "most ancient": "We have found," he says, "that some of the most ancient (παλαιοτάτων) writers used its testimony." By which words it will perhaps seem to some that he indicated those who were more ancient than Clement and Irenæus. But in whatever sense they are taken, it is not obscurely signified that Eusebius was persuaded that these books were the first in the Church of antiquity after the Holy Scriptures. Yet it is not to be said that they preceded the first persecution of the Church, since in these same books mention is made of martyrs who had already suffered wild beasts, scourges, prisons, and crosses. But since in them another persecution is also predicted as imminent 10—which we reasonably think to be that which was stirred up by Domitian in the year 92—you may thence not absurdly conclude that this work was handed down by Hermas a little before this year, with Clement already having been assumed into the office of Supreme Pontiff.

ARTICLE V.

That these books of the *Shepherd* were composed by a Greek author and in Greek first, all have posited as so certain that no one has ever brought that into controversy.

^A Such is the care with which we have undertaken to examine the books of our library, that we do not leave that point entirely untouched. Therefore, the principal argument by which this is proved is drawn from these words of Jerome: "Many," he says, "of the ancient writers have used testimonies from it, but among the Latins it is almost unknown." Then Origen, in the public sermon which he held among the faithful Christians, brings forth one single testimony from these books, but only in half, content to send his auditors to the books themselves, undoubtedly Greek, where they might read the rest: "For you can," he said, "read if you wish." Finally, this work has been praised much more often by Greek Fathers than by Latin ones. But no one, I think, will deny that a book almost unknown to the Latins, but very well known and in common use among Greeks (and not only the learned ones, but among all people generally), was written in Greek first.

Nevertheless, against all these things, however valid the arguments may be, some points can certainly be opposed. And first, indeed, all the visions of Hermas, with only one exception, are narrated to have been given in Rome or in the vicinity of that same city. Furthermore, Hermas speaks of fasting in this way: "I saw the Shepherd... saying to me: 'Why have you come here so early?' I replied: 'Because, sir, I have a *statio*.' 'What,' he says, 'is a *statio*?' And I said: 'A fast.'" But surely what Greek author ever spoke in this way: "*Statio* is a fast"? This mode of speaking is truly not proper or peculiar to the Greeks, but to the Latins, as is clearly gathered from Tertullian and others whom you will find cited in the most learned Glossary of du Cange under the word *Statio*. ^B Moreover, it does not escape us at all that one can respond to both points; and to the first, that Rome and other neighboring places are mentioned in this book because it was the head of the whole world, and celebrated among all people. To the second, however, that the disputed mode of speaking belongs solely to the interpreter, who arrogated to himself the right of translating a Greek author’s words with a bolder and more free paraphrase. But whether these responses suffice for everyone, let it be the judgment of others.

ARTICLE VI. Whether the Latin version is barbarous and Anastasius is its author.

Since this work was written in Greek and has perished, nothing certain can be determined by us regarding the style or character of its author's diction. However, regarding its Latin translation, we cannot entirely agree with Barthius, who says first that it is, as it were, mixed with barbarisms, and that it had a semi-barbarous translator. Second, that—if I am permitted to judge—his words are to be given credit, I would call Anastasius the Librarian the author of this translation, of whose industry and writing monuments of similar character exist, both hidden and plain. ^C For as regards the first part, we do not deny that the translation of these books is not entirely of pure or more elegant Latinity; but Barthius enumerates several forms of expression among the barbarisms, which one may find among writers of more polished elegance. But as for the second part, he is convicted of falsehood because, many centuries before Anastasius, we read that certain words of this Latin interpretation, such as they are held in that very text, were transcribed by Tertullian. Nor could you say that this book, as we have noted above, was unknown to the Latins in the time of Jerome, and that this is an argument that it had not yet been rendered into Latin at that time. For that reasoning is futile and vain, since this book was very well known not only to Tertullian, who is older than Jerome; but even to Rufinus and Cassian, who were contemporaries and peers of that same Jerome, and who without doubt saw this book translated into Latin.

ARTICLE VII. That it is not merely an epitome.

Barthius adds a third point, equally false as the others, namely that these books as rendered into Latin are merely a sort of epitome of the Greek text, in which the interpreter knowingly and prudently omitted many of the Greek author's words. For from where will Barthius prove that? Did he have under his hand a Greek example of this work with which he could compare the Latin interpretation? Not at all. On the contrary, that the whole and entirely unmutilated work is contained therein is clearly demonstrated by the fact that all the testimonies—which are indeed many—brought forth by writers from that same original work, are found in it. But, he says, Clement of Alexandria cited one passage from this commentary, the Latin words for which you would seek there in vain. But that is objected in vain. For it is plain and clear that Clement there reported not the author's words, but his mind and sense, which was the only thing he intended.

ARTICLE VIII. Concerning the titles of this work.

This work is titled by ancient writers with many and various titles. For when Rufinus enumerates those books which are called by the elders not canonical, but "ecclesiastical," he speaks of it thus: "In the New Testament, the little book which is called the Shepherd, or Hermas," which is called: "The Two Ways or the Judgment of Peter." What he means by these words must be pondered more attentively. For the little book of the Shepherd cannot be called the "Two Ways," both because this subject is discussed only at the beginning of the sixth mandate, and many other things are treated throughout the whole work; and because the scope of the whole work is entirely different. Nor can it be inscribed "The Judgment of Peter," for you will find nothing regarding this matter in these books. Therefore, some error has crept into the text of Rufinus, or by his words two or three different books are indicated. The first is indeed the little book which is called the Shepherd, about which the question is now being held. The second is a little book; for this word "little book" [libellus] perhaps ought to be understood; li-

- bellus, I say, which are called the Two Ways, or the Judgment of Peter; unless perhaps by the Judgment of Peter a third book is designated, which Jerome mentions in these words: ^A *Fifth is the Judgment of Peter among the apocryphal scriptures*, about which we shall have occasion to speak elsewhere.

The common title of this work, and the one that occurs most frequently and with better right among ancient writers, is the *Shepherd* or the *Book of the Shepherd*. For in the second and third books the Shepherd addresses and instructs Hermas, and explains and unfolds to him the visions of the first book, especially the third. Finally, the same work is sometimes called by the name of its author, Hermas, or Hermes, through the change of a single letter made by copyists; or, as Labbe observes, Ἑρμας was simply changed in dialect to Ἑρμῆς. It is, however, more likely that Hermas, since he did not wish to place his own name before his work, wanted it to be inscribed with this title, *Shepherd* or *Book of the Shepherd*. Tertullian, nonetheless, does not seem to approve of this inscription entirely. For he says: ^B *Hermas, whose writing is generally titled Shepherd.* But it is credible that he added this word "generally," that is, "almost always," because among some other writers this work was sometimes marked with a certain other title, which we do not deny.

ARTICLE IX. On the division of this work, its chapters, and the summaries of the chapters.

In the manuscript codices of Saint-Germain-des-Prés, the Colbertine, and others, as well as in earlier printed editions, this work is inscribed: *Book of the Shepherd, messenger of repentance*, but it is never divided into three books. In the edition of Henri Estienne, in the year 1513, the title is the same as in the manuscripts: but at the beginning of the second book it is read continuously and without any division: *Of the commandments by the Shepherd, the angel of repentance. The fifth vision*, etc. Nor did the most ancient Fathers acknowledge any division of this work into three books. Indeed, by Origen, Tertullian, Athanasius, ^C Rufinus, and Cassian, it is called the *Book*, or *Little Book of the Shepherd*, *Scripture*, or *Writing*.

Furthermore, in these same manuscript books and older editions, there are no arguments or summaries of the chapters, but it is read simply: *First vision, Second vision*, etc. *First commandment*, etc. *First similitude*, etc. Wherefore the division of the work into three books, just like all its summaries, did not proceed from Hermas, but undoubtedly from those only who adorned the later editions. Hence to no one should it seem a wonder if some of these summaries represent the author's sense and intention less well.

ARTICLE X. What the ancient Fathers thought of these books.

We have already seen how ancient these books are: but what the ancient Fathers thought of them, and what judgment ought to be passed upon them, must now be inquired into more diligently. Irenaeus, therefore, seems to praise them as books ^D of holy divine Scripture: *Well*, he says, *did the Scripture pronounce, which says: First of all believe*, etc. Whence Eusebius writes of this same Irenaeus: *The Book of the Shepherd was not only known to him, but also greatly approved in these words: Well did the Scripture*, etc. Nor was the opinion of Clement of Alexandria indeed any different, who in a similar way says: *Divine, therefore, is that power which speaks to Hermas in the revelation*, [θείως τοίνυν ἡ δύναμις ἡ τῷ Ἑρμᾷ κατὰ ἀποκάλυψιν λαλοῦσα]. Origen, moreover, pronounces of this book thus: *Which scripture seems to me very useful, and, as I think, divinely inspired.* But he added "as I think" so that he might signify that he was not entirely persuaded of this. And indeed in certain homilies he makes it open to each person to go into another opinion, if they please. For he speaks thus in one homily: *If indeed that Scripture seems acceptable to any.* And in another: *If indeed that little book seems acceptable to any.*

For this reason, certain most noble writers cast this same book outside the Canon of holy Scripture. First among them must be numbered Athanasius, who says of this book: *Although it is not in the Canon.* Him follows Jerome: *They are not*, he says, *in the Canon.* Rufinus also: *They are not canonical, but ecclesiastical.* Whence he asserts later that the ancient Fathers did not wish for testimonies to be brought forth from them, as from a book of divine Scripture. Certainly in the same sense Eusebius places them in the number of the superior and spurious books: *Among the spurious*, he says [ἐν τοῖς νόθοις], *are to be held the Acts of Paul and the book of the Shepherd.* And by Pope Gelasius and by the author of the *Stichometry*, at the end of the *Chronography* edited by Nicephorus of Constantinople, they are called apocryphal. Finally, the mind of all of them, whose opinion Eusebius recounts in this manner, is no different: *It is to be known that this book was indeed called into doubt by some, on account of whom it cannot be counted among the books of received authority.*

ARTICLE XI. How great is their utility.

The common opinion of the Fathers, which seems more consonant with the truth, is that they consider this book to be most useful, and most apt for forming the morals of a person recently converted to the Christian faith. Eusebius indeed teaches this openly in the place already often cited: *By others it is judged most necessary, especially for those who are to be instructed in the first elements of our religion.* Whence also in the Churches...

we have discovered it to be read, and that some have used the testimony of the very ancient writers themselves. From these words of Eusebius, ^A indeed, we gather three arguments by which the great utility of this book is clearly demonstrated. The first is sought from those most ancient writers who asserted this. For among those whose name Eusebius suppressed, perhaps we should count Origen, already praised by us, who wrote concerning it: *To me it seems very useful.* Athanasius also calls the same book: *The most useful book of the Shepherd.* To these, Jerome must rightly be added by us, in whose judgment too it is *a truly useful book.*

The second argument for the supreme utility of the same book we derive from this: that, as Eusebius testifies, it was read publicly in the churches. And this is indeed handed down not only by that most learned man, but also by Jerome, who says: *Among certain churches of Greece, it is even read publicly*; and by Rufinus: *All of which, to be sure, they wished to be read in the churches.* But certainly, the bishops would not have wished it to be read publicly in the churches unless they had been entirely persuaded that the greatest utility for Christians could be derived therefrom.

Moreover, that book was not only read publicly in the churches, but it was also in everyone’s hands, as we have seen from Origen, and as is clear from Athanasius, who inserts it into the ^B Catalogue of books *which the Fathers ordained to be read by those who approach the faith and desire to be instructed in the word of piety.* Whence again, how much they believed this work to contribute to the utility of Christians is easily understood.

The third argument is still elicited from these words of Eusebius: *That some of the most ancient writers have used its testimony.* For these things manifestly prove how much this book was held in esteem by them and by many others, who likewise brought forth many testimonies from it. This, of course, will become clearer from their own words, related by us among the testimonies of the ancients.

To these three Eusebian arguments, you might perhaps not incongruously add a fourth: that the utility of this book can be easily recognized by anyone from its reading, or even from the mere analysis of it which we have provided. For from that, it is indeed easily gathered that the aim of our author is to exhort and incite men—and, if it were permitted, to compel them—to practice repentance for their sins, to apply themselves untiringly to all virtues (the most excellent precepts of which he provides), and to endure most bravely and patiently, even unto death, the persecutions of tyrants, which were already imminent. That these things are of great utility to Christians, everyone sees.

However, if a judgment regarding the book of our author ^C is to be rendered according to the sharper wit of certain men of this age, one would immediately declare his style of speaking ill-suited and entirely inept for persuading the dogmas of our religion, which must never be taught by feigned dreams and false visions. We cannot, indeed, deny that Hermas could have used another method and a simpler style; yet for this reason, we deny that his work is to be decried or rejected, openly and plainly. For who would dare to scorn, on account of its style and manner of writing, a work which Fathers, most celebrated for their antiquity and doctrine, exalted with such great praises, and which most holy prelates desired to be read publicly in the churches and to be in everyone’s hands? It must therefore be said that Hermas wrote in this so singular style because he judged it to be most apt and effective for attracting and moving the minds of men, and for handing down his doctrine.

ARTICLE XII.

What then, you will say, can it be denied that this book was despised by the ancient Fathers and held for nothing? Certainly, Origen said in express words: *By some it is despised.* But Tertullian says: *The Scripture of the Shepherd alone loves the adulterers... and is judged by every council of the Churches, even yours, among the apocryphal and false.* Moreover, Jerome testifies that it is not only despised but also accused of folly: *That book*, he says, *is to be condemned for the folly of its apocryphal nature, in which it is written that a certain angel by the name of Tyri presides over reptiles.* Finally, Prosper, to a Collatore who brings up the authority of Hermas, replies: *But subsequently [he brings up] that testimony of no authority, which he inserted into his disputation from the booklet of the Shepherd.*

But if these testimonies of the Fathers are examined more diligently, it will become clearly plain, first, that Origen did not say who they were, by what name [they were called], or supported by what reasons, those who held this book in contempt [were]. But certainly, we gather from his own mind that they were obscure men, of no authority, and armed with no moments of reasoning, because that most learned man, as we have seen, thought the doctrine handed down in this same book to be divinely inspired.

As for Tertullian, it is certain that when he was writing these things, he had already fallen into the heresy of the Montanists; and therefore, it should be a wonder to no one if, at that time, he attempted to elude the authority of Hermas, objected to him by the Catholics, with empty contempt and an ineffective attempt. ^D

Furthermore, if you contend that what he himself added is true—that this scripture is judged by the Catholic Churches to be among the apocryphal and false—you will receive the response that he spoke thus in that sole sense, that he might signify that this work is not enumerated among the sacred books of Scripture, or, to use his words, that it is not inscribed in the divine instrument. For he could not af-

- ^A firm that this book is rejected by the Church as apocryphal and false — that is, erroneous, forged, and fabulous — without immediately being refuted by those very men whose testimonies we have adduced above to prove the truth and utility of the same book.

As for Jerome, he himself proclaims the same utility of this book in other lucubrations of his, published both before and after his Commentary on Habakkuk. He could not, therefore, accuse the whole of this book of folly. And in truth, he cast the mark of censorious severity upon only one place in it, where he thought the discourse concerned an angel presiding over reptiles. Indeed, it is not obscurely demonstrated from what is to be said below that the holy doctor chanced upon a corrupt manuscript, from which he could not attain the author's meaning.

Regarding the authority of Prosper, the answer is that this book, which, according to Jerome, was almost unknown among the Latins, was unknown to him as well. Nor can it be absurdly answered that Prosper bore witness that the book of Hermas itself, and not his testimony, was of no authority. Indeed, he perhaps used that word on purpose to show that a testimony brought forward from some place in this book by the Collator did not contribute to asserting his opinion.

ARTICLE XIII. How rashly these books are despised by certain moderns?

^B Since, therefore, so many Fathers of the Church, both most ancient and most learned, openly proclaim the utility of the books of Hermas and extol them with the greatest praises, who would not consider that the rashness of certain modern writers should be rebuked, by whom this book is not only held in the highest contempt but is even boldly repudiated as forged, and, as is likely, corrupted by heretics and filled with heresies and fables? But in truth, we have already proved with arguments not to be despised that it is the true and genuine offspring of Hermas, and therefore is rashly accused of being a forgery. ^C But it is false that it is filled with fables, since it contains only visions which, as we showed a little earlier, were not undeservedly and with full right made use of by the author. It is also false that this book was corrupted by heretics, as is clearly gathered from the various testimonies of the Fathers, taken from all its parts, which are found there in the same words as they were brought forward by them. Yet those same Fathers never complained of the corruptions of heretics, nor will any place ever be able to be pointed out that may have been corrupted by heretics.

ARTICLE XIV. That these books are not full of heresies, and first concerning the good and evil angel assigned to each man.

Finally, it is false that the same book is filled with heresies: a point which must be proved by us more at length. For Bellarmine and certain others accuse Hermas of error because he discourses there of two geniuses, or two angels, one good and the other evil, assigned by God to individual men. ^D Cassian, and before him Origen, took this error from this author. However, Cassian speaks of this opinion as if he believed it were confirmed not by the authority of Hermas, but by that of Holy Scripture. Next, Basil and Gregory of Nyssenus are of the same opinion regarding the two angels, in no way different from Hermas and Origen. The Master of the Sentences, moreover, disputes about it as in no way improbable. Estius, furthermore, asserts that it is uncertain. This opinion, therefore, is unjustly rejected by some others as a pernicious error. Whoever wishes to know more about this question should consult, if he likes, Gazæus on the cited place of Cassian, and in the same author's Collation 13, chapter 12; Maldonatus on chapter 18 of Matthew; Huet, book 2 of his *Origeniana*, question 5, § 30 and following.

Nor should it be overlooked that some have opined that this opinion pertains more to the fables of false religions than that it has a solid foundation in Christian doctrine. But to whom will it become credible that Hermas received that from pagans rather than from apostolic men, his contemporaries? If we argue from the principles of Ambrose and other very learned Fathers, about whom there will be an occasion to dispute elsewhere, it must be said on the contrary that the pagans drew all dogmas of this kind of doctrine from the fountains of our authors.

ARTICLE XV. That these books do not favor the Novatians.

The second error of which Hermas is accused is indeed of greater moment. For they say he discoursed on unique penance according to the errors of the Novatians, to which this book seems to entirely lean. But here it strikes one with wonder how differently learned men sometimes judge the one and same thing, and that not at all obscure. For Tertullian attributes to Hermas an opinion diametrically opposed to the Novatians. For in fact, having embraced the error of the Montanists, who felt the same as the Novatians regarding unique penance, he answers the Catholics who oppose the authority of Hermas to him with nothing else than that he was of a more indulgent sentiment and opinion than they: "I would yield to you," he says, "if the scripture of the Shepherd, which alone loves adulterers, had deserved... [to be] an adulteress herself, and thence a patroness of her associates." Yet both wander equally from the truth. And Tertullian, indeed, who hands down that Hermas, because he was neither a Montanist nor a Novatian, was of a gentler and more lenient opinion; while others assert that he went into the more severe and harshest heresy of the Novatians. But that these are indeed entirely false is proven by the fact that Hermas in his books aims especially at sinners for repentance, by whose help all may obtain remission—

of sins, and he urges them to practice it. For this reason the Pastor is everywhere called by him the Messenger, the one set over repentance, and he concludes his entire commentary with these words: ^A *And when the Lord had seen their good and pure repentance, and that they could persevere in it, He commanded their sins to be blotted out.* By which words the error of the Novatians is utterly overthrown.

However, it is objected that he said openly: *For the servants of God there is one repentance.* But the holy Fathers, who, as was said above, wrote out many testimonies from this book, suspected no Novatian poison to be lurking in it. Why, therefore, he said there is a single repentance cannot be more clearly explained than by the words of Ambrose, who argues against the Novatians themselves thus: *Rightly,* he says, *are they rebuked who think that repentance is to be practiced frequently... for just as there is one baptism, so there is one repentance, which is however performed publicly, for we ought daily to repent of sin: but the latter concerns lighter offenses, the former, graver ones.* Other holy Fathers agree with Ambrose, as we have observed at times regarding this passage of our teacher. Hermas therefore spoke in the same sense as Ambrose: *For the servants of God there is one repentance,* namely, the one which is performed publicly.

It might perhaps be objected more plausibly that the same Hermas wrote concerning the "deserters," that is, apostates from the Christian religion: *Deserters and those speaking impious things, and traitors of the servants of God, for them death is proposed, there is no repentance.* ^B For he seems there to teach the same thing as the Novatians did at the beginning of their heresy, that the power to remit sins for those who gave themselves up by certificates, for those who sacrificed, and for those who abjured the name of Christ, was in no way granted by God to the Church and her ministers. But we answer that the error of the Novatians always consisted in this, that they stubbornly contended that whatever repentance one might perform for these crimes, the ministers of the Church lacked the power to absolve them. But Hermas in no way denied this, inasmuch as he only said: *For them... there is no repentance,* that is, God will not grant them the occasion and power by which they might obtain forgiveness and absolution of sins; or, as he himself says: *He gave the spirit to those who were worthy to practice repentance... But for those whose deceit He saw, and perceived that they would fallaciously return to Him, He denied them a return to repentance.* Which Ambrose also, when he attacks the Novatians more sharply and argues about the blasphemy against the Holy Spirit, ^C says in a similar way: *Christ therefore denies that those who speak this way pertain to forgiveness.* And a little later, where he discusses heretics and schismatics: *To whom,* he says, *he denies indulgence.* For what else do these words mean than what Hermas says: *For them there is no repentance*?

^A If you insist that Hermas wrote elsewhere: *Those who have known the Lord, and have seen His wonders, if they live wickedly, shall be punished twice as much, and they themselves shall die forever,* it could indeed be answered that Hermas is speaking there of that sin which some of the Fathers, if Morinus is to be believed, denied could ever be forgiven. But to us, it seems more probable that the discourse there is held only concerning those who, persisting in the very will to sin until death, die in a final, as they say, impenitence.

ARTICLE XVI.

Rivetus and some other men of the Calvinist sect accuse Hermas of certain other errors, by which his sound and rather entire doctrine ought to be approved by all. For he argues that our author asserts, ^B against the consensus of the Apostle, free will, monastic solitude, and purgatory, revealed by a certain woman in a third vision. But in which places Hermas taught these two former heads of error, as Rivetus speaks, we read that some have indicated. What therefore might be asserted in these books against the consensus of the Apostle concerning free will, we cannot divine; unless perhaps it is that which Cassian reports in these words: *That liberty of the mind in either direction lies within man, even that book which is called the Pastor most clearly teaches, in which two angels are said to be attached to each of us, that is, a good one and an evil one; and it lies in the option of man to choose which he will follow.* ^C For from these words of the Pastor, Cassian infers two things. 1° "And therefore free will always remains in man, so that he can either neglect or love the grace of God," that is, according to his mind, to love the grace of God without any preventing grace. 2° "That all the seeds of virtuosity concerning the soul are naturally inherent in man, inserted by the benefit of the Creator." But these are the consequences of Cassian, by no means those of our author, who neither in the cited place nor elsewhere teaches anything about free will in which he might have departed a nail's breadth from the Apostle and orthodox doctrine.

What indeed Rivetus might mean by "monastic solitude" cannot easily be defined. And truly, if he understands by these words a monastery, or a monastic institution, there is not even a jot of that matter to be found in Hermas. But if Rivetus speaks of a Christian's retreat from worldly affairs and tumults, who would dare to deny that this is commended by the apostles and all the teachers of the Church?

^D Finally, if Hermas asserts purgatory anywhere, he is to be said to have established nothing surely except what is entirely sound and plainly orthodox. Yet, led by a sincere love of truth, we willingly admit that in the place of Hermas which Rivetus praises, it is not of purgatory, but

of penitence to be performed in this course of life, and of the punishments which in the same life are inflicted upon men for their sins, that I have instituted a discussion.

ARTICLE XVII.

Of the various editions and notes on these books.

Barthius, indeed, published animadversions on this book, but he is not undeservedly called by Cotelerius a "critic of the minor sort." And certainly his observations are hardly worthy of anyone spending time to read them. But the annotations of Cotelerius himself are truly worthy of the reader's attention, filled with varied erudition and doctrine. Some, however, are of less utility, and concern Hermas but little, nor do they contribute much to the explanation of his text.

ARTICLE XVIII.

New observations, and first of all on the divinity of Christ and the Holy Spirit.

For what, I ask, could more clearly and lucidly declare the supreme divinity of Christ than these words of our author: "The Son of God is indeed older than every creature, so that He was present in council with His Father for the founding of the creature." He who says that the Son of God is older than every creature, certainly declares that He is outside the number of all creatures, and above their condition and nature. And he who is outside the number of creatures, and above ^A their nature, is here without doubt asserted to be uncreated, eternal, and the supreme and highest God. For who is ignorant that there is absolutely nothing intermediate between the created and the uncreated, between God and the creature? Finally, he who hands down that the same Son of God was present with His eternal Father for the founding of the creature, surely asserts most firmly that He is co-eternal with His Father.

In the same sense, Hermas had said above: "In a servile condition the Son of God is not placed, but in great power and authority. For all creatures serve God, since all things, as the Psalmist sings of God, serve You." He therefore who is not placed in a servile condition, this one can neither be nor be called a creature. But he who cannot be or be called a creature, he is certainly God Himself.

But come now, if to all these you should add other things which we read written by our author concerning the same Son of God: "In great power and authority," he says; and elsewhere: "The name of the Son of God is great and immense, and the whole world is sustained by Him"; and immediately after: "Every creature of God is sustained through His Son," you must confess that in these words His supreme divinity is openly declared. For to whom, I pray you, could all those things apply, if not truly to the Son of God, who is of the same immensity, eternity, power, and nature as the Father?

Therefore, one must not listen to I know not what impious Socinian, who falsely objects to us that the Son of God is elsewhere called a servant by Hermas, who only after His death received all authority from the Father over His people. For is Hermas to be thought to have absurdly and foully contradicted himself when, in the same place, as we have seen, he said: "In a servile condition the Son of God is not placed"? What man of sound mind would ever dare to assert this, or even to imagine it in his thought and spirit? Who indeed, if he has ever read this place of our author with fair eyes, would not immediately note that both are correctly handed down and pronounced by him concerning the twofold nature of Christ, both human and divine? For as Christ is pronounced by him, according to His divine nature, older than every creature and not placed in a servile condition, so according to the human [nature] He is called the servant of God. And this, indeed, cannot be explained more clearly than in the words of Hermas himself: "This therefore," he says, "the body of Christ into which the Holy Spirit was inducted, served that Spirit, walking rightly in modesty and chastity, nor did it defile that Spirit at all... He called therefore the Son and good messengers; so that to this body, indeed, which served the Holy Spirit without complaint, some place of standing might be given, lest it should seem to have lost the reward of its servitude." But that same body of Christ also received after its death, and the human nature of the same, all authority over his people, even though Christ himself, who according to

^A his own divine substance had stood ready to contend with the Father, was, as to his nature, so also as to his power, always equal with Him. Since, therefore, the doctrine of our Hermas concerning the supreme divinity of Christ is sound, covered, and integral, and heretics have been able to babble nothing at all against it that is not plainly foolish and inept, one of them, nevertheless, has gnawed at a few of his words, by which he has wrongly attempted to prove that the divinity of the Holy Spirit was denied by him. These, moreover, are the things which he objects to us: "The Holy Spirit does not speak to man when he wants, but speaks when God wants." But if the wicked love of an erring sect had not blinded this Socinian man internally, he would have understood that this is the mind of our Hermas, and a sense easily obvious to all: "The Holy Spirit does not speak to man when man wants, but when God wants." But what, I ask, can be concluded from these words against the divinity of the Holy Spirit? Or rather, what can be concluded from them except to assert His divine nature? For there Hermas asserts that true prophets were inspired by the divine Spirit when He Himself willed it. But who does not know that the strenuous defenders of the Nicene faith used this as a most effective argument—not, indeed, without merit—to defeat the Arians and to unconquerably champion the divinity of the Holy Spirit against the Macedonians?

ARTICLE XIX. Whether the dead apostles preached the name of the Son of God to those who were in the underworld.

This passage of Hermas, therefore, being by far more difficult and obscure—though it is cited once and again by Clement of Alexandria—is held as follows: "The apostles and teachers, who preached the name of the Son of God, having the faith and power of the Son of God, preached to those who had died before, and they gave them that seal. They therefore went down into the water with them, and again they went up; but these went up alive, while those who had died before indeed went down dead, but went up alive. By them, therefore, they received life, and came to know the Son of God; and therefore they went up with them." This word "seal" here sounds like nothing other than baptism, since Hermas immediately adds, "they went down into the water." But since no one can be washed by baptism unless in this life and unless by living men, and yet here it is said that the apostles were baptizing and that the ones being baptized by them were the dead and those released from the body, it must be the case that this concerns only a spiritual baptism. This surely does not diminish the difficulty of the passage, but increases it greatly. ^D For it is certain that Christ, after His death, descended into the underworld. Whence Augustine: "Who, unless an infidel, would deny that Christ was in the underworld?" It is also certain that Christ then manifested Himself to the patriarchs and just men living there, as is understood from these words of the apostle Peter: "Christ having been put to death in the flesh... in which He came and preached to those spirits who were in prison, who were disobedient," etc. In what way, therefore, could Hermas say, "The apostles and teachers preached the name of the Son of God... to those who died before... and they came to know the Son of God?"

Clement of Alexandria seems indeed to cut the knot of the difficulty when, having cited the words of our author, he says that Christ announced the Gospel to the Hebrews in the underworld, but the apostles to those from the Gentiles who were apt for conversion. And it was rightly said by the Shepherd: "They therefore went down into the water," etc. But if Clement seems to untie this difficult knot by this explanation, he certainly falls into another one that is far more difficult. For he teaches that Hermas thought that many of the just men among the Gentiles—when the apostles had preached Christ to them—were liberated from the underworld and gifted by Christ with eternal happiness. Which opinion is indeed repudiated by Augustine as altogether erroneous. Furthermore, Hermas makes no distinction between Hebrews and Gentiles; indeed, he speaks openly of the Hebrews, prefigured by the stones X, XXV, and XXX, with whom the apostles, figured by the fortieth stone, went down and preached to them the name of the Son of God. ^C Wherefore we think—while keeping due reverence for Clement—that the passage of Hermas is to be explained in another sense, namely, the same sense in which Augustine interpreted the words of Peter mentioned above. For truly, when Evodius had demanded of him that those things be explained, Augustine first sets out how great the difficulties are in that place. Then he responds, that by those words of Peter, "To those who were in the flesh, to the spirits," can be understood those who were then in the flesh and were, as it were, shut up in the prison of the darkness of ignorance. And yet he did not think that it could be objected to him that Christ had not yet come in the flesh. Because, says the holy doctor: "He Himself indeed was coming not in the flesh, but in the spirit, with suitable visions, speaking to whom He wished, as He wished." Therefore, in the same sense as Augustine, Hermas could say that the apostles and teachers preached to those who died before, that is, those who had died to the darkness, to ignorance, to infidelity, and to incredulity.

But, you will ask, why then does Hermas add concerning the apostles: "They preached the name of the Son of God... when they had died?" Why should we not also understand this "death" of the apostles in a spiritual sense? Since, of course, their old man had been crucified and died with Christ, and the body of sin destroyed, as Paul spoke. And certainly this interpretation of Hermas's words is confirmed by the fact that he immediately adds: "But these went up alive." Which indeed he himself interpreted concerning the spiritual life, adding: "They received life; and they came to know the Son of God." Finally, from what has been said, it is certain that Hermas is speaking here about spiritual baptism, that is, the knowledge of the Son of God. Why then should this whole passage not be understood in a spiritual sense...

if, at the very least, certain parts of it cannot be explained in any other sense? But as we do not dare to assert categorically that this is the genuine meaning of Hermas's words, so too we will not object to the explanation of anyone who might interpret them in a literal sense, provided it is alien to any error.

ARTICLE XX. Whether Hegrin is the name of an angel.

Another passage of our author appears there, obscure and difficult, where he relates that when he had encountered a monstrous beast, he heard from a virgin, who was a figure of the Church: *The Lord has sent his angel over the beast, whose name is Hegrin, and he has shut its mouth, so that it might not tear you.* Some assume that Jerome persuaded himself that Hegrin is an angel's name—which, indeed, appeared so ridiculous and foolish to them that they branded our author's book with this reproach: “That apocryphal book is to be condemned for folly, in which it is written that a certain angel named Tyri presides over reptiles.” Others, however, have thought that this is so abhorrent to Jerome’s mind that they have claimed he wrote these things about some apocryphal and lost book. And, in fact, what is there in these words that can be accused of folly? Is it because in that way of speaking it is affirmed that an angel presides over reptiles? But both the ancient Fathers (especially Origen in several places) and the scholastic doctors after the divine Thomas teach this, for he says: *Every visible thing in this world has an angelic power set over it.* Is it because he called the angel by the name Tyri? If the matter stands thus, either there is an error in the editions of Jerome’s works, or he himself used a corrupt manuscript codex, since in all others and in the editions we read *Hegrin*. Cotelerius therefore strains all the nerves of his mind ^B to investigate and explore why the angel is called *Hegrin*. But after he had labored long and much, he finally confesses frankly that, without better codices, one can hardly bring forward anything certain.

The most rich library of the most illustrious Colbert, however, has supplied us with a codex—not indeed an ancient manuscript, since it does not exceed 300 years—which seems to exhibit the true reading that Cotelerius had sought in vain, by the change of a single little letter. For thus we read in it: *The Lord has sent his angel over the beast, whose name is Hegrin.* From this, we gather that *Hegrin* is not the name of the angel, but of the beast. But why Hermas called it thus, you might rightly conjecture if you note that the word *Hegrin* is the same as the Greek *agrios*, that is, *untamed, ferocious, or wild*, and *beast*; and it is therefore probable that Hermas alluded to these words of the Psalmist: *The singular wild beast (monos agrios) has pastured upon it* [Ps. LXXIX, 14], namely, the vine. For he indeed declares in that same place that this beast is a figure of the persecution to come. Wherefore, when he added there that the angel is over the beast, that is, over the wild beast that was to come, he meant nothing else but that this same angel was set in charge by God to defend and watch over the Christians against the imminent persecution of tyrants.

ARTICLE XXI. Whether the angels created all things.

The third passage of Hermas that requires some explanation concerns all the angels. For when he had said that the angels are the first among the creatures whom God created, he then adds: *These are the angels who were the first established, to whom the Lord delivered his whole creation to instruct, to build, and to rule over that creation.* For the word *instruct*, in the codex of Saint-Germain-des-Prés—described eight hundred years ago—and also in the Colbertine codex cited above, the word *create* is exhibited. Which reading, if it be true, makes Hermas seem to fall into that error which the most ancient heretics drew from Plato and Philo the Jew, namely, that the angels were the first of all things created by God, and that from him they received the power to create all other things thereafter. But Hermas is certainly not easily exempted from this error. First, the codices that represent the word *create* omit another, namely, *power* or something similar. Therefore, by whatever carelessness the scribes omitted that word, by the same they could have changed another. Then, indeed, even if Hermas used the word *create*, he must be said to have used it not in the stricter sense for the production of a creature out of nothing, as the scholastics speak, but in the broader sense, more customary to Latin authors, for simple production and institution. And this ought not to seem strange to anyone, since Ambrose said in the same sense: *Whatever is made, the same is also created.* Which, indeed, could easily be proven by many other examples.

ARTICLE XXII. Who are called doctors and presidents of the ministries.

There will perhaps not be wanting those to whom these words of our author concerning the holy ministers of the Church will seem thorny: *Bishops, and doctors, and ministers... exercised the episcopate, taught and ministered.* In the third book, however: *Such are those who believed, certain bishops, that is, presidents of the churches... And then they protected, and held a chaste conversation forever.* For who those doctors and presidents of the ministries are, it will not immediately occur to everyone. But these things will become clearer if that which is called into doubt by no one is observed, namely, that deacons are everywhere called by the holy Fathers solely by the name of ministers. From this, indeed, it is gathered that the doctors, who are placed intermediate between the bishops and the ministers, are without doubt those ^D who are the presidents of the ministries, who provided for the needy and widows.

But why are presbyters called doctors? If you ask, you will learn from Dionysius of Alexandria, who, in the same sense as Hermas, said in Eusebius: ^A *Having called together the presbyters and teachers of the brothers in the villages.* Having gathered the presbyters and teachers, who preached to the brothers throughout the individual villages. For what else do these words imply, if not that presbyters were in charge of the individual villages—that is, of the parishes of the villages—and, because they preached there with the brothers, were called doctors? Chrysostom explains this much more clearly and briefly: *For to the presbyters of the Church, he says, has been entrusted both the care and the magistracy (teaching).* As for what pertains to the presidents of the ministries, they were perhaps also presbyters. For Hermas had said a little before concerning the deacons: *The ministers ministered badly.* ^B But from them he came to the presbyters, who, being superior to the deacons, he called the presidents of the ministries. If, however, anyone contends that those same presidents of the ministries are none other than the deacons, because they themselves were ministers and ought to be in charge of the ministries of the poor and widows, we will not entirely disagree.

ARTICLE XXIII.

Concerning dry-eating (xerophagia).

Others will ask why the Pastor ordered Hermas to undergo such a severe fast: *That day,* he says, *on which you will fast, you will taste nothing at all except bread and water.* Jerome indeed confesses that this is the strongest of all fasts. Yet it was formerly customary for Christians to observe it in the final week of Lent. Nor are there wanting those who think this xerophagia was prescribed by some law; ^C and they try to prove this from Tertullian, who, having embraced the heresy of the Montanists, said concerning the Catholics: *They rebuke us, because we also observe xerophagiae,* etc. But this same Tertullian added: *Finally, you respond (naturally, the Catholics) that these are to be observed by choice, not by command.* Therefore, by no law were such fasts enjoined, if we are to believe Tertullian; rather, they were observed by the discretion of each individual. Wherefore, Epiphanius refers these matters to custom, not to precept, in this way: *Moreover, the entire populace has become accustomed to spend those six days in xerophagiae, that is, on a dry diet, which is to take only bread with water in the evening.* If these xerophagiae had been established by the issuance of a law, he would have written concerning them as he did concerning the fast of the fourth and sixth days: *Likewise, a fast is enjoined on the fourth and sixth days until the ninth hour... Therefore the apostles had decreed that on those days there should be fasting.* But, he says, the law mentions this elsewhere: *What if,* he used to say, *the authority for us is to be sought from the apostles' constitution; why is the fast of the fourth and sixth day sanctioned for them by a perpetual law, except for Pentecost? Why, during the six days of Pascha, is nothing at all to be eaten except bread, salt, and water—are these defined as things to be used?* In those cases, certainly, he declared both fasts, as well as the fourth and sixth days, and the six days of Pascha, to be sanctioned by the same law and apostolic constitution. Nevertheless, when the same Epiphanius disputes against the Aerians, who condemned set fasts, although he should have urged this precept most strongly, he reduces it to a mere custom thus: *Furthermore, during the very days of Pascha... we are accustomed to celebrate with the use of dry foods, prayers, vigils, and fasts...* From which you may perhaps not absurdly conclude that the word *praecipimus* (“we command”), which he used above, signifies nothing other than that they admonish or exhort, but do not prescribe, order, or command. ^D For the confirmation of this explanation, one cannot only bring forward that historians report there to have been various customs of the Churches regarding these fasts, but truly also that, by the same witnesses, something of the severity of this fast was, in some churches at least, relaxed a little later. For the author of the *Apostolic Constitutions* readily concedes that salt and greens be added to bread and water: *During the days of Pascha, therefore, beginning to fast from the second day until the Preparation and the Sabbath, for six days using only bread, salt, greens, and water to drink.*

ARTICLE XXIV.

Concerning the marriage bond never being dissolved.

Let us proceed from the obscure places of Hermas to those which, by their own light and clarity, can illustrate the question concerning the never-to-be-dissolved bond of matrimony, which Augustine called most obscure, most involved, and most difficult. For Hermas teaches that it is not right for a man who has dismissed his adulterous wife to take another in marriage while she is alive: *If the woman persists,* he says, *in her vice, let the man dismiss her, and let him remain alone himself. But if he dismisses his wife and takes another, he also commits adultery.* By these words of Hermas, certain people are refuted, especially Chemnitz, who audaciously asserts that this question was discussed more dreadfully after the times of Augustine. But the Fathers who were more ancient than the same Augustine, he says, were not so harsh, hard, dreadful, and cruel as to deny an innocent spouse the possibility of entering into another union; but they taught, he says, that it is more right, more excellent, and more perfect if even he who has been separated from an adulteress either remains without a spouse or receives back the reconciled wife. But Hermas, who, although far more ancient than Augustine, none the less defined such unions as adulteries in the same way he did. The same is asserted by Athenagoras and Justin, as we shall see in their proper places, and also by Clement of Alexandria. Finally, this is confirmed by Origen himself, and by Jerome, whom Chemnitz produced for the confirmation of his own opinion. For he objects with these words of Origen: *I know some...*

who preside over churches, who have permitted something beyond Scripture to allow a person to marry while their former spouse is alive. But he himself immediately adds: *And they have indeed acted against Scripture, which says: "The wife is bound," etc.* We do not deny that they are in some measure excused by Origen, who subjoined [immediately]: *Yet they did not permit this altogether without reason; for perhaps, because of this sort of infirmity of incontinent human beings, they permitted [it] because of a comparison with worse [evils], against those things which were written from the beginning.* But that most learned man does not, as you see, absolve them of blame. Yet he considers them to be excused only in that, so that a lesser evil might be avoided in order to avoid a greater one, they permitted it. However, he asserts that this permission, however just it may appear, is repugnant to the authority of Holy Scripture; and consequently, he signifies not obscurely that such marriages are proscribed and condemned by the same Scripture.

Hieronymus, however, whom Chemnitz also objects to us, stands against him still much more clearly than Origen. For where he writes to Oceanus in [Epistle] 30, that Fabiola had married another man while her former husband was still living, because she had persuaded herself and thought that her husband had been lawfully dismissed by her, he immediately subjoins: *Nor did she know the rigor of the Gospel, in which every cause for marrying is amputated while the husbands are living.* He then narrates how Fabiola performed public penance for this second marriage, just as if she had committed adultery. And not only does Jerome there teach that these marriages are prohibited by Holy Scripture, but he also declares it openly and plainly in his Commentaries on the Gospel of Matthew.

A real difficulty, we must not deny, arises from these words of Epiphanius: *But to whom one who is dead does not suffice, when, because of some occasion of whoredom and adultery or some other flagrant wickedness (κακῆς αἰτίας), he has made a divorce with her, if such a one takes another wife, or a woman has married another man, the authority of the sacred writings absolves them from all blame; nor does it reject them from the Church or from eternal life, but deems them to be tolerated on account of their weakness.* Therefore, the most learned Petavius thinks this passage of Epiphanius is corrupted: yet he admits that the same Epiphanius there subscribed to the opinion of certain ancient writers, to whom such marriages seemed permitted to innocent spouses after a legitimate divorce. But if the passage of Epiphanius is corrupt, what certainty can be concluded from it? Moreover, Epiphanius discusses those second marriages which he affirms were permitted not only for the cause of whoredom and adultery, but for any flagrant wickedness whatsoever (κακῆς αἰτίας). But certainly, it will never be proved to anyone, I think, that Epiphanius allowed an innocent spouse to enter another marriage against the authority of Scripture because of the flagrant wickedness of any other spouse. It is therefore more probable that ^A Epiphanius was there discussing the contraction of nuptials after the death of a spouse; or that nothing certain can be defined from his text until it is corrected. It is certain, therefore, that this was the opinion of the Fathers even before the age of Augustine, that marriage could never be dissolved by anyone for any cause. If, indeed, anything is brought forward that was done or written to the contrary, it was a toleration of some lesser evil whereby another greater sin might be avoided, or at any rate some abuse, disapproved by all others.

Wherefore our adversaries appeal to the divine authority of Matthew, who states in express words: *Everyone who puts away his wife, except for the cause of fornication, makes her commit adultery; and: He commits adultery; and he who marries a woman who has been put away commits adultery.* But if you say that neither Mark, nor Luke, nor Paul, who speak about this dismissal of a wife, have made mention of this exception anywhere, and that [that exception] is of such moment that, if it had been posited by Christ, it would never have been omitted by them; those men will immediately reply that, unless it had been added by Christ, Matthew would never have handed it down so expressly. But whatever may be said about their sacred text, it is certain that there is no conflict among them as divine writers, nor any dissension at all. Since, therefore, there is one consensus of them all, we think they can be reconciled in such a way that this exception of Matthew, *except for the cause of fornication*, is not to be referred to the word *puts away*, but to the word *marries another*. Wherefore there will be no other sense of the words of Matthew than that the power was given by Christ to that man whose wife is an adulteress, to put her away, but not to marry another. In which sense he does not differ from Paul and the others, who admit that there are several causes for which spouses can be separated from one another.

You will persist, however, [saying] that if the exception is referred to the word *puts away*, there will be no other cause of divorce according to Matthew except fornication or adultery. Yet from Paul, and even from our Hermas, and the rest of the Fathers, there are other—and indeed more—causes for which spouses can be joined apart from one another. The exception of Matthew, therefore, ought necessarily to be referred not to the word *puts away*, but to the word *marries another*. The whole force of this argument rests on the fact that Matthew made mention of only one exception. But we respond that he mentioned only one not that he might exclude the others, which Paul and the others commemorate, but because that one was the greatest of them all and the most grievous. He therefore omitted other exceptions with prudent silence because they were lighter, because they demanded a separation for a shorter time, and because, finally, his intent was to commend the marriage bond—which is most tight and which is never to be dissolved by any man—to all [as something] more and more [to be honored] by the commemoration of one primary and preeminent exception. ^{B C D}

ARTICLE XXV. Of the apocryphal book concerning Heldam and Modal.

Before we take our hand from the tablet, we shall give a few words of warning that the book concerning Heldam and Modal is praised by Hermas; these were two men whose mention is made in the sacred books of Numbers. But the Athanasian Synopsis and the Stichometry, superadded to the Chronography of Nicephorus, relegate this same book to the apocrypha. Furthermore, we note these things so that the antiquity of this book, which exceeds the age of our author, may be observed by everyone.

J. B. COTELERIUS' JUDGMENT ON THE SHEPHERD OF S. HERMAS

(Apostolic Fathers, ed. Amsterdam, 1724, vol. I, p. 73)

That which is wont to happen in human judgments, that some attribute more than is proper, others less, while a third group keeps to moderation and equity; if I were to pronounce that this has happened in the case of the book of Hermas, I would not fear that I might be considered to have strayed from the path of truth. For those who have inserted the Shepherd into the catalogue of divine Scriptures have certainly exceeded the bounds of what is right, since today it is read by the whole Church outside the Canon. But that opinion belonged to certain Churches of those in Greece, among whom, as Jerome testifies in his treatise *On Illustrious Men*, after Eusebius’ *History*, bk. III, ch. 3, it was read publicly. For it becomes credible that a part of the Church held the work to be canonical, and a part to be ecclesiastical: concern- ^A ing the latter, the testimonies of Athanasius in his *Paschal Letter* and of Rufinus *on the Symbol* do not allow us to doubt; just as the former is confirmed both by authors who recount the writing of Hermas among doubtful volumes, which were admitted by some and rejected by others; and by ancient hand-written codices of the Bibles, some of which also include the Shepherd, as that of the library of Saint-Germain, as well as by ancient hand-written Stichometries, which similarly contain Hermas; such as exists in that same most rich library, and in the library treasury of the most Christian King, edited above in the prolegomena to S. Barnabas; and finally by the teachers of the Church who accede to the same opinion. For Irenaeus seems to cite it as Scripture. Clement of Alexandria hints that it is a divine revelation. Tertullian, in his book *On Prayer*, ch. 12, does not disapprove of its veneration, provided that superstition be absent. Catholics, in the same Tertullian’s book *On Modesty*, oppose it to the Montanists to confirm the authority of the faith: just as, in Athanasius, the Catholics use it against the Arians. Origen thinks it is divinely inspired Scripture, although he does not wish it to cause prejudice to those who think otherwise. Cassian finally mixes testimonies derived from it with sacred texts.

But on the opposite side, much of the honor due to the Shepherd of Hermas is taken away by Tertullian of the ancients. That man, changed in a wondrous degree by the deceptions of the Montanists from that Tertullian who was the author of the orthodox book *On Prayer*, ^B assails the Shepherd’s writing in his work *On Modesty* as a heretic, calling it apocryphal, false, adulterous; a lover, patron, and companion of adulterers; and asserting that it is expelled from every council of the Churches, even our Catholic ones, and from the divine Instrument. Where the error of some person regarding Nonnus is laughable, as if Tertullian were dealing with the woman taken in adultery mentioned by John the Evangelist at the beginning of chapter VIII. Those who hold the book of the Shepherd in contempt think no less honorably than they should of Origen. I omit Prosper, for it is not surprising that a man living among his own Latins, among whom Jerome reports that the Shepherd was almost unknown, should have attributed no authority to a work unknown to him. I also pass over Eusebius, Jerome, Gelasius, and Nicephorus CP., who number it among the spurious and apocryphal. ^C Now regarding those titles, I have already put forth my opinion on what they signify in the notes on Barnabas. Yet I would now wish to add to what was said there, concerning that division of Scripture into canonical, doubtful, and apocryphal; that some work, neither of a false name nor of harmful doctrine, can be called apocryphal, which is placed outside the Canon by all the Churches. And with that signification, I think, the Shepherd of Hermas is apocryphal to Nicephorus CP. I come to the more recent ones; men, as it seems to me, of hard forehead. For who, I ask, would not be astonished when he reads the judgments of some regarding a volume celebrated so greatly by so many and such great men? These declare the book to be most excellent and most useful. But those others defame and harass it as a fountain of the Novatians and Pelagians, as a whirlpool of Montanist superstitions, and furthermore as a supporter of the Arians; as fabulous; as (oh, great crimes!) an establisher of free will, of monastic solitude, and even of purgatory; as conspicuous by the crudity of its Christianity and the relics of paganism; as pseudepigraphical and supposititious; as other than that which the Holy Fathers once used in their hands; and finally as barbarian and interpolated by heretics, with errors and fables inserted. These accusations and similar ones, based on a frivolous or non-existent foundation, when we have arrived at those places, if it shall have seemed necessary, God willing, we shall not leave without refutation. The middle course, therefore, they have held, both in the past and...

recently, whoever have judged the Shepherd of ^A Hermas to be a work, not indeed canonical, but ecclesiastical, and of excellent quality, and a bulwark of the Catholic faith against the harshness of Montanus; and furthermore, the offspring of Hermas, that apostolic man (for no reason proves the contrary), whom Paul in the end of the Epistle to the Romans bids to be greeted. For those who substitute Hermes or Hermas in that place, or confuse both, seem to be deceived by the fable of the *Liber Pontificalis*, where, in the likeness of Hermas, some Hermes is imagined, the brother of Pope Pius I, the writer of the book that contained the Command of the angel, seen in the habit of a shepherd, concerning celebrating Easter on the Lord's Day. This fiction many have embraced, and especially I know not what poet lurking under the honest name of Tertullian, in Book III *Against Marcion*, at the end; also the fabricator of the epistles of Pope Pius, ep. 1; Bede, Ado, and others in their Chronicles and Martyrologies; and furthermore the author of the *Catalogus Pontificum Romanorum*, edited by Egidius Bucherius in his Commentary on the Paschal Canon of Victor, which perhaps on account of pseudo-Damasus should be corrected. But it was also easy for scribes to change Hermas to Hermes, and Hermes conversely to Hermas. And so, perhaps, in the *Master of the Sentences*, Book IV, dist. 35, n. 5, from Hermas was made Hermes: similarly in Rufinus’s interpretation of Origen, Book I *De Principiis*, ch. 3, and Book IV, ch. 2. Finally, in that last place, the first chapter of the *Philocalia* shows *Hermas*. And on the other hand, perhaps the aforementioned poet had written *Hermes*, not *Hermas*, unless perhaps the error which the pseudo-Pius seems to have committed was that he held Hermes and Hermas to be one and the same. Nor with a dissimilar, although different, depravation do the editions of St. Jerome’s book *On Hebrew Names*, in the chapter on the Epistle to the Romans, exhibit *Ermon*, anathematizing "grief"; whereas both the thing itself, and the chapters on Numbers and the Acts of the Apostles, persuade that *Ermen* should be restored: although *Ermon* is also explained in the same sense in the chapters on Deuteronomy and Joshua (where *Emon* wrongly appears) and on the Psalter.

Now truly a question arises from the more obscure words of Rufinus on the Creed. Which, if they are distinguished thus: "The little book which is called of the Shepherd or of Hermas, which is called the Two Ways or the Judgment of Peter"; our one book will bear four names: Shepherd, Hermas, Two Ways, Judgment of Peter. But if, where a comma is seen, a greater distinction is placed, two dots or a dot with a comma, two bi-nominal books will be constituted, one of the Shepherd or of Hermas, the other of the Two Ways or the Judgment of Peter. For my part, I do not doubt that different volumes existed: I suspect rather that it was written by Rufinus, "The little book which is called of the Shepherd or of Hermas; and which is called the Two Ways or the Judgment of Peter." The reasons why I do not confuse the works are these: 1. Concerning one little book he would have spoken thus: "Which is called of the Shepherd, or of Hermas, or of the Two Ways, or of the Judgment of Peter." 2. In the whole Shepherd, there is not even a word about Peter. 3. It offers too few things about the two ways at the beginning of the sixth mandate for it to receive its name from that.

^B Certainly there is much more among Barnabas and in the *Apostolic Constitutions*, which do not give this denomination to those writings. 4. Clearly St. Jerome in his *Catalogue* distinguishes the *Judgment of Peter* from Hermas's *Shepherd*: for he discusses the former under Peter, the latter under Hermas. And these things to Rufinus. From the words of Origen, however, Book IV *De Principiis*, ch. 2, in *Philocalia* ch. 1, p. 22: "For this reason we also explain that which is in the book 'The Shepherd,' which is despised by some, where Hermas is commanded to write two books, and after these he himself announces to the elders of the Church what he had learned from the Spirit." From this, I say, discourse, learned men have conjectured that the *Shepherd* had been illustrated by commentaries by Origen. Although he speaks only of the present exposition, which indeed he subjoins in the same place immediately after the testimony of Hermas. There is also another error of some, so crass that it does not even need refutation. They say that by Jerome, in the *Prologus Galeatus*, the *Shepherd* is not understood as the book of Hermas, but the third book of Maccabees, using a twisted and far-fetched deduction from *pastados* or *pastidos*. Although from other places of Jerome and of others the matter is most manifest.

Finally, Barthius, whose many animadversions on our author we have, while he slips in many places, he also commits a crime against that ancient version in four ways. First, by calling it rustic, semi-barbarous, semi-ancient: which it is by no means. Another, rashly and without any reason, nay against all reason, by affirming that it is an epitome rather than an interpretation. But it is clear that the matter is otherwise from the agreement of the texts brought forward by the ancients. Indeed, those things seem to be cited from the *Shepherd* by Clement, *Strom.* II, pag. 384: "Faith indeed comes before, fear builds up, but love brings to perfection." ^C Faith indeed precedes, but fear builds up, and love perfects; which are not found there; but they are Clement's, interspersing his own amidst the Hermaic. The third crime: when he prophesies with futile conjectures that it was written after the times of Jerome, and by Anastasius ^D the Librarian. Be it so, let us concede that it everywhere smacks of barbarism: shall we for the same reason ascribe the most ancient interpretation of Irenæus to Anastasius? But Jerome testifies that the volume of Hermas was unknown to most Latins of his time! What then? But much earlier it was most known to the African people; inasmuch as from the reading of it a custom had grown of sitting down for the assigned prayer, to use the words of Tertullian. But among Latin Catholics, in the time of Zephyrinus and the same Tertullian, it was used to strangle the impiety of Montanus. Certainly, before Anastasius, it is mentioned by Jerome, Rufinus, Cassian, Gelasius, Bede, and Walfrid Strabo, Latin writers. Is it necessary

that all these should have read it in Greek, and not from our interpreter? I pass over the remaining points of Barthius, lighter than dust and wind, to touch upon his final error. It consists in the fact that he attributes to John Tarinus the opinion—which that very learned man called *oude kat' onar*—that he assigned the Latin translation of the Shepherd to Rufinus as if it were to the first chapter of the Philocalia. Just as we cannot assert anything for certain, so we suspect that in the early ages of the Church, the Latins were not without a translation of this most praiseworthy work; but that it was different from ours, nothing compels us to say. However, before I take my hand from this, I wish to warn you, reader, that the chapter headings are absent from the manuscript codices which I have used: and in the marginal notes, which I saw fit to append to the text, the letter G signifies the codex of St. Germain, the letter V the codex of St. Victor; with a mere asterisk, before the eighth chapter of the third vision of the first book, both codices are indicated, and thereafter only the Victorine. Added in this edition are various readings from an ancient codex of the Discalced Carmelites in the suburbs of Paris; these could be read at the end of the entire volume in the Paris edition. Added also are those readings found at the bottom of the page of the Oxford edition of 1685, from the Bodleian and Lambeth library codices.

GALLANDI’S PROEMIUM TO S. HERMAS

^A CAP. I. Who and of what kind Hermas was. He must be distinguished from Hermas, who is said to have been bishop of Dalmatia, and from Hermas the Pastor, brother of Pius I. Clement of Rome is followed by Hermas, a man also apostolic, celebrated not only by the most ancient of the Fathers, but also greeted by the Apostle in his epistle to the Romans, before Paul himself had reached Rome. But our Hermas must be carefully distinguished from Hermas or Hermes—who indeed were distinguished by the same Apostle, both by the variety of the name and by the fact itself, with Patrobas placed between them. For in the passage cited he says: "Greet Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren." The former of these, if we are to believe Pseudo-Dorotheus and Hippolytus, is said to have been bishop of Philippopolis; the latter, bishop of Dalmatia. Each must also, by a better right, be separated from Hermes the Pastor, of Aquileia, brother of St. Pius I, under whose pontificate, nearly a hundred years after Paul, he wrote the book *De Paschate*, now lost or at least hitherto undiscovered. But very learned men, Nourry, Fontanini, and others, have long since produced more on these matters; to whom, therefore, so that my discourse may not run on longer than is fitting, we refer our readers. In the meantime, however, led by the authority of ancient and especially of modern writers, we think it must be asserted that the work inscribed *The Shepherd* belongs to the Hermas whom Paul greeted immediately before Patrobas; most especially because the author everywhere in the book itself assumes the name Hermas, not Hermis or Hermes. That the writer was an Italian, and perhaps even a Roman, or at least lived for a long time among the Latins, many traces found here and there in his work testify. ^B For from the very beginning it has this: "He who had brought me up sold a certain maid at Rome. But after many years I recognized her when I saw her, and began to love her as a sister. After some time had passed, I saw her being washed in the river Tiber," etc. Describing also his travels and his stopping-places, he mentions Cumae; for in the cited passage, for "cum his" ("with them"), it seems that Cotelerius rightly conjectured that "Cumis" ("at Cumae") should be read. He also mentions the Campanian Way, and likewise Arcadia: whence no small light is added to our conjecture; and I should think such words as these confirm it equally: "When," he says, "I was walking in the field, and was observing an elm and a vine... I am debating about this vine and elm." To illustrate this passage of Hermas, the explanation of the Virgilian hemistich applied by Cotelerius is apt: "He spoke," he says, "according to the situation of Italy; in which vines are grown higher." Thus elsewhere: "The same vintage does not hang on our trees." To these I would especially wish you to add that Hermas, writing in Greek, used the word *statio*—*staseōs*—to indicate a fast in the manner of the Latins: a, thing which, in that sense, the aforementioned learned man mentions that he has never read as being used by the Greeks. Nor indeed does Du Cange produce any example of this word accepted with the same meaning among the Greeks, nor does Petavius, cited by him. ^C Furthermore, that Hermas was once rich, and had taken a wife from whom he had children, who nevertheless was to be his sister; so indeed

she, having been separated from the marital bond, no longer performed the duties of a wife, the author himself attests. But the main point of the matter is that our Hermas was a presbyter of the Roman Church at the time he was writing his work, the *Shepherd*; a fact that Dodwell has rightly inferred 18. "For the author himself," says that critic, "is commanded to transcribe two copies of his Revelations 19: one to be transmitted to outside churches to Clement, the other to Graptè, to be read to the widows and orphans instructed under the care of the widows; but his own third copy, he, Hermas, was expected to read to the elders or presbyters of the Roman Church. Just as, therefore, it was the duty of Clement, the bishop of the Roman Church, to send the little book to the rest of the bishops of foreign churches, and for the widow Graptè to read it to her fellow widows and orphans, so indeed it was consistent that Hermas, who was to announce it to the presbyters of the Roman Church, was himself likewise a presbyter of the same Church." So far that learned man. Furthermore, it pleased Mosheim to note 20 a few other things about our Hermas, which, however, it is not of great importance to recount.

CAP. II. The work of Hermas, inscribed SHEPHERD. Concerning its Greek fragments, and the ancient Latin version.

It seems more worthy of note that Hermas, in describing his visions, appears to have imitated the prophet Zechariah; and indeed, "it is believed that he composed his work in such a singular style, which he judged to be most suitable and effective for attracting and moving the minds of men, and for handing down his doctrine," as the learned man conjectures 21. The learned Dodwell, however, thought otherwise 22. But his book is called by the ancient Fathers, whether Greek or Latin, the *Shepherd* or the book of the *Shepherd*; from which perhaps this kind of denomination is derived, because in almost the entire work the Shepherd is introduced speaking to and instructing Hermas. But now it is distinguished into three books, of which the first comprises four Visions, the second twelve Mandates, and the third ten Similitudes. This division, however, is to be ascribed to later editors; since neither the manuscript copies nor ancient writers acknowledge it; indeed, Cotelerius and others have observed that the chapter headings are absent from the surviving manuscripts.

That this work was first written in Greek, no one ignores; it is to be lamented, however, that the text has long since perished through the injury of time, so that only a few places remain, interwoven into the works of the older Greek Fathers. By means of these scraps, and especially by those fragments which occur quite frequently in the *Doctrine to Antiochus the Duke*—among the supposititious works of Athanasius, first published by the most learned Montfaucon—this loss can in some way be repaired. Regarding this pseudo-Athanasian work, it will have been of service to hear the illustrious editor 23. "The *Doctrine to Antiochus the Duke*," he says, "though it is the invention of an idle man, is yet precious and commendable on this account, that it exhibits to us in Greek a great part of the book of the *Shepherd*, which has long since perished in Greek; and indeed [the text is] so pure, and so consistent with the Latin *Shepherd* of Hermas, that it is evident it was for the most part transcribed from it word for word. For, in the first place, this writer represents Antiochus coming to St. Athanasius on account of bodily infirmity, so that he might together with him lessen his ailment through his prayers, and prepare a way to repentance through his admonitions. Athanasius, after he was restored to health, hands down to him twelve Mandates, which are nothing other than those twelve Mandates of the *Shepherd* of Hermas, of which the second book consists, yet in such a way that he does not always produce them whole, but with some things removed. Then many other things from the same book are stitched on here and there, and finally he narrates the great and long vision of Antiochus, which he likewise borrowed from the third book of the *Shepherd*. This little work, therefore, although at first glance it may seem to be of little value, is nevertheless of the greatest moment, since it supplies us with many and long fragments of that book, which was published in the age of the apostles and mentioned with praise by so many Fathers." So far the aforementioned scholar.

Although the Greek text of Hermas has indeed perished, a complete Latin interpretation survives, the author of which is completely unknown. But whoever he may have been, it is established that his version is most ancient, inasmuch as it seems to have been very well known in the African Church in the age of Tertullian; which is clearly gathered, in any case, from his book *On Prayer*, from which we have taken the passage inserted among the testimonies of the ancients. Rightly, therefore, the opinion of Barth, who ascribes the version of the *Shepherd* to Anastasius the Librarian, has been exploded by learned men 24: since indeed it is reported to have been known long before by Jerome, Rufinus, Cassian, and other Fathers older than Anastasius; and furthermore the ancient author of the homily *On Gamblers*, among the works of Cyprian, is found to have used it, to pass over others. But the things which the same critic adds regarding this ancient version, with which he tries to disparage it, are of lesser moment than that we should spend time in refuting them.

CAP. III. In how much price it was held among the most ancient of the Fathers. Valued as rightly very useful. Hence it is undeservedly rejected by some. A few objections taken from the authority of ancient Fathers are resolved.

Among the most ancient Fathers, especially the Greeks, the *Shepherd* of Hermas was held in such high price, and was of such great authority among them, that by some of them, such as Irenæus, Clement of Alexandria, and Origen 25, it was counted among the canonical Scriptures: and so it is no wonder if that work is found in ancient libraries...

and in the ancient Stichometries, ^A placed after the books of the New Testament. Athanasius, however, Jerome, and Rufinus attribute to it the same place as that which they assign to the work inscribed under the name of the Wisdom of Solomon, and the Wisdom of Sirach, as well as the books of Esther, Judith, Tobias, and the Maccabees. In a word, the Shepherd of Hermas is everywhere held by the ancient Fathers, not indeed as a canonical book, but as an ecclesiastical one of the best quality, and furthermore as most necessary and useful, prepared for the defense of the dogmas of the faith, and highly suitable for the instruction of the people.

But, if one were to listen to certain people, Hermas is to be considered the fountainhead of Novatian and Pelagian 26 errors, a whirlpool of Montanist superstitions, and a patron of the Arians—an impure dogmatist, moreover, who supposedly asserts free will 27, purgatory, and monastic solitude: in brief, his writings are to be regarded as the dreams of a masked prophet, and therefore to be rejected as supposititious and filled with heresies and fables. Thus, indeed, do these morose censors attack the apostolic writer, and slander his Shepherd, which is to be commended for its excellence and utility, and so highly celebrated by the more ancient Fathers. Yet, very many learned men have demonstrated that their accusations are most trivial and of no weight at all.

Let us now proceed, lest we be said to have passed over all the objections in silence, to discuss here at least those which are repeated from the authority of the Fathers. Among these, the principal one taken from St. Jerome occurs, whose words are as follows: "That apocryphal book," he says 28, "is to be condemned for folly, in which it is written that a certain angel named Tyri presides over wild beasts." In this passage, it has seemed to many that the holy doctor has scorched the Shepherd of Hermas with the mark of ^C a severe censure, looking, of course, to that saying of the apostolic man 29: *The Lord sent His angel who is over the beasts, whose name is Hegrin, and shut its mouth that it might not tear you.* Hence, they say, the greatest doctor not only holds the Shepherd of Hermas in contempt, but even discerns it to be foolish. Truly, those who think thus of the reasoning seem to wander far from the truth. Even if we suppose St. Jerome had that place of Hermas in mind, is he to be said to have rejected the entire book of the Shepherd on that account? For that someone may detect or declare that something in any work was written less correctly or with too little caution, no one in his right mind would say that this entirely destroys the authority of the whole work. Next, how can it be that that holy doctor should have inveighed so bitterly against the Shepherd, when, writing *On Illustrious Men* 30, he calls it a truly useful book, and testifies that it was read publicly in certain churches of Greece, and declares that he has ^D used the testimonies of ancient writers? He declares that he wrote this, however, later, after he had published his Commentary on Habakkuk; for he mentions this same book in the same work 31, where he reviews his own writings; so that if he had previously written anything rather harshly about Hermas, he appears to have corrected and amended it himself later on.

Nor, finally, is the matter so well explored that we are forced to accept the Jerome objection concerning the work of the Shepherd: for we read not Tyri, but Hegrin in Hermas today. Which word perhaps arose from this, as the illustrious Cotelerius quite learnedly conjectures, that in the text of Hermas there existed a shorthand script of the word *egrēgor* (ἐγρήγορος), the last letters of which being worn away in the lower part, the ancient interpreter may have thought it should be read as *Hegrin*; and not having grasped the force of this reading, he rendered the Greek word into Latin letters as *Hegrin*: when, however, it should have been read as *egrēgoros* (Vigil), from chapter IV of Daniel, where it is read that by the ministry of the *Vigil* (Watchers) the king of Babylon was sent to the beasts: to which the apostolic writer may have had reference. Others 32, however, from the reading of the Colbertinus manuscript, which reads thus: *The Lord sent His angel over the beast whose name is Hegrin*, conclude that *Hegrin* is not the name of the angel, but of the beast. Hermas, indeed, would have written in Greek *agrios* (wild), looking to that of the Psalmist 33: *Ἐλυμήνατο αὐτὴν ὗς ἐκ δρυμοῦ, καὶ μονιὸς ἄγριος κατενεμήσατο αὐτήν. The boar from the wood has wasted it (the vine), and a wild beast has devoured it.* To which conjecture the context seems favorable. Forasmuch as Hermas declares immediately in the same place in an apocalyptic style that this beast is a figure of the coming tribulation: so that, therefore, when he wrote a little before that an angel had been sent by the Lord over the beast, his sentiment is to be received as concerning an angel sent by God for the aid of the Christians, who might console and sustain them in the coming tribulation, or impending persecution.

Furthermore, Tertullian is brought up from the more ancient writers, who, tearing the Shepherd harshly 34, calls the writing apocryphal, false, adulterous, and therefore rejected by all ecclesiastical assemblies. But these are the words of Tertullian, who had long since lapsed into the heresy of the Montanists: which indeed counts for a great deal in praise of Hermas. For otherwise, the orthodox Tertullian seems elsewhere to have thought differently 35. Other writers, too, older than or contemporary with Origen, are reported to have brought the little book of the Shepherd into contempt, the names of whom the very Adamantius himself mentions in silence 36. But since the same Origen writes elsewhere 37 that the work of Hermas seemed very useful to him, and hands down 38 at the same time that, while it is not held by all as divine, it is nevertheless circulated in the churches: hence one might rightly argue that the Father had...

regarded them as superior writers; and therefore, that he did not praise them by name, because he either judged them to be of no authority, or acknowledged the ecclesiastical book had been rejected by the same parties without merit and without any weight of reason. Unless you would rather conjecture that the writers mentioned by Origen held the Shepherd in contempt for this reason, because they were disputing against some who drew testimonies from it as if it were accepted into the canon of the Scriptures, to which faith should by all means be given.

In which sense perhaps Prosper should also be understood, responding to the Collator who objected to the authority of Hermas, that his testimony was of no authority 39. Or rather, it should be said with others that Prosper rejected the authority of the Shepherd for the reason that he was entirely ignorant of it; for, by the witness of Jerome 40, the book of Hermas was almost unknown among the Latins. Nor indeed have they conjectured without cause who thought that Prosper said considerately that the testimony which the Collator inserted into his discussion from the little book of the Shepherd was of no authority; not because the holy Father rejected the book of Hermas entirely, but because he saw that the testimony brought forward from the same book by the Collator contributed nothing to the establishing of his opinion. Consult the most learned man 41.

Furthermore, when Eusebius, Jerome, Gelasius in his Decree, the author of the Stichometry, [the one] attributed to Nicephorus of Constantinople, and other ecclesiastical writers recount the Shepherd among the apocryphal and spurious books, their opinion is not to be accepted as if it were a work of harmful doctrine or false name; but because it was acknowledged by the Church as placed outside the Canon, as learned men have long since warned, and we have touched upon above. But enough of these: now let the discourse run to another matter.

CAP. IV. The time when Hermas wrote is inquired into.

Now truly, let us turn our mind to inquiring into the time when Hermas wrote, a matter which we do not have so well explored that it is easy to fix its certain mark. Yet if anyone examines his Shepherd more attentively, he may perhaps discover some indications not to be spurned, from which he might rightly judge that this little work was committed to writing before the destruction of Jerusalem, or about the year of Christ 70. This opinion has indeed been followed by many learned men—Dodwell in the first place, Mill 43, Cave 44, Baraterius 45, and, to omit others besides, the venerable Fontaninus 46; who, however, forgetful of himself, subsequently calls Hermas an ecclesiastical writer of the second century. Which judgment rests upon these moments of reasoning: namely, first, ^A that Hermas is said to have lived under the pontificate of Clement 47; whom, while the temple was still standing, we have shown above to have sent his former Epistle to the Corinthians. Next, the author seems to look back to the Neronian persecution, while he makes mention 49 of those who had already deserved well of God, and suffered wild beasts, scourges, prisons, and crosses for the sake of His name. He mentions the same persecution again, while he professes shortly after that he had escaped it in these words 50: "A beast of such a kind meets me, that it could destroy a people; but, by the power of God and His singular mercy, I escaped it." And again: "You have escaped," he says, "a great tribulation because of your faith, and because you did not doubt such a beast." He calls Nero the beast, being taught by the Apostle, to whom the same tyrant is called a lion, where he says: "But the Lord stood by me, and strengthened me: and I was delivered out of the mouth of the lion" 51. So the Fathers and interpreters everywhere. That Hermas spoke of this persecution, both here and also elsewhere 52, the things which we have discussed above to the same effect scarcely allow one to doubt 53. Finally, the apostolic man makes mention of a pressing tribulation to come; by which phrase he perhaps looked to that "great tribulation and wrath" 54 so often foretold in the New Testament, namely, the destruction of Jerusalem. On which matter, Dodwell [speaks] quite eruditely in the place just cited.

CAP. V. What labor has now been spent anew on his Shepherd being published.

Very many editions of the Shepherd are indeed in circulation, ever since Jacobus Faber first published that work in Paris in the year 1513. We, however, have procured for ourselves, from those which have appeared since the year 1672, the resources whereby our own might turn out more exact and more polished, as was fitting. And first indeed, we have thought it necessary to gather into it all that remains of the Greek, although the Oxford editor felt otherwise. But as for those fragments of the Greek text that are far more lengthy and pertain to the I and II books of Hermas, we have at last borrowed them from the Doctrine to Antiochus, [which is part] of the excellent Montfauconian edition of the Athanasians, not thinking to follow Fabricius in company with Clericus and Russell: for he, being the first to describe it thence, thought it should be adapted in some places so that it might adhere more to the ancient interpreter; which we have taken care to note in its proper places. We have also detected in the same pseudo-Athanasian work some fragments of the Shepherd, which escaped both the learned editor and others also who followed him, which we have warned of in the notes subjoined.

We have reviewed the ancient version with no less diligence, having studiously collated the various readings which Co-

Cotelerius and Fell brought forward from the manuscripts—readings which we have found that Clericus and his transcriber, Russell, had frequently neglected. In performing this task, we have sometimes been involved with such strictness that our concern might perhaps appear excessive. Yet, in my own opinion, the matter is safe, since in an editor cultivating this type of study, diligence is considered more a thing to be praised than to be desired. Finally, we have endeavored to subjoin those places in Holy Scripture which it is perceived the apostolic man had in mind. This plan, indeed, Johann Albert Fabricius had already begun; he had collected the places of the New Testament to which Hermas ^A seems to have alluded, as Reimar testifies; but since this Fabrician collection has not yet seen the light, we have chosen to undertake this task, whatever it may be—both to oppose Dodwell, who judged that Hermas was not accustomed to bring forward even testimonies from the books of the New Testament, and above all to make it known how immoderate is the censure of Whitby, who asserts that Hermas had scarcely touched upon the sacred scriptures with his lips, or indeed had made use of them at all. ^B

ON THE DOCTRINE OF ST. HERMAS

(LUMPER, *Historia theologico-critica de vita, scriptis et doctrina SS. Patrum*, etc. Augsburg, 1783, Vol. I, p. 116. — What Lumper brings forth concerning the life and writings of St. Hermas, he has drawn almost word-for-word from Cotelerius and Gallandi, and hence we omit it.)

PRELIMINARY OBSERVATION

When Hermas first made public the admonitions received in the visions described by him, they attained such authority, especially in the Church of the Greeks, that they were used not only to confirm the truths proposed to the faithful, but also to refute and combat heretics. Thus St. Irenaeus uses the testimony of Hermas to confirm faith in one God, the creator of all things. He is also cited by Clement of Alexandria to prove that God uses false as well as true prophets for the utility of the Church in refuting the incredulous, who regard divine revelations as fables; and to demonstrate that our works and words must ^C be in mutual agreement; he was also used by Tertullian to show the posture in which one ought to pray; and lastly by Origen, to prove that one day of penance atones for a year of punishment.

ARTICLE I. DOGMATIC OBSERVATIONS. § I. On Holy Scripture.

The three books of Hermas provide us with an excellent witness to the reverence toward the sacred books that flourished at that time. For Hermas, who made use of no apocryphal work of the New Testament, drew many things from the canonical books which pertain to the Gospels of Matthew, Mark, Luke, and John; to the Acts of the Apostles; to the Epistles of Paul—namely, to the Romans, the Ephesians, the Hebrews; to those of James, the first and second of Peter, the second and third of the divine John, and the catholic epistle of St. Jude; as well as to the Apocalypse of the blessed apostle John, after whose example he seems to have written. From the many places in Hermas, in collecting which the honorable Lardner also showed himself diligent, we here set forth only the more significant ones, together with those in parallel with the Apocalypse. ^D

§ II. On the Mystery of the Most Holy Trinity

The most holy mystery of the Trinity, the Pastor sets forth in this work under a certain similitude. The Lord of the vineyard, he says ^B, is shown to be He who created all things and gave them power. The Son, however, is the Holy Spirit. But that servant is the Son of God. But why does Hermas in this place call the Son of God a servant? It is surely by reason of His human nature; and with respect to ^A that divine nature, or rather, the divinity—namely, that He exists specifically from God the Father as the most holy Spirit—(the Spirit Himself being most holy), the esteemed Mr. Bull replies ^B (16). For in that sense the title of Holy Spirit can be attributed to the individual persons of the most holy Trinity. Indeed, the appellation of Holy Spirit is attributed properly to the third ^C hypostasis of the divinity, not in respect of the ousia, or nature; for in that way the Father is also the Holy Spirit, and the Son likewise (17); but by reason of the ineffable procession, whereby He Himself proceeds from the Father through the Son. That this is the case will be easily seen by one examining the passage; for the whole discourse of Hermas there is about the Son of God, who for our salvation was made a servant, and assumed the body which was servilely preserved. Thus far Bull. ^D The learned P. Mösslin sets forth the matter differently in his notes to this passage, and in my opinion much more clearly and happily, when he says: "It is not to be wondered at that the Holy Spirit is compared with the Son of the Lord of the vineyard, because Scripture itself ascribes to the Son, as well as to the Holy Spirit, a special care and governance of the Church." Thus we read in Matthew: *Behold, I am with you all days, even unto the consummation of the age* ^B (58-59). And in John: *And I will ask the Father, and He shall give you another Paraclete, that He may abide with you forever, the Spirit of truth* (60). Therefore, Hermas calls the Holy Spirit the Son of the Father of the family, because He, just like the Son of God, exercises constant care for the Church.

How sound, and empty of all suspicion of error, and pure Hermas’s view concerning the supreme divinity of Christ was, the ^C famous Petavius—even though he may appear elsewhere to have favored theante-Nicene Fathers but little—explicitly explains with these words (18): "From the most ancient writers," he says, "...nor has he been accused by anyone of heresy, or of a false dogma, especially concerning the Trinity." Indeed, no one but a man of Socinian and most insane rashness would ever deny how correctly he thought about the divine nature of the Word. For what, I ask, could be clearer and ^D more lucid than these words of our author to clearly declare the supreme divinity of the Word? "The Son of God is indeed older than any creature, so that He was present in counsel with His Father for the creating of the creature" (19). He who says that the Son of God is older than every creature, he surely openly pronounces Him to be outside the number of all creatures and above their condition and nature. But he who is established outside the number of creatures and above their nature is, without doubt, asserted to be uncreated, eternal, and the supreme and highest God. For who would [call] a created [being]—when it is languid, mortal, infirm, and filled with sins—persistently angry at man? Compare Ecclesiasticus, ch. XVIII, verse 24.

^A ignores that there is absolutely nothing intermediate between the created and the uncreated, between God and the creature? Finally, he who delivers that the same Son of God was present with his eternal Father for the founding of the creature, most firmly asserts that He is coeternal with his Father. In the same sense, Hermas had said a little earlier: *The Son of God is not placed in a servile condition, but in great power and authority* (20). For all creatures serve God; seeing that all things, as the royal Psalter sings (Ps. CXVIII, 91), serve Thee. He, therefore, who is not placed in a servile condition can neither be nor be called a creature; but he who cannot be or be called a creature is certainly God Himself.

Indeed, if you add to all these things other things that we read written by our author concerning the same Son of God: *In great power*, he says (21), *and authority*; in another place he says: *The name of the Son of God is great and immense, and the whole world is sustained by him* (22); and immediately after: *Every creature of God is sustained through his Son.* You must confess that the fullness of His divinity is openly declared by these words. For tell me, to whom else, I pray, can all those things apply, unless truly to the Son of God, who is of the same immensity, eternity, power, and nature as the Father? Therefore, some impious Socinian, I know not who, is not to be heard who wrongly objects to us that the Son of God is called a servant by Hermas in that same place, who only after his death received from the Father all power over his people. For is Hermas, when in that same place, as we have seen, he said: *The Son of God is not placed in a servile condition*, to be thought to have contradicted himself absurdly and basely? What man of sound mind would ever dare to assert this, or rather, even to imagine it in his thought and mind? And who, if he has ever read this passage of our author with fair eyes, would not immediately perceive that both are correctly transmitted and stated by him concerning the dual nature of Christ, both human and divine. For just as Christ, according to his divine nature, is older than every creature and is not placed in a servile condition; so, according to his human nature, he is called *the servant of God*. And that is, indeed, something that cannot be explained more clearly than in Hermas's own words: *This, therefore*, he says, *is the body of Christ, into which the Holy Spirit was led, [which] served that Spirit, walking rightly in modesty and chastely, and did not at all defile that Spirit... Therefore [God] called the Son and the good messengers, so that to this body—which served the Holy Spirit without complaint—some place of abiding might be given, lest it should seem to have lost the reward ^D of its servitude.* Moreover, after his death, this same body of Christ, and his human nature, received all power over his people; even though Christ himself, who according to his divine substance was present with the Father for the founding of the creature, had always been of the same nature and power as He. Therefore, since the integrity of our Hermas concerning the highest doctrine of Christ is sound, intact, and whole, and since heretics have been able to babble nothing at all against it except what is plainly foolish and inept; one of them, however, has nibbled at a few of his words, by which he wrongly attempted to prove that the divinity of the Holy Spirit had been denied by him. These, furthermore, are the things which he objects against us: *Neither does the Holy Spirit speak to man when he wills, but speaks then, when God wills* (23). But if the nefarious love of a wandering sect had not completely blinded this Socinian man, he would have understood certainly that this was the mind of our Hermas, and a meaning easily obvious to all: *The Holy Spirit does not speak to man when man wills, but when God wills.* But what, I pray, can be concluded from these words against the divinity of the Holy Spirit? Or rather, what can be concluded from them except to assert His divine nature? For there Hermas had asserted that the true prophets were inspired by the divine Spirit when He Himself willed. But who does not know that the strenuous defenders of the Nicene faith used this as a most effective argument—as they not unjustly thought—to defeat the Arians, and to defend the divinity of the Holy Spirit invincibly against the Macedonians.

The Shepherd of Hermas distinguishes two natures in Christ

And [the Shepherd] contains a more distinct solution. Indeed, the Shepherd distinguishes again between the Holy Spirit—or the ^A divine nature in Christ—and the body of Christ, or the human nature; and he teaches in express terms that the servile condition in which he had placed the Son of God is to be referred strictly to the flesh, or that human nature. For after he had spoken of that Spirit which was the first infused into the body in which God was to dwell, he soon subjoins: *This body, therefore, into which the Holy Spirit was led, served that Spirit, walking rightly in modesty and chastity, nor did it defile that Spirit at all.* When, therefore, that body had obeyed the Holy Spirit at all times, rightly and chastely, and had labored with him, and had not succumbed at any time, that body, having labored, did not behave itself servilely, but being strengthened with the Holy Spirit, it was received by God (alluding ^B to the words of Paul, I Tim. ch. III, v. 16, ἐδικαιώθη ἐν πνεύματι, καὶ ἀνελήφθη ἐν δόξῃ), in which words it is clearly apparent that the Shepherd is speaking about the body or the human nature of Christ, and affirming of that body alone that it acted in a servile manner; and that later, because of that service performed on earth with the Holy Spirit—or the Word in whom it subsisted—it was approved by God and received, that is, exalted to the right hand of Divine Majesty in the highest. Hence the Shepherd had adumbrated the exaltation of the man Christ in the similitude of the servant, whom the Lord of the field—that is, God the Father—wished to make a co-heir to his Son on account of the good work he had performed. For by the servant he means the body, or the human nature ^C of Christ; but by the Son, the divine nature in Christ, as we have already warned the reader more than once. Thus, therefore, the servant was made a co-heir to the Son, when the body or human nature of Jesus Christ was placed after the resurrection at the right hand of God, and, according to its capacity, became a sharer and partaker of the same glory and honor which the Son of God, or the Word, possessed with his Father even before this world was founded.

That I have here presented the genuine sentiment of the Pastor, anyone will easily perceive who reads that fifth similitude of Hermas with some care. Indeed, from all these things it is ultimately most manifest that the Shepherd taught that the Son of God, inasmuch as he is the Son of God and God, in no way had the status of a servant with respect to God the Father, nor ever had; nor was he ever a servant of God except on account of the dispensation of the incarnation, which he voluntarily undertook. Thus far regarding the divine nature of Jesus Christ. But the Shepherd has also described the human nature in Christ, according to which, ^D compared to a servant, the Son of God was subject to many hardships, and bore many evils for the expiation of human sins. For he himself showed us the way of life, with the law which he had received from the Father; and therefore he reigns over all the redeemed, by the power granted to him by the Father over them.

Nothing more powerful can be conveyed to those whom the Shepherd teaches in that same book of Similitudes regarding the absolute necessity in which we are placed of the mediation of Jesus Christ for attaining eternal salvation. He declares clearly that no one can enter into the kingdom of God unless he has received the name of the Son of God. He explains this most grave truth by the likeness of some city surrounded by a wall, which is gifted with one single gate, through which he must necessarily pass who wishes to enter the city. The gate, the Shepherd adds after four or five lines, is the Son of God, who alone is the access to God. Therefore, otherwise, no one will enter to God except through his Son. Eternal salvation, therefore, cannot be obtained without faith in Jesus Christ.

§ III. Concerning Baptism, penance, order, and matrimony.

From the absolute necessity of the mediation of the Savior for attaining eternal salvation, the Shepherd leads to another truth of faith which naturally flows from it, namely, the necessity of baptism and its wonderful efficacy. For before [an individual], he says, receives the name of the Son of God, he is destined for death; but when he has received that seal, he is freed from death and delivered to life. That seal, however, is the water, into which men descend bound to death, but ascend assigned to life. Perhaps a more beautiful text cannot be found to prove the necessity of baptism and its wonderful efficacy. The Shepherd insists so vehemently upon his opinion that he contends that even the just who died before the incarnation could not have entered into the kingdom of God unless they had been signed by this divine sacrament. It is necessary, he says, speaking of the patriarchs, prophets, and just men living before the coming of the Savior, that they ascend through the water so that they may rest: for they could not otherwise enter into the kingdom of God than by laying aside the mortality of their former life. He adds, moreover, that these ancients were signed with the seal of the Son of God, and thus entered the kingdom of God: therefore, they, being dead, were signed with the seal of the Son of God, and entered into the kingdom of God; furthermore, that the apostles and teachers of the Church, after their death, preached to them the Gospel of Jesus Christ, and gave them the baptism which alone was lacking, so that they might be blessed. Since these apostles, when they were dead, preached to those who had died before, and they themselves gave them that sign... only this seal had been lacking to them. Truly, this would be a singular opinion if the Shepherd meant to be understood here as speaking of the baptism of water; but I think, with the learned Fleury, that the discourse here concerns the grace of baptism, or rather, as the learned Cotelier aptly remarks, a metaphorical and altogether spiritual baptism, which he scatters elsewhere, and which demand a benign interpretation so that they may be vindicated from error.

^A As was fitting for souls separated from their own bodies. But Hermas is not the only one to have embraced this opinion; Saint Clement of Alexandria (31) contended for it as well, and he brought forward in support of this cause the texts reviewed a little above. Moreover, what the Shepherd writes concerning the preaching of the apostles brought to the souls of the just who died before the Incarnation carries great weight among the ancients (32).

What the Shepherd hands down regarding penance is indeed very terrifying (33). "Lord," says Hermas to him, "I heard from certain teachers that there is no other penance except that when we go down into the water and receive the remission of our sins; so that we must not sin any further (after the reception of this sacrament)." "This is certainly true," the Shepherd replies to him; "you have heard correctly. But later," he demonstrates to him, "that baptism is not properly penance, but rather remission, and that there is no penance except for those who, after they have been called and joined among the faithful, have sinned through the temptation of the devil." And therefore I tell you, continues the Shepherd (34), that after that great and holy calling, if one is tempted by the devil and sins, he has one penance; but if he should sin repeatedly and perform penance, it will not profit the man who does such things: for it is difficult for him to live to God; for one penance, he says to him at one point earlier, is held only for the servants of God: for there is one penance for the servants of God. I find no difficulty regarding dogma in these texts; but all those who, because of frequent relapses, make penance to be very doubtful, ought to take from them an argument for fear and trembling. I said in the first place that there is no difficulty in these texts as concerns dogma; because in the latter of them the discussion is about public penance, as is extracted with no difficulty from the reason why the Shepherd uses that phrase; for he is speaking there of the crime of adultery, by which someone might often be defiled; but the Church once punished this crime with public penance, which in truth was granted only one time. As for the other text, no difficulty is found in it either, even if it were true that the Shepherd is speaking there of particular penance; for if the matter is rigorously recalled to examination, the author intends to convey only this: that frequent relapses are indubitable signs against the false conversion of those sinners whose whole life is woven with continuous ^B sins and confessions succeeding one another. If, he says, after penance he sins repeatedly, and performs penance, it will not profit the man who acts in such a way; for it is difficult for him to live to God. It should be noted here that the Shepherd does not absolutely assert that a human cannot, at any time of his life, perform true penance, and in the bitterness of his heart, and with a contrite and humbled heart, turn himself toward God; but he only preaches the extreme difficulty of this conversion in the sinners of whom the discussion is held; "it is difficult to live to God," which is indubitable. We find phrases very similar to these, indeed even harsher, in certain other Fathers of the Church, I think in Saint Clement of Alexandria, Saint Cyprian, and Saint Ambrose (35), which would surely have struck terror into the Christians of our own times to preserve that holy fear! Would that the inconsiderate ease of absolutions did not provide an occasion for sinners to slip more easily into sins! Furthermore, the venerable Cotelerius (36) observes that the first Fathers, while they promise only one penance, wrote this for the sake of ^C economy; so that, to be sure, they might make the faithful all the more cautious, solicitous, and studious in preserving the innocence of their baptism. But when a case occurred, they recommended in express words even a repeated penance. Perhaps also, as the venerable Scholliner (37) observes, solemn and canonical penance, according to the discipline of the ancient Church, was granted only once; but private and sacramental penance was granted as often as the sinner seemed seriously disposed. Moreover, Hermas seems to have taught the remission of all sins through true penance so clearly and by design that, in almost his entire work (38), for this reason Tertullian, through calumny, called him the Shepherd of adulterers.

It is indeed very terrible what the Shepherd reports about frequent relapse (39). May we in our own times, who are bound to it, reflect on this holy terror! Would that the inadvertent ease of absolutions did not offer an occasion for sinners to relapse more easily into sins! Moreover, the venerable Cotelerius (40) observes that the first Fathers, as they promise only one penance, wrote that for the sake of economy; so that, to be sure, they might make the faithful all the more cautious, solicitous, and ^D studious in preserving the innocence of their baptism; but where the case has emerged, they have recommended with express words even a repeated penance. Perhaps also, as the venerable Scholliner (41) notices, solemn and canonical public penance, according to the discipline of the ancient Church, was granted only once; private and sacramental penance, however, was granted as often as the sinner appeared seriously disposed. Furthermore, Hermas seems in almost his whole work to have taught so clearly and by design the remission of all sins through true penance (42) that Tertullian on this account called him the Shepherd of adulterers through calumny.

In many places, the Shepherd also teaches that once the fault is forgiven, the entire penalty is by no means forgiven by God on that very account: for thus Hermas writes concerning the laborious works of penance, or satisfaction, and temporal punishments: "We proceeded a little further, and he showed me a great shepherd, and he had as it were a rustic appearance, clad in a white goatskin, carrying a bag on his shoulder, and in his hand a knotted and very hard rod, and a scourge in his hand; but he had a fierce and savage appearance, so that he could frighten some; such was his appearance." He therefore received from...

that young shepherd those sheep which were indeed leading a life of pleasure, but were not exulting; and he drove them into a certain precipitous and thorny place, covered with thistles, to such a degree that they could not extricate themselves from the thorns and thistles; but being entangled there, they were fed upon thorns and thistles and experienced severe tortures from his words; for he drove them, and did not permit them a place to stand even for a time... "He," says the Shepherd, "is indeed a messenger for the just, but he is the prefect of punishment: to him, therefore, are handed over those who have strayed from God, but have served the desires and pleasures of this age. He punishes them, therefore, as each of them has deserved, with cruel and various punishments..." These are the various punishments and torments which men suffer daily in their lives; for some suffer losses, others poverty, others various asperities; others suffer injuries from the unworthy, and many other hardships and inconveniences. For very many people attempt many things with inconstant counsel, and nothing turns out well for them, and they say they have no success in their actions; the things they have done wickedly run up against them, and they blame the Lord. When, therefore, they have suffered every vexation and every inconvenience, then they are handed over to me for good instruction, and they are strengthened in the faith of the Lord, and for the remaining days they serve the Lord with a pure mind, and when they have begun to do penance for their pleasures, then their works, in which they have acted wickedly, rise up into their hearts, and then they give glory to God, saying that He is a just judge, and that they have deservedly suffered according to their deeds, etc. (39).

The preeminence of bishops finds no obscure testimony in the Shepherd of Hermas. For concerning the tenth mountain, he says in book III, Similitude IX, chapter 27, in which there were trees feeding sheep, such are they who believed: certain bishops, that is, presidents of the Churches. And elsewhere he had already written (l. III, Simil. IX, c. 9, see also the vision in Hermas): "Now therefore I say to you who preside over the Church and love the first seats." From which it is gathered that there were at that time first chairs, to which a singular honor and power were conjoined, and which proud and ambitious men coveted. ^B

Concerning afflictions, both those voluntarily undertaken and those imposed by the prefect of penance, the same Hermas writes thus (40): "I know," he says, with safe hearts they do penance. "Do you think, therefore," he says, "that the sins of those who do penance are immediately abolished? Not therefore immediately: but it is necessary that he who does penance should afflict his soul, and show himself humble in spirit in every matter, and endure many and various vexations. And when he has suffered all things that were ordained for him, then perhaps He who created him and who formed all things will be moved towards him by His clemency, and will give some remedy; and this in such a way, if He sees the heart of him who does penance to be pure from every most wicked work... and I will ask that messenger who is set over punishment that he afflict you more lightly; but you will suffer adversities for a little while, and you will restore yourself to your place: only persevere in humility of spirit" (41).

I wish that not only the Protestants, who explode works of satisfaction, would weigh these things, but also those most lenient confessors who, for most grave and long-standing sins, enjoin most light penances, not proportioned by any reason, and by this leniency of theirs are most cruel; since much sharper punishments are to be endured in the other life by these softly penitent ones, which they could have redeemed here by a far easier (comparative) satisfaction; for if we judged ourselves here, we would certainly not be judged there.

Concerning matrimony, Hermas teaches first that the bond of matrimony is not to be dissolved on account of the adultery of either spouse. But if (a husband) dismisses his wife and marries another, she too commits adultery... therefore a husband ought not, having dismissed his spouse, to marry another. This act is similar in both the man and the woman, says the Shepherd (42).

Then he explains how a husband ought to conduct himself toward an adulterous wife. He commands the husband to separate from his adulterous wife (as regards the bed or cohabitation), otherwise he is guilty of her sin, and a participant in her whoredom. But if the dismissed wife does penance, and wishes to return to her husband, the Shepherd commands the husband to receive her: otherwise he admits a great sin. But if the woman, after penance, falls back into the same sins, and persists in them, and does not do penance, the husband ought absolutely to withdraw from her, lest he be a participant in her sin. This case, according to the doctrine of the Shepherd, concerns the adulterous husband and the adulterous wife (43). The Church has declared these rules to be always observed, as being supported by the authority of the Holy Scriptures and tradition. ^{C D}

It declares, finally, that successive polygamy is indeed licit, yet that he who leads a life of celibacy does a thing most pleasing to God (44).

§ IV. Concerning the observance of the commandments of God and grace.

Beginning a discourse on the divine precepts, he says ^A that they are most easy to be kept by one who loves God, and that there is nothing holier or sweeter than them (45). But when Hermas objected to the Shepherd: "A man indeed desires to keep the commandments of God, and there is no one who does not ask of the Lord that he may be able to keep His commandments; yet the devil is hard, and he rules with his power over the servants of God" (46). The Shepherd immediately answers him that the devil cannot rule over the servants of God who believe in the Lord with all their heart. Moreover, he adds, the devil can struggle, but he cannot conquer; for if you resist him, he will flee from you in confusion. By these words, certain timid souls may be strengthened, to whom Christian virtues bring terror, and who think them in practice too burdensome, nay, even impossible to their nature. Let them only desire, let them love, and nothing will be difficult; he who loves can do all things. By this love they will win the victory over Satan, and they will despise the common threats of this lot; which threats, says the Shepherd, are devoid of power, like the sinews of a dead man. "But do not fear his threats at all; for they are without power, like the sinews of a dead man." This phrase is original and has perfect beauty; and it pathetically explains that we ought to hold the demon in the greatest contempt: yet far be it that this should make us less solicitous and vigilant against his frauds and snares.

A certain place occurs in the Shepherd that could delay a reader little instructed in grace. "For those," says the Shepherd, "whose hearts the Lord saw would be pure and would serve Him with all their heart, He granted repentance: but those whose deceit and iniquity He beheld, and noticed that they would return to Him deceitfully, He denied return to ^B repentance, lest they should again blaspheme His law with wicked words" (47). I say it might seem to some that this Shepherd savors of Pelagianism, or at least semi-Pelagianism, in the matter of grace, which at first sight he seems to concede to the merits and good dispositions of men, by no means acknowledging it as gratuitous on the part of God. But it must be noted first that in the earliest times it never occurred to anyone to institute a discussion concerning the mystery of grace, and to snatch away from it the glory of conversion and the justification of the sinner; and for this reason Hermas presents his Shepherd speaking of grace quite confidently. Second, if this text is rightly re-examined, nothing is found in it that ought to delay us much; for everything that is taught there is reduced to this: namely, that God grants the grace of repentance to man's sincerity and to his good dispositions. Moreover, this phrase is neither Pelagian nor semi-Pelagian, except in the sense of those who hold that this sincerity and these good dispositions proceed solely from free will and from the powers of nature; which, indeed, the Shepherd does not teach here, nor elsewhere, as far as I know in his whole work. Nay, it may even be said not without reason that the Shepherd has used those words; for repentance is one of those graces which God does not ordinarly grant, speaking generally, except after many others, such as faith and hope, which are as it were dispositions to it (48).

§ V. Concerning the angels.

Nor must we omit what Hermas relates in his books concerning his angels. In the first place, he teaches that there is a certain subordination among them, such, namely, that some are more excellent than others (49). Second, he explains what kind of solicitude they have concerning all the affairs of this world. He establishes, however, primarily that St. Michael the archangel has power over the Christian people and governs them. "But that messenger... (these are the words of ^C the Shepherd) is Michael, who has authority over this people, and governs them" (50). Hence the particular devotion of the Catholic Church toward St. Michael is founded in the doctrine of primitive antiquity.

The same Shepherd also declares openly that the Son of God placed angels in charge of the custody of those whom the celestial Shepherd handed over to Him: "To those whom He [the Son] handed over to the Son, the Son placed messengers over them to preserve each one" (51). Although it treats here only of the predestined, it is certain nonetheless that the Shepherd grants the same privilege to other men.

For he grants it, first, to the neophytes themselves, while he says that they are warned by the angels to do good (52). Then he declares in general that two geniuses or two angels are with a man, one of equity and one of iniquity (53). The former incites unto virtue, the other unto vices. That the evil genius himself prepares [those who fall] for repentance, it is evident; because a little above, the angel said to Hermas: "Do you see that many have performed penance and have attained to salvation?" "I see, lord," said Hermas. "That thou mayest know," said the angel, "the great goodness and mercy of the Lord, and that he is to be honored, who gave breath to those who were worthy to perform penance."

^A is as he himself confesses in another place. Our Hermas also mentions an angel, who was over a certain terrible beast which he had seen in a dream, and whom he calls Hegrin. Behold the words of the Shepherd himself: "The Lord has sent his angel, who is over the beasts: whose name is Hegrin, and he stopped its mouth, that it should not tear you," etc. Learned men have offered various comments regarding this troubled passage. The most famous, Nourry, thinks it should be restored from the Colbertine codex, which reads thus: "The Lord has sent his angel over the beast, whose name is Hegrin." The most learned Cotelier had already suspected that Hermas had written in Greek nearly in this way: Επεμψε Κύριος ἄγγελον αὐτοῦ, ὅς ἐστιν ἐπὶ θηρίον, ᾧ ὄνομα "Αγριον. In support of which opinion he cites that passage of Psalm LXXIX, v. 14: "Ελυμήνατο αὐτὴν ὗς ἐκ δρυμοῦ, καὶ μονιὸς ἄγριος κατενεμήσατο αὐτήν. The boar out of the wood has laid it waste, and the singular wild beast has devoured it," to which conjecture the context indeed seems to be favorable. Since Hermas declares immediately in the same place in apocalyptic style that this beast is a figure of a pressure that is to come. So that, whereas he had written a little before that an angel was sent by the Lord over the beast, his own opinion is to be accepted regarding an angel sent by God for the aid of Christians, who would console and cherish them in the pressure about to come, or in the imminent persecution. The illustrious Cotelier conjectures that the word Hegrin arose from thence, because a shorthand existed in the text of Hermas, the last letters of which being worn away at the lower part, the old interpreter thought it should be read *egreg*; having not at all grasped the force of this reading, he rendered the Greek word in Latin letters as Hegrin, although it should have been read *egregoros*, and translated as "watcher," from the fourth chapter of Daniel, where it is read that the King of Babylon was sent to the beasts by the ministry of a watcher: to which the apostolic writer may perhaps have looked. Thus far the illustrious Galland from Nourry and Cotelier. It has seemed to some that Jerome looked to this vexed passage of Hermas in book 1 on Habakkuk 1:14. Although other learned men may have thought otherwise.

To these we add moreover other opinions of Hermas: the first of which is the doctrine of the apostles after the death of Jesus Christ, which they preached to the saints who had died before, and conferred baptism upon them, without which their good works were useless. This, however, in the judgment of a very perspicacious man, is not to be accepted concerning water, but concerning the grace of baptism; for it was an opinion of many of the ancients that the apostles preached to those who were dead, which St. Peter affirms concerning Jesus Christ.

He states further that revelations and visions are given for the sake of those who doubt and those inquiring into the truth of what has been handed down to them, so that their weaker faith might be confirmed; and that the world is to be destroyed by fire and blood.

^B The last place of the Shepherd worthy of mention concerns the manner of distinguishing true prophets from false. In order that this be obtained, the life and morals of both are to be called into examination. That prophet is true who is filled with the Holy Spirit; but this divine Spirit is quiet, humble, departs from all iniquity and the vain desire of this present age, answers no one, when interrogated, nor does he answer individuals; nor does the Spirit of God speak to man when he wills, but speaks then, when God wills. When, therefore (the Shepherd always speaks), a man comes who has the Spirit of God, into the assembly of the just who have the faith of God, and prayer is made to God, then the holy messenger of the Divinity fills that man with the Holy Spirit, and he speaks in the assembly, as God wills. As regards the pseudo-prophet, he is moved by an earthly spirit, empty, having no power. He exalts himself and wishes to have the first seat: he is wicked, verbose, dwells in luxuries and in many pleasures, and accepts a reward for his divination. By these characters the true are distinguished from the pseudo-prophets.

^C

ARTICLE II. MORAL AND DISCIPLINARY OBSERVATIONS. §1. Concerning penance, prayer, fasting, and almsgiving.

After the Shepherd had instructed Hermas, who was complaining about the tribulations which he was suffering in his house, that all these temporal calamities were the consequences both of his own sins and those of others; he proposes to him the idea of true penance, and who are those…

who truly repent, for whom the fruits of penance are to be earned. "He who does penance," he says, "must afflict his soul, must show himself humble, and must stoutly endure many vexations and various trials; and, above all, he must keep his heart pure from every evil work." These are the things that this ancient writer hands down regarding true penance, and they differ as widely as heaven from earth from the doctrine of heretics and the laxer theologians of our own age.

Nor is it less worthy of note what the Pastor of Hermas sets forth concerning fasting. For he instructs him as to what fasting is acceptable to God, what "stations" are, and shows their reward before God. "Do nothing wicked in your life," says the Pastor, "but serve God with a pure mind, walking in His commandments; nor let any harmful desire enter your mind... If you do this, you will perform a great and acceptable fast to the Lord. And believe in the promises of the Lord, that if you do these things, you will live to God. On the day that you fast, you shall taste nothing but bread and water, and you shall calculate the amount of food which you were going to eat on other days, and the cost of that day which you were to perform, you shall set aside, and give it to the widow, the orphan, or the needy..." This "station" ^A thus performed is good and acceptable to the Lord. It is therefore evident, first of all, against the innovators and enemies of fasting, that corporal mortifications were in use in the Church in the earliest times; secondly, that what was taken away from sensuality was to be bestowed by them upon the poor, otherwise they would not receive the reward of a true fast; thirdly, it is certain that in the age of Hermas, the days destined for fasting were called "stations"; fourthly, that he who fasted withdrew early in the morning to pray, and throughout the day tasted nothing but bread and water. Fifthly, they believed that for a fast to be rightly performed, the expense of other days was to be calculated and set aside for the use of the poor. Sixthly, they judged that good works were to be added thereto, that one must abstain from sins, and that the commandments of God were to be kept.

Speaking of alms, the Pastor instructs equally those who bestow them and those who receive them. He admonishes the former to give them simply, and without distinction to all who beg; he exhorts the latter ^B to go begging only out of true necessity, otherwise they will have to render a rigorous account. Under the similitude of the vine and the elm, the Pastor explains the usefulness of alms. For just as the vine is supported by the elm so that it may bear fruit, so the rich man is helped by the poor man to whom he distributes alms; because the poor man prays to the Lord for the rich man.

As the Pastor treats of prayer, he requires, above all, that we should be assiduous in this holy exercise and approach God with all possible confidence in His mercy, even though the sins by which we are held fast are countless and enormous. "For God is not," says the Pastor, ^C (as the whole people were accustomed [to do], that is to say, to partake only of bread with water as evening came on). Epiphanius, in *Exposition of the Faith*, Ps. XXII. If xerophagies [dry diets] had been established by a given law, he would have written about them in the same way as he wrote about the fast of the fourth and sixth days: "Item, the fast of the fourth and sixth day is commanded until the ninth hour... for which reason the apostles decreed that one should fast." But you will say, Epiphanius mentions this law elsewhere (Haer. 75, s. 6): "What if, he was saying, the authority is to be sought from the apostolic constitutions, why is the fast of the fourth and sixth day sanctioned for them by a perpetual law, except for Pentecost? Why do they define that for the six days of Easter nothing at all but bread, salt, and water should be taken for food?" There, he certainly pronounced both fasts—that of the fourth and sixth days and the six days of Easter—to be sanctioned by the same law and by apostolic constitution. Nevertheless, where the same Epiphanius argues against the Aetians, who condemned set fasts, since he ought to have urged this precept most strongly, he reduces it to a mere custom: "Moreover, on the very days of Easter... we are accustomed to celebrate with the use of dry foods, prayers, vigils, and fasts" (Epiph. ibid., s. 3); from which perhaps it may not be absurd to conclude that the word ^D which he used above signifies nothing other than "they admonish" or "they exhort," but they do not command, order, or enjoin. In support of this explanation, not only can it be brought forward that historians relate that the Churches had various customs regarding these fasts, but even that, by the same witnesses, something of the severity of this fast was relaxed in some churches at least a little later on. For the author of the *Apostolic Constitutions* readily allows salt and vegetables to be added to bread and water.

istor (71), just as men who are mindful of injuries; but ^A He is unmindful of injuries, and has pity on his own creation. Sinners truly, before they approach God through prayer, must withdraw their hearts from all the vices they find in themselves, and return to God with a sincere mind; otherwise, it would be a presumption unworthy of any pardon for them to expect from God the effect of those prayers, which would be futile without these preceding dispositions. Therefore, "purify your heart... and you will receive all the good things you ask for..." Those, therefore, who are not like this, obtain absolutely nothing of what they seek. If it should happen, nevertheless, that even with the prior good dispositions we do not receive our petition, we must not doubt, but rather pray more and more, and repeat no complaints against God, but only against ourselves; for God is always ready to bestow mercy. Be angry with yourself, not with God, because He did not give it to you. From these things we learn two things among others that are equally necessary: the first is that we, because of the multitude and even the enormity of our sins, must not turn away from the path of prayer; the second is that it is necessary, before we ask anything from God, to cast off at least the affection for sin, and to resolve ourselves to true repentance. If these things are neglected, we will experience all our prayers as vain and without fruit, not to mention anything further.

§ II. Concerning the fear of the Lord, worldly business, patience, anger, sadness, and impurity.

In the first place, the sentiment of the Pastor is this: "If you fear the Lord, you will perform all good works (72)." Therefore, through the fear of the Lord, we can perform all works of justice. Moreover, he teaches that this fear is necessary for salvation, that through it we win the victory over the devil and exercise dominion over him, because in reality no power resides in him against the servants of God. "For if you fear the Lord, you will have dominion over him [i.e., the devil], because there is no power in him." Through this fear (to sum everything up in one word), we withdraw from sin, we exercise justice, and we live piously. "Fear God, therefore," concludes the Pastor, "and you will live." It is beyond all controversy that the conversation here is about supernatural fear—namely, that fear which is always accompanied by some love; for indeed, it concerns the fear by whose aid we observe the commands of God and adhere to the works of justice.

The Pastor warns on a double account that one must abstain from a multitude of temporal business and that the disordered concern for the same must be moderated, because those who engage in many businesses commit many sins and can with difficulty serve God. "Abstain," he says to him, "from many businesses, and you will do nothing wrong; for whoever engages in many businesses commits many sins; because ^B they are constrained by their own affairs, and do not serve God (73)."

O happy life of men separated from the world! O blessed solitudes in which man enjoys that perfect quietude, in which he exerts himself in the service of God, and seriously applies himself to the greatest business of eternal salvation! This holy leisure, despite whatever the lovers of this world may blather, surpasses by far the vanities and inanities by which they are detained.

Another motive which the Pastor brings forward, as to why we should not at all be attached to earthly things, is based on the rationale of our state. For he sets it down as a principle that we do not have a permanent city here, but that another (the future one, clearly) is to be sought by us: "You know, you servants of the Lord, that you dwell in a pilgrimage? For your city is far from this city." If, therefore, you know your city in which you are going to dwell, why do you love fields here, and prepare luxuries and buildings and superfluous habitations? For he adds, moreover, "Whoever acquires in this city, does not think of returning to his own city (74)." This teaching is pious and religious; but it is little approved in these our days. Furthermore, this doctrine could strip the mask from many who live in the greatest error, while they endeavor to persuade themselves that the condition of man as a traveler, guest, and exile—in which properly the idea and character of a true Christian consists—can be combined with the condition of a man who is intent on business, indulges in pleasures, and leads his days in goods.

The reasoning of the Pastor against such a way of living differs indeed as much as heaven from earth from the sense, speech, and practice of many Christians of our age, but it is none the less correct, less valid, or less conclusive for that reason.

This angel desires, therefore, that Christians, instead of fields which they wish to buy, or palaces and houses which they wish to build, should spend their wealth in bestowing alms and in relieving widows and orphans. In these uses, according to the Pastor (75) and Truth itself, temporal goods ought to be spent.

Regarding patience and the opposite vice, the Pastor communicates to us those instructions which can by no means be neglected. Concerning patience, he teaches that man, through patience, even gains dominion over all the most wicked deeds—namely, that patience turns man away from these, that those who are patient perform all justice, that the Holy Spirit dwells in them in great peace; that this virtue is valid and strong and has great power, and honors the Lord at all times; in a word, that those who are truly patient easily observe all commands.

(76) He teaches that anger indeed grieves the Holy Spirit and expels him from the heart... relieve souls from necessities, as each is able; and absolve the widows, judge for the orphans; and consume your wealth and riches in works of this kind. Idem, in the cited place. ^{C D}

admits the spirit into the soul, hinders the effect of our prayers, begets fury, and produces innumerable evils. Shortly after, he says the same about sadness, and among other things, that it torments the Holy Spirit... and causes the spirit's anger. Finally, he says: The prayer of a sad man has no power to ascend to the altar of God. ^A Among the many things which the *Pastor* observes against impurity, these will be especially opportune for the edification of the faithful. In the first place, he calls every thought concerning another’s marriage, and concerning fornication, a great sin. Then he teaches that an impure thought can in no way dwell in a pure heart; this is indeed to be understood not of simple thoughts, but of those which moral theologians call "morose," whether we take delight in them or not. Furthermore, he assigns an extremely effective means by which we may avert these evil thoughts from ourselves, and never sin: the unremitting remembrance of God. Elsewhere ^B he subjoins another motive, by which we are incited to mercy, namely, the punishment for sin which we incur, which far exceeds the sweetness perceived in committing it. One hour of sweetness, he says, is limited to its own span; but one hour of punishment possesses the force of thirty days... see, therefore, he concludes, that the time of worldly sweetness and pleasure is fleeting; but that of punishment and torments is longer. Thus, if we thought the matter through well, if we truly loved ourselves, we would hold sensual pleasures in deadly hatred.

Regarding lying and detraction, the *Pastor* commands that we should not speak ill of anyone, and he no less rigorously prohibits listening to those who speak ill, especially if it is done deliberately and willingly. He adds, moreover, that detraction is a pernicious, inconstant demon that never stands in peace, but always remains in discords; and "Those who lie," he says, "deny the Lord, not returning to Him the deposit which they have received; for they received a spirit without falsehood."

THE SHEPHERD OF SAINT HERMAS

BOOK ONE

WHICH IS ENTITLED

VISIONS

VISION I. Against base and haughty thoughts, and the negligent chastisement of Hermas’s children.

CHAPTER ONE. He who had reared me sold a certain young woman at Rome. After many years, however, I recognized her when I saw her; and I began to love her as a sister. After some time had passed, I saw her bathing in the river Tiber; and I reached out my hand to her, and brought her up from the river. When I saw her, I thought in my heart, saying: "I would be happy if I had a wife such as she is in both beauty and character." This alone did I think, and nothing further. But after some time, as I was traveling with these thoughts, I began to honor the creature

of God, thinking how magnificent and beautiful she is. And as I walked, I fell asleep. And the Spirit caught me up and carried me through a certain place to the right, along which no man could travel. Now that place was among rocks, and precipitous, and impassable because of the water. And when I had crossed that place, I came upon a plain, and falling upon my knees, I began to pray to the Lord and to confess my sins. And as I prayed, the heaven was opened; and I saw the woman whom I had desired greeting me from heaven and saying: "Hail, Hermas." And I, looking up at her, said to her, "Lady, what are you doing here?" But she answered me, "I have been taken up here to accuse you of your sins before the Lord." "Lady," I said, "do you accuse me?" "No," she said. "But hear the words which I am about to speak to you. God who dwells in the heavens, and created from nothing the things which are, and multiplied them for the sake of His holy Church, is angry with you because you have sinned against me." Responding, I said to her, "Lady, if I have sinned against you, in what place, or at what time, or when did I speak any shameful word to you? Did I not always consider you as a lady? Did I not always respect you as a sister? Why do you imagine these such wicked things against me?" Then she, smiling at me, said: "In your heart, the desire of wickedness has arisen. Does it not seem to you, O upright man, to be an evil thing if an evil desire should arise in your heart? It is a sin for him, and indeed a great one. For the just man considers just things. Therefore, while he thinks on what is just, and walks uprightly, he will have the Lord as propitious in heaven in all his business. But those who ponder wicked things in their hearts bring upon themselves death and captivity; especially those who love this present age, and boast in their riches; and who do not await the future good things, their souls are emptied. But those who are doubtful do these things, who do not have hope in the Lord, and who despise and neglect their own life. But you, pray to the Lord; and He will heal your sins, and those of your whole house and of all the saints."

CHAPTER II

^A But after she had spoken these words, the heavens were closed. And I was all in sorrow and fear, and I said to myself: "If this sin is reckoned to me, how can I be saved? Or how shall I entreat the Lord for my most abundant sins? With what words shall I ask the Lord to be propitious to me?" While I was reflecting on these things and discerning them in my heart, I saw opposite me a chair of white wool, as white as snow, made large. And there came an aged woman ^B in a splendid garment, having a book in her hand; and she sat alone, and greeted me: "Hail, Hermas." And I, sorrowful and weeping, said: "Hail, Lady." And she said to me: "Why are you sorrowful, Hermas, who were patient, and modest, and always cheerful?" Responding, I said to her: "Lady, reproach has been brought against me by an excellent woman, who says that I have sinned against her." But she said to me: "Far be such a thing from the servant of God. But perhaps the desire for her has arisen in your heart. Indeed, there exists in the servants of God such a thought, bringing sin. For such a thought must not be in a servant of God; nor should a proven spirit desire an evil work; ^C and especially Hermas, who is continent from all wicked desire, and is full of all simplicity, and great innocence."

CHAPTER III

Nevertheless, the Lord is not angry with you because of yourself; but because of your house, which has committed an impiety against the Lord and against its own parents. And you, although you are a lover of your children, have not admonished your house, but have allowed them to conduct themselves violently; for this, indeed, the Lord is angry with you: but He will heal all.

the evils which were committed before in your house. ^A For because of their sins and iniquities, you have been consumed by secular affairs. Now, however, the mercy of God has had pity on you and your house, and has preserved you in glory. Only do not wander, but be of a steady mind, and strengthen your house. Just as coppersmiths producing their work display ^B it to whom they wish, so too you, by teaching daily the just word, shall cut away a great sin. Do not, therefore, cease to admonish your children; for the Lord knows that they will repent with their whole heart; and He will write you in the book of life. And when He had finished these words, He said to me: "Do you wish to hear me reading?" I say to her: "Lady, I do." "Be, then, a listener." And when the book was unrolled, she read gloriously, magnificently, and wondrously, things which I could not retain in my memory. For the words were terrifying, which a man could not endure. But I did commit the final words to memory; for they were few and useful to us. "Behold, the God of powers, who by His invisible power and His great wisdom created the world, and by His honorable counsel surrounded His creation with beauty, and by His most strong word fixed the heaven, and founded the earth upon the waters, and by His powerful virtue created His holy Church, which He has blessed; ^C behold, He shall transfer the heavens and the mountains, the hills and the seas; and all things shall become plain to His elect, so that He may render to them the promise which He promised with much honor and joy, if they shall have kept the commandments of God, which they received in great faith."

CHAPTER IV.

And when she had finished reading, she rose from the chair, ^D and four young men came and took the chair away to the east. And she called me to herself, and touched my breast, and said to me: "Did my reading please you?" I say to her: "Lady, these final things please me; but the former things are fierce and hard." But she said to me: "These final things are for the just; but the former are for the straying and for the Gentiles." And as she spoke with me, two certain men appeared; and they took her up by the shoulders, and went away, where the chair was, to the east. And she departed joyfully. And as she went, she said to me: "Be of good courage, Hermas."

VISION II.

Again concerning the punishment of a talkative wife and lustful children, and concerning his character.

CHAPTER I.

But as I was traveling with these at about the time when I was also traveling the previous year, I was reminded of the vision of the previous year. And again the Spirit carried me away, and led me into the same place where I was the first year. And when I had come to that place, having placed my knees, I began to pray to the Lord, and to honor His name, because He deemed me worthy and manifested to me my former sins. And when I had risen from prayer, I see sitting over against me that matron whom I had seen also the previous year, walking and reading a certain small book. And she says to me: "Can you announce these things to the elect of God?" I say to her: "Lady, I cannot retain so much in my memory; but give me the book, and I will transcribe it." "Receive it," she says, "and restore it to me." When, therefore, I had received it, withdrawing to a certain place in the field, I transcribed everything to the letter; for I could not find the syllables. And when I had finished the writing of the book, suddenly the book was snatched from my hand; but by whom, I did not see.

CAPUT II.

After fifteen days, when I had fasted and prayed much to the Lord, the knowledge of the scripture was revealed to me. And the writing was thus: Thy seed, Hermas, has sinned against the Lord, and they have betrayed their parents in great wickedness. And the betrayers of their parents have heard, and they who betrayed them have profited. But even now they have added to their sins wicked desires and the stains of iniquity, and thus they have filled up their transgressions. But do thou rebuke these words to all thy children, and to thy wife who shall be as thy sister. For she also shall restrain her tongue, in which she does evil; and when she has heard these words, she will control herself, and shall obtain mercy. For she shall be instructed, after thou hast rebuked her with these words which the Lord has commanded to be revealed to thee. Then shall be forgiven them the sins which they have committed heretofore, and to all the saints who have sinned even unto this day, if they repent with their whole heart and remove doubts from their hearts. For that Lord has sworn by His glory concerning His elect, that if even now any one shall sin, after that day has been fixed, he shall not have salvation. For the repentance of the righteous has limits: the days of repentance are fulfilled for all the saints; but for the Gentiles, repentance is possible until the last day. Thou shalt tell, therefore, those who preside over the Church, that they may direct their ways in righteousness, that they may receive the promise in full with much glory. Remain, therefore, ye who work righteousness, and so do, that your passage may be with the holy angels. Happy are ye, whoever shall endure the great tribulation that is coming, and whoever shall not deny his own life. For the Lord has sworn by His Son, that he who denies the Son and himself, being desperate for his life, shall also deny Him in the days that are to come. But to those who have never denied Him, out of His exceeding mercy, He has become propitious.

CHAPTER III.

But thou, Hermas, do not keep the memory of the wrongs of thy children, nor neglect thy sister, but take care that they may be amended of their former sins. For they shall be instructed by this teaching, if thou no longer be mindful of their wrongs. For the memory of wrongs works death; but forgetfulness of them works life. Thou, Hermas, hast endured great worldly tribulations, because thou hast neglected them as if they were of no concern to thee; and thou hast been entangled in thy wicked business. But that distinct restraint will make thee safe, if thou remainest in it. And this will make all safe as many as act in this way, and walk in innocence and simplicity. Those who are of this kind shall prevail against all wickedness, and shall remain unto life eternal. Happy are all they who work righteousness: they shall not be destroyed unto life eternal. But thou shalt say: Behold, a great tribulation is coming. If it pleases thee, deny it again. Near is the Lord to those who convert, as it is written in Heldam and Modal, who prophesied in the desert to the people.

CAPUT IV.

But it was revealed to me, brothers, while I was sleeping, by a young man of goodly appearance, who said to me: That old woman from whom thou didst receive the book, whom dost thou think she is? And I said: The Sibyl. He said: Thou art wrong, she is not. Who is she, then?

^A I say: It is the Church. And I said to him: Why then is she an old woman? Because, he says, she was created first of all, for this reason she is an old woman; and for her sake the world was made. After this vision, however, I saw in my house; and that old woman came and asked me if I had already given the book to the elders? ^B And I replied: Not yet. But she said: Thou hast done well; for I have certain words to say to thee. When, however, I shall have finished all the words, they shall be clearly known by the elect. Write then two small books, and thou shalt send one to Clement, and one to Grapte. But Clement shall send it to the cities abroad; for to him it is permitted: but Grapte shall admonish the widows and orphans. Thou, however, shalt read [it] in this city with the elders who preside over the Church.

These things are read thus in Origen, Philocalia, chap. 1, from book IV, chap. 2, *On First Principles*, translated by Rufinus.

And thou shalt write two small books, and thou shalt give one to Clement, ^C and one to Grapte. And let Grapte indeed admonish the widows and orphans. But let Clement send through all the cities that are abroad. Thou, however, shalt announce it to the elders of the Church. You shall write two books, and shall give one to Clement, and one to Grapte. And Grapte will admonish the widows and the orphans. Clement will send to the cities abroad. And you will announce to the elders of the Church.

VISION III.

On the structure of the triumphant Church, and on the various orders of reprobate men.

CHAPTER I.

The vision which I saw, brethren, was such a vision as this. When I had fasted frequently, and had prayed to the Lord that He would show me the revelation which He promised to show through that old woman; on the same night that old woman appeared to me, and said to me: Since thou art so sluggish, and art careful to know all things; come into the field, where thou wishest; ^D and about the sixth hour I will manifest myself to thee, and I will show thee what it behooves thee to see. I asked her, saying: Lady, into what place of the field? Where, she says, thou wishest, choose a good place, secret. Before, however, I had begun to speak, and to name the place to her, she said to me: I will come where thou wishest. I was therefore, brethren, in the field, and I observed the hours; and I came to the place where I had determined for her to come. And I see a bench placed. There was a linen cushion; and over the linen was spread a fine linen cloth. Seeing these things placed, and that no one was in the place; I began to be astonished, and my hair stood on end, and a kind of horror seized me, as I was alone. Having turned to myself, however, and remembered the glory of God, and having received boldness, with knees placed, I was confessing my sins to God again as before. Lo, she came thither with six young men, whom I had also seen before; and she stood behind me praying, and she was hearing me praying and confessing my sins to the Lord. And touching me, she said: Cease now to pray only for thy sins. Pray also for righteousness, that thou mightest receive a part of it into thy house. And she raised me from the place, and took my hand, and led me to the bench, and said to those young men: Go, and build. After, however, the young men had departed, and we were alone, she said to me: Sit here. I say to her: Lady, allow the elders to sit first. What I tell thee, she says, sit. And when I wished to sit at the right side, she did not allow it; but she was beckoning to me with her hand, that I should sit at the left side. As I was thinking, however, and being sorrowful, that she did not allow me to sit at the right side, she said to me: Why art thou sorrowful, Hermas? The place which is at the right is for those who have already conquered God, and have suffered for the sake of His name. To thee, however, much remains, that thou mayest sit with them. As thou remainest in thy simplicity, remain, and thou shalt sit with them, and whoever shall have performed their works, and shall have sustained what they sustained.

CHAPTER II.

I say to her: Lady, I would like to know what they sustained. Hear, she says: Wild beasts, scourges, prisons, crosses, for the sake of His name. On account of this, the right parts of holiness are theirs, and whoever suffers for the name of God; but the left parts are of the rest. But to both of them, both to those who sit at the right and to those who sit at the left, there are gifts and promises; only that those sitting at the right have a certain glory. Thou, however, art desirous to sit at the right with them; but thy smallnesses are many. But thou shalt be cleansed from thy smallnesses. But also all who have not been doubtful, shall be cleansed from all

sins until this day." And when she had said these things, she wished to depart. And falling at her feet, I begged her by the Lord that she would show me the vision she had promised. And she again took hold of my hand and raised me up, and made me sit upon the bench to the left; and having raised a certain shining rod, she said to me: "Dost thou see a great thing?" I say to her: "Lady, I see nothing." ^A "Behold, dost thou not see opposite thee a great tower, which is being built upon the waters with splendid square stones?" For the tower was being built in a square by those six young men who had come with her. But many other thousands of men were bringing stones. Some were dragging stones from the deep; others were transferring them from the land and handing them to those six young men. But they were receiving them and building. And those stones that were being dragged from the deep, all were being placed thus into the structure, for they were polished, and their joints fitted together ^B with those stones; and thus they were joined one to another, so that their joints did not appear. And in this way the structure of the tower appeared as if it were built from one stone. But as for the other stones that were being brought from the land, some they were rejecting, but others they were adapting into the structure. Some they were cutting and casting far from the tower. Many other stones, however, were placed around the tower; and they were not using them for the structure. For some of them were rough, others had cracks, and others were white and round, not fitting into the structure of the tower. I saw also other stones being cast far from the tower, and falling onto the road, ^C and not remaining on the road, but rolling from the road into a deserted place; and others falling into the fire and burning; and others falling near the water, and not being able to roll into the water, even though they desired to enter into the water.

Chapter III

And when she was showing me these things, she wished to depart [(84)]. I say to her: "Lady, what profit is it to me to have seen these things and not know what these things are?" Answering, she said to me: "Thou art a crafty man, wishing to know the things that are concerning the tower." "Yes," I said, "lady, that I may announce them to the brethren, and that they may be more joyful; and hearing these things, they may glorify ^D the Lord with great glory." And she said: "Many indeed shall hear; and when they have heard, some of them shall rejoice, but others shall weep. But even these, hearing, if they repent, they too shall rejoice. Hear now concerning the similitude of the tower—all these things—and do not be further troublesome to me concerning revelation. For these revelations have an end, for they are completed. But thou dost not cease in asking for revelations, thou impudent one. Therefore, whatsoever thou desirest, ask concerning the tower; and I will reveal it to thee, that thou mayest rejoice with the saints." I say to her: "Lady, since thou hast once thought me worthy that thou shouldst reveal all to me, reveal it." She said to me: "Whatsoever it shall behoove to be revealed to thee, shall be revealed; only let thy heart be with the Lord, and do not doubt, whatsoever thou shalt see." I asked her: "Why is the tower built upon the waters, lady?" She answered: "I told thee also before, that thou art crafty, diligently inquiring concerning the structures; therefore thou shalt find the truth. Why, therefore, is the tower built upon the waters, hear: Because your life through water has been saved, and shall be saved 67. For it is founded by the word of the omnipotent and honorable name, and is contained by the invisible power of God."

Chapter IV

Answering, I say to her: "These things are magnificent. But those six young men who are building—who are they, lady?" "These are the holy angels of God who were first created, to whom the Lord delivered his whole creation, to provide, to build, and to have dominion over that creation. For through these the structure of the tower shall be completed." "But the others who are bringing the stones—who are they?" "They also are the holy angels of the Lord; but those..."

who are placed within are those who are stronger than them." ^A When, therefore, the structure of the tower will have been completed, everyone will eat together beside the tower, and they will glorify the Lord, because the structure of the tower will have been completed. I asked her, saying: "I would like to know the outcome of the stones and what kind of power they have." But answering, she said to me: "Are you better than everyone else, that this should be revealed to you? For there are others before you and better than you, to whom these visions ought to have been revealed; but so that the name of God might be glorified, it has been revealed to you, ^B and it will be revealed on account of those who are doubtful, who think in their hearts whether these things are so, or are not. Tell them that all these things are true, and there is nothing outside of the truth; but all things are firm, and have been surely founded."

CHAPTER V

Hear now also about the stones that are in the structure. Those stones, indeed, which are square and white, and which fit together in their joints, they are the apostles, and bishops, and teachers, and ministers, who entered into the clemency of God, and fulfilled their bishopric, and taught and ministered holily and modestly to the elect of God, both those who have fallen asleep and those who still exist; and they always were in agreement with them, and possessed peace among themselves, and listened to one another. On account of this, their joints fit together into the structure of the tower. But those who are drawn from the deep and are placed into the structure, and whose joints fit with the rest of the stones that have already been built; these are they who have already fallen asleep and have suffered for the sake of the name of the Lord. "But the rest of the stones which were being brought ^C from the ground, I wish to know, lady, who they are." She said: "Those indeed who go onto the ground, and are not polished, God has tested them, because they have entered into the equity of the Lord, and have directed their ways in his commandments. But those who are brought and placed into the structure of the tower, they are the novices in the faith and the faithful. They are exhorted by the angels to do good, for the reason that no wickedness has been found in them. But those whom they rejected and placed beside the tower, who are they?" She said to me: "These are they who have sinned, and wanted to do penance; for this reason they have not been cast far from the tower, because they will be useful in the structure, if they shall do penance. Whoever, therefore, are about to do penance, if they shall do penance, they will be strong in the faith; if they now do penance, while the tower is being built. For if the structure shall have been completed, one who does not have a place where he may be put, he will be a reprobate; but he will have only this, he who has already ^D been placed at the tower."

CHAPTER VI

"But those who were being rejected, and cast far from the tower—do you wish to know who they are?" "I wish to, lady." "They are the children of iniquity, and they who believed in simulation, and all wickedness has not departed from them: for this reason they do not have salvation; because they are not useful in the structure, on account of their wickedness. Wherefore they have been cut off and cast far away on account of the anger of the Lord; because they have provoked him. But the rest of the stones which you saw placed in a multitude, not going into the structure; those, indeed, that were rough, they are they who knew the truth, and neither remained in it, nor were joined to the saints; for this reason they are useless. But those who had cracks, they are those who have discord in their hearts one against another, and do not have peace among themselves; having peace indeed in the presence of others, but when one departs from another, their wickedness remains in their hearts. These, therefore, are the cracks which the stones have. But those who are truncated, they are those who indeed believed, while having the greater part of iniquity; for this reason they are truncated, and not whole. But the bright and round ones, and which do not fit into the structure of the tower, who are they, lady?" Answering, she said to me: "How long will you be foolish and senseless; and you ask about all things, and understand nothing? These are those who indeed have the faith, but who also possess the riches of this world. When, therefore, will come...

they be useful to the Lord? When their riches, by which they are delighted, have been circumcised; ^A then they will be useful to the Lord for the building. For just as a round stone, unless it be cut and casts away something from itself, cannot become square, so also those who are rich in this world, unless their riches be circumcised, cannot be useful to the Lord. From yourself first, know this: When you were rich, you were useless; but now you are useful and fit for your life; for you yourself were also from among these stones.

CHAPTER VII

But the other stones which you saw cast far from the tower, and running in the way, and rolling from the way into desert places: these are they who indeed believed, but by their own hesitation abandoned their true way, thinking they could find a better way. They wander and are wretched, entering into desert ways. But those who fell into the fire and were burned, these are they who have departed forever from the living God, and the thought to do penance no longer ascends into their hearts, because of the desires of their lusts and the wicked deeds they perform. But the others, truly, who fell near the waters and could not roll into the waters, who are they? They are those who heard the word, wishing to be baptized in the name of the Lord; but when the holiness of the truth came into their memory, they drew back, and walked again after their wicked desires. ^B Thus she finished the explanation of the tower. But I, while I was still foolish, asked her: Is there penance for all those stones that were cast away and did not fit into the structure of the tower, and will they have a place in this tower? They have, she said, penance, but they cannot fit into this tower; however, they will be placed in a much lower place; and this, after they have been tormented and have fulfilled the days of their sins. And on account of this they will be moved, because they received the righteous word. And then it will be granted to them to be moved from their punishments if the evil deeds which they have committed ascend into their hearts. But if they do not ascend into their hearts, they will not be saved because of the hardness of their hearts.

CHAPTER VIII

When, therefore, I ceased questioning her about all these things, she said to me: Do you wish to see something else? And because I was eager to see, I became joyful in countenance. Looking at me, she smiled and said to me: Do you see seven women around the tower? I see them, lady, I said. This tower, she said, is supported by them according to the command of the Lord. Hear now the effects of them: The first of them, who holds by the hand, is called Faith; through her the elect of God will be saved. ^C But the other, who is girded and acts manfully, is called Abstinence; she is the daughter of Faith. Therefore, whoever has followed her will become happy in his life, because he will abstain from all evil works; believing that, if he keeps himself from every desire, he will be heir of eternal life. But the others, I said, lady, who are the five? They are daughters, she said, of one another. One is called Simplicity; another Innocentia; another Modesty; another Discipline; and the other, Charity. When, therefore, you have kept the works of their mother, you will be able to keep all of them. I wished to know, lady, what virtue each of them possesses. Hear, she said: They have equal virtues; but their virtues are connected to one another, and they follow one another just as they were born. From Faith is born Abstinence, from Abstinence Simplicity, from Simplicity Innocentia, from Innocentia Modesty, from Modesty Discipline and Charity. Therefore, the works of these are holy, and modest, and upright. ^D Whoever, therefore, has served these and has prevailed to keep their works, will have a dwelling in the tower with the saints of God. I questioned her about the times, if the consummation is already here. But she cried out with a loud voice, saying: Foolish man! Do you not see that the tower is still being built? When, therefore, the tower has been completed and built, it has an end: but it will be completed quickly. Do not ask me anything more. Let this remembrance, and the renewal of your spirits, be sufficient for you and for all the saints. But these things have not been revealed to you alone.

^A but also to show them to everyone. For after three days, Hermas, it is necessary for you to understand these words which I begin to speak to you, that you may speak them in the ears of the saints, so that hearing them and doing them, they may be cleansed from their iniquities; and you with them.

CAPUT IX.

Hear me, therefore, children: I have nourished you in much simplicity, and innocence, and modesty, through the mercy of God which hath rained down upon you in righteousness; that you might be sanctified and justified from all iniquity and all perversity; but you do not wish to rest from your iniquities. Now, therefore, hear me and have peace one with another, and visit one another, and receive one another, and do not desire to consume alone the creatures of God; but impart of them more abundantly to those who are in need. For some, through an excess of food, contract weakness of their own flesh, and violate their own flesh. But the flesh of others who have no food withers away, because they do not have sufficient nourishment; and their body is consumed. This intemperance, therefore, is harmful to you who have a surplus and do not share with those who are in need. Heed the coming judgment. ^B You who are eminent, seek out the hungry while the tower is not yet finished. For after the tower has been finished, you will wish to do good, and you will have no place. See to it, therefore, you who glory in your riches, lest perhaps they who are in need may groan, and their groaning may ascend to the Lord, and you may be excluded with your goods outside the door of the tower.

Now, therefore, I say to you who preside over the Church and love the first seats: do not be like those who practice evil. For evildoers carry their poisons in boxes; but you carry your poison and medicine in your hearts, and you do not wish to cleanse your hearts and mingle your understanding with a pure heart, that you might have mercy from the great King. See to it, therefore, children, lest these dissensions of yours cheat you of your life. How do you wish to instruct the elect of God when you yourselves do not have instruction? Admonish, therefore, one another, and be at peace among yourselves, that I also, standing before your Father, may give an account for you to the Lord.

CAPUT X.

And when she had finished speaking with me, there came those six young men who were building, and they carried her to the tower; and the other four lifted up the bench and departed also again into the tower. ^C Their faces I did not see, because they were turned away. As she was going, I asked her to reveal to me concerning the three figures in which she had appeared to me. But she, answering me, said: concerning these things, you must ask another who may reveal them to you. And she had appeared to me, brothers, in the first vision during the previous year as a very old woman, and sitting on a chair. But in the other vision, she had indeed a youthful face, but her flesh and hair were those of an old woman; and standing she spoke to me, and she was more cheerful than before. In the third vision, she was altogether younger and beautiful in appearance, only that she had the hair of an old woman; yet she was cheerful in countenance and sitting on a bench. Concerning these very things, I was very sad until I should know this vision. I see that old woman in a vision of the night saying to me: Every petition needs humility. Fast, therefore, and you will receive from the Lord what you ask for. I fasted, therefore, for one day. The same night, a young man appeared to me and said: Why do you frequently ask for revelations in prayer? ^D See to it, lest by asking for many things you harm your flesh. Let these revelations be sufficient for you. Can you see more powerful revelations than those which you have seen? Answering him, I say: Lady, I only ask for this concerning the three figures of that old woman, that the revelation might be made complete. He answered me: You are not senseless; but your doubts make you senseless, because you do not have your heart directed toward the Lord. I answered him, and said: But we shall know these things more diligently from you.

CAPUT XI.

Hear, he says, concerning the figures which you seek. In the first vision, why the old woman appeared to you sitting on a chair; because your spirit is older, and is already withered, and having no strength because of your infirmities and the doubting of the heart. For just as old men who have no hope of being renewed, and expect nothing except their falling asleep: so also you, having been weakened by worldly affairs, have given yourselves into

^A sloth, and have not cast your anxieties upon the Lord; and your mind has been crushed, and you have grown old in your sorrows. Why, therefore, was she sitting upon a chair, I wished to know, Lady? She answered: Because every infirm person sits upon a chair on account of his infirmity, so that his infirmity may be supported. Behold, you have the figure of the first ^B vision.

CAPUT XII. In the second vision, however, you saw her standing, and having a youthful face, and one more cheerful than before; but her flesh and hair were like an old woman’s. Hear, she says, this parable also. When someone has now become an old man, he despairs of himself on account of his infirmity and poverty, and expects nothing else but the final day of his life. Then, suddenly, an inheritance is left to him; and hearing of it, he arises, and having become cheerful, he puts on strength; and he no longer lies down, but stands, and is delivered from his former sorrows; and he no longer sits, but acts manfully. So also you, having heard the revelation which God revealed to you; because the Lord has had mercy on you and has renewed your spirit, and you have laid aside your infirmities; strength has come to you, and you have become strong in faith; and God, seeing your strength, rejoiced. For this reason He showed you the structure ^C of the tower, and will show other things, if you will have peace among yourselves with your whole heart.

CAPUT XIII. In the third vision you saw her more youthful, honorable, and cheerful, and her countenance serene. For just as, if some good news comes to someone sad, he immediately forgets his sorrow, and expects nothing else but the announcement he has heard, and is comforted from then on, and his spirit is renewed on account of the joy he has received: so also you have received the renewal of your spirits, seeing these good things. And because you saw her sitting upon a bench; it is a firm position; because the bench has four feet, and stands firmly. For even the world is sustained by four elements. Those, therefore, who have repented completely will be younger; and those who have repented with their whole heart will be founded. You have the revelation in full: do not ask for anything more concerning what is to be revealed. If anything, however, should be necessary, it will be revealed to you.

VISIO IV.

Concerning the temptation and tribulation to come upon men.

^A destroy a man. But I, by the name of the Lord who had been invoked, drew near to it; and the beast, not moving at all, extended itself along the ground, and put forth nothing but its tongue, and did not move itself at all until I had passed it by. Now that beast had four colors upon its head: black, then red and blood-colored, then gold, and then white.

CHAPTER II.

After I had passed it by, I had proceeded about thirty feet; and behold, a certain virgin met me, adorned as if she were coming forth from a bridal chamber, all in white, and wearing white sandals, and veiled up to her forehead; but for her covering, she had braided hair. I recognized, therefore, from my former visions, that it is the Church; and I became more cheerful. She greeted me, saying: Hail, O man. And I returned her greeting, saying: Lady, hail. Responding, she said to me: Does nothing meet you, O man? I say to her: Lady, such a ^B beast meets me, which could consume a people; but by the power of the Lord and His signal mercy, I escaped it. You have escaped well, she said; since you have cast your solitude and your anxiety upon the Lord, and have opened your heart to Him, believing that you could not be saved by any other than by His great and honorable name. On account of this, the Lord has sent His angel, who is over the beasts, whose name is Hegrin, and has shut its mouth, so that it might not tear you. You have escaped a great tribulation on account of your faith, and because you did not doubt in the face of such a beast. Go, therefore, and declare to the elect of God His mighty works. And you shall say to them that this beast is a figure of the coming tribulation. If, therefore, you have prepared yourselves, you will be able to escape it; if your heart is pure and without stain, and you serve God for the remaining days of your life without complaint. Cast your anxieties upon the Lord, and He will direct them. Believe in God, you who are doubtful; for He is ^C able to do all things, and to turn His wrath away from you, and to send you aid. Woe to those who are doubtful, who have heard these words and have despised them: it would have been better for them not to have been born.

CHAPTER III.

I asked her about those four colors which the beast had upon its head. But she answered me, saying: Again you are curious, asking about things of this kind. And I said: Lady, show me what those are. Listen, she said: That black part is the world in which you dwell: the fiery and blood-colored, because this age must perish through blood and fire; the golden part, however, are you who have avoided this age. For just as gold is tried by fire, and becomes useful: so also are you tried, you who dwell among them. Those, therefore, who remain, and persevere, and are tried by them, will be purified. And just as gold is cleansed, and casts off its dross: so also shall you cast off all sadness and anguish, and you will be purified for the structure of the tower. But the white ^D part is the coming age, in which the elect of God will dwell; for the elect of God will be immaculate and pure unto eternal life. Therefore, do not cease to speak these things to the ears of the saints. You have also the figure of the great coming tribulation. For if you yourselves are willing, it will be nothing. Keep in mind these things which have been written down. When she had said these things, she departed. But I did not see into what place she had gone. A noise, however, was made, and I turned myself backward, fearing; and I thought that beast was coming. [alt-version omitted]

BOOK TWO WHICH IS ENTITLED MANDATES.

PROEM

When I had prayed at home and had sat down on my bed, a man of venerable appearance entered, in pastoral attire, clad in a white cloak, wearing a bag upon his shoulders and holding a staff in his hand, and he greeted me. And I returned his greeting. He sat down immediately beside me and said to me: “I have been sent by that most venerable messenger, that I may dwell with you for the remaining days of your life.” I thought, however, that he had come to tempt me, and I said to him: “Who are you? For I know to whom I have been entrusted.” He said to me: “Do you not recognize me?” “No,” I said. “I,” he said, “am that shepherd to whom you have been entrusted.” While he was still speaking, his form changed. And when I recognized that it was he to whom I had been entrusted, I was confounded, and immediately fear came upon me, and I was overcome with total grief because I had answered him so foolishly. He said to me: “Do not be confounded, but muster strength in your soul concerning my mandates, which I am about to give you. For I have been sent,” he said, “that I may show you again all things that you have seen before, especially those things which are useful to you. First of all, write down my mandates and the descriptions of the similitudes. For the rest, you shall write them as I shall show them to you. The reason, however, that I instruct you first to write my mandates and similitudes is that, by reading them subsequently, you may be able to keep them more easily.” I wrote down, therefore, the mandates and similitudes as he commanded me. If, having heard them, you keep them, and walk in them, and perform them with a pure mind, you will receive from the Lord what He has promised you. But if, having heard them, you do not repent, but rather continue to add to your sins, you will receive from the Lord things that are contrary. All these things that shepherd, the messenger of repentance, commanded me to write.

MANDATE I. Concerning faith in one God. THE ONLY CHAPTER.

Primum omnium, crede quod unus est Deus qui omnia creavit et consummavit, et ex nihilo omnia fecit. First of all, believe that there is one God who created and perfected all things, and made all things out of nothing. Believe, therefore, in Him, and fear Him, and while fearing Him, practice abstinence. Keep these things, and throw away from yourself every

concupiscence ^A and wickedness, and put on the virtue of righteousness; and you will live to God, if you keep this commandment.

MANDATE II.

Concerning the avoidance of detraction, and the giving of alms in simplicity.

Single Chapter.

He said to me: "Have simplicity, and be innocent; and you will be like an infant which knows not the malice that has destroyed the life of men. First, speak evil of no one, nor listen gladly to one who speaks evil. Otherwise you, also, by listening, will be guilty of the sin of the one speaking evil; and by believing it, you also will have sin, because you believed the slanderer about your brother. Pernicious is detraction; it is an inconstant demon, never remaining in peace, but always remaining in discord."

Hence also ANTIOCHUS, homily 29, has this:

"Good, therefore, it is to speak evil of no one, nor to listen gladly to one who speaks evil. If not, even he who hears will be guilty of the sin of the man who speaks evil, if he has believed the detraction. For he who believes will have ^B enmity against his brother. This man, therefore, is guilty of the sin of the man who speaks evil. For it is not proper to say anything against an absent brother with the intention of slandering him—which is detraction—even if what is said is true; but rather to turn away from the slanderer. How pernicious is detraction! It is an inconstant demon, never remaining in peace, but always remaining in discord!"

Refrain yourself from it, and always have peace with your brother. Put on the holy constancy, in which there are no sins, but all things are joyful.

And do good from your labors. Give to all the needy simply, doubting nothing as to whom you give. But give to all: for God wishes to be given from His own gifts to all. Therefore, those who receive will render an account to God, why they received and for what purpose. But those who receive under a feigned necessity will render an account; whereas he who gives will be innocent. For just as he received from the Lord a ministry ^C to fulfill, he performed it, doubting nothing to whom he should give and to whom he should not give; and he performed this ministry simply and gloriously toward God. Keep, therefore, this commandment, just as I have spoken to you; that your repentance may be found simple, and it may be well with your house; and have a clean heart.

ANTIOCHUS, homily 98.

"Good, therefore, it is to give simply to all the needy from your own labors which God has supplied; doubting nothing as to whom you give, or to whom you do not give. For God wishes to be given to all from His own gifts: but let no one doubt to whom he gives or to whom he does not give. For this ministry, performed simply, is glorious in the sight of God; and he who ministers thus simply will live to God."

Various Readings and Notes.

MANDATUM III. On fleeing from lying, and Hermas’ repentance concerning simulation.

CAPUT UNICUM.

(19) Love truth, and let all truth proceed from your mouth, that the spirit which God has established in your flesh may be found true among all men; and that the Lord may be glorified, who gave the spirit in you ^A; for God is true in every word, and there is no lying in Him. Those, therefore, who lie, reject the Lord, and become defrauders of the Lord, not returning to God the deposit which they received (22). For they received a spirit without lying. If they make this spirit lying, they defile the commandment of the Lord, and become defrauders.

ANTIOCHUS, homilia 66.

It is necessary, therefore, that all truth should proceed from the mouth of man, that the spirit, which God settled in this flesh, may be found true among all men, and that thus the Lord may be glorified, who dwells in man; for the Lord is true in every word, and there is no falsehood in Him. Those, therefore, who lie, reject the Lord and become defrauders of the Lord, not returning to Him the deposit which they received. For they received a spirit without falsehood; if they return this as false, they have defiled the deposit of God, and have become defrauders.

Having heard these things, I wept vehemently (23). And when he saw me weeping, he said to me: Why do you weep? And I said: Because, lord, I do not know if I can be saved. Why? he said. And I said: Because, lord, I have never spoken a true word in my life, ^B but have always lived in simulation, and I have affirmed a lie for truth to all; and no one contradicted me, but faith was placed in my word. How then shall I be able to live, having acted thus? And he said to me: You think well and truly. For it was necessary for you, as a servant of God, to walk in truth, and not to join an evil conscience with the spirit of truth, nor to cause sadness to the holy and true Spirit of God 18. And I said to him: Never, lord, have I heard these words so diligently. And he said to me: Now you hear them. Take care from now on (26), that even those things which you previously spoke falsely for your business, by these words they also may receive faith (27). For those things can also receive faith, if you speak the truth from now on: and if you keep ^C the truth, you will be able to obtain life for yourself. And whoever shall hear this commandment, and shall do it, and shall depart from lying, will live to God.

MANDATUM IV. On putting away an adulteress.

CAPUT I.

(28) Keep your chastity, and do not let a thought of another woman, or of any fornication, or of such names, ascend into your heart; for he who does this commits a great sin. See then; abstain from this thought. ^D I command, he says, to you, that you keep chastity, and that no thought of the heart concerning another's marriage, or concerning fornication, should ascend to you; for this brings forth (29) a great sin. But you, be always mindful of the Lord at all hours; and you will never sin. For if such a wicked thought should ascend into your heart, you commit a great sin; and those who do these things follow the way of death. See, therefore, you; abstain from this thought. For where chastity remains in the heart of a righteous man, a wicked thought ought never (30) to ascend there. And I said to him: Lord, permit me a few words with you.

Speak, he said. And I said to him: Lord, if someone has a wife faithful in the Lord, and he finds her in adultery, does the husband sin if he continues to live with her? And he said to me: As long as he does not know of her sin, the husband is without guilt while living with her. But if the husband ^A knows that his wife has transgressed, and the woman does not repent, but persists in her fornication, and the husband continues to live with her, he will be guilty of her sin and a partner in her adultery. And I said to him: What then, if the woman persists in her vice? And he said: Let the husband dismiss her, and let him remain alone. But if he dismisses his wife and marries another, he himself also commits adultery. And I said to him: What if the woman who is dismissed repents and wishes to return to her husband; will she not be received by her husband? And he said to me: Yes, if the husband does not receive her, he sins and brings a great sin upon himself; but he ought to receive the sinner who has repented; yet not often. For there is but one repentance for the servants of God. Because of repentance, therefore, the husband ought not to marry another ^B after dismissing his wife. This act is the same, both in the husband and in the wife. Not only is it adultery for them to defile their own flesh; but he who makes an idol also commits adultery. If, therefore, she persists in these deeds and does not repent, depart from her, and do not live with her; otherwise, you too will be a partaker of her sin. For this reason, it is commanded you to remain celibate, both husband and wife; for in such a case there can be repentance. But I do not give opportunity that these things should be done in this way, but rather that he who has sinned may sin no more. As for her previous sins, God, who has the power to grant healing, will provide the remedy; for He is the one who has authority over all.

CHAPTER II

Again I asked, and said: Since the Lord has deemed me worthy that you should always dwell with me, explain a few words to me, because I do not understand anything, and my heart is hardened (37) because of my past conversation (38); and open my understanding to me, because I am exceedingly dull (39), and I do not understand anything at all (40). And answering, he said to me: I am set over repentance, and I give understanding to all who repent. Does it not seem to you that to repent is a great ^C wisdom; since he who repents gains great understanding? For he perceives that he has sinned, and that he has acted wickedly in the sight of the Lord; and he remembers in his mind what he has transgressed, and repents, and (43) does not perform wickedly anymore; but he does good, and humbles his soul, and punishes it, because he has sinned. You see, then, that repentance is a great understanding. And I said to him: For this reason, Lord, I diligently inquire into all things, because I am a sinner; so that I may know what I must do, and live: because my sins are many. And he said to me: You shall live, if you keep these commandments of mine: and whoever hears and does these commandments, shall live to God.

CHAPTER III

And I said to him: Even now, Lord, I have heard from some teachers that there is no other repentance, except that when we descend into the water and (45) receive the remission of our sins: that we sin no more, but remain in chastity. And he said to me: You have heard rightly. But now, because you inquire diligently into all things, I shall demonstrate this also to you; not giving an opportunity to those who are about to believe, or who (47) have believed in the Lord. For those who have already believed or who are about to believe, (48) have no repentance of sins, but remission. For for those who were called before these days, the Lord ^D established repentance; because God knows the thoughts of all hearts, and knows the weakness of men, and the manifold wickedness of the devil, by which he plots (50) something evil against the servants of God, and malignantly lays snares for them. Therefore, the merciful Lord had compassion on His own creation, and established this repentance, and gave me the authority of this repentance. And therefore I say to you, that after that great and holy calling, if anyone is tempted by the devil, and sins, he has one repentance. But if he sins repeatedly and repents,

it will not profit such a man, for he shall live with difficulty unto God. And I said: Lord, I am revived, since I have heard these commandments so diligently. For I know that if I add nothing further to my sins, I shall be saved. And He said: You shall be saved, I say; and all who shall have performed these commandments shall be saved.

CAPUT IV. And again I said to Him: Lord, since you listen to me patiently, show me even this. Say it, He said. And I said: If a husband or a wife of someone dies, and one of them marries, does he sin? He who marries does not sin, He said; but if he remains by himself, he acquires great honor for himself before the Lord. Keep therefore chastity and purity; and you shall live unto God. These things which I speak with you and command you, keep from this time forth, from the time that I was delivered to you, and dwell in your house; and there shall be remission for your former sins, if you keep these my commandments. And indeed there shall be remission for all who shall have kept my commandments. ^B

MANDATUM V.

Of sadness of heart, and patience.

CAPUT I. Be of an even mind, He said, and patient; and you shall master all most wicked works, and perform every righteousness. For if you are patient, the Holy Spirit dwelling in you shall be pure, not being darkened by any wicked spirit, but being enlarged with joy ^C and feasting in the vessel in which He dwells, and shall appear to the Lord cheerful in great peace. But if any anger supervenes, immediately the Holy Spirit which is in you shall be straitened, and will seek to depart. For it is stifled by the wicked spirit, and has no place to appear as it wishes: for it is troubled by anger. Therefore, that both spirits dwell together is pernicious to man. For if one takes a little wormwood and pours it into a jar of honey, is not the whole honey destroyed? ^D and so much honey perishes from a tiny bit of wormwood, and it loses the sweetness of the honey; and it no longer has grace with its master, because the whole honey has become bitter and has lost its use. But if wormwood is not put into the honey, it is sweet, and is useful in use to its master. See therefore, how even-mindedness is sweeter than honey; and he who dwells in it shall be useful to the Lord; for anger is useless. If therefore anger is mixed with even-mindedness, the soul is troubled, and its prayer is not useful to God.

And I said to him, "I would like to know, sir, the wickedness of anger, that I may keep myself from it." And he said to me: "You shall know it; and if you do not keep yourself from it, you will lose your hope with your whole house. But depart from it. For I am with you, the messenger of righteousness; and all who turn away from it, whoever shall have repented with their whole heart, shall live to God; but I will be with them, and will preserve all: for all those who have repented have been justified by the most holy messenger."

CHAPTER II.

Hear now, he says, the wickedness of anger, how perverse and harmful it is, and in what way it overturns the servants of God. For it cannot harm those who are full of faith, because the power of God is with them; for it overturns the doubtful and empty. But as often as it sees such people, it casts itself into their hearts, and for nothing a man or woman takes on bitterness, on account of things that are in use, or for companionship, or for some word, if some trivial thing happens by chance; or on account of some friend, or debt, or for these similar useless things. For these things are foolish and useless and vain for the servants of God. ^C But even-mindedness is valid and strong, and has great power, and sits in great breadth: cheerful, rejoicing in peace, and honoring the Lord in total meekness. For this even-mindedness dwells with those who trust well. For anger is foolish, and light, and fatuous. ^D

^A And from foolishness comes bitterness, and from bitterness comes resentment, and from resentment comes anger, and from anger comes fury. Then this fury, composed of so many evils, becomes a great and incurable sin. For when all these human passions dwell in one vessel, where the Holy Spirit also dwells, that vessel cannot contain them, but overflows; because the tender Spirit cannot dwell with a wicked spirit, and departs to dwell with the meek person. Then, when He departs from the man in whom He dwelt, that man becomes empty of the Holy Spirit, and is thereafter filled with evil spirits, and is completely blinded in his good understanding. Thus it happens to all those who are quick-tempered. Keep yourself, therefore, from the anger of the wicked demon. But clothe yourself in even-mindedness, and resist anger, and you shall be found with modesty and chastity by God. See, therefore, that you do not neglect this commandment: for if you obey this commandment, you will be able to keep the other commandments which I am about to command you. Strengthen yourself, therefore, now in these commandments, that you may live to God: and whoever shall keep these commandments shall live to God.

ANTIOCHUS homily 110. For anger, being wicked, destroys the servants of God by its own operation. ^B For whenever it sees men who are steadfast, it casts itself into the heart of man, and he becomes bitter over nothing, on account of the business of life or of food, or because some vain pettiness has occurred, or due to a matter of giving. For these things are all foolish and empty for the servants of God. But even-mindedness is great and strong, having robust power, and it directs, and being joyful and free from care, it glorifies the Lord, having nothing bitter in itself, because it is meek and quiet. This even-mindedness, therefore, dwells with those who have a complete faith. But anger is foolish; then, from foolishness comes bitterness, and from bitterness anger, and from anger fury. The Holy Spirit, therefore, as being tender, and not having the habit of dwelling with a hard and wicked spirit, departs from such a man, and seeks to dwell with the even-minded, and that man becomes empty of the Spirit of the righteous, ^C and is altogether blinded in his good understanding.

MANDATUM VI. On recognizing the two spirits of every man, and the promptings of each. CAPUT I. I commanded you, he said, in the first commandment, that...

you should keep the faith, and the fear, and repentance. Yes, I said, master. And he said: But now I wish to show you the powers of these, so that you may know what kind of power and energy they have; for they are twofold; ^A for they are set before the righteous and the unrighteous. You, therefore, believe the righteous one, but put no trust in the unrighteous one. For the righteous path is straight, while the unrighteous one is crooked. But do you keep the straight path, and leave the crooked one. For the crooked path has no good outcome, but many stumbling blocks; it is rough and thorny, and leads to destruction, and is harmful to those who walk in it. But those who seek the straight path walk evenly without stumbling; for it is not rough, nor thorny. You see, therefore, that it is better to walk in this path. For everyone, he said, whoever believes in God with their whole heart, will walk in it.

CAPUT II. ^B Hear now, he said, first about faith. There are two angels with man: one of righteousness, and one of wickedness. And I said to him: How, master, shall I be able to know that there are two angels with man? Hear, he said, and understand. The angel of righteousness is gentle and modest, meek and quiet. When, therefore, he rises into your heart, immediately he speaks with you about righteousness, about purity, about holiness, and about self-sufficiency, and about every righteous work, and about every glorious virtue. When all these things arise in your heart, know that the angel of righteousness is with you. Therefore, believe in him and his works, and be subject to him. See, therefore, also the works of the angel of wickedness. First of all, he is irritable ^C and bitter and foolish, and his works are wicked, overturning the servants of God. When he rises into your heart, know him by his works. What, master? How shall I recognize him? He said: Hear specifically and understand. When any irritability comes upon you, or bitterness, know that he is in you; then also, subsequently, desires of many actions and luxury of meals and many drunken bouts, and varied foods, and things not proper, and desires for women, and greed, and pride and arrogance, and whatever things are like to these. When these things, therefore, arise in your heart, know that the angel of wickedness is in you. Do you, therefore, recognizing his works, depart from him, and put no trust in him; for his works are evil, and do not befit the servant of God. You have, therefore, the working of both these angels. Understand now, and believe the angel of righteousness.

^A For there are two angels with man: one of righteousness, and one of wickedness. And the angel of righteousness is bashful, and meek, and quiet. When, therefore, this one rises into the heart of man, he immediately speaks with him concerning righteousness, concerning purity, concerning modesty, concerning self-sufficiency, concerning every righteous work, and concerning every glorious virtue. When, therefore, all these things rise into the heart of man, it is evident that the angel of righteousness is with him. But the works of the angel of wickedness are these: First of all, he is irascible, and bitter, and foolish; and his works are wicked, overthrowing the servants of God. When, therefore, this one rises into the heart of man, you must recognize him from his works. For when irascibility or bitterness comes to anyone, it is manifest that this one is in the man; then follows a desire for many actions, and an excessive consumption of many and choice foods, and various delicacies, and the desire for women, and covetousness, and pride, and arrogance, and whatever is similar and akin to these. But all his thoughts also are wicked. Let us, therefore, attend carefully to ourselves, and let us renounce the wicked angel; and let us follow the angel of righteousness. ^B

COMMANDMENT VII.

De timendo Deo, et daemone non metuendo.

Single Chapter.

Fear, he says, the Lord, and keep his commandments; and you shall be powerful in action, and your action shall be incomparable. If you fear the Lord, you shall do all things well. This is the fear with which you ought to fear. Do not fear the devil, for there is no power in him, nor any fear. And in that in which there is power, there is greatness*, and fear in it. For everyone who has power also has fear; but he who has no power is despised by all. The servant of the Lord, therefore, is strong and [glorious]. ^C Fear, therefore, the Lord, and you shall live unto him, keeping his commandments, unto the ages.

*Translator's note: Migne's Latin interprets the corrupt Greek text "δύναμις ᾗ ἔνδοξος, καὶ φόβος ἐν αὐτῷ" (virtue [is] glorious, and fear [is] in it) here as a contrast between the powerful and the impotent.

For indeed, if you wish to do what is evil, fearing the Lord, you will not do even that. But if you wish to do what is good, the fear of the Lord is certainly powerful, and great, and glorious. Fear, therefore, God, and you shall live. And [you shall live to] those who keep his commandments, unto the ages.

Mandate VIII.

He said to me, "I told you that the creatures of the Lord are twofold, and that abstinence is also twofold. Therefore, from some things one must abstain, but from others one must not."

I said to him, "Make it clear to me, Lord, from what things one ought to abstain, and from what things one should not."

He answered, "Listen. Abstain from evil, and do not do it. But do not abstain from good; rather, do it. For if you abstain from good and do not do it, you will sin. Therefore, abstain from every evil, and you will know all righteousness."

I said, "Lord, what are these evils from which we ought to abstain?"

He answered, "Listen: from adulteries, from malicious drunkenness and gluttony, from excessive eating and luxury and immorality, from denial [of the faith], from lying, from slander, from feigned iniquity, from the remembrance of injury, and from the worst reputation. These are the works of iniquity, from which the servant of God must abstain. For anyone who cannot abstain from these cannot live to God. Now, listen," he said, "to the things that follow these. For there are still many other things from which the servant of God must abstain: from theft, from denial, from false witness, from greed, from arrogance, and whatever is like these."

^A If, then, these seem to you to be evil? Indeed, they are very evil to the servants of God. From all these, therefore, the servant of God must abstain. Abstain, therefore, from all these, that you may live to God, and be enrolled with those who abstain. These are the things from which you must abstain. But hear now the things from which you must not abstain, but must perform them. First of all, faith, fear of the Lord, concord, love, words of righteousness, truth, patience. Nothing is better than these in the life of men; if anyone keeps these and does not abstain from them, he is blessed in his life. Then hear the following ones: to serve widows, to look after orphans who are in need, to ransom the servants of God from necessity, to be hospitable—for in hospitality there is found ^B beneficence—to be quiet, to be poor of spirit towards all men, to respect the aged, to practice righteousness, to preserve brotherhood, to endure insults, to be long-suffering, to be unmindful of evil, to encourage those who are suffering in their soul, not to cast away those who have been scandalized from the faith, but to turn them back and make them encouraged, to admonish those who sin, not to oppress debtors, not to grieve the needy, and whatever is like these. Do these seem to you to be good? For what can be better than these? Exercise yourself in these, and do not abstain from all of them, and you shall live to God.

^C The abstinence, therefore, is twofold; for in some things one must abstain, but in some others one must not. For one must abstain from what is evil, and not do it; but from what is good one must not abstain, but do it. Abstain, therefore, from all evil, while performing what is good: abstain from adultery, fornication, drunkenness, lawlessness, from luxurious living, from evil, and from too many dishes and excessive consumption, from wealth, and from boasting, from high-mindedness, and from pride, and from lying, and from slander, and from hypocrisy, and from holding a grudge, and from all blasphemy, theft, extortion, false witness, greed, evil desire, deceit, vainglory, arrogance, and whatever is like these. From these works, indeed, it behooves the athlete and servant of God to abstain. There are also good works, which

^A one ought to practice and not abstain from. Now, before all else, faith, the fear of the Lord, love, concord, words of equity, truth, patience, to minister to widows, to visit orphans and those destitute by necessity, to redeem the servants of God from their distress, to be hospitable, quiet, to become the humblest of all men, to respect the elders, to pursue justice, to preserve the brotherhood, to be equanimous, to suffer insults (or, to have no memory of injuries), to console those who labor in their soul; not to cast away those who have lapsed from the faith, but to convert and make them cheerful; to admonish sinners, not to oppress the needy who are in debt; and if there are any things like these. For if anyone keeps these things, and does not refrain or abstain from them, he shall live to God.

MANDATE IX

That one must ask of God assiduously, and without hesitation.

CHAPTER UNICUM

^A be ignorant of, that you did not receive it. Do not, therefore, cease to pray for the petition of your soul, until you obtain it. But if you grow weary and doubt while asking, blame yourself and not him who gives to you.

See, therefore, this doubting; for it is wicked and foolish, and it uproots many from the faith, even those who are very faithful and strong. Therefore, despise it in every matter, having put on the strong and powerful faith. For faith promises all things and accomplishes all things; but doubting, not trusting in itself, fails in all its works which it performs. Do you, therefore, serve your prayer with the power of faith, and you shall live to God; and all those who have despised it.

Antiochus, Homily 85

Let us, therefore, remove from us doubting and faintheartedness, and let us not doubt at all to ask anything from God, saying within ourselves: "How can I ask from the Lord and receive, having sinned so much against Him?" But turn to the Lord with all your heart, and ask of Him without doubting, and you will know His great mercy, ^C that He will not abandon you, but will fulfill the petition of your soul. For God is not as men, remembering injuries, but He is unmindful of injuries and has compassion on His creation. Therefore, purify your heart from doubting, and ask of Him, and you will receive your petition. But when you doubt, you will not receive. For those who doubt concerning God, these are the double-minded, and they obtain nothing at all of their petitions. But those who are complete in the faith ask for all things, trusting in the Lord, and they receive, because they ask without doubting. But if you receive more slowly, do not doubt because you did not quickly receive the petition of your soul. For it is entirely because of some temptation or some sin, which you are ignorant of, that ^D you receive more slowly. Do you, therefore, not cease to ask for the petition of your soul, and you will receive it. But if you grow weary while asking, blame yourself and not Him who gives to you. For doubting is the daughter of the devil, and she acts very wickedly toward the servants of God. Do you, therefore, put on the strong faith.

MANDATE X. On sadness of soul, and on not grieving the Spirit of God that is in us.

CHAPTER I.

Far from you be all sadness; for this is the sister of doubting and anger. "How, lord," I say, "is she the sister of these? For sadness seems to me one thing, doubting another, and anger another." He says: "You do not understand, for you are without discernment. ^A For sadness is the most wicked of all the spirits, and the most grievous to the servants of God. It destroys a person even more than all the spirits, and it racks the Holy Spirit, yet it again makes him whole." I say, "Lord, I am a fool, and I do not understand these questions: how it can rack, and again make whole, I do not understand."

"Listen," he says, "and understand. Those who have never sought the truth, and have never inquired concerning the majesty, but have only believed, are involved in the affairs of the heathens. And there is another lying prophet, who destroys the wits of the servants of God—not of those who trust in the Lord fully, but of those who are doubting. Those doubtful ones, therefore, come to him as if to a divine Spirit, and inquire of him what will befall them. And that lying prophet, having in himself no power of the divine Spirit ^B, speaks to them according to their inquiry, and fills their souls with promises, just as they wish. But that prophet is empty, and answers empty people with empty things. For whatever is inquired of by empty people, he answers them with empty things. But he speaks some words that are true. For the devil fills him with his own spirit, that he may cast down some of the just ^C."

CHAPTER II.

Whoever, therefore, are strong in the faith of the Lord, and have put on the truth, are not joined to such spirits, but depart from them. But however many are doubtful, and from time to time do penance, they consult as heathens, and heap upon themselves a great sin, serving idols. Whoever, therefore, are such, inquire for any matter whatsoever, worship idols, and are foolish, and empty of the truth. For every spirit given from God is not inquired of; but, having the power of divinity, it speaks all things of itself, because it is from above, from the power of the divine Spirit. But he who is inquired of speaks according to desire, and [concerning] many other things of this age. Those of this kind do not understand the questions regarding divinity; they are obscured, for they are corrupted and shattered by business. As good vines that are neglected are pressed and choked by weeds and thorns, so also are men who have believed such things; they have fallen into many businesses and actions, and are emptied of their own wits, and understand nothing at all, thinking of riches. ^D But if at any time they hear of the Lord, their wits are on their own business.

But those who have the fear of the Lord, and investigate the truth concerning God, have their every thought set toward the Lord. They perceive all things that are told to them, and immediately understand, because they have the fear of the Lord in themselves. For where the Spirit of the Lord dwells...

and sense is much joined. Join yourself therefore to the Lord, ^A and you shall understand and perceive all things.

CHAPTER III.

Hear now, you foolish one, how sadness wears out the Spirit, and yet saves again. When a double-minded man sets himself to do something, and fails because of his double-mindedness, this sadness enters into the man, and grieves the Holy Spirit, and constrains it. Then again, when anger attaches itself to a man regarding some matter, and he becomes very bitter and does something evil, sadness enters the heart of the man who became angry, and he is grieved at the act he performed, and repents that he did an evil thing. This sadness, therefore, seems to have salvation, because for having done the evil he repented. Both of these acts grieve the man: the one, sadness, because he failed in his purpose, and anger, because he did the evil. Both, therefore, are grievous to the Holy Spirit. Remove, therefore, sadness from yourself and do not afflict the Holy Spirit that dwells ^B in you, lest he make intercession to God, and depart from you. For the Spirit of God, which was given to this flesh, does not endure sadness, nor constraint. Therefore, clothe yourself in cheerfulness, which always has favor before God, and is acceptable to Him, and delight yourself in it. For every cheerful man works good, and thinks good, and despises vain sadness. But the sad man always becomes angry and works lawlessness, neither interceding nor confessing to God. For the intercession of a sad man always lacks the power to ascend to the altar of God. Because sadness sits in his heart. When, therefore, worldly sadness is mixed with intercession, it does not allow the intercession to ascend pure to the altar. For just as vinegar mixed with wine does not have the same sweetness, so also sadness mixed with the Holy Spirit does not have the same intercession. Purify, therefore, yourself from this evil sadness, and you shall live to God. ^C

Remove, therefore, this sadness from yourself and do not grieve the Holy Spirit that dwells in you, lest he make intercession to God and depart from you. For the Spirit of God, which was given to this flesh, does not endure sadness, nor constraint. Therefore, clothe yourself in cheerfulness, which always has grace before God, and delight in it. For the cheerful man works good, and despises sadness. But the sad man always works evil.

ANTIOCHUS, homily 25.

Remove, therefore, this sadness from yourself, and do not offend the Holy Spirit who dwells in you, lest he entreat the Lord and depart ^D from you. For the Spirit of God which was given to this flesh, does not sustain sadness, nor anxiety. Clothe yourself, therefore, in cheerfulness, which always has grace before God; and rejoice in it. For the cheerful man works well and despises sadness; but the sad man always does evil. First of all, he does evil...

because he grieves the Holy Spirit, which was given to man in cheerfulness; and secondly, he does evil because he does not offer confession to the Lord. For the intercession of a sad man has no power to ascend to the altar of God; for sadness sits in his heart. When, therefore, prayer is mixed with sadness, it does not allow the prayer to ascend pure to the altar. For just as wine mixed with vinegar does not have the same sweetness, so also sadness mixed with the Holy Spirit does not have the same prayer. It is good, therefore, to cast sadness away from oneself, and to put on all cheerfulness.

MANDATUM XI

CHAPTER UNICUM

MANDATE XII

CHAPTER ONE

^A Put on the good and holy desire. For having put on this desire, you will hate the evil desire. For evil desire is wild; if one falls into it—that is, into grief—^A if he is not wise, he is dreadfully consumed by it. But it consumes those who do not have the garment of good desire, but are enmeshed in this world; these, therefore, it delivers unto death. . . . "What, sir, are the works of evil desire that deliver men unto death? Make them known to me, that I may flee from them." Hear: First of all, desire of another's wife, ^B and the extravagance of wealth—which is avarice—and many and vain meats, and much drunkenness, and various tastes, and other many and foolish luxuries, and human and vain glory. Every luxury is foolish and empty for the servants of God. If the servant of God should fall into it—and if he is not wise, etc.

Hear, he says, in what works evil desire delivers the servants of God unto death. Spirit of all men is earthly and light, and has no power at all, and speaks much. And he said: How then can anyone know them? Hear, he says, about both vessels: and as I tell you, so shall you test the prophet of God and the false prophet. First, therefore, test the man who has the Spirit of God: because the Spirit that is from above is quiet and humble, and withdraws from all wickedness and vain desire of this world; and makes himself more humble than every man; and answers no one when questioned; nor does he answer individuals; nor does the Spirit of God speak to a man when he wishes, but speaks then when God wishes. When, therefore, the man who has the Spirit of God comes into the Church of the righteous who have the faith of God, and prayer is made to the Lord, then the holy messenger of the divinity fills that man with the Holy Spirit; and he speaks in the assembly as God wishes. Thus, therefore, is the Spirit of the divinity recognized, in whomever the Spirit of the divinity speaks.

CAPUT II

Hear now also about the earthly spirit, empty and foolish, having no power at all. But first, this man is thought to have the spirit; for he exalts himself, and wishes to have the first seat; and he is wicked, and talkative, and dwells in delicacies, and in many pleasures; and he receives the wage of his divination. But if he does not receive it, he does not divine. Can it be that the Spirit of God receives wages and divines? It is not fitting for the prophet of God to do these things. ^B But evil desire is to covet another's wife, or a woman to covet another's husband; and to covet the luxuries of riches, and the multitude of excessive foods, and much drunkenness, and many delicacies. For many delicacies are foolish; and many pleasures are superfluous for the servants of God.

This, therefore, is evil and pernicious desire, which puts to death the servants of God. For this desire is from the devil. Whoever, therefore, draws back from evil desire shall live for God. But whoever shall be subject to evil desire shall perish forever. For this evil desire is death-bearing. Do you, therefore, put on the desire of righteousness; and armed with the fear of the Lord, resist evil desire. For fear dwells in good desire. And evil desire, when it sees you armed with the fear of the Lord resisting it, will flee far from you, and will not appear

before you, fearing your arms; and you shall obtain ^A victory, and shall be crowned for it, and shall arrive at good desire, and shall hand over to God the victory which you have received, and you shall serve Him by acting as you yourself have willed. If, however, you serve good desire, and are subject to it, you shall be able to have dominion over evil desire, and it will be subject to you, as you wish.

CHAPTER III

CHAPTER IV

these mandates are hard and difficult to carry out. Therefore, you who are faint-hearted and weak in faith, place the Lord unceasingly in your hearts, and you will know that nothing is easier than these mandates, nor sweeter, nor milder. ^A Look steadfastly, and with your whole heart turn to the Lord, and do not fear the devil; for there is no power in him against the servants of God, since God is the one who provides the victory. The devil has only fear; but his fear has no strength. Do not fear him, therefore, and he will flee from you.

CAPUT V.

And I said to him: "Lord, listen to me saying a few words to you." "Speak," he said. I said, "Man, indeed, desires to keep the mandates of God; and there is no one who does not ask from the Lord that he may be able to keep his mandates. But the devil is hard, and he acts with power over the servants of God."

^B And he said: "He cannot act with power over the servants of God, who trust in the Lord with all their heart. The devil can wrestle, but he cannot win. If, therefore, you resist him, he will flee from you defeated and ashamed. For whoever is not full of faith fears the devil as though he had power. For the devil tests the servants of God, and if he finds them empty, he destroys them. Just as a man, when he has filled jars with good wine, and has placed between those jars a few that are half-full, and comes to test and taste the jars; he does not test the full ones, for he knows that they are good; but he tastes the half-full ones, lest they have become sour, for half-full jars quickly turn sour and lose the flavor of the wine. So also the devil comes to men who are servants of God, to test them. But whoever is full of faith resists him strongly; and he withdraws from them, because he has no place to enter. Then he goes to those who are not full of faith, and because he has a place, he enters into them; and whatsoever he wills, he does to them, and they become his servants." ^C

CAPUT VI.

"But I say to you, I, the messenger of repentance: Do not fear the devil. For I have been sent to be with you, whoever of you shall do repentance with all your heart, that I may confirm you in the faith. Therefore, believe, you who on account of your transgressions have forgotten God, and who, by casting your salvation aside for your sins, have burdened your life, that if you have turned to the Lord with all your heart, and have served him according to his will, he will give a remedy to your souls, your former sins being set aside; and you will have the power to act with authority over all the works of the devil. But do not fear his threats at all: for they are without strength, like the nerves of a dead man. Hear me, therefore; and fear the Lord Almighty, who can save and destroy; and keep his mandates, that you may live to God." And I said to him: "Lord, I am now confirmed in all the mandates of the Lord, as long as you are with me; and I know that you will shatter all the power of the devil. But we also shall overcome him, if we are able, with the Lord confirming us, to keep these mandates which you have commanded." "You will keep them," he said, "if you have purified your heart to the Lord. And all will keep them, who have purified their hearts from the vain desires of this world, and they shall live to God."

ANTIOCHUS, Homily 74, from cap. 1, of this Mandate XII. He says: “Take from yourself every evil desire, ^A and clothe yourself with good and holy desire.” For when you are clothed with this desire, you will hate evil desire and rein it in, just as you wish. For evil desire is a wild beast, and it is difficult to tame. It is, in fact, horrible, and in its wildness it consumes men greatly. Now when he says, “Evil desire is a wild beast,” he signifies that, etc. What exactly and of what nature not only the evil, but also the good desire is, is accurately set forth in the following dialogue.

Idem ANTIOCHUS, Homily 77, from cap. 6 of this Mandate. Let us therefore believe in God, we who despair of our life because of our sins; and let us turn to the Lord our God with all our heart; and let us work righteousness for the remaining days of our life; and let us serve Him rightly, according to His will. ^B And He will grant healing to our former transgressions, and we shall have power to overcome the works of the devil. Yet let us not fear his threats at all; for they are without strength, like the nerves of a dead man. But let us fear the almighty Lord, and keep His commandments; and we shall live in Him.

BOOK THREE

WHICH IS ENTITLED SIMILITUDES.

SIMILITUDE I.

That we, because we have no continuing city in this world, ought to seek the one to come.

CHAPTER UNICUM.

You, therefore, who serve God and have Him in your hearts, do the works of God, mindful of the commandments and of the promises which He has promised; and believe Him, that He will do this for you, if you keep His commandments. Instead of fields, therefore, that you might wish to buy, redeem souls from necessities, as each one is able; and set the widows free, give judgment for orphans, and consume your resources and riches in such works as these. For the Lord has enriched you in this, that you might fulfill ministries of this kind. It is much better to do these things than to buy fields or houses; for all these things will perish in this age: but what you have done for the sake of the name of God, you will find in your own city, and you will have joy without sadness and fear. Do not, therefore, desire the riches of the Gentiles, for they are pernicious to the servants of God; but use your own, which you have, to do those things by which you can attain to joy. And do not commit adultery, nor touch the wife of another, nor covet her. Covet your own work, and you will be saved.

From this similitude, ANTIOCHUS speaks these words in Homily 15: ^A If, therefore, we dwell in a foreign land, and our city is far from this city, and we know [the city] in which we are to dwell—why do we prepare in a strange land fields, and buildings, and vain dwellings, and luxurious arrays? He who prepares these things in a strange city is evidently not expecting to return to his own city, that is, to the Jerusalem above. For this reasoning is that of foolish, double-minded, and miserable men. He does not understand that these things are all alien, and are under the power of another, that is, of the prince of this world. We ought not, therefore, as those dwelling in a foreign land, to prepare anything more for ourselves than what is necessary and sufficient. For those who love their own Lord, and always have Him in their heart, will walk in His commandments, and believe His promises, and wait for them. It is good, therefore, instead of creations and money, which are ours today but tomorrow belonging to others, to purchase afflicted souls, as each is able; and to visit widows and orphans, and not overlook them; likewise [to do so] in monasteries, and thus to manage well the things that are one's own; and to spend in them the wealth that we have received from God in this life. For to this end did our good Lord provide them for us, that they might be spent in this ministry, and that in their stead we might receive a treasure that does not fail. It is therefore much better to buy such fields and possessions ^B that are stable, and lead us into our metropolis when we depart into it. Let us, therefore, dearly beloved, be untroubled by temporal things, that we may attain the eternal.

SIMILITUDE II

As the vine is supported by the elm, so is the rich man helped by the prayer of the poor.

CHAPTER I

Since the fruits of those are beautiful." And he said to me: "These two trees are set as an example for the servants of God." And I said to him: "I would like to know, sir, the example of these trees which you speak of." "Listen," he said. "Do you see this vine and this elm?" "I see them, sir," I said. "This vine," he said, "is fruitful, but the elm is a tree without fruit; yet this vine, unless it is attached to the elm and rests upon it, cannot bear much fruit. For lying on the ground, it bears bad fruit, because it does not hang upon the elm and bear fruit both for itself and for the elm. See, therefore, that the elm gives fruit no less than the vine, but rather more." "How, sir," I said, "more than the vine?" "Suspended upon the elm," he said, "it gives much and good fruit; but lying on the ground, it gives scanty and very bad fruit." ^A "This similitude, therefore, is set for the servants of God, for the poor man and the rich." I replied, saying: "Sir, show me." "Listen," he said. "The rich man has wealth, but before the Lord he is poor, for he is distracted concerning his riches, and he has very little prayer before the Lord; and the prayer he has is listless and lacks power. When, therefore, the rich man provides for the poor man what he needs, the poor man prays to the Lord for the rich man, and God grants the rich man all good things; because the poor man is rich in prayer, and his prayer has great power before the Lord. Then, therefore, the rich man provides all things for the poor man, because he perceives that he is heard by the Lord; and he provides for him all things more willingly and without hesitation, and he is careful that nothing be lacking to him. The poor man gives thanks to God for the rich man, because they work together from the Lord. Among men, therefore, the elm is not thought to give fruit; and they do not know, nor do they understand, that if there is a partnership with the vine, the vine gives double fruit, both for itself and for the elm. Thus also the poor, praying to the Lord for the wealthy, are heard; and their riches are increased, because they provide for the poor from their own riches. Both, therefore, are sharers in their good works. Whoever, therefore, does these things will not be deserted by the Lord, and will be written in the book of life. Happy, therefore, are those who possess, and feel that they are being enriched; for whoever has perceived this will be able to perform some service."

SIMILITUDE III.

CHAPTER UNIQUE.

SIMILITUDE IV.

CHAPTER UNIQUE.

restored in that age, will be made manifest. For the other nations—sinners, that is—just like the trees you saw withered, will be found withered and without fruit in that age; and like dried wood, they will be burned. And it will be made plain that they did evil in every time of their life; and they will be burned because they sinned and did not repent of their sins. But the other nations, too, will be burned because they did not acknowledge God their Creator. You, therefore, produce good fruit, so that in the summer your fruit may be known; and abstain from many matters of business, and you will commit no sin. For whoever conducts much business, commits many sins; because they are bound by their concerns and do not serve God. For how can a man who does not serve God ask for anything and receive it from God? For those who serve God, ask and receive their desires. But if a man manages one single business, he will be able to serve God; since his mind is not estranged from the Lord, but with a pure mind he serves God. If you do this, you will be able to have fruit in the coming age; and all those who shall have done these things will likewise bear fruit.

SIMILITUDE V.

Concerning true fasting, and its reward; and also concerning the purity of the body.

CHAPTER I.

CHAPTER II.

^B By this work, then, which he has done, I wish to make him a co-heir with my son; for since he perceived what was good, he did not omit it, but fulfilled it. This design of the master, both his son and his friends approved; that this servant should, in short, become a co-heir with the son. After not many days, the head of the house assembled his friends and sent from his supper many foods to that servant. When he had received them, he took from them what was sufficient for himself, but the rest he distributed to his fellow-servants. When they had received them, they rejoiced, and began to wish him greater grace from their master, for what he had done for them. Hearing all these things, his master again felt great joy; and having once more assembled his friends and his son, he explained the act of his servant concerning his food which he had sent to him. They therefore all the more agreed with the head of the house that the servant himself ought to become a co-heir with the son.

CHAPTER III.

I say to him: "Lord, I do not know these similitudes, nor am I able to understand them, unless you interpret them to me." "Everything," he said, "I will interpret to you, whatever I have spoken with you, or shown to you. Keep the commandments of the Lord, and you will be approved, and you will be written in the number of those who keep his commandments. But if, beyond those things which the Lord has commanded, you add something of good, you will acquire for yourself greater dignity, and you will be more honorable before the Lord than you were going to be. Therefore, if you keep the commandments of the Lord, and in addition to them observe these stations, you will rejoice; especially if you keep them according to my command." I say to him: "Whatever you command me, Lord, I will keep; for I know that you will be with me." "I will be with you," he said, "who have such a purpose. And I will also be with all, whoever shall have the same purpose." "This fasting," he said, "if the commandments of the Lord be kept, is very good. Thus, therefore, you will keep it."

First of all, beware of every reproach and evil word and of every harmful desire; and purify your mind from all the vanity of this world. If you keep these things, this fasting will be just. Thus, therefore, you will do. Having finished what is written above, on the day that you fast, you will taste nothing at all except bread and water; and having calculated the amount of the food which you were going to eat on other days, you will put aside the expense of that day which you were going to spend, and you will give it to a widow, an orphan, or someone in need; and thus you will complete the humility of your soul, so that he who receives from it may satisfy his soul, and his prayer may go to the Lord God on your behalf. If, therefore, you so fulfill your fasting, as I command you, your sacrifice will be acceptable to the Lord, and this fasting of yours will be recorded. This station, thus performed, is good, glad, and acceptable to the Lord.

Hence ANTIOCHUS, homily 7.

For true fasting is not only to make oneself weak, but also to give the amount of the expense that he was going to eat to the widow and the needy: so that he who has received, having been satisfied, may pray for him, and his sacrifice may become acceptable to God.

If you keep these things with your children and your whole household, you will be happy. And whoever shall keep these things when they have heard them, will be happy; and whatever they ask from the Lord, they will obtain.

CAPUT IV.

And I prayed to him that he would explain to me this similitude of the field and the master, and the vineyard and the servant who had staked the vineyard; and of the herbs which were extracted from the vineyard; and of the son and the friends, which in the counsel...

^A he had called. I understood, for it was a similitude. He says to me: "You are very bold in asking questions. For you ought to ask nothing; for if it needs to be demonstrated, it will be demonstrated to you." I say to him: "Lord, whatever you show me, and do not explain, I shall have seen in vain, if I do not understand what they are, and if the similitudes which you proposed, you do not expound, I shall have heard them in vain." He answered me again, saying: "Whoever is a servant of God, and has the Lord in his heart, asks of Him understanding, and obtains it; and he explains every similitude; and he understands the words of the Lord, which have need of investigation. Whoever, however, are slow and lazy to pray, they hesitate to ask of the Lord: whereas the Lord is of such profound goodness, that he grants all things to those who ask of him without ceasing. You, therefore, who have been confirmed by that venerable messenger, and have received so powerful a prayer, since you are not lazy, why do you not now ask of the Lord for understanding, and receive it?" I say to him: "Since I have you present, it is necessary that I ask you, and inquire; for you show me all things and speak to me when you are present. For if I were to see or hear these things without you, then I would ask the Lord that he might show them to me."

CHAPTER V.

And he answered: "I told you a little while ago that you are crafty and bold, in that you ask for the solutions of the similitudes. But since you are so stubborn, I will solve for you this similitude which you desire, so that you may make it known to all. Hear now," he says, "and perceive with your mind. That field signifies the world. But the Lord of the field is shown to be He who created all things and perfected them, and gave them power. The Son, however, is the Holy Spirit; but that servant is the Son of God; the vineyard is the people whom He Himself protects; but the stakes are the messengers who have been set by the Lord to hold up His people; but the herbs which were rooted out of the vineyard, are the transgressions of the servants of God; but the foods which He sent to him from the supper are the commandments which He gave to His people through the Son; but those friends whom He called into council are the holy angels whom He created first. But the absence of that householder is the time which remains until His coming." I say to him: "Lord, all these things are magnificent and wonderful, and upright; could I, therefore, Lord," I say, "have understood these things? Not even any other man, even if he were very prudent, would be able to understand them. But now, Lord, show me what I seek." "Seek what you wish," he says. "Why," I say, "is the Son of God in this similitude placed in the position of a servant?"

CHAPTER VI.

"Hear," he says, "the Son of God is not placed in a condition of servitude, but in great power and authority." I said to him: "How, Lord? I do not understand." "Because," he says, "to those whom He handed over to His Son, His Son set messengers over them, to preserve them one by one; He Himself, however, laboured much, and suffered much, that He might abolish their sins. For no vineyard can be dug without labour and pain. Having therefore deleted the sins of His people, He Himself showed them the ways of life, having given them the law which He had received from the Father. You see, therefore, that He is the Lord of the people, having received all power from His Father. But why did the Lord take the Son into council regarding the inheritance, and the good angels? Because He took the Holy Spirit as counsel, who was infused first of all into the body in which God might dwell. For the intellect placed Him in the body, as it seemed to Him. This body, therefore, into which the Holy Spirit was led, served that Spirit, walking rightly in modesty and chastely, and did not at all defile that Spirit. Since, therefore, that body had served the Holy Spirit at all times, and had laboured rightly and chastely with Him, and had not succumbed at any time: that fatigued body lived in a servile manner, but having been strongly approved with the Holy Spirit, it was received by God. The course of such a one, therefore, pleased God; because it...

was not defiled upon the earth, possessing within itself the Holy Spirit. He therefore called the Son and the good angels into counsel, ^A so that to this body—which served the Holy Spirit without complaint—some place of settlement might be given, lest it should appear to have lost the reward of its servitude. For every body found small and without spot, in which the Holy Spirit has been established for the sake of dwelling, shall receive its reward. You have also the exposition of this similitude.

CAPUT VII.

I perceive, I said, master, your will, having heard this exposition. Hear further, he said: Keep this body of yours clean and pure, so that that Spirit which will inhabit it may bear witness to it, and may be judged to have been with you. And see also that you are not persuaded at any time that this body perishes, and use it in some lust. For if you defile your body, you will at the same time also defile the Holy Spirit; and if you defile the Holy Spirit, you will not live. And I said: What if through some ignorance this has been admitted before these words were heard? In what way does he obtain salvation who has defiled his own body? To previous matters, he said, which were admitted through ignorance, God alone can grant a remedy: for all power belongs to Him. But now keep yourself: and since the Lord is omnipotent and merciful, He will grant a remedy for previous admissions, if in the future you do not defile your body and the Spirit. For both are partners, and one is not defiled without the other. Therefore, keep both clean and you will live to God.

SIMILITUDE VI

On the twofold kind of voluptuous men, and their death, defection, and the duration of their punishments.

CHAPTER ONE

When I was sitting at home, and glorifying the Lord for all that I had seen, and was thinking about the commandments, that they were very good and great and honest and joyful, and such as could bring salvation to men; I was saying these things within myself: I shall be blessed if I walk in these commandments; and whoever walks in them will live to God. While I was saying these things with myself, I see him whom I saw also before, sitting near me, and saying these things to me: Why do you doubt about my commandments, which I have commanded you? They are good: do not doubt at all; but put on the faith of the Lord, and you will walk in them. For I will give you strength in them. These commandments are useful to those who are about to repent of their previously admitted sins, if they walk in them in the future. Whoever, therefore, are doing penance, cast away from yourselves the wickedness of this age. Put on, however, every virtue of righteousness, and you will be able to keep these commandments; and from then on you shall not sin. For if you do not sin from then on, you will recover much from your previous deeds. Walk in my commandments, and you will live to God. These things have been spoken to you by me. After he had spoken these things with me, he said to me: Let us go into the field, and I will show you the shepherds of the flocks. Let us go, I said, master.

And we came into a certain field: and there he showed me a young shepherd, clothed in a garment of a crimson color. ^B He was pasturing many sheep, and those sheep were, as it were, voluptuous, and very indulgent and cheerful, leaping hither and thither. And the shepherd himself was very cheerful over his flock, and was running around the sheep. And other sheep were indulgent and voluptuous in one place, but not leaping. And we came into a certain field: and there he showed me a young shepherd, clothed in a garment of a crimson color. He was pasturing copious flocks: and those flocks were as if in pleasures and many delights; and they were exulting with hilarity, and exulting they were running here and there. And the shepherd himself was taking great pleasure from his flock; and the face of that shepherd was very joyful, as he went among the running flocks.

^A And he says to me, "Do you see this shepherd?" "I see him, sir," I said. And he said to me, "This is the angel of luxury and deceit. He corrupts the souls of the servants of God, and turns them away from the truth, deceiving them with wicked desires, in which they perish—forgetting the commandments of the living God, and walking in the vain luxuries and deceits of this life. For this reason, they are perishing by this angel unto death and corruption." I say to him, "I do not know, sir, what 'unto death and corruption' is." And he says to me, "Listen," he says. "Those sheep you saw, joyful and skipping, these are those who have separated themselves from God once and for all, and have surrendered themselves to the desires of this age. For them there is no repentance unto life; because they have added to their other sins, and the name of God is blasphemed by them. The life of such as these is death. But those whom you saw not skipping, but feeding in their place, these are they who have indeed surrendered themselves to luxury and deceit, but have not blasphemed against the Lord; these, therefore, have been corrupted away from the truth; yet in these there is hope of repentance, in which they can live. Therefore, corruption has a hope of restoration, but death keeps eternal perdition." ^B Again we went on a little, and he shows me another shepherd, great, savage in appearance, wearing a white goatskin, and he carried a certain pouch on his shoulder, and a rod very hard and having knots, and a whip in his hand; and his look was bitter, so that I was afraid of him. This shepherd, then, was taking the sheep from the first shepherd—the young man—those that were living in luxury and indulging themselves, but not skipping—and he was casting them into a certain place—steep, thorny, and full of briars—so that the sheep could not disentangle themselves from the thorns and briars, but were entangled in the thorns and briars and suffered great misery, being flayed by him; and here and there he was driving them about, and he gave them no rest at all, nor did they stand still. ^C Seeing them, then, thus being scourged and suffering, I was grieved for them, because they were being so tormented and had no rest at all. And I say to the angel who was speaking with me, "Sir, who is this ^D shepherd?"

^A And he says to me, "This is the angel of punishment; he is one of the righteous angels, but he is set in charge of the punishment." Therefore, he takes those who have wandered away from God and have gone astray in their desires and pleasures, and he punishes them, as they deserve, with terrible and various torments. I say to him, "I would like to know, sir, these various torments, what kind they are." "Hear," he says. "The various punishments and torments are everyday sufferings. For when they depart from God, thinking they are in rest and wealth, then they are punished, some suffering losses, others penury, others falling into various infirmities. Others are in instability, others are insulted by those inferior to them, and in other varied circumstances. For many, having turned back in their own councils, launch themselves into many affairs, and nothing at all goes well for them, and they are distressed, and they do not know that it is because of the evil things they have done that they do not succeed; and so they blame the Lord, and they do not endure the remaining days of their lives to turn and serve God with a pure heart. But if they repent and come to their senses, then they perceive that it was because of their evil deeds that they were not succeeding; and thus ^B they glorify the Lord, because He is a just judge, and they suffered justly, and were disciplined according to their deeds. Now hear the power of both, of the luxury and of the torment. The time of the luxury and of the deception is one hour; but the hours of the torment possess the power of thirty days. If, therefore, one lives in luxury for one day and is led astray, and is tormented for one day, that one day of torment has the strength of an entire year. Therefore, for as many days as one lives in luxury, for so many years will he be tormented. You see, therefore, that the time of worldly luxury and pleasure is nothing, while that of punishment and torment is great."

CHAPTER IV.

I say to him, "Even now, sir, demonstrate to me. What are you looking for?" he asks. I said to him, "Are those who depart from the fear of God tormented for the same length of time as they have enjoyed false sweetness and pleasures?" He says to me, "For the same length of time they are also tormented." And I said to him, "They are tormented a small amount: but it was proper that those who so perceive pleasures as to forget the Lord, should suffer seven times as much punishment." He says to me, "You are foolish, and you do not understand the virtue of this punishment." And I said, "If I understood, sir, I would not be asking you to demonstrate it to me."

"Hear," he says, "how great is the power of both, of sweetness and of punishment. The one hour of sweetness is limited to its own span; but one hour of punishment possesses the strength of thirty days. Whoever, therefore, has perceived ^C a fallacious sweetness and pleasure for one day, and has been tormented for one day, that day of his torment will be worth the span of a year. Thus, for as many days as each one has enjoyed pleasure, he is tormented for as many years. You see, therefore," he says, "that the time of worldly sweetness and pleasure is small; but that of punishment and torments is much greater."

^A

I said to him: "Lord, since I do not understand all these times of sweetness, pleasure, and punishment, explain them to me more clearly." He answered me, saying: "Your stupidity persists in you. Do you not wish rather to purify your mind and serve God? See that you are not found to be stupid when the time is finished. Hear now, as you wish, that you may understand more easily.

"He who gives himself up to pleasures for one day, and does whatever his mind desires, is filled with great stupidity, and does not understand what he is doing; and on the following day he forgets what he did the day before. For worldly sweetness and pleasure have no remembrance, because of the stupidity that is inherent in them. But when, on the other hand, a person suffers torture and punishment for one day, he is tormented for a whole year; for punishment possesses a great memory. Therefore, he suffers for the whole year and remembers; and then he recalls that vain sweetness and pleasure, and feels that he is being punished on their account. Whoever, therefore, gives themselves up to sweetness and pleasure are punished in this way; since they have life, yet render themselves liable to death."

^B And I said to the angel: "What are harmful pleasures? Tell me." "Every action," he says, "is a pleasure if a man does it willingly. For the irascible person, satisfying his own desire, perceives his pleasure; and the adulterer, and the drunkard, and the slanderer, and the liar, and the covetous person, and the defrauder, and whoever commits anything similar, in giving in to their own disease, perceive pleasure from that thing. All these sweetnesses and pleasures are harmful to the servants of God. Because of these, therefore, they are tormented and suffer punishments. There are also pleasures that bring salvation to men. For many, doing works of righteousness, perceive pleasure, drawn by their own sweetness. This pleasure, therefore, is useful to the servants of God, and prepares life for such men. But those harmful ones which were mentioned above produce torments and punishments. Whoever, then, persists in them, and does not do penance for the things they have committed, will acquire death for themselves."

^C SIMILITUDE VII.

That those who repent must bring forth fruits worthy of repentance. CAPUT UNICUM.

After a few days, I saw him in that field where I had seen those shepherds before. And he said to me, "What are you seeking?" "I came," said I, "to ask you, Lord, that you might order that shepherd presiding over the punishment to depart from my house, because he afflicts me severely." And answering, he said: "It is necessary, he said, that you suffer inconveniences and vexations; for so the good messenger commanded concerning you: because he wishes to test you." "What grave sin, Lord, have I committed," I said, "that I should be handed over to this messenger?" "Take heed," he said. "You have indeed many sins, but not so many that you should be handed over to this messenger; but your house has committed many transgressions and crimes, and for that reason, that good messenger, being provoked by their deeds, commanded you to experience the vexation for some time, so that they also might do penance for their misdeeds, and wash themselves clean from every desire of this world. When, therefore, they have done penance until they are purified, then that messenger who is set over the punishment will depart from you."

I say to him: "Lord, if they have behaved themselves in such a way as to provoke the good messenger, what have I done?" Answering, he said: "Otherwise, they cannot suffer the vexation unless you, who are the head of the whole house, undergo ^D the labors. For whatever you have suffered, it is necessary that they also feel it; but as long as you are well established, they can experience no vexation." And I said: "But behold even now, Lord, they are doing penance with all their heart." "And I know," he said, "that they are doing penance with all their heart. Do you think, then," he said, "that the transgressions of those who do penance are blotted out immediately? Not so at once; but it is necessary that he who repents...

^A should afflict his own soul, and show himself humble-minded in every matter, and endure many and various vexations; and when he has suffered all things that have been appointed for him, then perhaps the One who created him and who formed all things will be moved with compassion for him, and will grant some remedy; and this, if he sees the heart of him who performs penance to be pure from every wicked deed. But for you and for your house it is fitting to be vexed now, and it is necessary to suffer much vexation; just as the angel of the Lord who delivered me to you has commanded. Rather give thanks to the Lord, because, being foreknowing of the future ^B, He deemed you worthy, for whom He might predict the tribulation that is at hand, for those who are able to endure it." I say to him: "And you, my lord, be with me; and I shall easily endure every vexation." "I," he says, "shall be with you; but I shall also ask that angel who is set over punishment, that he may afflict you more lightly; but you shall suffer adversity for a short time, and again you shall be restored to your place; only persist in humility. Yield to the Lord with a pure mind, and your house, and your children, and walk in His commandments, which He has commanded ^C you; and your penance will be able to be firm and pure. And if you keep these with your house, the inconveniences will depart from you: but also from all those who have walked in these commandments all vexation will depart."

SIMILITUDE VIII.

There are many kinds of the elect and of penitent sinners: all, however, according to the manner of their penance and of their good works, will have a reward.

CHAPTER ONE.

He shows me a willow covering the fields and mountains, under whose shadow came all who had been called in the name of the Lord. And near the willow stood the angel of the Lord, very glorious and sublime; and he was cutting with a great sickle ^D branches from that willow; and to that people which was under the shadow of that willow, he was handing out small rods, about a cubit long. After everyone had received them, he put down the sickle; and that tree remained whole, just as I had seen it before: at which thing I was wondering, and discussing within myself. That shepherd said to me: "Cease wondering that that tree remains whole after so many branches have been cut off; but wait: now it shall be shown to you what that angel signifies who handed out the rods to the people." And again he was demanding them back from them; and in the order in which each had received them, in the same way he was also summoned to him, and the rods, as if touched by a moth, he was commanding those who had handed over such rods to be separated and set apart. Others were handing over rods that were indeed dry, but not touched by the moth: and these also he commanded to be set apart. Others were handing over semi-dry rods: and these also were set apart. But some were giving their rods semi-dry and having cracks: and these were set apart. Others were bringing their rods, of which half the part was dry, half indeed green: and these were set apart. Others were bringing their rods; of which two parts were green, the third indeed dry: and these were set apart. Others were bringing their rods, of which two parts were dry, the third indeed green: and these were set apart. Some were handing over their rods a little dry (for there was a very small amount of dry on their rods, that is, their very tip), but were having cracks: and these were set apart. But of others, a small part was green on the rods, the rest indeed dry: and these were set apart. Others were coming bringing their rods as they had received them, green, and the greatest part of the people were handing over such rods; and that angel took great joy from these: and these were set apart. Others were bringing their rods green and having shoots: and these were set apart and that angel was receiving these also with great cheerfulness. Others were bringing their rods green, from which their shoots had grown; which shoots were bringing forth some fruits. Those who were handing over rods of this kind were very cheerful in countenance; but the angel himself indeed, from these,

^A was receiving great joy; nor was that pastor with him any less joyful for the same reason.

CHAPTER II

Then the messenger of the Lord ordered crowns to be brought. And crowns were brought, fashioned as if from palm branches; and the messenger crowned those men in whose rods he had found shoots and fruit; ^B and he ordered them to go into the tower. But he also sent into the tower those men in whose rods he had found shoots without fruit, having given them a seal. For they had the same garment, that is, white as snow, with which he ordered them to go into the tower. Nor, likewise, did he fail to command those also who had returned their rods as green as they had received them, having given them a white garment, and thus he let them go into the tower. ^C When these things were finished, he said to that pastor: I am going; but you, send these men inside the walls, into that place where each one fears to dwell, having first considered their rods diligently: yet, see that no one deceives you. But if anyone escapes your notice, he said, I will test them upon the altar. Having said these things to the pastor, he departed. After he had departed, the pastor said to me: Let us take the rods from all, and let us plant them, to see if they can grow green again. I say to him: Lord, these dry rods, how can they grow green again? He says to me: ^D This tree is a willow, and it always loves life. If, therefore, these rods are planted, and receive a little moisture, many of them will grow green again. For I will test, and I will pour water upon them; and if any of them can live, I will rejoice for it; but if not, at least I will not be seen to have been negligent. He then ordered me to call them. And as each of them stood, they came in their order, and handed over their rods: these, having received one by one, he planted in their rows. And after he had planted them all, he poured much water over them, so that they were covered by the water, and did not appear above it. Then, when he had irrigated them, he said to me: Come; and after a few days let us return, and visit them. For He who created this tree wishes all those who received rods from it to live. I, however, hope, since these rods have been infused with water, that many will live by having taken in the moisture.

CHAPTER III

I say to him: Lord, demonstrate to me what this tree is: for I am greatly moved that, though so many branches have been cut off, it appears whole; nor does anything at all seem to be missing from it; at which I am mostly astonished. Hear, he says: This great tree, which covers the plains and mountains and the whole earth, is the law of God given to the whole world. And by this law the Son of God has been proclaimed in all the ends of the earth. But the people standing under the shadow are those who heard his preaching and believed. That glorious and good messenger is Michael, who has authority over this people and governs them. For he inserts the law into the hearts of those who have believed. He visits, therefore, those to whom he gave the law, to see if they have kept it. But he sees the rod of each one, and many of them withered. For those rods are the law of the Lord. He recognizes, then, all those who have not kept the law, knowing the seat of each one of them. I say to him: Why, Lord, did you send some into the tower, and leave others here with you? These, he says, whoever have transgressed the law which they received from him, have been left in my power, so that they may do penance for their faults; but those who satisfied the law and kept it, are under his power. Who, therefore, Lord, I say, are those going into the tower crowned? He says to me: Whoever have struggled with the devil and defeated him, they are crowned. Those others are they who, in order to keep the law, have suffered injuries. Those, indeed, who handed over the green rods having shoots but no fruit, have suffered vexation on account of the same law, but did not suffer death; but neither did they deny the holy law. These, indeed, who handed them over green, just as they had received them, are modest and just, and who have lived with a very pure mind and have kept the commandments of God. But you will know the rest when I have considered those rods which I have planted and watered.

CHAPTER IV

But after a few days we returned; and in the same place that glorious messenger sat; I, however, stood...

^A before him. He said to me: Gird yourself with a linen apron, and minister to me. I girded myself with a clean linen apron, which was made of sackcloth. But when he saw me girded, and prepared to minister to him, he said: Call those men whose rods have been planted, each in his own order, just as they handed them over. And he led me into the field; and I called ^B all of them; and they all stood in their ranks. Then he said to them: Let each one draw out his rod, and bring it to me. And they first handed over those who had rods that were dry and rotten. And those whose rods were found to be rotten and dry, he ordered to stand apart. Then those handed them over who had rods that were dry, but not rotten. Some of them handed over green rods; but others, rods that were dry and rotten, as if touched by a moth. He ordered those who handed over green rods to stand apart; but those who handed over dry and rotten ones, he ordered to stand with the first group. ^C Then those who had had semi-dry rods, and rods having cracks, handed them over: many of them handed over green ones, and having no cracks; but some handed over green ones, having shoots, and fruit on the shoots, just like those who went up to the tower crowned. Others handed over dry rods, and not rotten. But some, just as they had been, handed over semi-dry rods and ones having cracks. He ordered each one of them to stand apart; some in their own order, others apart.

CHAPTER V Then those who had had green rods, but having cracks, handed them over. All these men handed them over, and stood in their order. But this Shepherd took joy ^D from them, because they were all polished, and had put away their cracks. Then those who had had a rod half green and half dry handed them over: and for some, they were found to be entirely green; for others, semi-dry; for others, green and having shoots. All these were dismissed, each into his own order. Then those who had had two parts of their rods green, and the third part dry, handed them over: many of them handed over green ones; many semi-dry; but the others, dry and not rotten. All these were dismissed, each into his own order. Then those who had had in their rods two parts dry, and the third part green, were offering them: many also of these handed over semi-dry; but some, dry and rotten; others, however, semi-dry and having cracks; but a few were green. All these, therefore, stood each in his own order. Then those who had had a third part green, but the rest dry, handed them over: their rods were found to be for the most part green, having little branches, and fruit on those branches; and the rest were entirely green. From these rods that shepherd took vehemence joy, because he had found them so. They also went away into their orders.

CHAPTER VI But after he had examined the rods of all, he said to me: I had told you that this tree loves life. You see that many have performed repentance, and have attained salvation. I see, master, I said. That you may know, he said, the goodness and the great clemency of the Lord, and that he is to be honored, who gave the Spirit to those who were worthy to perform repentance. And I said: Why then, Master, have not all performed repentance? He said to me: Those whose minds the Lord saw would be pure, and would serve Him with all their heart; to them he granted repentance. But as for those whose deceit and wickedness he perceived, and observed that they would return to him deceitfully, he denied them repentance and the way back, lest they should again blaspheme his law with wicked words. I say to him: Now, master, demonstrate to me what is the place of each of those who returned their rods, and their seats: that by hearing these things and believing them, those who did not keep them whole, but dissipated the seal which they received, may acknowledge their deeds, and perform repentance; and, having received the seal from you, may give honor to the Lord, because His clemency was moved over them, and he sent you, that you might renew their spirit. Listen, he said: Those whose rods were found dry and rotten, and as if touched by a moth; these are the fugitives, and the [missing content end of page]

betrayers ^A of the Lord, who among their other transgressions have slandered the Lord with wicked words and have denied His name, which was invoked upon them. Therefore, all of these are dead to God, and you see that none of them has practiced repentance, even though they have heard the commands which you brought them; therefore, life is removed from such men.

Those too who returned their rods dry but not rotten were not far from them; for they were hypocrites and brought in false doctrines and perverted the servants of God, especially those who had sinned, not allowing them to return to repentance but detaining them with foolish doctrines. These, therefore, have a hope of return, and you see that many of them are practicing repentance, having heard the commands which you brought them, and will continue to practice repentance. But whoever shall not practice repentance, these have lost their patience and will lose their life. But for those who have practiced it, the wall at first began to be their seat; but some even ascended into the tower. You see, therefore, he said, that in repentance there is life for sinners, but for those who do not practice repentance, there is death prepared.

CHAPTER VII.

Hear also concerning those who delivered rods half-dry and having cracks. Those whose rods were only half-dry are doubtful; for they are neither alive nor dead. But those who returned them half-dry and having cracks are both doubtful and slanderous, speaking against those who are absent, and never having peace among themselves, and envying one another. And for these, indeed, repentance is also offered; for you see some of them repenting. Whoever of them, however, practiced repentance quickly ^B have their seat in the tower, but those who practiced it late dwell in the walls. But those who did not practice repentance, but remained in their deeds, will die the death.

But those who returned rods that were green, yet having cracks, have always been faithful and good, but have among themselves a certain envy and zeal concerning preeminence and dignity. But all of this kind are senseless and foolish, who have rivalry among themselves concerning preeminence. Nevertheless, since they are otherwise good, if, upon hearing these commands, they shall amend themselves and quickly, through my persuasion, practice repentance, they will then begin to dwell in the tower, just as those who have worthily practiced repentance. But if any of them shall return again to dissension, he will be cast out ^C from the tower and will lose his life. For the life of those who keep the commands of the Lord consists in the commands, not in preeminence or any dignity. For by patience and humility of soul men shall attain life, but by seditions and contempt of the law they will acquire death for themselves.

CHAPTER VIII.

Those who in their rods had half dry and half green, these are involved in business and are not joined to the saints; and for this reason their half is alive, but the other half is dead. Many, therefore, out of them, upon hearing the commands, practiced repentance and began to dwell in the tower; but some of them desisted entirely. For these there is no place of repentance, for because of their business they have spoken wickedly against the Lord and have denied Him. On account of this wickedness, therefore, they lost their life. But many of them adopted a doubtful mind. There is still a return for them; if they quickly practice repentance, they will have a seat in the tower; but if they practice it later, they will dwell in the walls; but if they do not practice it, they will acquire death for themselves.

And those who had two parts of their rods green, and the third part dry; they, having been depraved in many ways, denied the Lord. Many of these, therefore, practiced repentance and thus began to dwell in the tower; and many departed from God forever; these, therefore, lost their life entirely. But some, having conceived a doubtful mind, stirred up dissensions; for them there is still a return, if they quickly practice repentance and have not ^D lingered in their pleasures; but if they remain in their deeds, they will acquire death for themselves.

CAPUT IX.

But those who delivered their rods, of which two parts had been dry, and the third green; they had indeed been faithful, but having been enriched and satiated with goods, they desired to be more celebrated among foreign nations,

and fell into great pride, and began to breathe lofty things, and to desert the truth; nor were they joined to the just, but lived with foreign nations; and this life seemed sweeter to them: yet they did not depart from God, and they persevered in faith; but they did not exercise the works of faith. Therefore, many of them did penance, and their seats began to be in the tower. But others, living with foreign nations and puffed up by their vanities ^A, separated themselves forever from God, serving the crimes and works of the nations. Such men, therefore, were reckoned with the foreign nations. Others of them began to have a doubtful mind, not hoping that they could attain salvation on account of their deeds: others, being made doubtful, stirred up dissensions. Therefore, for these and for those who began to be doubtful on account of their deeds, there is still a return; but this penance must be speedy, that their seat may be in the tower. But for those who do not do penance, but persist in their pleasures, death is near.

CAPUT X. But those who offered green rods, except for the tops of them which alone were dry ^B and had fissures, were always good and faithful and upright towards God; but they transgressed a little on account of empty pleasures, and minute thoughts, which they harbored within themselves. Having heard my words, therefore, very many did penance quickly; and they began to dwell in the tower. Some, however, of these departed doubtful; some added to their doubtful mind, also stirring up dissensions. In these, therefore, there is still hope of return, because they were always good; but they will be moved with difficulty. But those who offered their rods dry, except for their tops which alone were green, believed indeed in God, but they lived in wickedness ^C; yet they never departed from God, but always gladly bore the name of the Lord, and gladly received the servants of God in their hospices. Having heard this, therefore, they returned, and without delay did penance, and practiced every equity of virtue. Some of them indeed died; and others gladly suffered adversities, mindful of their deeds.

CAPUT XI. After he had finished the explanations of all the rods, he says to me: Go, and tell all to do penance; and they shall live to God, because the Lord, moved by his great clemency, sent me to announce penance to all, even to those who do not deserve to attain salvation on account of their deeds. But the Lord is patient, and wishes to preserve the invitation made through his Son. I say to him: I hope, Lord, that when they have heard these things, all will do penance. For I believe that each one, having recognized his own deeds and received the fear of God, will return to penance ^D. He says to me: Whoever shall have done penance with their whole heart, so that they have purified themselves from all wickedness which has been said above, and have not added anything further to their sins, shall receive from the Lord a remedy for their former sins, if they have not doubted at all concerning these commandments; and they shall live to God. But whoever, he says, shall have added to their sins, and lived in the desires of this world, will condemn themselves to death. But you, walk in these commandments; and you shall live to God: and whoever shall have walked in them, and rightly practiced them, shall live to God. After he had shown me all these things, he says to me: I will show you the rest in a few days.

SIMILITUDE IX.

The greatest mysteries of the Church militant and triumphant to be built.

CAPUT PRIMUM. After I had written the commandments and similitudes of that shepherd, the messenger of penance came to me, and said to me: I wish to show you whatever the Spirit showed you, who spoke with you in the form of the Church. For that Spirit is the Son of God. And because you were weaker in body, it was not declared to you earlier by the messenger.

to see how you have been strengthened by the Spirit and increased in power, so that you might even be able to see the messenger; for this the building of the tower was well and magnificently shown to you by the Church, but you saw all things as shown by the virgin. But now you are enlightened by the messenger, by the same Spirit. But it is necessary for you to see all things diligently, for I have been sent into your house to dwell by that venerable messenger, so that when you have powerfully seen all things, you might fear nothing as before. ^B And he led me to the ascent of the mountain of Arcadia, and we sat on its summit. And he showed me a great field, and around it twelve mountains of different and various shapes. The first of these was black as soot. The second was bare, without herbs. The third was full of thorns and thistles. The fourth had semi-dry herbs; the upper part of which was green, but that nearest to the roots was dry; some herbs also became dry when the sun grew hot. The fifth mountain was very rugged, but it had green herbs. The sixth mountain was full of fissures, some smaller but others larger; but in those fissures were herbs, not very lush indeed, but they seemed as if they were withered. The seventh mountain, however, had delightful herbs and was entirely fertile, and every kind of cattle and birds of heaven grazed on its nourishment; and as much as they fed upon it, so much the more lushly did the herbs grow. The eighth mountain was filled with springs, and from those springs every kind of creature of God was watered. The ninth mountain had no water at all and was completely desolate; but it fed deadly serpents, and those pernicious to men. The tenth mountain contained tall trees and was entirely shady; and under their shade cattle lay down, resting and ruminating. The eleventh mountain was filled with very dense trees, and those trees appeared laden with various fruits, so that whoever saw them would desire to eat of their fruits. The twelfth mountain was entirely white and had a most delightful appearance, and it provided its own highest beauty. ^C

CHAPTER II

In the middle of the field, he showed me a white and huge rock that had risen from the field itself; and that rock was higher than those mountains, and it was square, such that it could sustain the whole world. It seemed to me to be ancient, but it had a new gate, which seemed recently carved. And that gate had a brilliance clearer than the sun, so that I marveled greatly at its light. Around that gate stood twelve virgins: of whom the four that occupied the corners of the gate seemed to me to be more worthy; but the others were also worthy; and they stood at the four parts of the gate. And it was also a part of the grace of those virgins that they were dressed two by two in linen tunics, and were fittingly girded with their right arms exposed, as if about to lift some burden; they were prepared in this way, for they were very cheerful and ready. When I had seen these things, I myself marveled within, that I should see such great and splendid things. And I marveled again at those virgins, that they were so graceful and delicate, and stood so constantly and firmly as if about to carry the whole heaven. And when I was thinking these things within myself, that Shepherd said to me: "Why do you dispute within yourself and are tormented, and why do you add anxiety to yourself? Whatever you cannot understand, do not attend to, as if you were wise; but ask the Lord, so that having received understanding, you may understand them. Whatever is behind you, you cannot see; but those things which are before you, you see. In those things, therefore, which you cannot see, do not be tormented; but grasp the understanding of those things which you do see. Cease

to be curious. But I will show you all things, as many as I ought ^A to show you; now, however, consider the rest.

CHAPTER III.

And when he had said these things to me, I looked up 57: and behold, I saw that six men had come, tall and venerable, and all of them alike 58 in appearance; and they had called a certain multitude of men; and those who had come, having been called by them, were themselves also tall and strong. But those six commanded them to build a certain tower 59 over that gate. Yet a great commotion began at that time among those who were running here and there 60 around the gate, of those men who had gathered to build the tower 61. But those virgins who stood around the gate were commanding them ^B to hasten the building of the tower 62. But they themselves stretched out their hands, as if they were about to receive something from them. Then those six commanded that 63 they should lift stones from a certain deep place, and prepare them for the building of the tower. And ten white, square stones 64, circumcised, were brought up. But after those six had called these virgins, they commanded them to carry all the stones, whatever were to be sent for the building of the tower 65; and, having been carried through the gate, to deliver 66 them to those who were to build that tower. Immediately these virgins, the same stones which had previously been brought up 67 from the deep, began to 68 lift them all together among themselves.

CHAPTER IV.

But those who stood around the gate carried them in this way: such as seemed to be stronger were placed at the angles; but the other stones were laid underneath the sides 69: and thus they carried all the stones, and, having been carried 70 through the gate, they delivered them to the builders, ^C as they had been commanded 71. But they, receiving them, built them up. And this building was done upon that great rock and gate; and by them the whole tower was upheld. But the structure of these ten stones filled that whole gate, which began to be at the foundation of that tower. But after those ten stones, another twenty-five were brought up 72 from the deep; and these were built into the building of the same tower, having been lifted by those virgins, like the former ones. After these, another thirty-five were lifted up, and these similarly were fitted into the same work. After these, forty stones came up; and all these were added into the structure of that tower. Therefore, four courses began to exist in the foundation of that tower 73; for the stones ceased to be extracted from 74 the deep: these who were building also rested for a little while. Again, those six men commanded that multitude to bring 75 stones from those twelve mountains for the building of the same tower. But they went on cutting ^D stones of various colors 76 from all the mountains; and, bringing them 77, they handed them to the virgins; whom those virgins receiving, carried through 78, and handed over for the building of the tower. And when those stones were built into it 79, they became white and various; and similarly all the former ones 80 changed their colors. But some were handed over by the men themselves; which, when they had come into that building, remained as they were placed. These did not become white, nor various; because they had not been carried through the gate by the virgins. These stones, therefore, were deformed in the building 81; and when those six men perceived this, they commanded them to be taken away and replaced in their own place from where they had been brought 82. And they say to those who were bringing those stones: "By no means offer us stones for this building; but place them beside the tower, so that these virgins may carry them through; for unless they are carried by these virgins through this gate, they cannot change their colors: do not, therefore, labor in vain."

CAPUT V

^A The structure was finished that day, but the tower was not yet completed; for it was destined to be built; therefore, even now, a certain delay has occurred. The six men commanded those who were building to depart and rest for a while; but they instructed those virgins not to depart from the tower. Thus, they seemed to me to have been left behind to guard that tower. When they had departed, I said to that shepherd: "Why, my lord, is the building of the tower not finished?" "It cannot," he said, "be finished before its lord comes and approves this structure, so that if he finds any stones in it that are not good, they may be changed; for this tower is being built according to his will." I said: "Lord, I would like to know what the building of this tower signifies, and to learn about this rock and this gate, about the mountains, the virgins, and the stones taken from the depths, which were not hewn, but were placed into the structure just as they came up; and why ten stones were first placed in the foundation, then twenty-five, then thirty-five, then forty; and also about those stones which were placed into the structure and then taken away and put back in their place." "If you are not impatient," he said, "you will know everything, and you will see the rest of what will happen to this tower and will diligently understand all the likenesses." After a few days, we came to the same place where we had sat, and he said to me: "Let us go to the tower; for its lord is coming to inspect it." We went there, therefore, and found no one except those virgins. ^B And he asked them whether the lord of that tower had been there. They answered that he would be there immediately to inspect that structure.

CAPUT VI

But after a little while, I see a great multitude of men coming, and in the midst of them a man so tall that he surpassed the tower itself in stature; and around him were those six whom I had seen commanding the building, and all those who had built that tower, and in addition many others, men splendid in dignity. Those virgins who guarded the tower ran up and kissed him, and began to walk near him. He, however, examined that structure so diligently that he touched every single stone; indeed, he even struck them each with the rod he held in his hand. When they were struck, some became black as soot; others became as if scabby; some seemed to have cracks; some were stunted; some were neither black nor white; some were rough, not matching the other stones; others had many spots. These are the varieties of those stones which were found to be unsuitable in that structure. The lord commanded them all to be removed from the tower and left beside it, and for other stones to be brought and placed in their stead. And those who were building asked him from which mountain he wished them to be brought and placed in the spot of those cast out. He forbade them to be brought from the mountains, but ordered them to be brought from a certain field that was nearby. ^C They dug up that field and found stones that were splendid and square, and some that were even round. All that were in that field were brought, and transported through the gate by those virgins. Those of them that were square were shaped and placed in the position of those cast out. But those which were round were not added to the structure, because they were hard, and it seemed that it would take a long time to hew them; so they were placed around the tower, as if they were to be hewed later and put into the structure; for they were very splendid.

CAPUT VII.

When that man, preeminent in dignity and lord of the whole tower, had seen these things, he called this shepherd and delivered to him the stones which had been rejected and placed around the tower, and said to him: "Cleanse these stones diligently and fit them into the structure ^D of the tower, so that they may be able to harmonize with the others; but those that do not fit...

throw far away from the tower." When he had given this command to him, he departed with all those with whom he had come to the tower; but those virgins stood about the tower, guarding it. And I said to that shepherd: "How can these stones, since they have been rejected, return into the structure of this tower?" And he said to me: "I will cut away a large part of these stones, and add them to the structure, and they will harmonize with the rest." And I said: "How, master, can those that have been cut fill the same place?" He replied: "Whoever are found to be smaller will go into the middle of the structure [(12)]; but the larger ones are placed on the outside, and they will hold them in." When he had said this to me, he said: "Let us go, and let us return after three days; and I will add these cleansed stones to the structure. For all things that are about the tower must be cleansed; lest perhaps the master of the house should suddenly arrive, and find the things about the tower unclean, and thus be displeased [(13)]; and these stones be not cast [(14)] into the structure of this tower, and I appear to be a negligent master of the house [(15)]." But after three days [(16)] when we had come to the same tower, he said to me: "Let us examine all these stones, and see which of them can go into the structure [(17)]." I say to him: "Let us examine them, master."

CHAPTER VIII.

First of all, we began to examine those that had been black. For such as they had been when they were laid aside from the structure, such were they found to be. He ordered them to be moved from the tower, and placed separately [(18)]. Then he examined those that had been rough: and he ordered many of them to be cut, and by the virgins to be fitted into the structure of the tower: but they, having taken them up, fitted them into the middle of the structure. But the rest he ordered to be placed with those that were black: for these also turned out to be black. Next he examined those that had cracks: and of these he ordered many to be cut, and by those virgins to be added to the structure. These were placed on the outside, because [(19)] they were found to be sound; but the rest, because of the multitude of their cracks, could not be reshaped [(20)], and therefore they were cast away from the building of the tower. Then he examined those that had been made short: many of them had cracks, and had turned out black; but others had large cracks, which he ordered to be placed with those [(21)] that had been rejected: but the rest, having been cleansed and reshaped, he ordered to be added to the structure, which those virgins having taken up, fitted into the middle of the structure; for they were more infirm. Then he examined those that were found to be half white and half black: and many of them were found to be black: he ordered these also to be transferred to those who had been rejected. But the rest were found to be entirely white, and these were taken up by the virgins, and fitted into the same tower; but those were placed on the outside [(22)] that were found to be sound, so that they might be able to contain those that were constructed in the middle; for nothing [(23)] had been cut away from them. Then he examined those that had been hard and rough [(24)]; few of these were added [(25)], because they could not be cut; for they were found to be very hard: but the rest were shaped [(26)], and fitted by the virgins into the middle of the structure; for they were more infirm. Then he examined those that had spots; and of them few were found to be black, and these were added to the rest. But those that remained were found to be white and sound; and these were fitted by the virgins into the structure, and placed on the outside, because of their strength.

CHAPTER IX.

Next he came to examine [(27)] those stones that were white and round; and he said to me: "What shall we do with these stones?" And I said: "Master, I do not know." "Do you then," he said, "think of nothing concerning these?" "I, master," said I, "do not know this craft, nor am I a stonemason, nor can I understand anything." And he said: "Do you not see them to be very round? But if I wish to make them square, much must be cut away from them; but it is necessary that some of these pass into the structure of the tower [(28)]." And I said: "If it is necessary, why then do you perplex [(29)] yourself, and not choose, if you have any to choose, and fit them into that structure?" And he chose such as he saw were largest and most splendid, and he reshaped [(30)] them, which those virgins having taken up, placed in the outer parts of the structure. But the rest that remained were placed back into the same field [(31)] from which they had been taken; cast away

they were not. For, he says, there is still a little lacking to this tower, which will have to be built; and perhaps the Lord wishes these stones to be fitted into the structure, because they are very white. Then twelve women, most beautiful, clothed in black garments, girded, with shoulders exposed and hair loose, were called. But these women seemed to me to be rustic. And that shepherd commanded them to take up those stones which had been cast out from the structure, and to carry them back into the mountains from which they had been taken. And they, rejoicing, took all of them up and carried them back to where they had been extracted from. But after no stone lay around the tower, he said to me: Let us go around this tower, and see whether anything is lacking to it. We began, therefore, to go around it. And when he saw that it was built decently, he began to be very cheerful: for it had been so decently built, that anyone who saw it would desire its structure; because it seemed to be as if from one stone, and no joint appeared anywhere, but it seemed to be sculpted from one rock.

CAPUT X.

I, however, attentively considering such a tower, was greatly gladdened. And he said to me: Bring lime and small potsherds, that I may fill the forms of those stones which were taken from the structure and placed back again; for all things which are around the tower must be made level. And I did as he commanded me, and brought them to him. And he said to me: Be ready at hand for me; and quickly will this work be completed. He filled, therefore, the forms of those stones, and commanded the place to be cleaned around the tower. Then those virgins took up brooms, and cleaned the whole place, and took away the refuse, and sprinkled water: which being completed, the place became delightful, and the tower fair. He said then to me: All things have been cleaned: if the Lord should come to finish this tower, He will find nothing to complain of regarding us. When he had said these things, he wished to depart. But I caught hold of his satchel, and began to entreat him through the Lord, that he would explain to me all things which he had shown. He said to me: I have a small occupation; but I will explain all things to you; wait for me here, until I come. I say to him: Lord, what shall I do here alone? He answered: You are not alone; for all these virgins are with you. And I said: Hand me over, Lord, then to them. But he called them, and said to them: I entrust him to you, until I come. I remained, therefore, with those virgins. They, however, were cheerful and affable to me, especially, however, the four who preceded the others in dignity.

CAPUT XI.

Those virgins then say to me: Today that shepherd is not going to come here. And I said: What then shall I do? And they say to me: Wait until evening, if perhaps he might come and speak with you; if not, you shall remain with us until he comes. I said to them: I will wait for him until evening; but if he should not come, I will go home, and return in the morning. They answered me: You have been assigned to us: you cannot withdraw from us. And I said: Where shall I stay? They say to me: You shall sleep with us as a brother, not as a husband; for you are our brother, and from now on we are prepared to dwell with you; for we hold you very dear. I, however, was blushing to remain with them. But she who seemed to be the first among them embraced me, and began to kiss me. But the others, when they saw me being embraced by her, they too began to kiss me as a brother, and to lead me around the tower, and to play with me. Some of them were singing psalms; others were leading dances. I, however, was walking with them in silence, joyful around the tower, and I seemed to myself to have become younger. But after evening began to fall, I wished to go home suddenly; but they restrained me, and did not permit me to go. I remained, therefore, that night with them next to the same tower. They spread, however, their linen tunics on the ground, and placed me in the middle: and they did nothing else but pray. Indeed, I also prayed with them without intermission, and no less than they. When they saw me praying thus, they received great joy; and I was there with them until the following day.

And when we had worshipped the Lord, then that shepherd came and said to them: "Did you do him no injury?" And they said to him: "Ask him." I said to him: "Lord, great joy seized me in that I remained with them." And he said to me: "What did you dine on?" And I said: "I dined, Lord, all the night on the words of the Lord." "Did they receive you well?" he asked. And I said: "Well, Lord." "Do you wish to hear now?" "I wish it, Lord," I said. "And first, as I shall inquire of you, I ask that you so demonstrate to me." "As you wish," he said, "so will I explain the matter to you, and I will conceal nothing from you."

CHAPTER XII

"First of all, Lord," I said, "demonstrate this to me: What are this rock and this gate?" "Listen," he said. "This rock and this gate are the Son of God." "In what way, Lord," said I, "is the rock old, but the gate new?" "Listen, O foolish man," he said, "and understand. The Son of God is indeed more ancient than every creature, so that He was present in the council of His Father for the creation of the creature. But the gate is therefore new, because He will appear in the consummation in the last days, so that those who are to attain salvation may enter through Him into the kingdom of God. Did you see," he asked, "those stones that were carried through the gate, and placed into the structure of the tower; but those which were not carried through the gate were cast away into their own place?" And I said: "I saw, Lord." "Thus," he said, "no one will enter into the kingdom of God unless he has received the name of the Son of God. For if you wish to enter into some city, and that city is surrounded by a wall, and has only one gate; will you be able to enter that city from elsewhere, except through the gate which it has?" "And in what way, Lord," I said, "could it be otherwise?" "As therefore," he said, "it is not possible to enter into that city except through its gate, so also it is not possible to enter into the kingdom of God in any other way than through the name of His Son, who is most dear to Him." And he said to me: "Did you see the crowd of those who were building that tower?" "I saw, Lord," I said. And he said: "They are all messengers, venerable in dignity. By them, therefore, the Lord is surrounded as with a wall. But the gate is the Son of God, who is the only access to God. Therefore no one will enter to God in any other way than through His Son. Did you see," he asked, "those six men, and in their midst that man who was taller and great, who walked around the tower, and rejected the stones from the structure?" "I saw, Lord," I said. "He," he said, "who is taller is the Son of God; and those six are messengers, conspicuous in dignity, standing around Him on the right and on the left. Of these," he said, "excellent messengers, no one will enter to God without Him." And he said: "Whoever, therefore, has not received His name will not enter into the kingdom of God."

CHAPTER XIII

And I said: "What then is this tower?" "It is the Church," he said. "And these virgins, who are they, Lord?" And he said to me: "These, he said, are the Holy Spirit; for in no other way can a man enter into the kingdom of God, unless these robe him in their garment. For it will profit you nothing to receive the name of the Son of God, unless you also receive their garment from them. For these virgins are the powers of the Son of God. Thus one will carry His name in vain, unless he also carries His powers." And he said to me: "Did you see those stones which were cast away? They indeed carried the name, but they did not put on the garment of them." And I said: "What is their garment, Lord?" "They themselves," he said, "are the names; their garment is the names. Whoever, therefore, carries the name of the Son of God must also carry the names of these: for the Son also carries their names. All those whom

you saw, he said, were handed over through the hands of these virgins and remained in the structure, have been clothed in their power. And therefore you see the whole tower in harmony with the rock, and made as if from one stone. So also those who have believed in God through His Son have been clothed in this Spirit. Behold, there shall be one spirit, and one body, and one color of their garments; but those who have carried the names of these virgins will also attain these things. And I said: Why then, Lord, were the stones cast away which were rejected, although they had been brought through the gate, and had been handed over through the hands of these virgins into the structure of this tower? Because, he said, you are diligent to inquire into all things, hear concerning those stones which were rejected. All of them received the name of the Son of God, but also the power of these virgins. These spirits having been accepted, they were perfected, and were reduced into the number of the servants of God, and their body became one, and one garment; for they had, as you noticed, put on the white garment. But those other stones, which were cast away by the builders, had received the name of the Son of God, not the power of those virgins, but rather they were clothed in the power of those women whom you observed dressed in black garments, with bare shoulders and loose hair, whom they desired to solicit because of their beauty, and were clothed in their power; but they cast away the garment of the virgins. Therefore, these were cast away from the house of God and handed over to those women. But those who were not corrupted by their beauty remained in the house of God. You have, he said, the explanation of these stones which were cast away.

CHAPTER XIV.

And I said: If any, therefore, Lord, of the men who are of this sort repent, and cast away the desire of those women, and, being converted, return to the virgins, and put on their power; will they not enter the house of God? They will enter, he said, if they cast away all the works of those women, and have taken up the power of these virgins, and walked in their works. And for this reason there has been a delay in building, so that if these repent, they may be added to the structure of the tower: but if they do not repent, others will be built in their place, and they will then be cast away completely. For all these things I gave thanks to the Lord, because in all those in whom His name has been invoked, He, moved by mercy, sent the presiding messenger of repentance to us who have sinned against Him; and because He has renewed our spirits now certainly failing, and having no hope of salvation; but now they are recreated toward the restoration of life. And I said: Now, Lord, show me why this tower is not built on the ground, but upon the rock and the gate? Because, he said, you are foolish and without understanding, therefore you ask. And I said: I must, Lord, ask you about all things; because I understand nothing at all: for all the answers are great and glorious, and such as men can scarcely understand. Hear, he said: The name of the Son of God is great and immense, and the whole world is sustained by Him. If, therefore, I said, every creature of God is sustained by His Son; why does He not also sustain those who have been invited by Him, and who bear His name, and walk in His commandments? Do you not also see, he said, that He sustains those who with all their heart bear His name? He Himself, therefore, is their foundation, and He gladly carries those who do not deny His name, but gladly sustain Him.

CHAPTER XV.

And I said: Show me, Lord, the names of these virgins and of those women who are clothed in black garments. Hear, he said: The names of the virgins who are more powerful, who obtained the corners of the gate, are these: The first is called Faith, the second Abstinence, the third Power, the fourth Patience; but the others who stand below these are called by these names: Simplicity, Innocence, Chastity, Mirth, Truth, Intelligence, Concord, Charity. Whoever, therefore, carries these names and the name of the Son of God can enter into the kingdom of God. Hear now the names of the women who are clothed in black garments. Of these, four are more powerful: the first of whom is called Perfidiousness, the second Intemperance, the third Incredulity, the fourth Voluptuousness. But the others who follow these are named thus: Sadness, Malice, Lust, Anger, Lying, Stupidity, Pride, Hatred. Whoever carries these spirits, the servant of God shall indeed see the kingdom of God, but...

^A he shall not enter into it. But those stones, sir, which were brought from the deep and fitted into the structure, who are they? The ten, he said, which were placed in the foundations, are the first age: the twenty-five that follow are the second age of righteous men. Those thirty-five, however, are the prophets of the Lord and his ministers. But the forty are the apostles and teachers of the preaching of the Son of God. And I said, Why then, sir, did those virgins also reach these stones into the structure of the tower, having been carried through the gate? And he said, Because these first spirits carried them, and they did not depart from one another at all, neither the spirits from the men, nor the men from the spirits; but these spirits were joined to them ^B until the day of rest: and if they had not had these spirits with them, they would not have been useful for the structure of this tower.

CHAPTER XVI

And I said, Even now, sir, show me. What do you seek? he said. Why, I said, did these stones ascend from the deep and were placed in the structure of this tower, since they had already long ago carried the spirits of the righteous? It is necessary, he said, that they should ascend through the water, that they might have rest. For they could not otherwise enter into the kingdom of God than by putting off the mortality of their former life. Those, therefore, who were dead were sealed with the seal of the Son of God ^C and entered into the kingdom of God. For before a man receives the name of the Son of God, he is destined for death; but when he receives that seal, he is freed from death and is delivered to life. That seal, however, is water, into which men descend bound by death; but they ascend assigned to life. And therefore that seal was preached to them, and they used it that they might enter into the kingdom of God. And I said, Why then, sir, did those forty stones also ascend with them from the deep, already having that seal? And he said, Because ^D these apostles and teachers who preached the name of the Son of God, when they had died having his faith and power, preached to those who had died before them; and they themselves gave them that seal. Therefore they descended into the water with them, and again they ascended. But these ascended alive; but those who had died before, indeed descended dead, but ascended alive. By these, therefore, they received life and came to know the Son of God; and therefore they ascended with them, and came together into the structure of the tower; and they were built up not circumcised, but whole; because they had died full of righteousness and with great purity; but only this seal had been wanting to them.

[CLEMENT OF ALEXANDRIA, *Stromateis*, lib. II, ch. 9, p. 452, Oxon. ed.] And they themselves gave them the seal of the preaching. Therefore they descended into the water with them, and again they ascended. But these descended alive, and again ascended alive; but those who were dead before, descended dead, but ascended alive. By these, therefore, they received life and came to know the name of the Son of God: and therefore they ascended with them, and came together into the structure of the tower; and they were built up not circumcised: they died in righteousness and in great purity: but only this seal had been wanting to them.

[THE SAME, *Stromateis*, lib. VI, ch. 6, p. 764.] And it is rightly said by the Shepherd: They descended therefore into the water with them. But these indeed descended alive and ascended alive: but those who were dead before, descended dead, but ascended alive. You have the explanation of these.

CHAPTER XVII

And I said: "Now again, Lord, show me also concerning those mountains, why they are varied, and are of one shape and another." He answered: "These twelve mountains which you see are twelve nations that possess the whole world. The Son of God has therefore been preached to them, through those whom He Himself sent to them. But why, I said, are they varied, and of one shape and another?" Listen: "These twelve nations which possess the whole world are twelve tribes; and just as you saw those mountains to be varied, so also are these nations. I will also teach you the meaning and the nature of each mountain." "First, Lord, I said, show me this: since these mountains are so varied, how is it that they have come to the construction of this tower, and are brought to one color, and are no less splendid than those which came up from the deep?" "Because," He said, "all the nations that are under heaven heard and believed, and were called by the one name of the Son of God. Having therefore received His seal, they all accepted the same understanding and the same disposition; and there was one faith and charity among them, and they bore the spirits of these virgins along with His name. Therefore the structure of this tower appeared all of one color, and shone even to the brightness of the sun. But after they had so thought, their body began to be one for them all. Some, however, defiled themselves, and were cast out from the race of the just, and returned again to their former state, and indeed became even worse than they were before."

CHAPTER XVIII

"How, I said, Lord, can those who have known the Lord become worse?" And He said: "He indeed who does not know the Lord, if he lives wickedly, the punishment of his wickedness remains upon him. But he who has known the Lord ought to abstain altogether from all wickedness, and to serve goodness more and more. Does not he, therefore, who ought to follow goodness, if he prefers the parts of wickedness, seem to sin more than he who transgressed while ignorant of the power of God? Therefore, these indeed are destined for death; but those who have known the Lord and seen His marvelous works, if they live wickedly, will be punished twice as much, and they themselves will die forever. As therefore you saw, after the stones that had been rejected were cast out of the tower, they were delivered to spirits that were pernicious and cruel; and thus you saw the tower purified, so that it might be believed to be all from one stone: so also, when the Church of God shall have been purified, with the evil and the false, the wicked and the doubtful, and whoever behaved wickedly in it, cast out, and with its body made one, with one intellect, one disposition, one faith, and the same charity, owing to various kinds of sinful wickedness, then the Son of God will rejoice among them, and will receive His people with a pure will." And I said: "Lord, all things are magnificent and honorable. Now show me the effect and the power of each mountain; so that every soul trusting in the Lord, having heard these things, may honor His great and marvelous and holy name." "Listen," He said, "to the variety of these mountains, that is, of the twelve nations."

CHAPTER XIX

"Concerning the first, the black mountain: they who believed are turncoats, and those who speak impious things against the Lord and are traitors of the servants of God. For them, death is proposed; there is no repentance, and therefore they are black; because their race is wicked. Concerning the second, the smooth mountain: they who believed are the false, and they are teachers of wickedness; and these are next to the former, not having among them the fruit of righteousness. For as their mountain is sterile and without fruit, so also men of this kind have indeed a name, but in faith they are empty, nor is there in them any fruit of truth. To these, however, repentance is given, if they hasten to it: but if they delay, they also will be companions of the former in death." "Why, I said, Lord, is there an approach to repentance for them, but not for the former? For the transgressions of both are almost the same." "Therefore," He said, "there is for them a return to life through repentance, because they spoke nothing impious against their Lord, nor were they traitors of the servants of God: but through a certain desire they deceived men."

Chapter XX

Concerning the third mountain, which had thorns and weeds: such are they who have believed, some being rich, and others occupied with many affairs. For the thorns are riches, and the weeds are those who are occupied with many affairs. Those, therefore, who are occupied with many affairs and various matters do not join themselves to the servants of God, but wander away, being called back by those affairs by which they are choked. Even those who are rich show themselves difficult toward the conversation of the servants of God, fearing lest something should be asked of them. These, therefore, shall enter the kingdom of God with difficulty. For just as it is difficult to walk among thorns with unshod feet, so also for men of this kind it is difficult to enter the kingdom of God. But even to all these a return to repentance is given, provided they turn back to it quickly; so that, because they ceased from work in earlier days, they might in the remaining time be able to do something good. If, therefore, they perform repentance and do works of goodness, they shall live; but if they continue in their faults, they shall be delivered to those women who will take away their life.

Chapter XXI

Concerning the fourth mountain, having much grass, the upper part of which was green, but the roots themselves were dry, and some even withered by the heat of the sun: such are certain doubtful ones who have believed, and others who carry the Lord on their lips, but not in their heart. And therefore their grass is dry and holds no foundation; for they live in words alone, but their works are dead. These, therefore, are neither dead nor alive, and they are likewise doubtful. For they themselves, being doubtful, are neither green nor dry; that is, neither alive nor dead. For as their herbs withered when the sun appeared, so also the doubtful, as soon as they heard of persecution, fearing hardships, returned to their idols, and served them again, and were ashamed to bear the name of their Lord. Men of this kind, therefore, are neither alive nor dead; but even these can live, if they quickly perform repentance; otherwise, they are now delivered to those women who will take away their life.

Chapter XXII

Concerning the fifth mountain, which is rough and has green grass: such are those who have believed, being indeed faithful, but believing with difficulty, and who are bold and pleased with themselves; wanting to appear to know everything, while knowing absolutely nothing. Because of this boldness, therefore, understanding departed from them, and rash arrogance entered into them. They conduct themselves as if they were elevated and as if they were prudent; and although they are foolish, they wish to appear as teachers. Because of this folly, while they magnify themselves, many of them have been brought to nothing. For boldness and empty confidence constitute a great demon. From these, therefore, many have been rejected. But others, having acknowledged their error, have performed repentance and have submitted themselves to those who have understanding. But even to the rest who are similar to them, repentance is offered; for they were not wicked, but rather senseless and foolish. These, therefore, if they perform repentance, will live to God; if not, they will dwell with those women who will exercise their own wickedness upon them.

Chapter XXIII

Concerning the sixth mountain, having gaps both larger and smaller: such are they who have believed. And those in whom the gaps were smaller are they who have quarrels among themselves, and on account of their disputes they languish in the faith; but many of them have performed repentance, and the others will do the same when they have heard my commands; for their quarrels are slight, and they will easily recur to repentance. But those who have greater ones will be like stubborn stones, mindful of disputes and offenses, exercising anger among themselves. These, therefore, have been rejected from the tower and are reprobated from its structure; men of this kind, therefore, will live with difficulty. God and our Lord, who rules over all things and has power over all His creation, does not wish to remember offenses, but is easily placated by those who confess their sins. A man, however, since he is languid, mortal, infirm, and filled with sins, persistantly remains angry at a man, as if he could save or destroy him. I, however, warn you, being the messenger and overseer of repentance, that whoever wishes...

to follow such a path should lay it aside, and return to repentance, and the Lord will heal your previous transgressions, ^A if you purify yourselves from this demon; if not, you shall be handed over to him for death.

CHAPTER XXIV

Regarding the seventh mountain where the herbs were green and joyful, and the whole mountain was fertile, and every kind of cattle grazed fodder from the herbs of that same mountain; and the more those herbs were grazed, the more joyfully they grew back: such are those who have believed, always simple and good, having no dissensions among themselves; but always rejoicing in the servants of God, clothed with the spirit of these virgins; and always prompt toward all men ^B in showing mercy, and easily bestowing from their own labors to all men without reproach or deliberation. Therefore, the Lord, seeing their simplicity and all their innocence, increased them in the labors of their hands, and gave them grace in every work. But I exhort you, as the messenger set over repentance, to remain in this same resolve, whoever of you is of this kind, lest your seed be rooted out forever. For the Lord has tested you, and enrolled you into our number; and He has enriched all your seed together with the Son of God; for you are all of His Spirit.

CHAPTER XXV

Regarding the eighth mountain, in which there were many fountains, by which every kind of God's creature was watered: such are those who have believed the apostles whom the Lord sent into the whole world to preach; and certain teachers, who ^C chastely and sincerely preached and taught, and subscribed nothing at all to evil desire, but walked assiduously in equity and truth. These, therefore, have their conversation among the angels.

CHAPTER XXVI

However, regarding the ninth mountain, which is desolate and has serpents: such are those who have believed; but they also had stains. These are ministers who perform their ministry badly, plundering the goods of widows and orphans; serving themselves, and not others, from what they have received. If they persist in this same desire, they have delivered themselves to death, and there will be no hope of life in them; but if they have converted, and have chastely finished their ministry, they will be able to live. But those who were found rugged are those who have denied the name of the Lord, and did not return to the Lord again, but became wild and desolate, not attaching themselves to the servants of God; ^D but separated from them, they lost their own life for a small anxiety. For just as some vine left in a hedge, to which no cultivation comes, perishes and is choked by herbs, and in time becomes wild (for it ceases to be useful to its master): so also men of this kind, despairing of themselves, becoming embittered, began to be useless to their Lord. To these, therefore, finally, repentance is given, if they are not found to have denied from the depths of their hearts; but if anyone is found to have denied from the depths of his heart, whether he can obtain life, I do not know. And therefore I say, that in these days, if anyone has denied, let him return to repentance; for it cannot be that one who now denies his Lord can later obtain salvation; but repentance is considered for those who denied long ago. For he who is about to perform repentance must hasten, before the building of this tower is finished; if not, he will be dragged to death by those women. For, as the poison of serpents is deadly to men, so also the words of such people infect and destroy men. They are, therefore, maimed in their faith, because of this kind of life in which they dwell. Some of them, however, having accepted repentance, have obtained salvation; but the rest of men of this kind will equally obtain it, if they perform repentance: if not, they will die with those women, whose power and authority they possess.

CHAPTER XXVII.

Concerning the tenth mountain, moreover, in which were trees covering the flocks: these are such as have believed, some being bishops, that is, presidents of the churches ^A. Others, indeed, are those stones which, with no feigned, but with a ready mind, have always received the servants of God into their houses; and then those who are presidents of ministries, who have both protected the needy and widows, and have maintained a chaste conduct at all times. Therefore, these men are protected by the Lord. Whoever shall have performed these things; they are held in honor before the Lord: and their place is among the angels, if they shall have persevered in serving the Lord unto the end.

CHAPTER XXVIII.

Concerning the eleventh mountain, in which were trees laden with various fruits: these are they who have believed and have suffered death for the name of the Lord, and have suffered with a ready mind, and with all their heart have surrendered their souls. And I said: Why then, Lord, do all these trees indeed have fruits, but some of them appear more beautiful? Hear, he said: Whoever have suffered for the name of the Lord are held in honor before the Lord: and the sins of all of them are blotted out, because they have suffered death for the name of the Son of God. But hear why their fruits are dissimilar, and some excel among them: For when they were brought before authorities and interrogated, they did not deny the Lord, but with a ready mind suffered: they are more honorable before God; these, therefore, whose fruits excel, are they. But those who were timid and doubtful, and deliberated in their heart whether they should confess or deny, and suffered; the fruits of these are more meager, because this thought ascended into their hearts: for evil and wicked is a thought of this kind, just as if a servant were to deny his master. Beware, therefore, you who have thoughts of this kind, lest this frame of mind remain in you, and you die to God. You, therefore, whoever you are that suffer death on account of this Name, ought to honor the Lord; because the Lord deems you worthy, that you should bear His name and all your sins be redeemed. Do you not therefore count yourselves rather happy? Deem it rather a great work, if any of you suffer. For the Lord grants you life, and you do not understand. For your faults were burdening you; and if you had not suffered on account of this Name, for your sins you certainly had been dead to God. Therefore, I say these things to you, whoever of you are deliberating concerning confession or denial. Confess, therefore, that you have the Lord God, lest perhaps by denying, you may be delivered into bonds. For if all nations punish their servants, whoever have denied their own master; what do you think the Lord will do to you, who has power over all things? Remove, therefore, from your hearts these disputations, that you may live forever unto God.

CHAPTER XXIX.

Concerning the twelfth mountain, white: these are they who have believed as sincere infants, to whom no malice ascends into their understanding, nor have they known what malice is, but have always remained in sincerity. Men of this kind, therefore, shall without any doubt inhabit the kingdom of God: because they have not polluted the commandments of God in any matter, but have remained in sincerity all the days of their life, with the same tenor of mind. Whoever, therefore, shall have remained, he says, as infants, not having malice, shall be more honorable than all those whom I have already mentioned. For all infants are held in honor before the Lord, and are esteemed first. Happy, therefore, are you, whoever shall have removed malice from yourselves, and shall have put on innocence; because you shall be the first to see God. After he finished the explanation of all the mountains, I say to him: Lord, now explain to me concerning those stones which were brought from the field into the place of the rejected, and were sent for the structure of the tower; and also concerning those round stones which were added into the structure of the tower, and concerning those that still have remained round.

CHAPTER XXX

Hear now, he says, concerning the stones. Those which were brought from the field and placed into the structure of the tower in the place of those that were rejected, are the roots of that white mountain. When, therefore, those who believed from that mountain had become innocent, the Lord of that tower commanded those who were from the roots of the mountain to be placed into the structure. For He understood that, if they should go into the building, they would remain splendid, and not one of them would be blackened further. But if He had added them thus from the other mountains, He would not have had need to visit that tower again and cleanse it. Now all these white ones are young men who have believed, and who are to believe; for they are of the same kind. Blessed is this kind, because it is harmless. Hear now also concerning those round and splendid stones. All these are from this white mountain. The reason, however, why they were found round is because their riches have for a little while obscured and darkened them from the truth; but they have never departed from God, nor has any evil word proceeded from their mouth; but all is equity, virtue, and truth. When, therefore, the Lord saw their mind, and that they could favor the truth, He commanded the good ones also to remain, and their riches to be pruned; for He did not want them to be entirely taken away, so that they might be able to do some good with what has been left to them; and they will live to God, since they also are of a good kind. Therefore, for this reason, they were pruned a little and placed into the structure of this tower.

CHAPTER XXXI

But the others who still remained round, and were not found fit for that structure because they have not yet received the seal, were returned to their place; for they were found to be very round. But this age must be pruned from them, and the vanities of their riches; and then they will be fit for the kingdom of God. For it is necessary that they enter into the kingdom of God; for the Lord has blessed this harmless kind. Therefore, from this kind, not one shall perish; for even if one of them, when tempted by the most wicked devil, has committed some offense, he will quickly run back to the Lord his God. I, the messenger of repentance, judge you blessed, whoever you are innocent as infants, because your portion is good and honored before the Lord. But I say to you all, whoever have received this seal: have simplicity, and be not mindful of offenses, nor remain in malice; nor let the bitterness of offenses exist in the spirit of any one of you; but provide remedies for these evil breaches, and take them away from yourselves: so that the lord of the sheep may rejoice over you; but he will rejoice if he finds all things healthy. If, however, he finds any sheep among such as have been dissipated; woe will be to the shepherds. But if the shepherds themselves have been dissipated, what will they answer even to Him for the sheep? Will they say that they were harassed by the sheep? It will not be believed. For a thing is incredible, that a shepherd could be harmed by a sheep; and he is the more punished on account of his lying. And I am a shepherd; and it is most strongly required of me to give an account for you.

ANTIOCHUS, homily 94

It is good to have simplicity and innocence, and to be as infants who know not the malice which destroys the life of men; and not to be mindful of offenses, nor to remain in malice; but to remove malice and malignities, and the bitterness that dwells within; and to become one spirit; and to take away and overturn evil breaches.

ANTIOCHUS, homily 122

That when the lord of the sheep shall come, he may rejoice.

^A He will rejoice if they are found sound, and if none of them have fallen away. But if any of them are found to have fallen away, woe to the shepherds! But if they, too, the shepherds, are found to have fallen away, what shall they say to the lord of the flock? That they perished because of the sheep? They will not be believed. For it is a thing incredible that a shepherd should suffer anything by reason of his sheep. Rather, they shall be punished for their lying. Knowing, therefore, that they must render a strict account for them, etc.

CHAPTER XXXII

Consult, therefore, for yourselves while the tower is yet being built. The Lord dwells in men who love peace, for true peace is dear; but from those who are contentious and wicked, malice dwells far away. Restore, therefore, to Him the spirit undefiled, just as you received it. For if you give a garment to a fuller, undefiled, and wish to receive it back undefiled, but the fuller returns it to you torn—will you receive it? Will you not immediately become enraged and pursue him with railing, saying: "I gave you my garment undefiled; why have you torn it and made it useless? Now, because of the tear you have made in it, it cannot be used for anything." Will you not say all these things to the fuller about the tear he made in your garment? If, therefore, you grieve over your garment and complain because you do not receive it back undefiled, what do you think the Lord will do to you, who gave you an undefiled spirit, and you have rendered it altogether useless, so that it can be of no use to its Lord? For it has begun to be useless for its purpose, since it has been corrupted by you. Will not the Lord, therefore, do the same concerning His spirit because of this deed of yours? "Clearly," I say. "To all those whom He finds persisting in the memory of offenses, He will do the same." Do not, He says, trample upon His clemency; but rather honor Him because He is so patient regarding your offenses, and is not like you. Repent, for that is useful to you.

ANTIOCHUS, homily 94

^B That the Lord of peace may dwell in all, so that the spirit also may be sound, just as man received it. For if anyone gives a fuller a garment new and sound, and wishes to receive it back, but the fuller, having torn the garment, returns it—will he receive it back? Will he not immediately become fired with anger and pursue him with railing, saying: "I gave you a sound garment, why have you torn it and made it useless?" If, therefore, one is thus grieved about a garment and fights because he has not received the garment back sound, what do we think we shall suffer from the Lord, having received a sound spirit, and having grieved it and rendered it useless by not having conducted ourselves in holiness; so that it can be of no use to its Lord? For the usefulness of the spirit has been corrupted by us.

Chapter XXXIII

All these things which are written above, I, the pastor, the messenger of repentance, have shown and have spoken to the servants of God. If, therefore, you believe and listen to my words and walk in them, and amend your ways, you shall be able to live. But if you persist in malice and in the memory of offenses, none of such sinners will live to God. All these things, to be learned from me, have been said to you. He says to me,

"Have you asked me about everything?" And I said, "Yes, Lord." "Why, then," he said, "did you not ask me about the form of the stones placed in the structure, so that I might explain the forms to you?" And I said, "I forgot, Lord." "Hear now, therefore," he said, "about these also. These are they who have now heard these commandments, and have repented with all their heart. And when the Lord saw that their repentance was good and pure, and that they could remain in it, He commanded their former sins to be blotted out. For these forms were their sins; and they have been leveled out, so that they might not appear."

SIMILITUDE X.

CHAPTER I.

After I had finished writing this book, that messenger who had delivered me to that pastor came to the house where I was, and sat down upon the couch; and that pastor stood at his right hand. Then he called me, and said these things to me: "I delivered you," he said, "and your house to this pastor, so that you might be protected by him." "It is so, Lord," I said. "If you wish, therefore, to be protected," he said, "from all vexation and from all cruelty; to have success in every good work and word, and every virtue of righteousness; walk in those commandments which he gave to you, and you will be able to master all wickedness. For to you who keep those commandments, every desire and the sweetness of this world shall be subject; but success shall follow you in every good undertaking. Accept his maturity and modesty into yourself; and tell everyone that he is in great honor and dignity before God, and that he is a president of great power and mighty in his office. To him alone throughout the whole world has been given the power of repentance. Does he seem powerful to you? But you despise his maturity and the modesty which he has among you."

CHAPTER II.

I say to him: "Ask him, Lord, from the time he has been in my house, whether I have done anything untoward, or have offended him in anything." "I know," he said, "that you have done nothing untoward and will not do so, and therefore I speak these things with you, that you may persevere; for he has thought well of you before me. But you shall speak these words to the rest, so that they also who have repented or are about to repent, may feel the same as you do; and he may interpret them before me, and I before the Lord." And I said, "Lord, I declare to every man the mighty works of God; but I hope that all those who love these things, and have sinned before, will upon hearing this perform repentance and recover their life." "Continue therefore," he said, "in this ministry, and finish it. But whoever performs the commandments of this man, shall have life, and here and with the Lord great honor. But whoever does not keep his commandments, flees from his own life and is an adversary to him: and they who do not follow his commandments, deliver themselves to death; and each one of them shall be guilty of his own blood. But I say to you, to keep these commandments, and you shall have a remedy for all your sins."

CHAPTER III.

"I have sent these virgins to you, that they may dwell with you; for I saw that they are very amiable to you. You shall have them, therefore, as assistants, that you may be able the better to keep these commandments; for it is not possible that these commandments should be kept without these virgins. But you see that they are gladly with you; yet I will also command them that they do not depart from your house at all. Only you cleanse your house: for they will gladly dwell in a clean house; for they are clean, and chaste, and industrious, and all possess grace before the Lord. Therefore, if you keep your house pure, they will remain with you. But if the slightest defilement occurs, they will immediately depart from your house; for these virgins love no defilement at all." I say to him: "I hope, Lord, that I shall please them, so that they may gladly dwell in my house always. And as he to whom you delivered me makes no complaint of me, so neither will they complain." He says to

that shepherd: "I see that the servant of God wishes to see and to keep these commandments; and that he intends to place these virgins in a clean dwelling." When he had said this, he again placed me in the custody of that shepherd, and called the virgins and said to them: "Since I see that you gladly dwell in the house of this man, I entrust him and his house to you, that you may not depart from his house at all." And they gladly heard these words.

CAPUT IV.

Then he said to me: "Behave manfully in this ministry; declare to every man the wonderful works of God, and you shall have grace in this ministry. Whoever, therefore, shall walk in these commandments shall live and be happy in his life; but whoever shall neglect them shall not live and shall be unhappy in his life. Tell all that they should not cease to perform good works, whoever can do so rightly: it is profitable for them. I say, moreover, that every man ought to be delivered from hardships. For he who is in need, and suffers hardships in his daily life, is in great torment and necessity. Whoever, therefore, delivers a soul of this kind from necessity acquires great joy for himself. For he who is vexed by such a hardship is tortured with a torment equal to that of one who is in chains. For many, because they cannot endure calamities of this kind, inflict death upon themselves. He who knows, therefore, the calamity of such a man, and does not deliver him, commits a great sin and becomes guilty of his blood. Do good works, therefore, all you who have received from the Lord, lest, while you delay to do them, the structure of the tower be completed; for on your account the work of its building has been interrupted. Therefore, if you do not hasten to do right, the tower will be completed, and you will be excluded." But after he had spoken with me, he arose from the bed; and taking the shepherd and the virgins, he departed. He said, however, to me that he would send back that shepherd and those virgins to my house.

APPENDIX TO ST. HERMAS

ACTS OF THE HOLY VIRGINS PUDENTIANA OR POTENTIANA AND PRAXEDIS, BY THE AUTHOR ST. PASTOR, PRESBYTER

NOTICE REGARDING ST. PASTOR

(Acta Sanctorum Bolland., July, Vol. VI, day 27, p. 299.)

1. The Roman Martyrology presents this holy man to us today in these words: "Item at Rome, [the feast of] the holy presbyter Pastor, in whose name a title exists on the Viminal Hill at St. Pudentiana." Baronius, in his annotations to the text of the cited Martyrology, adds among other things: "It is dealt with on this day not only in the old Roman Martyrology but also in ancient manuscripts." But what is he calling the "old Roman Martyrology" here? Is it the Belinian one of the year 1498? This is certain: it is not a matter in this place of the little or old Roman [martyrology] which Rosweyde published; for that [text] was neither seen by Baronius, nor does it mention St. Pastor anywhere. Indeed, it is not possible to infer that the Roman [martyrology] which is cited in the Baronius observation is particularly old, from the fact that the announcement of St. Pastor for today, as it is expressed there, [is missing from] the old mar-

martyrologies of none of them. Certainly, until this day in the Hieronymian exemplars, even those augmented quite often, there is silence concerning Pastor; Bede, Florus, Wandelbert, Rabanus, Ado, Usuard, and Notker are silent about him, so that it does not appear that the name of St. Pastor began to be ascribed to the ecclesiastical Fasti before the 10th century—if indeed it even began then. For we do not have sufficient knowledge of the age of either the Vatican codex, which we cited in the supplements of Bede and Florus today before the second volume of March, or the appendices of Usuard edited by us, in which the memory of St. Pastor, priest and confessor, is celebrated on this day. Indeed, the manuscript Florarium of the saints, which announces him today thus: "At Rome, of Pastor, priest and confessor," was written about the middle of the 15th century.

2. But we know those old manuscripts in which it is said that it concerns St. Pastor on this day; unless the already-praised supplements are understood, or that one manuscript, concerning which Baronius asserts in the same annotations: "We have in our library the acts of St. Pastor, or rather a panegyric, accustomed to be read somewhere in church on his birthday. Its beginning is: The footsteps of the saints, etc." For we requested that this be transcribed for us in Rome from the Vallicellian library, because it had been praised by so great a man: but we received it so miserably transcribed that, by sometimes changing or adding things, one must complete the sentences by conjecture. Truly, then, the style, if I am not mistaken, savors of long antiquity. The very material of this panegyric discourse touches only slightly and rarely upon the history of the saint; and not even that very successfully. It is divided for ecclesiastical use into nine lessons, of which the first two contain a prologue, appropriate to all, as it is said, and to none; the third exhorts to imitate the examples of the blessed Pastor, and teaches that he was born of noble Roman stock; then that he was a disciple of the apostle Paul together with Timothy; then that he was consecrated a priest by the same Apostle; that he suffered much under the emperor Antoninus, and was a diligent shepherd of souls: which last point is amplified by an enumeration of the virtues pertaining to the office of a true shepherd, all of which are attributed to our Pastor at once, without a single singular or historical fact being mentioned, up to the ninth lesson: concerning which, therefore, it may suffice to have noted these things, since they contribute nothing to the illustration of the Acts. The ninth lesson, however, is as follows:

"To celebrate with the highest reverence the glorious feast of the confessor and priest of the Most High, dearest brothers; through whom God performed many miracles, so that he might stand as a pious intercessor for us: whom pious devotion rendered so dear and unique to the apostle Paul, that in the quarter which is called the Latericius, he consecrated a church in his own name. This most blessed man secretly took and buried many bodies of the saints, relying on the counsel and assistance of the holy virgins Pudentiana and Praxedis, whose bodies he consigned to honored burial, and their lives he composed worthily," ^A scripsit. "Therefore, all the time while he lived in this world, blessed Pastor devoted himself to God, and persevering incessantly in His service, offered himself as a mirror to all Christians at Rome, fulfilling what the Lord says: Let your light so shine before men, that they may see your good works, and glorify your Father, who is in heaven (Matt. v, 16). Therefore, the eminent Shepherd of Christ migrated to the joys of the heavens on the seventh day before the Kalends of August, with the reward of all the saints calling him thus: Well done, good and faithful servant; because you have been faithful over a few things, I will set you over many; enter into the joy of your Lord (Matt. xxv, 21). Whose body is interred in the aforementioned title with spices: where unto this day God imparts many benefits on account of his merits and prayers; reigning our Lord Jesus Christ, to whom be praise, and honor, and virtue, and power with the Father and the Holy Spirit through infinite ages of ages. Amen."

4. That it is said that St. Paul the Apostle consecrated the title of Pastor, that—Pastor himself being the witness—is false: for this is ascribed in the Acts of SS. Pudentiana and Praxedis to Pope St. Pius, not to the Apostle Paul. ^B That St. Pastor was buried in the church of his title is affirmed, perhaps from this history, also by Aringhus in *Roma subterranea*, vol. II, book IV, cap. 43, no. 1, as well as by Piazza in the *Sanctuarium Romanum* on this day, July 26. It seems, therefore, that the body of some other saint named Pastor, and indeed a martyr, is another matter, which was recently found with others, and with an inscription of the name, was transferred to us from Rome to Bologna in the year 1614, on the 20th of April. ^C But concerning our Pastor, I do not know what relics exist in the monastery, or church, of S. Silvestri de Capite in Rome, as Giacchettus asserts in his *Historia Italica ecclesiae ac monasterii ejusdem*, cap. 13 for the day July 26. Furthermore, for asserting the public veneration of our St. Pastor, though not for his contemporary celebration, that seal also serves, expressed in the Commentary on the Acts of SS. Pudentiana and Praxedis with these verses placed below:

*Holy Pastor, I pray, be an intercessor for us.* *Here the Pastor gives sacred dogmas of life to all.*

Our Papebroch thought these should be referred to the 12th century. ^D The most ancient inscription, which Aringhus exhibits in the cited place, no. 3, serves the same purpose, in which mention is made of a chapel of this our saint, Pastor. What is more, that Ado also acknowledged him as blessed by this name? Indeed, he treats of our man in the encomium of SS. Praxedis and her sister on July 21, thus noting: "In the title, however, which their father Pudens dedicated in the name of BLESSED PASTOR," etc. Yet he does not commemorate his birthday under that name, neither in this place, nor on the 26th of the same month, as we have already said, nor on any other day.

5. But it should seem strange to no one that Ado, who has adhered to their opinion, confused St. Pastor with that St. Hermas whom the apostle Paul mentions while writing to the Romans, and who is believed to be the author of the book which is inscribed *The Shepherd*,

^A a confusion which he openly reveals in the booklet *De festi- vitatibus apostolorum*, which he has prefixed to his Martyrology, page 36; where, for the ninth day of May, which he establishes as the natal day of St. Hermas, he says: "The title, he says, by his own name, near the baptistery which was built from the resources of St. Praxedis, and consecrated through the diligent efforts of the blessed Pius, disciple of the apostles, was venerably established for him." This is the same church or title which he spoke of a little earlier as Blessed Pastor: he therefore makes the blessed Pastor the same person as St. Hermas, and accordingly the same day for the natal feast of both; although in the natal list he expressly states only the name of Hermas, not Pastor. Following the example of Ado, Baronius in his *Annales* for the year of Christ 159 confused these same saints; but not likewise the natal day of both in the Martyrology or in the notes to it: although one ought to follow from the other; so that the day of death should be the same, if the saint is the same: or the saints different, if the natal days are different.

6. Certainly, the greatest of men nowhere read the name of St. Pastor recorded on the ninth of May; but consistently Hermas; just as neither on the twenty-sixth of July had the name of Hermas ever appeared among the martyrologies, but only that of Pastor; he did not dare, therefore, in compiling the modern Martyrology, to depart from the consent and faith of previous exemplars, confirmed by the very usage of the Roman Church, which is undoubtedly ancient: and thus he distinguished the natal feast of St. Hermas from the natal feast of St. Pastor, not only in the Martyrology itself, but also in the annotations added to each natal day; in which he mentions neither Pastor on the ninth of May, nor Hermas on the twenty-sixth of July. Why therefore did he not use the same argument in the *Annales*? Especially when there was also another consideration added to that, surely by no means lighter, which is taken from the age of St. Pastor, who at least, according to the eminent founder of the *Annales*, lived past the year of Christ 164. But who, without evident demonstration, would believe that St. Hermas—who must surely be considered to have been a man of mature age when the Apostle ordered him to be greeted by the Epistle to the Romans—survived a full century after the death of Paul? This is certainly one of the reasons why Cardinal Bellarmine, followed by subsequent scholars, thought that Hermas—the brother of Pope St. Pius I, as he is in the Bucherian Catalogue of Pontiffs, and a contemporary of St. Pastor—should be distinguished from St. Hermas, the disciple of the Apostle and the author of the little book which is called *The Shepherd*. Finally, the name of Pastor does not seem to have been proper to Hermas himself, but to his book, as we shall say shortly: grant, however, that the surname of Pastor adhered to the writer from the book; can it be believed that the same author was then so delighted with the surname of Pastor that he would discard his own name of Hermas, which had been consecrated by the Apostle? This reasoning ought to have weight with Baronius, indeed, who approves the epistle and presents it for the year 162, inscribed with the name of Pastor alone. ^B and hence that confusion of both, derived from Ado; which he perhaps snatched from the ambiguous words of Eusebius, who, speaking of St. Hermas in *Hist. eccl.*, lib. iii, cap. 3, says: *Οὗ φασιν ὑπάρχειν, τὸ τοῦ Ποιμένος βιβλίον*, of which they say the book of the Shepherd is; whence it is easy to conclude that the name is of the author, not the book: thus Ado may easily have taken Hermas and Pastor as the same. But this ambiguity should have been removed both by the inscription of the book itself, which is still extant, and by the testimony of St. Jerome, inscribing it in the exact same manner in his book *De scriptoribus eccles.*, cap. 10: "They assert that Hermas is the author of the book which is called *The Shepherd*"; which therefore may be considered the genuine interpretation of the Eusebian text, which Valesius correctly followed, when he translated the cited words of Eusebius as follows: "Of whom it is said to be that book which is inscribed *The Shepherd*." Therefore, not Hermas is called *Pastor*, but the book of Hermas, because it contains the revelations of an angel appearing in the habit of a shepherd. What, then, has St. Pastor in common with St. Hermas? Not even the name: although this too could be the same for many; who for this reason alone can in no way be confused: as it has occurred to no one thus far to establish our blessed presbyter Pastor as the same person as he of whom mention is made in the *Acta SS. Marii, Marthæ et filiorum* for the nineteenth day of January, page 216; although he was from Rome, and the blessed presbyter Pastor is so called, he is nevertheless about a hundred years younger than ours.

8. Furthermore, the same most learned author of the *Annales* for the year of Christ 159, in order to believe him also to be the same person as St. Hermas and Pastor, [included] Hermes, the brother of the Roman pontiff St. Pius: although he confesses he is in doubt about him. He thought there was a twofold foundation for this opinion; one, that the names *Hermas* and *Hermes* seemed to differ so little that they were sometimes read as attributed to the same man; the other, indeed, because in Anastasius the Librarian, under Pope St. Pius I, it is reported concerning Hermes: "Hermes wrote a book, in which is contained a command which an angel of the Lord enjoined upon him, when he came to him in the habit of a shepherd, and commanded him that the holy Pascha should be celebrated on a Sunday." The similarity of the name, and the apparition of the angel dictating the book in the habit of a shepherd, seemed to Baronius to argue that Hermas and Hermes were the same writer, and therefore also the same as Pastor, whom he confuses with Hermas. He hesitated only in this, that in the *Shepherd* of Hermas there is no discussion of celebrating Pascha on a Sunday; and, that it was written long before the times of Pope Pius. And so he finally arrives at this: "that it is necessary to say (if we wish the author to be one and the same) that these were different commentaries among themselves, written at different times." But since our St. Pastor is confused with Hermes only in so far as Hermes himself is [confused] with St. Hermas: there is no need to stir up the controversy here again which has long since been settled. That St. Hermas and this Hermes are not the same person, Bellarmine shows, as I have noted, ^D we believe it to be so, and this one to be older than that one; ^C

and others after him, among whom may be consulted Tillemont, *Mémoires pour servir à l'histoire ecclésiastique*, tom. II, p. 521; Nicolaus le Noury, in his *Apparatus ad Bibliothecam maximam veterum Patrum*, dissert. 4, art. 2; and Ambrosius Gardebosc, in his *Historia ecclesiastica Synopsi*, tom. I, part. v, lib. II, dissert. 1, quaest. 1.

9. As far as the Acts of St. Pastor are concerned, there remains nothing of complete certainty. They are contained principally in the Acts of SS. Pudentiana and Praxedis, below. They are written in the name of Pastor himself (of Pastor, I say, not Hermas the Pastor, as Baronius has it, an. 159, n. 8); nor, indeed, are they recent, since they are read in very ancient and quite numerous manuscript codices; furthermore, they were read long ago in the ninth century by Ado, as can be seen in his *Martyrologium* on the days of May 19, June 20, and July 21, in the entries for St. Pudentiana, St. Novatus, and St. Praxedis. However, that they are not entirely sincere, but interpolated here and there, we ourselves have admitted quite clearly in our *Commentary* beforehand and in our notes; but that they ought to be considered as devoid of all credibility, Tillemont, in tom. II, note 5 on Pope St. Pius, has not yet persuaded us: for even if I pass over the minutiae which he collects there—criticizing certain words and phrases in the Acts as not being in use in the second century, or as not being in the least accommodated to the time to which the Acts are attributed (for what do those, even if they were all spurious, detract from the substance of the Acts, which Tillemont does not do?)—even if I omit those, I say, his principal arguments, directed at the entire construction and credibility of those Acts, do not in any way prove what he boasts. So that you may see this, consult the Acts themselves: you will find that they consist essentially of two letters, of which the former is from Pastor to Timothy, and the latter from Timothy to Pastor. Our adversary contends that both are ^C supposititious to the authors named, or rather, that they are inept.

10. He thinks this is thwarted, first of all, by the purpose and objective of Pastor, which he claims is completely off the mark. For he says: A certain Christian had died, named Novatus, who a short time before had entrusted his estate to our Pastor and to the virgin Praxedis to be dispensed after his death. Pastor writes this to Timothy, the brother of the deceased Novatus, and consults him on what he judges should be done regarding the property left behind. Be that as it may. What then? But he says, Pastor requests this in only one word, and that in the very last verses of a long enough letter; all the other things tend not only to explain the sickness and death of Novatus (which could be seen as reasonable), but also to bring into the open everything that Praxedis had accomplished in the two years following the death of SS. Pudentiana and Pudentis. What did these matters have to do with Timothy; what did they have to do with letters by which a brother was meant to be informed of a brother's death? Thus he argues. I answer that all the things which Pastor narrates to Timothy concerning St. Praxedis seem to me most appropriate to the present matter; and, conversely, Tillemont’s critique, which is leveled against them, appears inept. For why? Novatus had written that the heirs should [entrust the estate to] Pastor ^A and Praxedis—outsiders, as we suppose, to avoid the difficulties to which the inheritance might be vulnerable unless it could be seen that it was being handled with the brother’s good grace; therefore, the consent of the heirs was necessary. I concede, therefore, how could he have been induced to consent from Timothy, who was a priest and a most holy man, more effectively than if the heirs were depicted in their birth, life, virtues, and deeds in such a way that he might fully understand that whatever had been left to them ought to be seen as placed in someone’s hands—much as if it had been consigned to the hands of God Himself, if I may so speak, or of the Church? This, therefore, is what Pastor is about when he explains the deeds of St. Praxedis to St. Timothy, and he does so the more appropriately to his purpose, the more copiously he does it. For he did not need to speak of himself—he who for a long time had been very well known to Timothy; although, as far as modesty permitted, he did not remain silent about himself either.

11. Tillemont turns to the same letter, criticizing it: Nor do I see, he says, why Pastor should relate to Timothy matters from a year ago, not only concerning St. Pudentis and both his daughters (on which matter, I believe, we have already said enough), but also concerning his brother, Novatus: for if Timothy had been residing even in the furthest ends of the empire, would he not have learned nothing about the family for a whole year? I answer that it is not rare for brothers, even those who do not live far from one another, to be strangers to a frequent exchange of letters. Let us, however, grant Tillemont something: that Timothy might have known from the letters of Novatus or others almost everything that his brother had done. Cannot simple things often be reported by different people? Was there not here a most just cause for Pastor at least to refresh the memory of those things which had passed between Novatus and Praxedis, from which Timothy might learn that his brother’s munificent spirit toward her had originated from nothing other than the most holy duties and divine reasons? What the adversary adds—that it seems strange that no sign of a polite and liberal courtesy precedes this letter, no prologue, but that the discourse starts immediately from the matters themselves—that, indeed, does not even seem worthy of refutation. He complains that things are missing which would have been entirely inessential (*parerga*); yet he contends that those things are redundant which are solely relevant to the matter Pastor was dealing with. This is a polite and sufficient preface in a serious letter: "Pastor the priest to Timothy the priest, greetings." And these ^D are the things by which this sharp censor attacks the letter of Pastor. He approaches the latter part with these words: "The letters in which Timothy replied to Pastor do not contain any of those things which one would expect them to have, given that he had been notified of his brother's death." He misses, I suppose, the lamentations of a brother, or certainly something of that kind. But I ask, how is it certain that these things were not written by Timothy in that same letter, even if they were omitted here by Pastor and deliberately cut out, because they contributed nothing at all to the history of SS. Pudentiana and Praxedis? This is something that could even have been done intentionally in the former letter.

This is suggested to me most of all by the fact that neither of these letters is found written separately, but only joined with the Acts of the holy women I mentioned; so that they form the vast majority of them, and only a few words are added by the Shepherd himself to complete the narrative of the Acts. For it is truly the duty of an historian not to present the documents in their entirety everywhere, but after trimming away the digressions, to exhibit faithfully only those texts from them that are relevant to his purpose. But, you ask, if the letter is mutilated, why is the inscription of the whole letter, "Timothy the Presbyter, etc.," placed before it? I answer, so that it may be evident to the reader from what monument the narrative was taken. And so in our various parchment codices, in which the Acts of St. Praxedis (but not those of Pudentiana) are recorded, only the latter and smaller part of the Shepherd's letter is presented along with the others that follow in the Acts published by us from number 5. Yet because the inscription of the whole letter is placed before these fragments, a fact also observable in Eminence Baronius under the year of Christ 162—although, as he himself presented it, the letter might seem absolute and complete; yet since it appears in all our manuscript codices that it is only a part torn from the preceding text and should be referred to it—others begin thus: "The virgin of Christ, Praxedes, lived in the same title, sorely afflicting herself," etc. Others thus: "The venerable virgin Praxedes lived in the aforementioned title, afflicted on account of the passing of her sister," etc. But why do I say more here? It is sufficiently clear from this, I think, how weak Tillemont's ^A attacks are, as they show that the said Acts were not only interpolated—which we had already conceded—but were also altogether unworthy of any faith.

13. I do not know if the sources for the few things that can be said about St. Pastor are any purer. That he was the brother of Pope St. Pius is taught by Anastasius the Librarian in the already cited Acts, from which the contrary rather seems to be deducible, for he is more recent; one or two other codices of the Martyrology follow him here in the meantime, related among the additions to our Usuard. I fear this may be a hallucination of Anastasius, born from the fact that he confused Pastor with Hermes, who in the most ancient catalogue of the Popes is called the brother of Pius. Regarding the age of our saint, we find nothing. In the second letter of Pope St. Pius I to Justus, bishop of Vienne, it is read: "The presbyter Pastor founded a title, and died worthily in the Lord." He would therefore have to be said to have died under the pontificate of St. Pius, and thus towards the middle of the second century, if one could stand by the authority of this letter. I add this because, however much Baronius judges it to be sincere in his Annals under the year 166, certain others do not approve of it, as witnessed by our Labbe in volume I of the Councils, column 576. Tillemont strives to show that it is supposititious for many reasons in *Monum. eccl.*, volume II, note 4 on St. Pius. And, to pass over many others, Petrus Coustant recently included it among the adulterine letters of the Roman Pontiffs in the appendix to volume I of the *Epistolæ Romanorum Pontificum*, column 18 and following.

ACTS OF THE HOLY VIRGINS PUDENTIANA AND PRAXEDIS

BY THE AUTHOR ST. PASTOR, AN EYEWITNESS

1. Pastor the presbyter to Timothy the presbyter, greeting. ^C(90) In other ancient manuscripts, and in Mombritius, this exordium is placed: "Everything that has been done or is being done by the saints, if anyone wishes to inquire into it diligently, provides a fruit of edification both for himself and for many, and like a fruit-bearing tree is proved not without reason to occupy the ground while it lives, since it is itself adorned with its own apples, and everyone who has taken fruit from it is nourished. We write, as we have found in the acts, what the saints have done, what they have said, what they have suffered. Show yourselves to be Catholics, you who always gladly hear the victories of Christ, and I ask you, which [but why indeed?] do you consider these to be by calling them apocryphal letters, through which [is praised] Pudens, our brother and friend of the apostles, because he was a worshiper and protector of holy pilgrims with the greatest ambition? Who having despised the world and the estate of his parents, always ready for Christ, in all the precepts of the Lord," etc., as above. This exordium, however, could seem to have been composed in the age of Pope Gelasius, ^D when there was much discourse in Rome about discerning apocrypha; certainly there was cause enough for one doubting these acts because of the inserted mention of the apostles and Blessed Paul, and the resulting anachronism. Aringhus, in *Roma Subterranea*, bk. IV, ch. 27, alleges other Vatican manuscripts under numbers 4 and 9, the beginning of which treats of the Emperor Antoninus; and it is added: "In his times there was a man in the city of Rome, by the name of Pudens, noble by birth, whose father was called Punicus, but whose mother was Priscilla; by whose judgment indeed he had taken a wife, named Sabinella, born of equally illustrious lineage, from whom he begot two daughters, beautiful in appearance, but more beautiful in their morals." These, however, do not taste of the simplicity of the genuine style and are wrongly attributed to the Shepherd. The text is less altered—though still altered—in codex 1188 of the same Vatican library, an apograph of which the Reverend Father Joannes Franciscus Vannius transcribed for us with his own hand with this opening: "To the most holy and venerable presbyter Timothy, his brother, Pastor the presbyter. Let your fraternity know that Pudens, our brother and friend, a worshiper of the apostles and a protector of pilgrims and a despiser of the world, was instructed in all the precepts of the Lord."

(91) I think this must be joined entirely: "Brother..."

^A a manumission of slaves was celebrated. But on the day of the Holy Pasch, ninety-six persons of both sexes were baptized; and when all things had been completed, an assembly began to be held in the same titular church, so that day and night the voice of hymns did not cease, and a multitude of pagans hastened to the faith and were baptized with all joy.

3. Regarding which, a report was made to the Emperor Antoninus. That most pious Augustus commanded by his authority that whosoever worshipped Christ should know it was sufficient for them to live in their own dwellings; and that they should not be joined in any association with the rest of the people, nor should they buy in public, nor dwell in the public baths, but should remain only in their own houses. When this precept was observed by all Christians, he confirmed our daughters, dedicated to God and in virginity by a good testimony, in his house in the titular church mentioned above, ^B occupied in prayers, vigils, and fastings, with the people of God who had believed through them, and persisting day and night in the praises of Christ, having the necessary things in sufficient measure; on very many days we guarded them. But the most blessed Bishop Pius himself, rejoicing, visited us frequently and offered sacrifices to the Lord for us.

4. Moreover, in the seventeenth year (94), the virgin of the Lord, Potentiana, departed to the Lord. Her body we, together with her sister, wrapped with all diligence in spices, and we kept it hidden in the titular church aforementioned. But after twenty-eight days, we brought the body by night, and placed it next to her father Pudens, in the cemetery of Priscilla on the Via Salaria, on the 14th of the Kalends of June (95).

5. After whose death, the virgin of Christ, Praxedes, lived ^C in the same titular church (96), afflicting herself vehemently because of the passing of her sister. To whom, when many noble Christians came for the sake of consolation, together with holy Bishop Pius; there had also come to her your brother Novatus (97), who is our brother in the Lord, comforting her, and he was refreshing many poor Christians with his wealth, and was distributing to all from his wealth in honor of the same.

(91) For "cultor" [worshipper/cultivator] we must substitute "apostolorum cultor" [worshipper of the apostles], and I think the word "apostolorum" should either be struck out, or the word "cultor" should be added to it from Aringhi and the Vatican manuscript, with corrected punctuation.

(92) We change the name of Paul to Pius, for the reasons already stated: for I do not think that his epistles can be understood here, the reading of which would have been for Pudens and Timothy in place of a master; and Pius, even long before he was consecrated bishop in the year 146, could still have been ^D a priest and instituted both, and have been the spiritual father of the whole family. Unless we wish to think that some Paul, in truth, not the apostle but a priest, flourished one century after him, who might have catechized and baptized the family. The matter would be clear if any evidence of such a priest could be found elsewhere.

(93) Where "those pagans associated in faith"; but the word "pagan" in this meaning is much later than the age of the Shepherd.

(94) The same, "concluding 12 years," but the number is always elsewhere expressed at length, but here alone literally: the number is also suspect.

(95) Ms. Bodleian: "His obituary is celebrated on the 24th of the Kalends of June." But the deposition should rather be said.

(96) Here begin the Acts of S. Praxedes in various mss. In this way: "The venerable virgin Praxedes lived in the titular church aforementioned," in others: "In the titular church of her father Pudens;" or: "in the Lateran titular church."

(97) He is honored on June 20, and is also ascribed in the Roman Martyrology, and is called "son of S. Pudens the senator and brother of S. Timothy the priest, and of the holy virgins of Christ, Praxedes and Potentiana, who were instructed by the apostles in the faith," none of which we approve, except the brotherhood of Timothy. But I have changed the 28 days, which were above, one year after the burial of Potentiana, from the Acts announced that Novatus was ill, to 23, so that the 8 days might be held, during which, before he died, Pius, and Praxedes attended the sick man.

^A of the virgin Praxedes, seeking that he might merit an indulgence through her prayers; and who, moreover, frequently recommended you to the most blessed Bishop Pius, when he was about to approach the altar of the Lord. After this, it happened after a year and twenty-three days, that Novatus, held by illness, was absent from the sight of the blessed virgin Praxedes. Therefore, when Bishop Pius was thinking about all the Christians together with the virgin Praxedes, Novatus was asked for among them: and when it had been heard that he was detained by illness, we were all saddened.

6. Then blessed Praxedes said to our holy father, Bishop Pius: "May your holiness order that we might go to him, if perhaps by our visitation and your prayers the Lord might save him." When this saying pleased us all, we rose in the night and proceeded to him; and Novatus, the man of God, seeing that we had all gathered and come to him, began to give thanks to God because he had merited being visited by the holy Bishop Pius and the virgin of the Lord, together with our devotion. And we were in his house for eight days and eight nights. During these days, it pleased him that he should leave all his substance to us and to the blessed virgin. This being thus ordained, on the thirteenth day he migrated to the Lord. Regarding this deed, we have sent the letters of this text to you, together with the authority of the blessed Pius, bishop of the apostolic see, and of the virgin of Christ, Praxedes; so that you might let us know what pleases you regarding the substance of your brother: so that your order may be guarded in all things. Sent by Eusebius, subdeacon of the Roman Church.

Rescripts of Timothy the Presbyter.

7. "Timothy the presbyter, to Pastor the presbyter, and the most holy sister Praxedes, greeting in the Lord. Offering our service to you most willingly wherever you have need of us, we pray your holiness that you might deign to commend us, humble as we are, to the memory of the holy apostles, to the holy prelate of the apostolic see, and to all the saints. I, humble as I am, filled with great joy, hearing what you have deigned to write to me. Whence let your holiness know that my conscience is desirous regarding this matter for which you have written: and that which pleased my brother, pleases us also, your servants; that is, that it be in your discretion and that of the holy virgin whatever he left; and that you might have the power to dispense it according to what pleases you."

Having been filled with joy by this letter, we gave it to the holy Bishop Pius to be read. When he had read it, he gave thanks to God.

8. At the same time, the virgin of the Lord, Praxedes, having received the power, asked the blessed Bishop Pius that he might consecrate as a church the baths of Novatus, which even then were not in use; because it seemed to be a large and spacious building in those same places. And this too pleased the holy Bishop Pius, and he dedicated the baths of Novatus as a church, under the name of the blessed virgin Potentiana in the Patricius district. Moreover, he dedicated another under the name of the holy virgin Praxedes within the city of Rome, in the district which is called the Lateran, where he also established a Roman titular church; in which place he consecrated a baptistery on the fourth day before the Ides of May. Two years later, a great persecution of Christians occurred; and many were crowned with martyrdom. At this time, the virgin of the Lord, Praxedes, kept many Christians hidden in the aforesaid titular church, whom she fed with both food and the word of God. Then it was divulged to the Emperor Antoninus that meetings of Christians were being held in the titular church of Praxedes. He sent immediately and seized many of them; among whom he seized the presbyter Simetrius with twenty-two others; and he commanded them to be punished by the sword without a trial. Blessed Praxedes collected their bodies at night, and buried them in the cemetery of Priscilla on the sixth day before the Kalends of June. Then the virgin of the Lord, constricted by excessive bodily affliction, groaned in her heart to the Lord, and prayed that she might merit being taken from this world more safely. Her prayers and tears reached heaven. For after fifty-five days from the passion of the aforementioned saints, namely on the day of the twelfth day before the Kalends of August, she migrated to the Lord. Her body I, Pastor the presbyter, buried next to her father Pudens, on the Via Salaria, in the cemetery of Priscilla, *Where their prayers flourish (usque hodie) our Lord Jesus Christ presiding, to whom is honor and power for ever and ever. Amen.

THE TESTAMENTS OF THE TWELVE PATRIARCHS. TESTIMONIES OF THE ANCIENTS

(GALLAND, *Veterum Patrum Bibliotheca*, vol. I, p. 241, Venice 1765, in-folio.)

I. ORIGEN, *Homilies on Joshua*, xv. From the most recent edition, Paris 1733, vol. II, p. 433 C. "But also in a certain little book which is called the *Testament of the Twelve Patriarchs*, although it is not held in the Canon, we nevertheless find a certain meaning (namely, that by each specific sinner, specific Satans should be understood)." *Testament I, Reuben, chap. 3.*

II. PROCOPIUS, *Commentary on Genesis*, chap. 38. "He (Judas), his wife having died, was seeking offspring. In the Testament (they say), God testifies to him that Judas had kept her (Tamar) for a long time while she was still a virgin: and he mourned her iniquity." *See the Testament of Judah, chaps. 10 and 12.*

III. ANASTASIUS SINAITA, *Anagogical Contemplations on the Hexaemeron*, book VII, from the edition *Biblioth. PP. Lugd.*, vol. IX, p. 895, D. "Whence it is that the Hebrews, from a book which has not been brought into the Canon—which is indeed called the *Testament of the Protoplasts*—say that Adam entered Paradise on the fortieth day, even as it also seems to a certain historical chronicler, Pyrrhon, and to certain expositors."

DISSERTATION ON THE BOOK WHICH IS ENTITLED THE TESTAMENTS OF THE TWELVE PATRIARCHS

(D. LE NOURRY, *Apparatus ad Biblioth. max.*, vol. I, p. 235.)

ARTICLE I. Analysis of this book.

In this book are exhibited the final words of the twelve patriarchs, the sons of Jacob, which they, at the very point of death, are said to have addressed to their sons, and—in the case of some of them, namely Reuben and Joseph—to their brothers as well. First among them, Reuben, the eldest, commences his testament with a confession of the incest which he had committed with Bala, his father's concubine. He then shows what punishments he underwent at the hands of God for this, and what penance he performed to wash away his sin. Wherefore, he exhorts his sons to avoid the sight of women and to flee from fornication, touching briefly and incidentally upon matters concerning the Christ who is to come.

Simeon, for his part, reveals the great envy that burned within him against his brother Joseph, how greatly he was punished for this reason, and how he repented of his sin. For that cause, he warns his sons that they must ^A most steadfastly persevere in avoiding envy and walk in simplicity of heart and brotherly charity. Finally, he predicts their future sins and the Christ who is to come, drawing from the book of Enoch.

Levi declares that he was gifted by God with two visions, in the first of which he professes to have seen the heavens, in which the just will be rewarded and the unjust punished, and in the second of which he declares that he was clothed in priestly vestments and constituted a priest forever. After these things, he announces to his sons, from the book of Enoch, into what sins they would fall, and he predicts many things concerning Christ, and concerning the dispersion, exile, and captivity of these same sons of his.

Judas narrates the extent of his bodily strength and vigor, and what glorious deeds he performed in battle. He adds that Esau was killed in battle by Jacob, and that he not only lay with his daughter-in-law Tamar, but also took a Canaanite woman to wife: yet that he had performed penance for both crimes. Thence, he admonishes his children to flee from drunkenness and fornication, and he tells them at length by what means he learned, through an angelic vision, how harmful women are to men. ^B

^A Lastly, he declares to them what they were about to sin, and he asserts without doubt that the future coming of Christ would take place.

After Issachar has finished speaking much about his birth, he confesses that he had walked in simplicity and cultivated the land, such that he never committed any mortal sin. For this reason, he greatly exhorts his children to simplicity and agriculture.

Zabulon also asserts that he did not sin, and, having recounted much regarding the sale of Joseph, he demonstrates that he was not guilty of that sale or of the sin of his brothers. He adds, however, that he was the first to make a skiff to sail upon the sea, and that from the various fish he had caught he provided alms to the needy. Wherefore he rouses his children to mercy, concord, and perfect charity among themselves. Finally, he announces their future crimes and the coming incarnation of Christ the Lord, having brought forth many testimonies from the book of Enoch.

Dan confesses that he was filled with joy concerning the sale and death of Joseph, against whom he had wished to lay hands. Therefore, he teaches his children that they must beware of anger, and he touches briefly upon the avoiding of lies. Finally, he prophesies from the book of Enoch regarding what crimes they would commit and that it would come to pass that Christ would become man.

Nephthali speaks at length about the parents of Bala; and he then warns his children to fear God and persevere in what is good. From the book of Enoch, and from his own visions, he predicts that it would come to pass that they would fall into sin, that tempests would arise, and that Christ would at length be born having assumed human flesh.

Gad, where he has handed down much that is spurious concerning the sale of Joseph, confesses that he had hated him with such implacable hatred that he had wanted to plot his murder, but that he had repented of these things and suffered the penalties. Wherefore he incites his children to avoid hatred and to foster fraternal charity, and finally he pours forth some prophecies concerning Christ.

Aser teaches his children that there are two ways: one of good, the other of evil; that the latter must be abandoned, the former must be taken. He then bears witness that he always walked in that way of good, and he seriously warns his children to enter the same path. Finally, he announces to them that they would sin, that they would wander dispersed, and that Christ would come afterward.

Joseph explains in what manner he was sold by his brothers, who had determined to destroy him, and was afterwards bought by Potiphar. He also sets before their eyes by what arts, flatteries, and threats Potiphar's wife tempted his chastity, both before and after he had been cast into prison; and finally, what great good he himself bestowed upon his brothers even after the death of Jacob. Therefore, he greatly rouses his children to sobriety, chastity, long-suffering, and fraternal love, and finally, from the visions of his dreams and the future tribulation, he asserts without doubt that Christ would come.

ARTICLE II

This book, inscribed with the name of no author, is proscribed by all, and it is asserted that it is full of inventions, fables, and errors, and that it teems with lies. Nay, more, we discover many things in it that are in conflict with the sacred text of Scripture.

For first, it is contrary to the divine text that Ruben should fabricate a story about his incest with Bala, and Judas about his with Tamar. Likewise, that which is established regarding the age of certain patriarchs—Simeon, for instance, and Zabulon. Finally, those things which we read that Simeon and Levi feigned concerning the punishments they exacted from the Sichemites for the rape of their sister Dina, and which Gad feigned concerning the sale of Joseph.

Furthermore, almost all the patriarchs ^C are brought in there citing the apocryphal book of Enoch, and citing it as corrupt. For if you accept the faith of Augustine, there were books of Enoch of two kinds: some true and genuine, others corrupt and adulterated. But that our author fell into only these latter ones will certainly seem doubtful to no one who has heard these words of Augustine: "We cannot deny that Enoch, the seventh from Adam, wrote some divine things, since the apostle Jude says this in his canonical Epistle. But they are not in that canon of the Scriptures, which was preserved in the temple of the Hebrew people, not without reason, by the diligence of later priests; except that they were judged to be of suspect authenticity on account of their antiquity, and it could not be discovered whether these were the things which he had written... Whence also those things which are brought forward under his name, and contain ^D these fables about giants, that they did not have human fathers, are rightly not considered by prudent men to be his; just as many things are brought forward by heretics under the names of other prophets, and newer things under the names of the apostles." Our author, indeed, with wondrous confidence, brings forward and sells these fables about the giants again and again as something true and certain. Hence, therefore, it is gathered clearly enough both that he cited the corrupt books of Enoch, and that his book is false and supposititious.

ARTICLE III. Of the antiquity of this book, and whether it proceeded from some Christian writer.

ARTICLE IV. Of the codices, version, and editions of this book, which was first written in Greek.

GALLANDI. DISSERTATORY PROOEMIUM ON THE SAME BOOK.

I. It is demonstrated that the author of these Testaments was a Christian, and that he wrote them in Greek. Truly, it is not unknown to me that several have supposed the author of these Testaments to have been a Jew, not a Christian; and that they were not written in Greek, but were originally composed in Hebrew; and that, in short, no value should be set upon a work of this kind: if all these things were certain, it would indeed be deservedly and in truth placed among the ancient monuments of the Church. However, many other learned men are rightly reported to have come over to a different opinion. And in the first place, many things openly reveal that the author was a Christian, noted especially by Wharton and Nourry: for he speaks so openly and clearly about Christ; and he brings forth from the sacred writings of the New Testament ^C things everywhere which clearly prove the writer to have been initiated into the mysteries of the Christians. Hence, therefore, Grab and Sgambatus seem to have conjectured less correctly, by reason of the style and other causes, that the little work was originally written in the Hebrew idiom; then rendered into Greek and interpolated by a Christian hand. "For although," as Wolfius aptly says, "the manner of writing which is observed in the Greek text reflects many Hebraisms, you could not from this infer that the little book was originally composed in Hebrew any more than you could rashly affirm the same of a codex of the New Testament that approaches closely to Hebraism." To which indeed [opinion]...

^A regarding the authorship of these Testaments by a Christian, I have also learned that John Clericus later subscribed.

The opportunity for this contrary opinion seems to have been provided by Matthew Paris, who, when speaking of an opusculum of this kind, says the following: In those same times (in the year 1242), Robert, Bishop of Lincoln, a man most learned in both Latin and Greek, translated the Testaments of the Twelve Patriarchs from Greek into Latin by a faithful interpretation. For a long time these were unknown and hidden through the jealousy of the Jews, because of the prophecies concerning the Savior contained in them. But the Greeks, the most diligent investigators of all writers, having first come to the knowledge of that writing, translated it from Hebrew into Greek, and kept it among themselves until our times. Nor, in the time of blessed Jerome or any holy interpreter, could it have come to the notice of Christians in any way, due to the machinations of the malice of the ancient Jews. That glorious treatise, therefore, for the strengthening of the Christian faith and for the greater confusion of the Jews, the aforementioned bishop translated fully and clearly from Greek, word for word, into Latin, with the assistance of Master Nicolaus the Greek, clerk of the Abbot of St. Albans. Thus he writes. This passage, indeed, changed slightly, is found at the end in some of the manuscripts or printed copies of the ancient version, as can be seen from the manuscript notes of Thomas Tenison, Archbishop of Canterbury, to Cave’s *Historia Literaria*, which appear at the end of volume II of that same History, recently published, on page 1. But SimonIUS rightly mocks ^B both the narrative of Matthew Paris, which that same historical writer repeats in nearly the same words later under the year 1252, and the words excerpted from it that are read at the end of certain copies, and he also testifies that they are absent from the Colbert manuscript: so that, consequently, the inscription of another manuscript copy of the Bodleian Library cited by Grabe, and expressed in these words: *The Testaments of the Twelve Patriarchs, sons of Jacob, according to the translation of John Chrysostom from Hebrew into Greek*, is to be held as naught, for it is refuted both by what has been said thus far and by what is about to be said.

II. Its age is inquired into, and the purpose of its writing is opened in a few words.

At what time, however, this anonymous Christian author wrote these Testaments is not so clearly determined that anything firm seems to be able to be established regarding the matter. But if a question that is quite complex is to be settled by conjectures, we, ^C with Dodwell, Wolf, Ruchato, and others, judge that the writer flourished at the end of the first century; for he certainly employed a Hellenistic style, such as is found to have fallen into disuse at the beginning of the second century, although the distinguished Mazochius felt slightly differently. Nor, furthermore, are other arguments lacking, even with Grabe himself suggesting them, by which an opinion of this kind can be further confirmed. Namely, it is argued that these Testaments were not worked out before the year 52 of the common era, in which learned men—Pearson, Mill, and others—think the First Epistle to the Thessalonians was written; for in the Testament of Levi these things are read: "Venit autem ira Domini super eos in finem: The wrath of the Lord has come upon them to the end": which words, indeed, uttered against the Jews, are known to have been taken from the aforementioned Epistle inscribed to the Thessalonians. Nor does it appear that the author composed that little work before the year 64, in which the book of the Acts of the Apostles is said to have been committed to writing by Saint Luke, for it is evident from those things by which he portrays an image of the apostle Paul graphically described from those same Acts. Thus he introduces Benjamin speaking: "And I shall no longer be called a wolf ^D that ravens.... And there shall be raised up from my seed in the last times a beloved of the Lord, hearing his voice, illuminating all the Gentiles with new knowledge, kindling the light of knowledge for Israel for salvation, and snatching as a wolf from them, and giving to the synagogue of the Gentiles, and until the consummation of the ages it shall be in the synagogues of the Gentiles and among their princes, like a musical melody in the mouth of all, and it shall be inscribed in the holy books, both his work and his word: his work, indeed, as Grabe very well [notes], in the Acts of the Apostles; but his word, both in those same Acts and in the Epistles of Paul himself: so that, consequently, the author appears to have written even after all the Pauline Epistles, that is, after the year 67. Moreover, that those Testaments were composed after the year 70 is sufficiently shown by the things the author says regarding the destruction of Jerusalem and the calamities inflicted upon the Jews as a punishment for the blood of Christ, in these words: "You will call the man who restores the law in the virtue of the Most High an impostor, and in the end, as one worthy of esteem, you will kill him, not knowing his resurrection, about to receive innocent blood in malice upon your heads. And for his sake your holy places will be desolate, desecrated even to the pavement." And a little before: "Because of these things, the temple which the Lord will choose will be laid desolate in uncleanness; and you will be captives among all the Gentiles, and an abomination among them; and

you shall receive reproach and everlasting confusion from the just judgment of God. Grabe indeed twists these things in another direction, and considers them inserted into the Testaments of the patriarchs by the hand of some Christian towards the end of the century or the beginning of the next (23): but anyone who probes the matter more deeply would say that this critic does violence to the passages cited in order to establish his hypothesis about a Jewish author; for if the passages which look to the New Testament, concerning the divinity of Christ and other heads of the Christian religion, were removed from the middle, it would be necessary for that little work to collapse. What of the fact that it is clear from the very work itself that all things were written by one hand, as Simon judges (24), because the same ratio of style breathes everywhere, and all things flow along equably in one tenor? Furthermore, the same learned man insists (25) that some things occur in these Testaments which seem inconsistent with having been committed to writing by a Christian man. I would not indeed deny this: but it is nothing strange if this Christian writer speaks frequently in the Jewish manner; for it is established that he composed his work with the intention that the Jews might more easily accept the things which he inculcates everywhere concerning Christ and his doctrine.

But it is of more interest to bring forward here the notable testimonies for the divinity of Christ, which against the Unitarians were collected from these Testaments and which it pleased the same V. C. to set forth elsewhere. Thus, therefore, he says (28): ^B In the Testament of Simeon we read these words (29): «Κύριος, ὁ Θεὸς μέγας τοῦ Ἰσραήλ, φαινόμενος ἐπὶ γῆς ὡς ἄνθρωπος, καὶ σώζων ἐν αὐτῷ τὸν Ἀδάμ. Dominus, DEUS MAGNUS Israel, apparebit in terra ut homo, et salvabit in ipso Adam. And soon after (30): Ὁ Θεὸς σῶμα λαβὼν, καὶ συνεσθίων ἀνθρώποις, ἔσωσεν αὐτούς. DEUS corpus assumens, et comedens cum hominibus, salvavit eos. And with a few words interposed (31), he calls the Messiah Θεὸν καὶ ἄνθρωπον, DEUM et hominem.»

But let us not dwell longer on these; as regards the age of this author, one more must be heard, Cave. He thinks, indeed (26), that it could hardly happen that some one of the ancients before Origen would not have mentioned this work; and thus he opines that it is not to be ascribed to the apostolic age. However, if any one should demand that this scruple be pulled from his mind, we submit this one thing, to pass over others: that the monuments of ecclesiastical writers who flourished in the first two centuries ^C are for the most part lost; and that, with a few exceptions, only some fragments survive from their works: so that, on that account, the silence of those very ancient Fathers is unjustly objected against us.

III. The value of the work is weighed: from which are transcribed in the first place the testimonies drawn by Grabe for the true divinity of Christ. Hence the opinion concerning a Christian author is confirmed again.

Now, indeed, it is better to set forth the value and utility of the work, with Grabe leading the way especially, who is found to have dutifully performed that task. First of all, the learned man observes (27) that the patriarch Jacob and other holy men, when close to death, issued either omens of future things or excellent moral precepts for how to live well: which, therefore, were accustomed to be held in high esteem by those listening and to be committed to writing. ^D Our author, therefore, having imitated this custom, not so much with the intention of deceiving as with the desire of imbuing the Jews with religion and discipline, in these Testaments introduces the twelve sons of Jacob; who, being about to die, both foretell things to come and instruct their sons and grandsons with the best of institutions. The predictions indeed look especially to the Messiah and the state of the Synagogue and the Church of the Gentiles under the New Testament: but in the history of the patriarchs, many things are related about them which do not occur in Genesis or other canonical books, but are judged to have been taken from apocryphal ones: yet most of them seem neither inconsistent with the truth, nor perhaps useless for the illustration of sacred history.

«In the Testament of Levi, the angel addresses this patriarch with these words (32): Διὰ σοῦ καὶ Ἰούδα ὀφθήσεται Κύριος ἐν ἀνθρώποις, σώζων ἐν αὐτοῖς πᾶν γένος ἀνθρώπων. Per te et Judam apparebit Dominus in hominibus, salvans in ipsis omne genus hominum. Then Levi says (33) that hell will be despoiled ἐπὶ τῷ πάθει τοῦ Ὑψίστου, in passione Altissimi.

In the Testament of Judah, mention is made (34) παρουσίας τοῦ Θεοῦ τῆς δικαιοσύνης, adventus DEI justitiae; if I am not mistaken, from Jerem. XXIII, 6, and XXXIII, 16. And a little later it is said about the Messiah (35): Οὗτος ὁ βλαστὸς Θεοῦ Ὑψίστου. Hic est germen DEI altissimi: from Isaiah IV, 2.

In the Testament of Zebulun (36): Καὶ μετὰ ταῦτα ἀνατελεῖ ὑμῖν αὐτὸς Κύριος, φῶς δικαιοσύνης· καὶ ὄψεσθε Θεὸν ἐν σχήματι ἀνθρώπου. Et post haec orietur vobis ipse Dominus, lux justitiae... et videbitis DEUM in forma hominis.

In the Testament of Dan (37): Οὐκ ἔτι ὑπομενεῖ Ἰερουσαλὴμ ἐρήμωσιν, οὐδὲ αἰχμαλωτίσεται Ἰσραήλ, ὅτι Κύριος ἔσται ἐμμέσῳ αὐτῆς, τοῖς ἀνθρώποις συναναστρεφόμενος, καὶ Ἅγιος Ἰσραὴλ βασιλεύων ἐπ' αὐτοὺς ἐν ταπεινώσει καὶ πτωχείᾳ. Non amplius sustinebit Hierusalem desolationem, neque captivus ducetur Israel; quoniam Dominus erit in medio ejus, cum hominibus conversatus, et Sanctus Israel regnans super ipsos in humilitate et paupertate.

^A In the Testament of Naphtali (38): "From Judah shall salvation rise to Israel, and in Him shall Jacob be blessed. For through His scepter shall God be seen, dwelling among men on earth, to save the race of Israel." *Per Judam orietur salus Israel, et in ipso benedicetur Jacob. Per sceptrum enim ejus apparebit DEUS, habitans inter homines in terra, ut salvet genus Israel.*

"In the Testament of Asher (39): "The Most High will visit the earth, and He Himself coming as a man, eating and drinking with men, and in silence crushing the head of the dragon through the water. He shall save Israel and all the nations, God appearing as man." *ALTISSIMUS visitabit terram; et ipse veniens ut homo, cum hominibus manducans et bibens, et in silentio conterens caput draconis per aquam. Hic salvabit Israel et omnes gentes, DEUS in virum absconditus.*

"Finally, in the Testament of Benjamin (40): "Then we too shall arise, each over our own staff, worshipping the King of the heavens, who appeared on earth in the form of human humility." *Tunc et nos resurgemus, unusquisque in sceptrum nostrum, adorantes regem cælorum, qui in terra apparuit in forma hominis (humanæ) humilitatis.* And soon he adds regarding the Israelites who were to be judged: "because they did not believe in the God who appeared in the flesh as a Savior." *quoniam advenientem DEUM in carne liberatorem non crediderunt.*

"Behold Christ, the Lord, God, the great God, the Most High, the Holy One of Israel, etc., so called." Thus far the learned Grabe, from whom Prudentius Maranus borrowed these same items, condensed, in his outstanding work entitled: *Divinitatis D. N. J. C. manifesta in Scripturis et traditione* (41). It is fitting to bring forward the judgment of this most learned man concerning the author of these Testaments, so that what we have discussed concerning his work may be the more confirmed. "This writer," he says, "proclaims himself a Jew through his very frequent use of Jewish fables; yet he is clearly a Christian, for his predictions concerning Christ are too plain to have been invented after the events. Some place him no earlier than the second century, and no one later, since he is cited by Origen in his fifteenth homily on Joshua. Grabe thinks this book was written long ago by a Jew before the birth of Christ, and interpolated by a Christian at the end of the first century or the beginning of the second. But the opinion of this learned man rests upon very slight conjectures. For nothing in this work appears insincere or interpolated; nothing that does not serve a purpose. Wherefore there is no reason why we should fear to hold these Testaments forgeries attributed to the patriarchs, as if they were a most genuine work of a Jew believing in Christ." ^B Having finally produced the excerpts which we recited above, he closes his opinion with these words: "These things are too clear and express to be twisted. And if (our adversaries) say they are added and insincere, there is no reason for us to litigate with them. For thus it would be permissible to elude all ecclesiastical writers. For there is here no variety of style, no discrepancy of facts or words; there is nothing here that is not simple and of one form. Yet this writer seems, through a motive not indeed evil, but through a guile that is not to be praised, to have attributed these prophecies to the patriarchs, so that he might entice his own Jews to the faith, and so that that great mystery of the nascent God, which they abhorred, might appear less hateful to them in the mouth of the twelve patriarchs." Thus far the distinguished Maranus. From which it is clear that Nourry, his colleague, thought too basely—a man otherwise learned—when he pronounced this concerning the Testaments: "They ought never to have been brought to light, or they should have been consigned to perpetual darkness" (42)—on which account he is noted even by Simon himself (43).

IV. *Concerning the various Greek manuscript exemplars, and the ancient version of Robert Grosseteste, Bishop of Lincoln.*

Various Greek manuscript copies of this work are circulated, praised by learned men, by Montfaucon and others. Fabricius mentions the Cambridge manuscript (45), and recites its titles or summaries of the chapters in Greek, though they are in no way different from the edition of Grabe. But concerning the English codices, [we shall treat] shortly below, where [we speak] of the Oxford edition. The first Greek exemplar, if one trusts Matthew Paris (46), is reported to have been discovered thus: "Master John of Basingstoke," he says, "Archdeacon of Leicester, a man most experienced in the trivium and quadrivium, learned in full in both Greek and Latin letters... had intimated to Robert, Bishop of Lincoln, that when he studied at Athens, he had seen and heard from expert Greek teachers certain things unknown to the Latins. Among which he found the Testaments of the XII Patriarchs, namely the sons of Jacob, which it is certain were part of the library; but had long since been unknown because of the jealousy of the Jews, on account of the ^C manifest prophecies concerning Christ that are evident in them. Whence the same bishop sent to Greece; and when he had obtained them, he translated them from Greek into the Latin tongue." These are the words of the English monk, where he says nothing of the Hebrew text—as he does elsewhere—which we have also seen above detailing how these Testaments were rendered from Greek into Latin by the same Bishop of Lincoln, albeit with the help of Master Nicholas the Greek, a cleric of the Abbot of St. Albans. Bale deals more distinctly with both interpreters (47).

V. Concerning the Grabian edition expressed here in print. Learned men are aware that this ancient Latin version of Robert’s has frequently been committed to print; and learned men considered it especially worthy of a place in the libraries of the ancient Fathers. In truth, in all the editions which were published from the year 1483 to the year 1677, this ancient version was so defiled by so many and such great errors that one can often scarcely elicit the meaning. Considering this, John Ernest Grabe, having compared the printed versions with two manuscripts of the Bodleian Library, removed very many errors and also corrected others almost too numerous to count which had been committed by the interpreter himself. Having thus purged this version, he made it public property at Oxford in 1698 in the first volume of the *Spicilegium SS. Patrum*, along with the Greek text, which had been verified against two codices, one from the Academy of Cambridge, the other from the Bodleian Library. Thereafter, however, revising his own edition, the same learned man compared the Greek text again with two manuscripts of Trinity College, Cambridge. He also polished the Latin version of Robert of Lincoln with perpetual emendations; having accepted into the text some [readings] which he had drawn from two manuscripts of the ^B Bodleian Library and had previously placed in the margins of the pages; others, indeed, were added by himself: as may be gathered from the preface to the second Oxford edition of the *Spicilegium* in the year 1714.

Fabričius followed the earlier Grabian edition in his *Codex pseudepigraphus Veteris Testamenti*, vol. I, printed and reprinted at Hamburg in the years 1713–1722, although, having suffered a lapse of memory, he asserts otherwise in some places: a fact which, to omit other matters, will be found to be certain by anyone comparing the note on page 224 of the second Grabian edition with the note on page 687 of the second Fabrician edition. We, however, have selected the later Oxford edition, as was fitting: we have retained those notes of the editor which serve to amend the text; others, which were longer, we have condensed, while meanwhile adding a few things which primarily respect the intention of the author.

THE TESTAMENTS OF THE TWELVE PATRIARCHS, THE SONS OF JACOB, TO THEIR SONS.

TESTAMENTA DUODECIM PATRIARCHARUM FILIORUM JACOB AD FILIOS SUOS INTERPRETE ROBERTO LINCOLNIENSI EPISCOPO. (GALLAND., Vet. Patr. Biblioth., I, 195.)

CHAPTER I.

I. Transcript of the testament of Ruben, whatsoever he commanded his sons before he died, in the 125th year of his life. Two years after the death of Joseph, his sons and his grandsons gathered together to visit him as he lay ill. And he said to them: "My little children, I am dying, and I go the way of my fathers." And seeing

there ^A Judah, and Gad, and Asher, his brothers, he said to them, “Raise me up, my brothers, so that I may tell my brothers and my children those things which I have hidden in my heart; for I am now passing away.” And having risen, he kissed them and, weeping, said, “Listen, my brothers and children, attend with your ears ^B to Ruben, your father, to those things which I command you. Behold, I call to witness against you this day the God of heaven, that you may not walk in the ignorance of youth and in the fornication in which I was poured out, and by which I defiled the bed of my father Jacob. I tell you, indeed, that the Lord struck me with a great plague in my loins for seven months; and if our father Jacob had not prayed for me to the Lord, the Lord would have destroyed me. I was thirty years old when I did this evil before the Lord, and I was ill for seven months even unto death; and by the resolve of my soul I repented for seven years before the Lord. I drank no wine or strong drink, and meat did not enter my mouth, and I did not taste any bread of desire, mourning for my sin, for it was great. And may it not happen thus in Israel.”

II. “And now, listen to me, my children, that I may manifest to you ^C what I saw regarding the seven spirits of error in my repentance. Seven spirits were given against man by Beliar, and these are the head of the works of youth; and seven spirits were given to him in creation, so that every work of man might be in them. The first spirit is that of life, with which the constitution is created. The second spirit is that of sight, with which desire is formed. The third spirit is that of hearing, with which teaching is acquired. The fourth spirit is that of smell, with which taste is given for the drawing in of air and respiration. The fifth spirit is that of speech, with which knowledge comes to be. The sixth spirit is that of taste, with which the eating of foods and drinks comes to be, and strength is created in them; for in foods is the foundation of strength. The seventh spirit is that of seed and intercourse, with which sin enters in through the lust of pleasure. ^D For this reason it is the last of creation, and the first of youth, because it is full of ignorance; and it leads the young like a blind man into a pit, and like a beast of burden over a precipice.”

III. “Above all these, the eighth spirit is that of sleep,

^A with which the ecstasy of nature and the image of death are created. To these spirits is joined the spirit of error. The first is that of fornication, which resides in the nature and in the senses. The second is the spirit of insatiability in the belly. The third is the spirit of fighting, in the liver and the bile. The fourth is the spirit of pleasurableness and fraud, so that one may appear beautiful through curiosity. The fifth is the spirit of pride, so that one may be moved, and think great things. The sixth is the spirit of lying, in ruin and in zeal for fabricating words, and for hiding one’s words from one’s family and kin. The seventh is the spirit of injustice, ^B with which theft and distortions occur, in order that one may fulfill the concupiscence of the lust of one's heart. For injustice cooperates with the other spirits through the assumption of guile. In all these, the spirit of sleep, the eighth spirit, is joined with error and fantasy. And thus every young man perishes, darkening his mind from the truth, and not understanding the law of God, nor obeying the instruction of his fathers, just as I suffered in my youth. And now, children, love the truth, and it will keep you. I teach you, listen to Ruben your father. Do not have regard for the appearance of a woman, ^C nor be alone with a woman who is under a husband, nor investigate the behavior of women. For if I had not seen Balla bathing in a covered place, I would not have fallen into the great iniquity. For my mind, conceiving the female nakedness, did not allow me to sleep until I had committed the abomination. For while Jacob our father was absent from us, with Isaac our father, and we were in Gader, near Ephrata, the house of Bethlehem, Balla was drunk and asleep, and she lay uncovered in her chamber; and I, entering and seeing her nakedness, committed the impiety, and leaving her asleep, I went out. And immediately the angel of God revealed to my father Jacob concerning my impiety; and coming, he mourned over me, and no longer touched her. ^D IV. “Therefore do not have regard for the beauty of women, nor contemplate their behavior; but walk in simplicity of heart, in the fear of the Lord, and working in tasks, and occupying yourselves in letters, and in your flocks, until the Lord gives you a wife, whom He Himself wills, so that you may not suffer as I did. Until the death of our father I did not have the confidence to look into the face of Jacob, or to speak to any of my brothers, on account of the reproaches. And even until now my conscience torments me concerning my sin. And my father consoled me, because he prayed for me

to the Lord, that the wrath of the Lord might pass from me, just as the Lord showed me. From that time ^A therefore I have guarded myself, and have not sinned. For this reason, my children, guard all that I command you, and you shall not sin. For fornication is the destruction of the soul, separating it from God and drawing it near to idols, because it leads the understanding and the mind into error, and brings young men down to Hades before their time. For indeed, fornication has destroyed many; for even if one be an old man, or noble, it brings upon him reproach before Beliar and before the sons of men. For because Joseph guarded himself from every woman, and purged his thoughts from all fornication, he found grace before the Lord and men. For the Egyptian woman did many things to him, and called for magicians, and offered him drugs; but his soul’s intent did not receive her wicked desire. For this reason the God of my fathers delivered him from every visible and hidden death. For if fornication does not prevail over the mind, neither will Beliar prevail over you.

V. « Women are wicked, my children; because they have no power or strength over man, they act craftily in their forms, ^B so as to draw him to themselves; and whom they cannot overcome by strength, him they overcome by deception. For the angel of the Lord also spoke to me concerning them, and taught me that women are overcome by the spirit of fornication more than men, and in their heart they plot against men, and by the adornment of their beauty they lead them into error, first in their minds, and by their glance they instill within them the poison, and then they capture them by their act; for a woman cannot force a man. Flee therefore from fornication, my children, and command your wives and your daughters that they do not adorn their heads and their faces; because every woman who acts craftily in these things is reserved for the punishment of the age. For thus they seduced the Watchers ^C before the flood; and those, continually seeing them, became inflamed with desire for one another, and conceived the act in their mind, and were changed into the likeness of men, and appeared to them in their husbands' company; and they, desiring in their mind the phantoms of them, brought forth giants. For the Watchers appeared to them as reaching even unto heaven.

VI. « Guard yourselves, therefore, from fornication; and if you wish to be pure in mind, guard your ^D senses from every female. And command them also not to associate with men, so that they too may be purified in mind,

insatiable, and even if the impiety is not carried out, to them it is an incurable disease, but to you it is an eternal reproach from Beliar; for fornication has within itself neither understanding nor piety, and all jealousy dwells in its desire. ^B For this reason you will be jealous of the sons of Levi, and you will seek to be exalted above them, but you will not be able. For God will execute their vengeance, and you will die a wicked death. For the Lord gave the principality to Levi and to Judah, and with them also to me, and to Dan, and to Joseph, that we might be rulers. For this reason I command you to listen to Levi, for he will know the law of the Lord, and he will settle judgments and offerings for all Israel until the fulfillment of the times of the high priest of Christ, whom the Lord spoke of. I adjure you by the God of heaven to perform truth, each one to his neighbor, and draw near to Levi in humility of heart, that you may receive a blessing from his mouth. For he himself will bless Israel and Judah; for in him the Lord chose to rule over all the nations. And you shall worship his seed, for he will die for you in visible and invisible wars, and he will be king of ages among you.”

VII. And Reuben died, having commanded these things to his sons; and they placed him in a coffin, until, carrying him up out of Egypt, they buried him in Hebron, in the double cave, where his fathers were.

CHAPTER II.

The Testament of Simeon, concerning envy.

^C I. The transcript of the words of Simeon, which he spoke to his sons before he died, in the 120th year of his life, in the year in which Joseph died. For they came to visit him ^D as he was sick; and he sat up with strength, and kissed them, and said to them:

II. “Hear, my children, hear Simeon your father, whatever I have in my heart. I was born of Jacob my father as the second son, and Leah my mother named me Simeon, because the Lord heard her prayer. I became very powerful; I did not shrink from any deed, nor did I fear any thing. For my heart was hard, and my liver was unmoved, and my bowels were without compassion; for even courage is given by the Most High to men in their souls and in their bodies. And in the time of my youth I envied Joseph, because our father loved him; and I hardened my liver against him to kill him, because the prince of error, having sent the spirit of jealousy, blinded my mind, so that I did not regard him as a brother, nor spare Jacob my father. But his God, and the God of his fathers, sending his angel, rescued him out of the hands of my brother.

For when I went to Shechem to bring ointment to the flocks, and Reuben to Dothan, where were our necessities and all our stores, Judas my brother sold him to the Ishmaelites. And Reuben coming was grieved, for he wished to rescue him for his father. But I was angry with Judas, because he let him go alive; and for five months I was angry with him, but God bound me and hindered the action of my hands, because my right hand was half-withered for seven days. And I knew, my children, that this happened to me on account of Joseph, and I repented and wept, and I prayed to the Lord that He would restore my hand, and that I might be cleansed from all pollution, and envy, and from all folly. For I knew that I had thought an evil thing before the Lord and Jacob my father, on account of Joseph my brother, in that I envied him. ^B

III. “And now, my children, guard yourselves from the spirits of error and of envy. For envy dominates the whole mind of a man, and does not allow him either to eat, or to drink, or to do any good thing; but it always suggests to him to destroy those whom he envies; and the one who is envied always flourishes, but the one who envies consumes away. For two years of days I tormented my soul with fasting in the fear of the Lord; and I knew that this is the solution to envy, through the fear of God. If a man flees to the Lord, the evil spirit runs away from him, and his mind becomes light; and henceforth he sympathizes with the one who is envied, and does not judge those who love him, and so he ceases from envy. ^C

IV. “And my father was inquiring about me, because he saw me sad, and I said: ‘I am suffering in my liver.’ For I was grieving more than all, because I was the cause of the sale of Joseph. And when we descended into Egypt, and he bound me as a spy, I knew that I was suffering justly, and I was not grieved. Joseph, however, was a good man, and had the Spirit of God within him, compassionate and merciful, and he did not hold malice against me, but even loved me as the other brothers. Guard yourselves, therefore, my children, from all jealousy and envy, and walk in simplicity of soul and in goodness of heart, mindful of your uncle, that God may give to you also grace, and glory, and blessing upon your heads, even as you saw in him. All his days he did not reproach us concerning this matter, but loved us as his own soul, and honored us more than his own sons, and bestowed upon us wealth, and cattle, and fruits. And you, therefore, my beloved children, love each one his brother with a good heart, and remove from you the spirit of envy, because this makes the soul savage, and destroys the body, and turns thoughts to anger and war, and incites one to blood, and leads the mind into distraction, and does not allow the understanding ^D

to act among men; indeed, it even takes away ^A sleep, and brings agitation to the soul, and trembling to the body; for even in sleep, some zeal of malice, presenting itself to his imagination, consumes him, and with wicked spirits it disturbs his soul, and causes the body to be startled, and the mind to be awakened in agitation; and just as one having a wicked and venomous spirit, so does he appear to men.

V. « Therefore Joseph was fair in appearance and beautiful to behold, because nothing wicked dwelt in him; for the countenance manifests the agitation of the spirit. And now, my children, make your hearts good before the Lord, and make your ways straight before men, and you shall find grace before God ^B and men. And guard yourselves from fornication; because fornication is the mother of all evils, separating one from God, and bringing one near to Beliar. For I have seen in the writing of Enoch that your sons will be corrupted with you in fornication, and they will commit injustice against Levi with the sword. But they will not prevail against Levi, for he will wage the war of the Lord, and will conquer your entire encampment, and there will be very few of you divided among Levi and Judah; and there will be ^C a leader for you, just as my father Jacob prophesied in his blessings.

VI. Behold, I have told you all things, that I may be justified from the sin of your souls. But if you take away from yourselves envy and all stubbornness, my bones will bloom like a rose in Israel, and my flesh like a lily in Jacob; and my scent will be as the scent of Libanus, and holy ones will be multiplied from me ^D unto eternity, and their branches will extend to a great length. Then the seed of Canaan will perish, and there will be no remnant for Amalech, and all the Cappadocians will perish, and all the Khettites will be utterly destroyed. Then the land of Cham will fail, and all the people will perish. Then all the earth will rest from agitation, and all that is under

all the earth from commotion, and all that is under heaven from war. Then Shem shall be glorified, when the Lord, the Great God of Israel, shall appear on earth ^A as a man, and shall save Adam in Himself. Then all the spirits of deceit shall be given over to be trodden underfoot, and men shall rule over the wicked spirits. Then I shall arise in gladness, and I shall bless the Most High for His wonders, because God, having taken a body and eating with men, has saved them.

VII. “And now, my children, obey Levi, and you shall be redeemed in Judah; and do not exalt yourselves above these two tribes, for out of them shall arise for you the salvation of God. For the Lord shall raise up from Levi a high priest, and from Judah a king, God and man. He shall save all the Gentiles and the race of Israel. Therefore, I command all these things to you, that you also may command your children, so that they may keep them unto their generations.”

VIII. And Simeon finished the words which he commanded his children, and he slept with his fathers, being one hundred and twenty years of age. And they placed him in a chest of incorruptible wood, to carry his bones to Hebron. And they carried them ^B away secretly during the war of the Egyptians. For the Egyptians were guarding the bones of Joseph in the treasuries of the kings. For the enchanters told them that at the departure of the bones of Joseph there would be in all the land of Egypt darkness and gloom and a very great plague for the Egyptians, so that with a lamp one would not even recognize his brother.

IX. And the sons of Simeon wept for their father according to the law of mourning; and they were in Egypt until the day of their departure from Egypt by the hand of Moses.

CAPUT III

Testament of Levi, concerning priesthood and pride.

I. The transcript of the words of Levi, whatever he arranged for his children, according to all things that they shall do, and whatever shall befall them until the day of judgment. He was in good health when he called them to himself: for he foresaw that he was about to die. But when they were gathered, he said to them:

II. “I, Levi, was conceived in Charran and born there; and after this I came with my father to Shechem. I was but a youth of about twenty years when I wrought with Simeon the vengeance of our sister Dinah upon Hamor. And as we were pasturing the flocks in Abel-Maul, the Spirit ^D of the understanding of the Lord came upon me, and I saw all men hiding their way, and that injustice had built walls for itself, and upon the towers

^A iniquity sits; and I was grieved for the race of men, and I prayed to the Lord that I might be saved. Then sleep fell upon me, and I beheld a high mountain: this is the mount of Aspidis in Abel-Maul. And behold, the heavens were opened, and an angel of the Lord said to me: "Levi, enter." And I entered from the first heaven into the second, and I saw there water hanging between this and that. And I saw ^B a third heaven much brighter than the two; for indeed there was infinite height in it. And I said to the angel: "Why is it so?" And the angel said to me: "Do not marvel at these things; for you shall see four other heavens more bright and incomparable, when you ascend there; because you shall stand near the Lord, and shall be his minister, and shall declare his mysteries to men, and shall preach of him who is to redeem Israel; and through you and Judah the Lord shall appear among men, saving in them all the race of men; and your life shall be from the portion of the Lord, and he himself shall be your field, vineyard, fruits, gold, and silver."

III.

Concerning the seven heavens

IV. "Now therefore know that the Lord will execute ^D judgment upon the sons of men, when the rocks are rent, and the sun extinguished, and the waters dried up, and the fire trembling, and all creation disturbed, and the invisible spirits liquefied, and hell despoiled in the passion

of the Most High, men who are unbelieving will remain in injustice; for this reason they will be judged in punishment. The Most High, therefore, heard your prayer, that He might separate you from injustice, and that you might become His son, and servant, and minister of His presence. You will shine with the light of knowledge in Jacob, and you will be as the sun to all the seed of Israel. And a blessing will be given to you and to all your seed, until the Lord visits all the nations in the bowels of His Son's mercy unto the age. Nevertheless, your sons will lay hands upon Him, to crucify Him. And for this reason, counsel and understanding have been given to you, that you might make Him known to your sons; for he who blesses Him will be blessed; but those who curse Him will perish.

^B V. “And the angel opened to me the gates of heaven; and I saw the holy temple, and the Most High upon the throne of glory. And He said to me: ‘Levi, to you I have given the blessings of the priesthood, until I come and dwell in the midst of Israel.’ Then the angel led me to the earth, and gave me a shield and a sword, and said: ‘Execute vengeance in Shechem for Dinah, and I will be with you, because the Lord has sent me.’ And I killed in that time the sons of Hamor, as it is written in the tablets of heaven. And I said to him: ‘I pray you, Lord, tell me your name, that I may call upon you in the day of tribulation.’ And he said: ‘I am the angel who pleads for the race of Israel, that they may not be smitten until the end, because every evil spirit assaults them.’ And after these things, as if awakened from sleep, I blessed the Most High, and the angel who pleads for the race of Israel, and all the just.

VI. “But when I came to my father, I found a bronze asp, from which the mountain also has the name Aspis, since it is near Gebal, to the right of Abila: and I kept these words in my heart. I persuaded my father and Reuben my brother, that they should tell the sons of Hamor to be circumcised; because I was moved with zeal for the abomination which they had committed in Israel. And I killed Shechem in the first place, and Simeon killed Hamor. And after this, the brothers came and struck the city with the edge of the sword. And my father heard it, and was angry, and was grieved, because they had received circumci-

- ^A sion, and after this died; and in the blessings he did otherwise. For we sinned, because we did this against his will; and he was afflicted on that day. But I saw that the sentence of God was for evils upon Shechem; because they wished to do to Sarah as they did to Dinah our sister; and the Lord prevented them. And thus they persecuted Abraham our father, being a stranger, and trampled upon his flocks, being swollen *when* with him; and Jeblai, born in his house, they beat severely. And thus they did to all strangers, by force seizing their wives, and driving them into exile. But the anger of the Lord came upon them to the end.

VII. And I said to my father: "Do not be angry, sir, because the Lord will bring to nothing the Canaanites before you, and will give their land to you, and to your seed after you. For from this day Shechem shall be called the city of the foolish; for as one derides a fool, so have we derided them; because they have wrought folly in Israel, to defile our sister." And taking from thence our sister, we set out and came to Bethel.

VIII. And there again I saw a matter, as before, after I had accomplished seventy days. ^B And I saw seven men in white raiment, saying to me: "Arise, put on the stole of the priesthood, and the crown of righteousness, and the breastplate of understanding, and the robe of truth, and the plate of faith, and the mitre of the sign, and the ephod of prophecy." And each one of them, carrying one thing, put them upon me, and said: "From henceforth become a priest of the Lord, you and your seed unto the age." And the first anointed me with holy oil, and gave to me the staff of judgment. The second washed me with pure water, and fed me bread ^C and wine, the Holy of holies, and put on me a holy and glorious robe. The third clothed me in a linen garment, like an ephod. The fourth put a girdle about me, like purple. The fifth gave me an olive branch of fatness. The sixth put a crown upon my head. The seventh put a diadem of priesthood upon my head, and filled my hands with incense, that I might serve as a priest to the Lord. And they said to me: "Levi, into three orders shall your seed be divided, for a sign of the glory ^D of the Lord who is to come; and he who believes shall be the first portion, and a great one shall not arise above him. The second shall be in the priesthood. The third, a new name shall be called upon him, because a King shall arise from Judah to the Lord, and shall make a new priesthood to all the nations, and to all the house of Israel.

^A His presence is ineffable, as of an exalted prophet [(26)] of the seed of Abraham our father. Every desirable thing in Israel shall be yours and your seed's; and you shall eat every thing that is beautiful to the view, and your seed shall dispense the table of the Lord, and of them shall be high priests, judges, and scribes; for in their mouths shall the holy thing be kept [(27)]. And having awakened, I understood that this is like unto that. And I kept this in my heart, and I did not tell it to any man upon the earth.

IX. ^B « And after two days, I and Judas went up to Isaac with our father; and the father of my father blessed me according to the words of my visions which I had seen; and he would not go with us to Bethel. But when we came to Bethel, my father Jacob saw in a vision concerning me, that I should be their priest to God. And rising early [(28)] he tithed all things to the Lord through me. And we came to Hebron to dwell; and Isaac kept calling me continually to remind [(29)] me of the law of the Lord, as the angel of the Lord had shown me. And he taught me the law of the priesthood, of sacrifices, of burnt-offerings, of first-fruits, of freewill offerings, of peace-offerings. And he was enlightening me every day, and was occupied with me before the Lord. And he said to me: "Beware, my child [(30)], of the spirit of fornication; for it will persist, and will be about to defile the holy things through your seed. Take therefore to yourself a wife, while you are still young, having no blemish, nor defiled, nor of the stock of aliens or of the nations. And before you enter into the holy things, wash; and when you sacrifice, wash; and when you finish the sacrifice, wash again. Offer to the Lord twelve trees that always have leaves [(fructus)], even as Abraham taught me. And offer sacrifice to the Lord of every clean beast and clean bird. And offer as first-fruits all your first-born and of your wine, a sacrifice to the Lord; and you shall season with salt every sacrifice." »

X. « Now therefore keep whatever I command you, my children; for whatever I heard from my fathers, I have declared to you. I am innocent of all your impiety and transgression, which you will do in the consummation of the ages, when you act impiously against the Savior of the world, deceiving Israel, and raising up against it great evils from the Lord. And you shall act wickedly with Israel, so that Jerusalem shall not endure before your malice; but the veil of the temple shall be rent, so that it shall not cover your shame [(31)]. And you shall be scattered as captives among the nations, and you shall be for a reproach, and for a curse, and for a trampling; for the house which the Lord shall choose shall be called Jerusalem, as the book of Enoch the just [(32)] contains. »

^A XI. « When, therefore, I took a wife, I was 28 years old, and her name was Melcha. And conceiving, she bore (a son), and called his name Gersam; for in our land we were sojourners; for Gersam is written as 'sojourning.' But I saw concerning him that he would not be in the first rank. And Kaath was born in the thirty-fifth year, toward the rising of the sun. And I saw in a vision that he stood in the midst of the heights of the whole congregation. For this reason I called his name Kaath, which is 'beginning of greatness' and 'instruction.' And a third time she bore me Merari in the fortieth year of my life. And because his mother had difficulty in childbirth, she called him Merari, which is 'my bitterness,' because he also died. But Jochabed was born in the sixty-fourth year in Egypt; and I was glorious then in the midst of my brethren.

^B XII. « And Gersam took a wife, and she bore him Lomni and Semei. And the sons of Kaath: Abram, Isaar, Hebron, and Oziel. And the sons of Merari: Mooli and Omusi. And in my ninety-fourth year, Abram took Jochabed, my daughter, for himself as a wife; for they were born on the same day, he and my daughter. I was eight years old when I entered the land of Chanaan; and eighteen years old when I killed Sichem; and nineteen years I performed the priesthood; and at twenty-eight years, I took a wife; and at forty years, I entered into Egypt. And behold, you are my children, the third generation. Joseph died in the one hundred and eighteenth year of my life. ^C XIII. « And now, my children, I command you that you shall fear ... »

[Regarding the Latin commentary on the lower half of the page:] XIII. And now, my children, I command you that you should fear... as for the contrary opinion of our author, R. Solomon Jarchi, who wishes her to have been born between the walls at the very entry into Egypt; but [that she was] conceived earlier, and thus counts her among the thirty-three souls who are said to have entered Egypt with Jacob (Gen. XLVI, 15). That this opinion also pleased other rabbis, Manasseh testifies in *Conciliator*, quest. 62, on Genesis. But Abenezra rightly contradicted these, urging by this reasoning that Jochabed would have been one hundred and thirty years old when she bore Moses; yet Scripture relates it as a miracle that Sarah, at ninety, bore Isaac. Therefore, he considers that Jacob himself must be counted among those thirty-three, while Jochabed was born long afterward in Egypt. ^D That R. Levi ben Gerson and Abarbanel feel the same as Abenezra, Manasseh reports in the cited place. And so also does our author, who furthermore designates the year of Levi's age in which Jochabed was born, which is entirely unknown to more recent rabbis. ID.

(33) Gersam. The scribe in the autograph erred, while he placed [the wrong name] for [the right name], with the letters beta and mu wrongly exchanged, just as a little before 'Lomni' was written for 'Domni'. As for these names of the descendants of Levi, and his whole genealogy, read Exod. vi, 16, seqq., from where our author seems to have described his own. ID.

(41) And now, etc. This passage, but slightly corrected, is recited from the manuscript of the Archbishop of Canterbury by Henry Wharton in his *Auctarium Historiae Dogmaticae* of James Ussher, *De Scripturis et sacris vernaculis*, chap. 2, pag. 322.

^A the Lord our God with all your heart, and walk in the simplicity of heart according to all his law. Teach also your children letters, that they may have understanding in all their life, reading the law of God unceasingly; for everyone who knows the law of God shall be honored, and shall not be a stranger wherever he goes. He shall also acquire many more friends than his parents, and many men shall desire to serve him, and to hear the law from his mouth. Do justice, my children, on the earth, that you may find it in the heavens; and sow good things in your souls, that you may find them in your life. For if you sow evils, you shall reap every trouble and tribulation. Possess wisdom in the fear of God with diligence; because if captivity should occur, and cities be destroyed, and regions, and gold, and silver, and every possession perish, no one can take away the wisdom of the wise, except the blindness of impiety and the hardness of sin; for it shall be glorious to him even among enemies, and a fatherland in a strange land, and in the midst of enemies a friend shall be found. If he teaches these things, and does them, he shall sit on a throne with a king, just as also Joseph our brother.

XIV. « And now, my children, I have known from the writing of Enoch that in the end you will act impiously, laying hands on the Lord in all malice; your brethren shall be confounded because of you, and you shall become a reproach to all the nations. ^C For our father Israel shall be clean from the impiety of the chief priests, who will lay their hands upon the Savior of the world. Pure is the heaven above the earth; and you are the luminaries of heaven, as the sun and the moon. What will all the nations do, if you become darkened in impiety, and bring a curse upon your race—you, upon whom has risen the light of the world, given in you for the illumination of every man? Wishing to extinguish this, teaching commandments contrary to the justifications of God, you will plunder the offerings of the Lord, and will steal from His portions; and before you sacrifice to the Lord, you will take the choicest parts; and eating in contempt with harlots, you will teach the commandments of the Lord in avarice; you will defile those who are under husbands; and you will violate the virgins of Jerusalem; and you will be joined with harlots and adulteresses; you will take the daughters of the Gentiles as wives, purifying them with an iniquitous purification; and your mixture shall become as Sodom and Gomorrah in impiety, and you will be puffed up in ^D the priesthood, elated against men; and not only them,

^A but also against the commandments of God, being puffed up, you will mock the holy things, deriding them in contempt.

XV. "For these things the temple, which the Lord shall choose, ^B shall be desolate in uncleanness, and you shall be captives among all nations, and you shall be an abomination among them, and you shall receive reproach and everlasting shame from the righteous judgment of God; and all who see you shall flee from you. And were it not for Abraham, and Isaac, and Jacob, our fathers, not one from my seed would be left upon the earth.

XVI. "And now I have known from the book of Enoch, that you shall go astray for seventy weeks, and you shall defile the priesthood, and you shall pollute the sacrifices, and you shall invalidate the law, and you shall set at naught the words of the prophets, in perversion you shall persecute righteous men, and you shall hate the pious, you shall abhor the words of the truthful, and you shall call the man who renews the law in the power of the Most High an impostor; and at the end, as you will think, you shall kill him, not knowing his resurrection, receiving innocent blood in wickedness upon your heads. And for his sake your holy places shall be desolate, profaned even to the ground; and there shall be no place for you that is clean, but among the nations you shall be for a curse and for dispersion, until he shall visit again, and having compassion shall receive you in faith and water.

XVII. "And since you have heard concerning the seventy weeks, hear also concerning the priesthood. For according to each jubilee the priesthood shall be. And in the first jubilee the first anointed into the priesthood shall be great, and he shall speak to God as a father; and his priesthood shall be full of the fear of the Lord; and in the day of his joy he shall arise for the salvation of the world. In the second jubilee the anointed ^C shall be conceived in the grief of those he loves, and his priesthood shall be honorable, and shall be glorified by all. The third priest shall be taken into grief. And the fourth shall be in pains; because iniquity shall multiply upon him into a multitude: and all Israel shall hate every one his neighbor. The fifth shall be taken into darkness: likewise also the sixth and the seventh. And in the seventh there shall be an abomination, which I cannot express, before the Lord and men; because they themselves who do them shall know. On account of this they shall be in captivity and in plunder; and their land and their substance shall be destroyed. And in the fifth week they shall return to the land of their desolation, and ^D they shall renew the house of the Lord. But in the seventh week shall come priests who are idolaters, warlike, avaricious, proud, lawless, licentious, corrupters of boys, corrupters of cattle.

XVIII. "And after that vengeance shall have befallen them

^A from the Lord, the priesthood shall fail; and then God shall raise up a new priest, to whom all the words of the Lord shall be revealed; and he shall execute a judgment of truth upon the earth in the fulness of days. And his star shall arise in heaven, ^B as a king, shedding forth the light of knowledge in the sun of the day; and he shall be magnified in the world until his ascension. He shall shine as the sun upon the earth, and shall remove all darkness from under heaven, and there shall be peace in all the earth. The heavens shall exult in his days, and the earth shall be glad, and the clouds shall rejoice, and the knowledge of the Lord shall be poured forth upon the earth, as the water of the seas; and the angels of the glory and of the presence of the Lord shall rejoice in him. The heavens shall be opened, and from the temple of glory shall come upon him sanctification with the Fatherly voice, as from Abraham to Isaac. And the glory of the Most High shall be uttered over him, and the spirit of understanding and sanctification shall rest upon him in the water. He shall give the majesty of the Lord to his children in truth for ever; and there shall not be succession to him for generations and generations until the age. And in his priesthood all sin shall come to an end, and the lawless shall rest from evil; but the righteous shall rest in him. And he shall open the gates of paradise, and shall remove ^C the threatening sword against Adam, and he shall give to the saints to eat from the tree of life, and a spirit of holiness shall be upon them. And Beliar shall be bound by him, and he shall give power to his children to tread upon the wicked spirits. And the Lord shall rejoice in his children, and the Lord shall be well pleased in his beloved ones for ever. Then shall Abraham, and Isaac, and Jacob exult; and I will rejoice, and all the saints shall put on gladness.

XIX. "And now, my children, you have heard all: choose, therefore, for yourselves either the darkness or the light, either the law of the Lord or the works of Beliar." And we answered our father, saying: "Before the Lord we will walk, according to his law." And our father said: "The Lord is witness, and his angels are witnesses, and I am witness, and you are witnesses regarding the word of your mouth." And we said: "We are witnesses." And thus Levi fell asleep, giving these charges to his children, and he stretched out his feet, and was gathered to his fathers, having lived one hundred and thirty-seven years. And they placed him in a coffin; and afterwards they buried him in Hebron, ^D near Abraham, and Isaac, and Jacob.

CHAPTER IV. Testament of Judah, concerning fortitude, and avarice, and fornication.

I. Transcript of the words of Judah, whatever he spoke to his sons before he died. They gathered and came to him, and he said to them: "I was the fourth son born to my father, and my mother called me Judah, saying: 'I give thanks to the Lord, because He has given me also a fourth son.' I was swift and diligent in my youth, and obedient to my father in every word; and I used to bless my mother, and the sister of my mother. And it came to pass, when I became a man, that my father Jacob prayed for me, saying: 'You shall be a king, prospered in all things.' ^A

II. "And the Lord gave me grace in all my works, both in the field and in the house. As I saw [a deer], I used to run with the deer, and capturing it, I made food for my father. I used to overcome goats by running, and whatever was in the fields I would capture. I captured a wild mare, and capturing it, I tamed it; and I killed a lion, and I snatched a kid out of its mouth. Taking a bear by the foot, I rolled it down a precipice; and any wild beast, if it turned against me, I would tear it apart like a dog. I used to run with a wild boar, and getting ahead of it in running, I tore it apart. A panther in Hebron leapt upon a dog; and catching it by the tail, I threw it, and it was broken within the borders of Gaza. A wild ox feeding in the region I held by the horns, and whirl- ^B ing it around and stunning it, I threw it down and killed it.

III. "And when the two kings of the Canaanites came, clad in armor, against the flocks, and much people with them, I alone running against king Sur, seized him, and striking him upon the shins, I threw him down, and thus I killed him. And the other king, Taphue, sitting on a horse, I killed him, and thus I dispersed all the people. Achor the king, a man of the giants, shooting arrows before and behind, while on horseback, catching him, I hurled a stone of sixty pounds, and I gave it to the horse and killed him. And having fought Achor for two hours, I killed him, and having cut his shield into two parts, I hacked off his feet. But as I was taking off his breastplate, ^C behold, eight men, his friends, began to fight against me. Wrapping therefore my garment upon my hand, I struck them with stones from a sling, and I killed four of them; the others, however, fled. And Jacob our father killed Beelisa, king of all the kings, a giant in strength, twelve cubits tall. And terror fell upon them, and they ceased from fighting against us. On this account my father was secure in the battles, because I was with my brothers. For he saw in a vision concerning me, ^D

^A that an angel of might followed me in all things, that I should not be defeated.

IV. « And toward the south there occurred for us a battle greater than that in Shechem; and being drawn up in battle array with my brothers, I pursued a thousand men, and I killed of them two hundred men, and four kings. And I ascended upon them on the wall, and I killed two other kings; and thus we delivered Hebron, and we took all the captivity of the kings.

V. « And on the following day we went to Areta, a city powerful and walled, and inaccessible to us, threatening death. I, therefore, and Gad came from the east of the city; Ruben, however, and Levi from the west and the south. And the men who were upon the walls, thinking that we were alone, were drawn out toward us; and thus my brothers, lying in wait on both sides, ascended the wall with poles, and entered the city, while they were unaware. And we took it at the edge of the sword, and those who were fleeing into the tower, having set fire to the tower, we took with them. And as we were departing, the men of Thaphue attacked our booty; and when they had taken it with our children, we engaged with them as far as Thaphue; and we killed them, and we set fire to the city, after we had plundered all things that were in it. ^B

VI. « And as I was at the waters of Chuzeba, those from Jobel came against us for battle; and we engaged them, and we killed them, and those from Selon who were their allies; and we gave them no exit to come to us. And those who were from Mechir came upon us on the fifth day, to carry off the captives; and engaging them with a strong battle, we overcame them, because they were powerful in quantity; and we killed them before they ascended the ascent. But when we came to their city, their women were rolling stones upon us from the summit of the mountain on which the city was. And hiding, I and Simeon at the rear, we took the heights, and we destroyed the whole city. ^C

VII. « And on the following day it was told to us that the cities of two kings with a heavy force were coming against us. I, therefore, and Dan, feigning ourselves to be Amorites, came as allies into their city. But in the deep of night, when my brothers arrived, we opened the gates, and we destroyed them all, and plundering all their possessions, we leveled their three walls. And we approached Thamnæ, where was the entire refuge of the warring kings. Then, having suffered an injury, I was angered, and I made an attack upon them ^D

^A super verticem; and they were slinging stones and shooting with bows at me; and had not Dan my brother fought with me, they would have killed me. We came upon them therefore with fury, and they all fled; and passing by another way, they besought my father, and he made peace with them, and we did them no harm, but we took them into a covenant, and restored to them all their captives. And I built Thamnæ, and my father Rambahel. I was twenty years old when this war happened; and the Canaanites were afraid of me and my brothers. ^B VIII. «Now I had much cattle, and I had a chief of shepherds, Iran the Odollamite; having come to whom, I saw Barsan, king of Odollam. And he made a feast for us; and by entreaty he gave me his daughter Bessue to wife. She bore me Er, and Aunan, and Silom; of whom the Lord slew the two without children; for Silom lived, and his children are you.» ^C IX. «Eighteen years we made peace, our father and we, with his brother Esau, and his sons with us, after we came from Mesopotamia from Laban. And when the eighteen years were completed, in the fortieth year of my life, Esau the brother of my father came upon us with a heavy and mighty people; and he fell by the bow of Jacob, and was carried off dead upon Mount Seir; and going on above Eirramna he died. But we pursued the sons of Esau. Now they had a city, and a wall of iron, and gates of bronze; and we were not able to enter into it, but we sat around and besieged them. And when they did not open for twenty days, seeing them, I brought up a ladder, and my shield over my head; and I ascended, receiving stones up to the weight of three talents; and having ascended, I slew four of the mighty ones of them. And on the next day, Ruben and Gad entering, slew six others. Then they sought from us terms of peace; and being guided by the counsel of our father, we received them as tributaries. And they were giving us two hundred cors of wheat, five hundred of oil, and one thousand five hundred measures of wine, until we went down into Egypt.» ^D X. «After these things, Er my son takes to wife Thamar from Mesopotamia, daughter of Aram. Now Er was wicked, and he doubted concerning Thamar, because she was not from the land of Canaan. And the angel of the Lord slew him in the third night, and he had not known her, according to the craftiness of his mother; for he did not wish to have children from her; and he also died in wickedness. In the days of the bridal chamber I gave her Aunan as a husband; and he...

too in wickedness did not know her, having lived with her for a year. And when I threatened him, he did indeed come to her, but he destroyed the seed upon the ground, according to the command of his mother ^A. And he also died in wickedness. I wished to give her also to Silom, but my wife Bessue did not allow it; for she was malicious toward Thamar, because she was not of the daughters of Chanaan, as she herself was.

XI. And I knew that the race of Chanaan was wicked, but the counsel of youth blinded my heart. And seeing her pouring wine, I was deceived by the drunkenness of the wine, and I fell toward her. In my absence, she went and took Silom as a wife from the land of Chanaan. But when I realized what she had done, I cursed her in the pain of my soul; and she also died in the wickedness of her sons.

XII. ^B After these words, while Thamar was a widow, after two years she heard that I was coming up to shear my sheep, and being adorned in bridal ornaments, she sat before the city at the gate. For it is the law of the Amorites that the woman who is married should sit in prostitution near the gate for seven days. Being drunk, therefore, with the waters of Chozeb, I did not recognize her on account of the wine; and her beauty deceived me through the form of her adornment. And turning toward her, I said, "I will come in to you." And she said to me, "What will you give me?" And I gave her my staff, and my belt, and the crown of royalty; and when I lay with her, she conceived. And being ignorant of what she had done, I wanted to kill her; but she, sending the pledges in secret, covered me with shame. Summoning her, I heard also the mysterious words which I had spoken, sleeping with her, in my drunkenness; and I could not kill her, because it was from the Lord. I said, ^C indeed, "Lest she act deceitfully with me, having taken the pledge from another." But I did not touch her again until my death, because I had committed this abomination in all Israel. And those who were in the city said that there was no woman betrothed in the city; because she had come from another place and for a short time sat in the gate; and she thought that no one knew that I had gone in to her. And after these things we came into Egypt to Joseph because of the famine. I was forty-six years old, and I lived there seventy-three years.

XIII. And now, all that I command you, hear, my children, Judah your father, and keep all my words, to do all the righteous requirements of the Lord, and to obey the commands of God. And do not walk after your desires, nor in the thoughts of your ^D counsels, in the pride of your heart, and do not boast in the works of the strength of your youth,

^A for this also is pernicious in the eyes of the Lord. For because I also boasted that in wars the face of a beautiful woman had not deceived me, I reproached my brother Reuben concerning Balla, my father's wife; and the spirit of jealousy and fornication settled upon me, until I fell into Bessue the Canaanite, and into Thamar, who was betrothed to my sons. And I said to my father-in-law, "I will persuade my father, and thus I will take your daughter." And he showed me an infinite multitude of gold in the name of his daughter; for he was a king. And having adorned her with gold and pearls, he caused wine to be poured out for us at the banquet, in the beauty of women. And the wine perverted my eyes, and pleasure darkened my heart. And being enamored of her, I fell, and transgressed the commandment of the Lord and the commandment of my fathers, and took her as my wife. And the Lord recompensed me according to the counsel of my heart, because I did not rejoice in her children.

XIV. On Drunkenness

XIV. ^B "And now, my children, do not be drunk with wine; for wine turns the mind away from the truth, and instills the anger of desire, and leads the eyes into error. For the spirit of fornication has wine as a minister for the pleasures of the mind; for these two take away the power of man. For if one drinks wine to drunkenness, he troubles his mind with filthy thoughts toward fornication, and sets the body on fire for union; and if the occasion of desire is present, he works the sin, and is not covered with shame. Such is wine, my children, that he who is drunk respects nothing. For behold, it made me also to err, so that I was not ashamed before the multitude in the city; ^C for in the eyes of all I turned aside to Thamar, and I committed a great sin, and I uncovered the veil of the impurity of my sons. Having drunk wine, I did not respect the commandment of God, and I took a Canaanite wife. For he who drinks wine has need of understanding, my children; and this is the understanding of wine-drinking, that he should drink only as long as he possesses modesty; but if he passes this limit, the spirit of error enters the mind, and makes the drunkard speak basely, and act unlawfully, and not be ashamed, but rather to boast in his dishonor, thinking it to be good.

XV. "He who commits fornication and is stripped of his kingdom, goes forth ^D enslaved to fornication, just as I was stripped. For I gave my staff, that is, the support of my tribe; and my girdle, that is, my strength; and my diadem, that is, the glory of my kingdom. And repenting of these things, I took no wine or meat until old age, and I knew no joy at all. And the angel of God showed me that unto the end of the age, whether to a king or to a pauper, women will dominate; and they shall take away the glory of the king and the strength of the brave man, and from the pauper, the very least support of his poverty."

^A XVI. "Keep, therefore, my children, the limit of wine. For there are in it four pernicious spirits: of desire, of inflammation, of licentiousness, and of filthy lucre. If you drink wine in gladness, with the fear of God, being ashamed, you shall live. But if you drink without being ashamed, and the fear of God departs, then drunkenness ensues, and shamelessness enters in. But if you do not drink at all, so that you do not sin in words of abuse, and fighting, and slander, and in the transgression of the commandments of God, you will not perish before your time. For wine reveals the mysteries of God and men to foreigners (as I also revealed the commandments of God and the mysteries of Jacob my father to the Canaanite woman Bessue, which God forbade to reveal). And wine is also the cause of war and tumult."

^B XVII. "I command you, therefore, my children, not to love silver, nor to look upon the beauty of women; for because of silver and beauty I went astray to Bessue the Canaanite. For I know that because of these two things my race will be in iniquity; for they will lead away the wise men of my sons, and will cause the kingdom of Judah to be diminished, which the Lord gave me in the obedience of my father. For I never grieved the word of my father Jacob, for all that he said, I did. And Abraham, the father of my father, blessed me, that I should reign in Israel; and Isaac blessed me in like manner. And I know that from me the kingdom shall stand."

^C XVIII. "And I read in the books of Enoch the righteous what evils you will do in the last days. Beware, therefore, my children, of fornication and avarice. Hearken to Judah your father, for these things separate one from the law of God, and blind the counsel of the soul, and teach pride, and do not suffer a man to show mercy to his neighbor, and they deprive his soul of all goodness, and hold him in labors and pains, and remove sleep from him, and consume his flesh; and they hinder the sacrifices of God, and he remembers not his blessings, and he obeys not the prophet who speaks, and is offended by the word of piety. For one who serves two passions contrary to the commandments of God cannot obey God, because they have blinded his soul, and he walks in the day as in the night."

^D XIX. "My children, avarice leads to idols, because through silver they call those who are not gods, gods in error; and it causes him who possesses it to fall into ecstasy. Because of silver I lost my sons; and had not the repentance of my flesh, and the humility of my soul, and the prayers of Jacob my father intervened, I would have died childless. But the God of my fathers, the merciful and compassionate, knew that I did it in ignorance. For the prince of error blinded me, and I was ignorant, as a man, and as flesh, corrupted in sins. And I perceived my own weakness, ^A thinking myself to be invincible.

^B XX. Know therefore, my children, that two spirits attend upon man: the spirit of truth and the spirit of error; and in the midst is the spirit of the understanding of the mind, whose will it is to incline whithersoever it desires. And the things of truth and the things of error are written upon the breast of man, and the Lord knows each one of them. And there is no time in which the works of men can be hidden, because they are written upon the breast of the bones before the Lord. And the spirit of truth bears witness to all things, and accuses all; and he who sins is scorched from his own heart, and cannot lift up his face to the judge.

^C XXI. “And now, my children, love Levi, that you may remain, and do not exalt yourselves against him, that you may not be destroyed. For to me the Lord gave the kingdom, and to him the priesthood, and He subjected the kingdom to the priesthood. To me He gave the things upon the earth; to him, the things in the heavens. As the heaven excels the earth, so does the priesthood of God excel the kingdom that is upon the earth. For the Lord chose him above you to draw near to Him, and to eat of His table, and of the first-fruits of the delicacies of the sons of Israel; and you shall be to them as the sea. For just as in it the just and the unjust are storm-tossed, the one being taken captive, the other becoming rich; so too in you every race of men, some being in danger, taken captive, and others becoming wealthy by plundering. For those who reign shall be as sea-monsters, swallowing men like fishes; they will reduce free daughters and sons to slavery; they will plunder houses, fields, flocks, and money; ^D and for a great number they will unjustly satisfy ravens and ibexes with their flesh, and they will progress in evil, being exalted in greed. And false prophets shall be like tempests, and shall persecute all righteous men.”

XXII. “But the Lord will bring upon them divisions one against another, and there shall be continual wars in Israel; and in the midst of foreigners my kingdom shall be brought to an end, until the salvation of Israel comes, until the coming of the God of righteousness, that Jacob may rest in peace, and all the nations. And He Himself shall guard the power of my kingdom even unto the age. For by an oath the Lord swore to me, that my kingdom shall not fail from my seed, all the days, even unto the age.”

XXIII. “But there is much grief for me, my children, because of the indecencies, and witchcrafts, and idolatries which you will commit in the kingdom, following ventriloquists, divinations, and demons of error. You will make your daughters musicians and public women, and you will mingle yourselves in the abominations of the nations; for which the Lord will bring upon you famine, death, and the sword, a vengeful siege, and dogs for tearing, the reproach of enemies and friends, destruction and...”

^A such slaughter of your children, and the carrying off of your wives, the plundering of your possessions, the burning of the temple of God, and your own enslavement among the nations; and they shall make eunuchs of you for their wives, until you return to the Lord with a perfect heart, repenting, and walking according to all the commandments of God, and the Lord shall visit you in mercy, and lead you back from the captivity of your enemies.

XXIV. « And after these things shall a star arise to you from Jacob in peace, and a man shall rise up from my seed, as the sun of righteousness, walking with the sons of men in meekness and righteousness, and no sin shall be found in him. And the heavens shall be opened over him, to pour out the Spirit, the blessing of the holy Father; and he himself shall pour out the spirit of grace upon you, and you shall be to him sons in truth, and you shall walk in his commandments, the first and the last. This is the sprout of God ^B Most High, and this is the fountain for the life of all flesh. Then shall the sceptre of my kingdom shine forth, and from your root a shoot shall arise; and in him shall rise a rod of righteousness to the nations, to judge and save all that call upon the Lord.

XXV. « And after this shall Abraham, and Isaac, and Jacob arise unto life; and I, and my brother-princes, shall be your sceptre in Israel: Levi first, second I, third Joseph, fourth Benjamin, fifth Simeon, sixth Isachar, and so on in order for all the rest. And the Lord blessed Levi; the angel of the presence, [blessed] me; the powers of glory, Simeon; the heaven, Ruben; the earth, Isachar; the sea, Zabulon; the mountains, Joseph; the tabernacle, Benjamin; the lights, Dan; ^C the pleasures, Nephthalim; the sun, Gad; the olive, Aser: and there shall be one people of the Lord, and one tongue; and the spirit of error of Beliar shall be no more, for he shall be cast into the fire for ever. And those who died in sorrow shall rise in joy; and those who were impoverished for the Lord’s sake shall be enriched; and those who were in need shall be satisfied; and those who were in infirmity shall be strengthened; and those who died for the Lord’s sake shall awake in life. And the deer of Jacob shall run in exultation, and the eagles of Israel shall fly in joy; but the ungodly shall mourn, and sinners shall weep, and all the peoples shall glorify the Lord for ever.

XXVI. « Keep, therefore, my children, every law of the Lord, for there is hope for all who direct their way according to Him. » And he said to them: « I die today, one hundred and nineteen years old, in your eyes. Let no one ^D bury me in a costly garment, or tear my...

that these things the rulers are about to do. ^A And bring me to Hebron with you." And when he had said these things, Judas fell asleep; and his sons did according to all that he commanded them, and they buried him in Hebron with his fathers.

CHAPTER V. Testament of Issachar, on simplicity.

I. The transcript of the words of Isachar. When he had called his sons, he said to them: "Hear, O children of Isachar, your father, incline your ears to the words of him who is beloved by the Lord. I was born the fifth son to Jacob, as the wage for the mandrakes. For Ruben brought mandrakes from the field, and Rachel meeting him took them. Ruben wept, and at his voice Lia my mother came out. ^B Now these were fragrant apples, which the land of Aram produces in the heights beneath the water-courses. And Rachel said: "I will not give them to you, for they shall be mine instead of children." Now there were two apples. And Lia said: "Let it be enough for you that you have taken the husband of my virginity; are you also going to take these?" But she said: "Behold, let Jacob be yours this night in place of the mandrakes of your son." And Lia said to her: "Do not boast, and do not glory; for Jacob is mine, and I am the wife of his youth." But Rachel said: "What then? Since he was joined to me first, and for my sake served our father fourteen years. What shall I do to you, since the deceit and craftiness of men have multiplied, ^C and deceit goes forward upon the earth? For if it were otherwise, you would by no means see the face of Jacob; for you are not his wife, but in deceit you were brought in instead of me. And my father beguiled me, and moving me away that night, he did not allow me to see; for if I had been there, this would not have happened." And Rachel said: "Take one mandrake, and in return for one I will hire him out to you for one night." And Jacob knew Lia, and conceiving, she bore me; and because of that wage I was called Isachar.

II. "Then the angel of the Lord appeared to Jacob, saying that Rachel would bear two sons, ^D because she had rejected the intercourse of a man, and had chosen continence. And if my mother Lia had not given back the two apples in place of intercourse, she would have been about to bear eight sons; because of this she bore six, and Rachel two, because in the mandrakes the Lord visited her. For He saw that it was for the sake of children that she wished to have intercourse with Jacob, and not for the sake of the desire of pleasure. For she even offered more on the morrow and gave up Jacob, in order to take the other mandrake. On account of this, the Lord heard Rachel regarding the mandrakes; because even though she desired them, she did not eat, but rather dedicated

them in the house of the Lord, offering them to the priest of the Most High who was at that time.

III. “When, therefore, I became a man, my children, I walked in the uprightness of my heart, and I became a husbandman for my fathers and my brothers, and I brought fruits from the fields in their season; and my father blessed me, seeing that I walked in simplicity. ^B And I was not a busybody in my deeds, nor malicious and envious of my neighbor. I did not speak evil of anyone, nor did I disparage the life of any man, walking in the simplicity of eyes. On account of this, at thirty years of age I took a wife for myself, because labor had consumed my strength; and I did not notice the pleasure of a woman, but through labor, sleep overcame me, and my father always rejoiced in my simplicity. For whatever I labored at, I would offer every fruit and every first-fruit first to the Lord through the priest, then to my father, and only then to myself. And the Lord doubled the good things in my hands. Jacob also knew that God cooperates with my simplicity; for to every poor man and to every afflicted person I provided the goods of the earth in the simplicity of my heart.

IV. “And now hear me, my children, and walk in the simplicity of heart, for I have seen in it every good pleasure of the Lord. The simple man does not covet gold, does not circumvent his neighbor, does not desire various foods, does not want diverse clothing, does not prescribe for himself long times to live, but only receives the will of God; and the spirits of error will avail nothing against him. For he does not know how to receive the beauty of a woman, ^C so that he might not defile his mind with perversion; no zeal will come upon his counsels; no envy consumes his soul, and he does not devise gain in insatiability; but he walks in the uprightness of life, and sees everything in simplicity, not receiving into his eyes the malignities from the error of the world, that he may not see anything of the commandments of the Lord perversely.

V. “Guard, therefore, my children, the law of God, and possess simplicity, and walk in innocence, not searching too curiously into the commandments of the Lord and the actions of your neighbor; but love the Lord and your neighbor, have mercy on the poor and the infirm. Submit your back to the tilling of the field, and to laboring in the works of the earth, offering gifts with thanksgiving to the Lord according to every agriculture; for in the first-fruits of the labors of the earth the Lord blessed you, as He blessed all the saints from Abel even until now. For no other portion is given to you than the fatness of the earth, ^D whose fruits are in pains; for our father Jacob also blessed me in the blessings of the earth and the first-fruits. And Levi and Judah were glorified by the Lord among the sons of Jacob. For the Lord gave them an inheritance, and to the one He gave

glorified by the Lord among the sons of Jacob. For God took the inheritance from them; and to one He gave the priesthood, and to the other the kingdom. Obey them, therefore, and walk in the simplicity of your father; for to Gad also it was given to destroy the temptations that come upon Israel.

VI. «I know, my children, that in the last times your children will forsake ^B simplicity and will cleave to avarice; and, forsaking innocence, they will draw near to wickedness; and forsaking the commandments of the Lord, they will cleave to Beliar; and forsaking agriculture, they will follow their own pernicious counsels, and they will be scattered among the nations, and will serve their enemies. Do you, therefore, tell these things to your children, so that if they sin, they may quickly return to the Lord; for He is merciful, and He will deliver them, so that they may return to their land.»

VII. «I am one hundred and twenty-two years old, and I have not known sin unto death upon me. Beside my wife, I have known no other; I have not committed fornication in the lifting up of my eyes; I have not drunk wine unto perversion; ^C I have not coveted anything that was my neighbor's; deceit was not in my heart; falsehood did not ascend through my lips. I have groaned with every man who was suffering pain, and I gave my bread to the poor. I did not eat alone; I did not remove the boundary; I practiced piety in all the days of my life, and truth. I have loved the Lord with all my strength, and likewise I have loved every man as my own children. Do this, my children, and every spirit of Beliar will flee from you, and every action of wicked men will not have dominion over you. And you shall subject every wild beast to service, having with you the God of heaven; walking with men in simplicity ^D of heart.» And he commanded them to carry him to Hebron, and there to bury him in the cave with his fathers. And he stretched out his feet, and the fifth [son of Leah] died in a good old age, having every limb sound, and in his strength he slept the sleep of eternity.

CHAPTER VI. Testament of Zebulun, concerning compassion and mercy.

I. Transcript of the Testament of Zabulon, which he drew up for his sons in the one hundred and fourteenth year of his life, two years after the death of Joseph. And he said to them: «Hear me, sons of Zabulon, attend to the words of your father. I...

am Zabulon, a good gift to my parents. ^A For when I was born, our father was greatly increased, both in flocks and in herds, when he obtained his portion by means of the variegated rods. I do not know, my children, that I have sinned in my days, except in my mind; nor do I remember that I have committed any iniquity, except for the ignorance that I committed regarding Joseph, in that I kept it hidden with my brothers, so as not to tell my father what had happened. And I wept much in secret; for I feared my brothers, because they had all conspired together that if anyone should reveal the secret, he would be put to the sword. Nevertheless, when they wanted to kill him, I testified much to them with tears, that they should not commit this iniquity.

II. «For Simeon and Gad came against Joseph to kill him; and falling on his face, Joseph said to them: ^B “Have pity on me, my brothers, have pity on the viscera of Jacob our father. Do not lay your hands upon me to shed innocent blood, for I have not sinned against you. But if I have sinned, chastise me with discipline, but do not lay your hand upon me, for the sake of Jacob our father.” As he spoke these words, I was moved to pity, and I began to weep, and my liver was dissolved within me, and all the substance of my bowels was loosened upon my soul. Joseph also wept, and I with him, and my heart trembled, and the joints of my body were shaken, and I could not stand. And seeing me weeping with him, and them coming up to kill him, he fled behind me, entreating them. Then Ruben arose and said: “Brothers, let us not kill him, but let us cast him into one of these dry pits ^C which our fathers dug and found no water.” For this reason the Lord forbade water to rise up in them, so that there might be a preservation for Joseph. And the Lord did so, until they sold him to the Ishmaelites.

III. «For I did not partake in the price of Joseph, my children; but Simeon, and Gad, and the other six brothers of ours, receiving the price of Joseph, bought shoes for themselves, and for their wives, and for their children, saying: “Because this is the price of our brother’s blood, let us not eat it, but let us trample it underfoot, because he said that he would reign over us; and let us see what his dreams portend.” ^D For this reason it is written in the scripture of the law of Enoch, that he who does not wish to raise up

^A seed to his brother, the sandal shall be loosened, and he shall be spat upon in the face. And the brothers of Joseph did not wish the life of their brother; and the Lord loosened for them the sandal of Joseph ^B before the gate, and thus they worshipped Joseph. For indeed, upon arriving in Egypt, they were loosened by the servants of Joseph, according to the type of Pharaoh. And not only did they worship him, but they were also spat upon, immediately falling down before him; and thus were they shamed before the Egyptians. For after this, the Egyptians heard all the evils that we had done to Joseph.

IV. “After this they sat down to eat. I, however, for two days and two nights did not taste food, having compassion on Joseph. And Judah did not eat with them; but he kept his attention upon the pit, for he feared that Simeon and Gad might leap down and kill him. And seeing that I was not eating, they set me to watch him until he was sold. He was in the pit for three days and three nights, and thus he was sold without food. And Reuben, hearing that he had been sold while he was absent, tore his clothes and mourned, saying: ‘How shall I see the face of Jacob my father?’ And taking the money, he ran ^C to the merchants, but found no one; for they had left the main road and traveled through the rocky defiles on a shortcut; and Reuben did not eat bread on that day. So Dan went up to him and said: ‘Do not weep, nor grieve; for I have found what we shall say to our father Jacob. We shall slaughter a young goat, and we shall dip the tunic of Joseph in it, and say: ‘Recognize whether this is the tunic of your son.’ For they had stripped our father's tunic from Joseph when they were about to sell him, and had put upon him the old garment of a slave. But Simeon had the tunic, and did not want to give it up, wishing to cut it to pieces with his sword, angry that Joseph lived and that he had not killed him. But we all rose up against him together and said: ‘If you do not give it, we will say that you alone committed this evil in Israel.’ And thus he gave it, ^D and they did as Dan had said.

V. “And now, my children, I announce to you to keep the commandments of the Lord, and to show mercy to your neighbor, and to have feelings of compassion toward all, not only toward men, but also toward irrational creatures. For because of these things the Lord blessed me, and while all my brothers were falling ill, I passed through without sickness; for the Lord knows the heart of each one. Have, therefore, mercy in your inward parts, my children, for as anyone does to his neighbor, so also does

^A the Lord do to him. For the sons of my brothers were sick and dying because of Joseph, since they did not show mercy in their inward parts; but my sons were kept without sickness, as you know. And when I was in Chanaan, on the sea-coast I hunted fish for Jacob my father; and while many were suffocated in the sea, I remained unharmed.

VI. “I was the first to make a boat to sail on the sea, for the Lord gave me understanding and wisdom in it; and I lowered a pole behind it, and spread a sail on a mast in the middle; and in it I traveled along the shores, fishing for my father’s house until we came into Egypt; and from my catch I gave to every stranger in compassion. And if there was a stranger, or sick, or aged, I would cook the fish and prepare them well, and provide them to everyone according to each one’s need, gathering and suffering together with them. For this reason the Lord caused me to catch much fish. For he who gives to his neighbor receives manifold more from the Lord. For five years I fished, giving to every man I saw, and sufficient for all my father’s house. In the summer I fished, and in the winter I pastured the flock with my brothers.

VII. “Now I will announce to you what I did. I saw a man afflicted in the nakedness of winter, and having compassion on him, I stole a garment from my house secretly and gave it to the afflicted one. You, therefore, my children, from what God provides to you, show mercy without distinction to all, and give to every man with a good heart. But if you do not have the opportunity at the time to give to the needy, have compassion in the bowels of mercy. I know that my hand did not find at the moment what to give to the needy, and walking ^C seven stadia more with him, I wept; and my bowels were stirred for him in compassion.

VIII. “And you, therefore, my children, have bowels of compassion toward every man in mercy, so that the Lord also may have mercy on you and be compassionate toward you; for even in the last days God sends his compassion upon the earth, and wherever he finds bowels of mercy, he dwells within it. For as much as a man has compassion on his neighbor, so much does God upon him. For when we went down into Egypt, Joseph did not remember the evil against us; but ^D seeing me, he had compassion. Looking upon whom, you also become forgetful of evils, my children, and love one another, and do not any of you account the wickedness of his brother.”

of his brother; for this divides unity, and scatters all kinship, and disturbs the soul. ^A For one who stores up malice has no bowels of mercy.

IX. "Attend to the waters, for when they move together, they draw along stones, wood, and sand; but if they are divided into many streams, the earth absorbs them, and they become worthless. So also you, if you are divided, you will be so. Do not be split into two heads, for everything God made has one head. He gave two shoulders, feet, and hands; but all the members obey one head. I know in the writing of my fathers that in the last days you will depart from the Lord, and you will be divided in Israel, and you will follow two kings, and you will do every abomination, and you will worship every idol, and your enemies will lead you captive, and you will sit among the nations in all infirmities, and tribulations, and ^B sorrows of soul. And after these things you will remember the Lord, and you will repent, and He will turn you back, for He is merciful and compassionate, not imputing evil to the sons of men, because they are flesh, and the spirits of error deceive them in all their actions. And after these things the Lord Himself will arise for you, the light of righteousness, and healing and mercy is in His wings. He will redeem all the captivity of the sons of men from Beliar, and every spirit of error will be trodden down; and he will turn all the Gentiles to envy Him; and you will see God in the likeness of a man, whom the Lord will choose, Jerusalem is His name. And again, by the malice of your words you will provoke Him to anger, and you will be cast away until the time of the consummation. ^C

X. "And now, my children, do not be sorrowful that I am dying, nor be cast down because I am leaving you. For I shall rise again in the midst of you, as a leader in the midst of his sons, and I shall rejoice in the midst of my tribe, as many as kept the law of the Lord and the commandments of Zabulon their father. But upon the ungodly the Lord will bring eternal fire, and will destroy them unto the generations. I go to my rest, as my fathers; but you, fear the Lord your God, with all your strength, all the days of your life." And having said these things, he slept a good sleep, and his sons placed him in a chest; afterwards, bringing him up to Hebron, they buried him with his fathers. ^D

CHAPTER VII. Testament of Dan, concerning anger and lying.

I. Transcriptum verborum Dan, quæ dixit filiis suis in ultimis diebus suis. Centesimo vicesimo quinto anno vitæ suæ vocans tribum suam, dixit:

^A “Hear, O sons of Dan, my words, and attend to the sayings of the mouth of your father. I have tested in my heart and in all my life that truth with just dealing is a good thing and pleasing to God, and that falsehood and anger are pernicious, since they teach man every wickedness. I confess to you today, my children, that in my heart I rejoiced at the death of Joseph, that true and good man, and I took pleasure in the selling of Joseph, because our father loved him more than us. For the spirit of jealousy and arrogance said to me, ‘Even you are his son.’ And one of the spirits of Beliar worked with me, saying, ‘Take this sword, and with it kill Joseph, and your father will love you when he is dead.’ This is the spirit of anger, persuading me that, just as a leopard devours a kid, so I should devour Joseph. But the God of Jacob my father did not deliver him into my hands, that I should find him alone; nor did He permit this ^B iniquity to be done, that the two scepters might be destroyed in Israel.

II. “And now, my children, I am dying, and in truth I say to you that if you do not guard yourselves against the spirit of falsehood and anger, and love truth and long-suffering, you will perish. There is blindness in anger, my children, and no angry man sees the face in truth; for even if it be father or mother, he regards them as enemies; if it be a brother, he does not know him; if it be a prophet of the Lord, he disobeys him; if it be a righteous man, he does not see him; he does not recognize a friend. For the spirit of anger wraps around him the nets of error, and blinds his natural eyes, and through falsehood darkens his mind, and gives him his own vision. But in what does it wrap his eyes? In hatred of the heart, and it gives him a heart of his own against his brother for envy.

^C III. “Pernicious is anger, my children; for it becomes the soul to the soul itself; and it makes the body of the angry person its own, and it lords it over the soul, and grants to the body its own power, so that it may perform every iniquity; and when the soul has acted, it justifies what has been done, because it does not see. For this reason, he who is angry, if he is powerful, has a triple power in his anger: one through the power and assistance of his ministers; the second through wealth, persuading and conquering in injustice; the third, having the natural power of the body, and working evil by himself. But if he who is angry is weak, ^D he possesses a double power beyond that which is natural; for anger always assists them in iniquity. This is…”

^A a spirit that always walks with falsehood at the right hand of Satan, so that his deeds may be done in cruelty and deceit.

IV. ^B "Therefore understand the power of anger, for it is vain. For it first provokes by a word, then strengthens the person who is being stirred up through deeds, and in bitter losses it disturbs his counsel; and thus it rouses his soul in great anger. When, therefore, anyone speaks against you, do not be moved to anger; and if anyone praises you as good, do not be puffed up, nor changed, either toward pleasure or toward a stern countenance. For first it pleases the hearing, and thus it sharpens the mind so that it may perceive what was reproached; and then, having become angry, one thinks it just to be moved to wrath. But if you fall into any loss or ruin, my children, do not mourn; for this very spirit causes one to covet what is lost, so that he may become angry through his desire. But if you suffer loss voluntarily, do not be grieved; for from grief, anger is raised up with deceit. For anger mixed with deceit is an evil that has a double face, and they converse with each other so as to disturb the counsel; and when the soul is constantly disturbed, the Lord departs from it, and Beliar ^C dominates it.

V. "Keep, therefore, my children, the commandments of the Lord, and observe His law; but depart from anger, and hate falsehood, that the Lord may dwell in you, and Beliar may flee from you. Speak the truth, each one to his neighbor, and you will not fall into wrath and troubles, but you will be in peace, having the God of peace, and war will not prevail against you. Love the Lord in all your life, and one another with a sincere heart. For I know that in the last days you will depart from the Lord, and you will provoke Levi to anger, and will set yourselves against Judah; but you will not prevail against them. For the Angel of the Lord guides both, that Israel may stand in them. And when you depart ^D from the Lord, you will walk in all malice, doing the abominations of the Gentiles, committing fornication with the women of the lawless, and in all the malice of the spirits of error working in you. For I read in the book of Enoch the righteous that your prince is Satan, and that all the spirits of fornication and pride will obey Levi, to lie in wait for the sons of Levi and cause them to sin before the Lord. And my sons will draw near to Levi, and will sin with them in all things; and the sons of Judah will be in avarice, snatching the goods of others like lions. Because of this, you will be led away with them into captivity, and there you will receive all the plagues of Egypt, and all the wickedness of the Gentiles; and thus, returning to the Lord, you will obtain mercy, and He will lead you into His sanctuary, proclaiming peace to you. And there shall arise for you from the tribe of Judah and Levi the salvation of the Lord; and He shall make war against Beliar, and will give the vengeance of victory to our people."

and the souls of the saints he will deliver from Beliar, and he will turn disobedient hearts to the Lord, and will give to those who call upon him eternal peace, and the saints will rest in Eden, and the righteous will rejoice in the new Jerusalem, which shall be for the glorification of God unto the age. And Jerusalem will no longer endure desolation, nor shall Israel be led captive; for the Lord shall be in the midst of her, having conversed with men, and the Holy One of Israel reigning over them in humility and poverty: and he who believes in him shall reign in truth in the heavens.

VI. ^B « And now fear the Lord, my children, and pay heed to yourselves against Satan and his spirits. Draw near, however, to God, and to the angel who intercedes for you; for this one is a mediator between God and man, for the peace of Israel. He shall stand against the kingdom of the enemy; wherefore the enemy strives to subvert all who call upon the Lord. For he knows that in the day Israel believes, the kingdom of the enemy shall be brought to an end. This angel of peace shall strengthen Israel, that he may not fall into the final state of evils. But in the time of the iniquity of Israel ^C the Lord will depart from them, and will go after him who does his will, for there will be none among the angels who shall be as he is. His name shall be in every place of Israel, and among the Gentiles, Savior. Preserve yourselves, therefore, my children, from every pernicious work, and cast away anger and every lie, and love truth and long-suffering, and what you have heard from your father, transmit also to your children, that the Father of the nations may receive you; for he shall be truthful and long-suffering, meek and humble, and teaching the law of God through his works. Depart, therefore, from all injustice, and cleave to the righteousness of the law of the Lord. And bury me ^D near my fathers. »

VII. And when he had said these things, he kissed them and slept the eternal sleep. And his sons buried him; and after this they brought back his bones to be near Abraham, Isaac, and Jacob. But as Dan had prophesied to them, that they would neglect the law of their God, and would be alienated from the land of their inheritance, and from the people of Israel, and from their fatherland, so also it came to pass.

CHAPTER VIII. Testament of Naphtali, on natural goodness.

I. The transcript of the testament of Nephthali, concerning the things which he disposed in the time of his end, in the hundred and thirtieth year of his life. His sons having gathered together in the seventh month, on the fourth day of the month, while he was yet healthy, he made for them a feast and a magnificent drink. And after he had awakened in the morning, he said to them: « I am dying, » and they did not believe him.

^A And blessing the Lord, he confirmed that he would die after the supper of the previous day. He began, therefore, to say to his sons: « Hear, my children, sons of Nephthalim, hear the words of your father. I was born of Balla; and because Rachel acted cunningly and gave Balla to Jacob in place of herself, and I was born upon the knees of Rachel, for this reason I was called Nephthalim. And Rachel loved me, because I was born upon her knees; and seeing that I was tender, she kissed me, saying: "May I see a brother of yours from my womb, like unto you." Whence also Joseph was like me in all things, according to the prayers of Rachel. My mother, however, is Balla, the daughter of Ruthus, the brother of Debora, the nurse of Rebecca; which Balla was born on the same day as Rachel. ^B Now Ruthus was of the lineage of Abraham, a Chaldean, a worshiper of God, free, and noble. And when he was a captive, he was bought by Laban; and he gave to him his handmaid Enam as a wife; who bore a daughter, and called her Zelpha, by the name of the castle in which he was a captive. Afterward she bore Balla, saying: "My daughter is a new haste," for immediately upon being born, she hastened to suck milk.

II. ^C And because I was light of foot, as a deer, my father Jacob appointed me for every errand and announcement; and he blessed me as a deer. For just as the potter knows the vessel, how much it holds, and brings the clay to it, so also does the Lord make the body according to the likeness of the spirit, and He places the spirit according to the power of the body; and there is not even a third of one hair missing; for by weight, and measure, and rule, every creature of the Most High consists. And just as the potter knows the use of each individual one, what things it is able to suffice for, so also does the Lord know the body, how long it shall suffice in good, and when it begins in evil. For there is no creature, nor any thought, which the Lord has not known; for He created every man according to His own image. As his strength is, so also is his work; and as his mind is, so also is his work; and as his preference is, so also is his act; as his heart is, so also is his mouth; as his eye is, so also is his sleep; as his soul is, so also is his word, either in the law of the Lord, or in the law of Beliar. ^D And just as there is a division between light and darkness, between sight and hearing, so there is a division between man and man, and between woman and woman; and it is not to be said that in any respect there is a lack of face or of similar things.

^A For God made all things in order, and good: the five senses in the head, and he joined the neck to the head, and the hair for glory; then the heart for prudence, the belly for the digestion of the stomach, the reed for health, the liver for anger, the gall for bitterness, the spleen for laughter, the kidneys for craftiness, the loins for strength, the ribs for a sheath, the back for power, and the rest. So, therefore, my children, be in order in good things in the fear of God, and do nothing out of order in contempt, nor out of your proper time. For it is not possible, if you say to the eye, "Hear," so neither can you do the works of light in darkness.

III. ^B Do not, therefore, strive in avarice to corrupt your acts, or in empty words to deceive your souls, because by keeping silent in purity of heart you will be able to hold the will of God and to cast away the will of the devil. The sun and the moon and the stars do not change their order; so do not you change the law of God in the disorder of your acts. The nations, wandering and forsaking the Lord, changed their order, and followed stones and wood, following the spirit of error. But do not you so, my children, acknowledging in the firmament, in the earth, and in the sea, and in all created things, the Lord who made all these things, so that you do not become like Sodom, which changed the order of its nature. ^C Similarly also did the Watchers change the order of their nature, whom the Lord cursed at the flood, having on their account made the earth uninhabitable as regards habitation and fruits. ^D

^A IV. « This I say, my children, because I read in the holy Scripture of Enoch, that you also will depart from the Lord, walking according to all the wickedness of the Gentiles, and you will act according to all the iniquity of Sodom. And the Lord will bring captivity upon you, and you will serve there your enemies, and you will be encompassed by every affliction and tribulation, until the Lord has consumed you all. And after you have been diminished and made few, you will return and acknowledge the Lord your God; and He will restore you to your land, according to His great mercy. And it shall be, that when they come into the land of their fathers, they will again forget the Lord and act impiously, and the Lord will scatter them upon the face of all the earth, until the mercy of the Lord shall come, a man performing righteousness and performing mercy to all those who are far away and those who are near.

^B V. « For in the fortieth year of my life, I saw in the mountains of oil towards the east of Jerusalem, that the sun and moon stood still. And behold Isaac, the father of my father, says to us: "Running, take hold, each according to his strength; and the sun and moon shall be his who catches them." And we all ran together; and Levi caught the sun, and Judah, outstripping him, caught the moon; and both were exalted with them. And when Levi was as the sun, a certain young man handed to him twelve palm branches; and Judah was radiant as the moon, and under his feet were rays. And Levi and Judah, running to each other, took hold of one another. And behold, a bull on the earth, having two great horns and eagle’s wings on its back; and we, desiring to catch it, could not. But Joseph, outstripping us, caught it, and ascended with it on high. And I saw (for I was present there), and behold, a holy Scripture appeared to us, saying: "Assyrians, Medes, Persians, Elamites, Gelachaei, Chaldeans, Syrians shall possess in captivity the 16 sceptres of Israel."

VI. « And again after seven months, I saw our father Jacob, standing in the sea of Jamne; and we his sons were with him. And behold, a ship came sailing along, full of salted fish, without sailors or captain; and there was written upon it, The Ship of Jacob. And our father says to us: "Let us embark into our ship." And when we had embarked, a violent storm arose, and a blast of a great wind, and our father was swept away from us.

^A And we, tossed by the storm, were carried away onto the sea, and the ship was filled with water, broken by the waves so that it was even being shattered. And Joseph fled in a small boat; but we were separated, the ten of us, upon planks. Levi and Judah were together. We were all dispersed, even unto the ends of the earth. But Levi, clothed in sackcloth, prayed to the Lord for us all. And when the storm ceased, the vessel reached the land as if in peace. And behold, our father Jacob came, and we rejoiced with one accord.

VII. "These two dreams I told to my father, and he said to me: 'These things must be fulfilled in their own times, after Israel has endured much.' Then my father says: 'I believe that Joseph is alive; for I see always that the Lord numbers him with you.' And weeping, he said: 'You are alive, my son Joseph, and I do not see you, and you do not see Jacob who begat you.' And he made us weep also at these words. And I was burning in my inmost heart to declare that he had been sold, but I feared my brothers."

VIII. "Behold, my children, I have shown you the final times, for all things shall come to pass in Israel. Do you therefore command your children that they be united to Levi and to Judah. For through Judah shall salvation arise to ^B Israel, and in him shall Jacob be blessed. For through his sceptre God shall appear, dwelling among men on earth, to save the race of Israel; and he shall gather the righteous from among the Gentiles. If you work what is good, my children, both men and angels shall bless you, and God shall be glorified through you among the Gentiles, and the devil shall flee from you, and the wild beasts shall fear you, and the angels shall cleave to you. ^C For just as if one brings up a child well, he is always grateful and mindful, so also in a good work there is a good memory before God. But he who does not do the good, the angels and men shall curse, and God shall be dishonored through him among the Gentiles, and the devil shall claim him as his own vessel, and every wild beast shall have dominion over him, and the Lord shall hate him. For the commandments of the law are twofold, and they are fulfilled with skill. 'For there is a time for cohabiting with one's wife, and a time for abstaining from her for prayer.' And there are two commandments, and if they are not done in their order, they bring sin. So it is also with the remaining commandments. ^D Be therefore wise in God and prudent, knowing the order of his commandments and the ordinances of every matter, so that the Lord may love you."

IX. And when he had commanded them many such things, he prayed that they might transfer his bones to Hebron, and bury him with his fathers. And having eaten and drunk in gladness of soul, he covered

his face, and he died. ^A And his sons did according to all that Nephthalim their father had commanded them.

Chapter IX. TESTAMENTUM GAD, DE ODIO.

I. Transcript of the testament of Gad, which he spoke to his sons in the one hundred and twenty-seventh year (32) of his life, saying: "I was the seventh son born to Jacob, and I was valiant in the flocks. I kept the flock by night; and when a wolf, or a lion, or a leopard, or a bear came upon the flock, I would pursue it, and seizing its foot with my hand and twirling it in a circle, I would blind it, and casting it two stadia away, I would thus kill it. Now Joseph was shepherding the flock with us for about thirty days; and being delicate, he fell ill from the heat (35); and he returned to Hebron to his father; and he laid him down beside himself, because he loved him. And Joseph said to our father that the sons of Zelpha and Bala were slaughtering the choice animals and devouring them, without the knowledge of Judah and Ruben. For he knew that I had rescued a lamb from the mouth of a bear, and I had killed it, and I slaughtered the lamb (concerning which I was grieved, because it could not live), and we ate it; and he told our father. And I was troubled at this word of Joseph, ^B until the day of his sale into Egypt. And the spirit of hatred was in me; and I did not wish either to hear or to see Joseph. And he rebuked us to our face, because we ate the animals without Judah; and all that he said to our father, he persuaded him."

II. "I confess now my sin, my children, that I often wanted to kill him, because I hated him even to the soul, and there were no bowels of mercy in me towards him (37). And because of his dreams, I conceived hatred, and I wanted to remove him from the land of the living, just as a calf licks the grass from the earth (38). For which reason I and Judah (39) sold him to the Ishmaelites for thirty pieces of gold (40); and, hiding the ten, we showed the twenty to our brethren. And thus, through greed, I was hardened in my intent for his murder. But the God of my fathers delivered him from my hands, that I might not commit iniquity in Israel."

^A III. "And now listen, my children, to the words of truth, that you may do justice and all the law of the Most High; and do not go astray through the spirit of hatred, for it is evil in all the deeds of men. Everything that he who hates does is abominable; if he does the law of the Lord, he does not praise him; if he fears the Lord and desires what is just, he does not love him; he disparages the truth, he envies him who prospers, he embraces detraction, he loves arrogance; because hatred has blinded his soul, just as I looked upon Joseph.

IV. "Beware, therefore, my children, of hatred, because it commits iniquity against the Lord Himself. For he who hates does not wish to hear the words of His commandments regarding love for one's neighbor, and he sins against God. For if his brother stumbles, he wishes at once to announce it to all, and he hastens that he might be judged for this offense, and utterly perish. And if he be a servant, he accuses him before his master, and in every tribulation he sets upon him, if by any means he might kill him. For hatred works together with homicide, and, according to the progress of those who do well, hearing or seeing them, he always grows faint. For just as love desires to restore even the dead to life, and wishes to recall those who are under a sentence of death, so hatred wishes to kill the living, and deems those who have sinned even in a small matter, unworthy of life. For the spirit of hatred, through faint-heartedness, cooperates with Satan in all things unto the death of men; but the spirit of love co-operates with the law of God in long-suffering for the salvation of men.

^B V. "Hatred is evil, because it abides continually with deceit, speaking against the truth, and makes small things great, brings light to darkness, calls the sweet bitter, and teaches calumny, and war, and injury, and every abundance of evils, and fills the heart with diabolical poison. ^C Taught by experience, I say these things to you, that you may flee from hatred, and cleave to the love of the Lord. Justice casts out hatred, humility kills hatred. For the just and humble man is ashamed to do unjustly, not being reproved by another, but by his own heart, because the Lord protects his counsel. He does not detract from a man, because the fear of the Most High overcomes hatred. For he who fears does not offend the Lord; he does not wish at all, not even in thought, to do injustice against a man. These things I knew at last, ^D after I repented concerning Joseph. For that which departs from the Hebrew text, which has twenty pieces of silver (Gen. XXXVII, 28) — yet among the Hebrew Questions of Jerome, Vol. II, p. 540, A, edit. Paris, the ancient version held before itself 'twenty gold pieces.' But the new Vulgate has 'twenty silver pieces.' Hence Jerome himself in Matt. XXVI, Vol. IV, page 126, F: 'Joseph,' he says, 'was not, as many think according to the LXX Interpreters, sold for twenty gold pieces; but according to the Hebrew truth, for twenty silver pieces.' Concerning which matter Ambrose, in his book *De Joseph*, ch. 3, page 488: 'Therefore,' he says, 'we find Joseph bought elsewhere for twenty, elsewhere for twenty-five gold pieces, elsewhere for thirty.' So here also there is a diversity: either twenty, or thirty gold or silver pieces, etc."

I learned after I repented concerning Joseph. For true repentance according to God destroys disobedience ^A and puts darkness to flight, and illuminates the eyes, and provides knowledge to the soul, and guides the mind toward salvation; and things that it did not learn from men, it knows through repentance. For God brought upon me an illness of the liver, and had not the prayers of my father Jacob intervened, my breath would have almost departed from me (56). For through the things by which a man does wrong, through these he is also punished. Since therefore my liver was set mercilessly against Joseph, suffering mercilessly in my liver, I was judged for eleven months, the length of time during which I plotted against Joseph, until he was sol(d) (58).

VI.

VI. Concerning Repentance and Love.

VII. "If anyone prospers more than you, do not grieve; but also pray for him, that he may prosper perfectly. For perhaps it is expedient for you in this way; and if he is exalted on high, do not envy, remembering that all flesh will die. Offer a hymn to the Lord, who gives good and useful things to all men (31).

[continued from previous page] ...examine the judgments of the Lord, and thus your counsel will be released and will rest. ^A But if any one should become wealthy from evils, as Esau my father’s brother did, do not be envious; for you shall await the end of the Lord. For He either takes these things away in evils, or forgives those who repent, or keeps the unrepentant for eternal punishment. For the poor man, who is free from envy, thanking the Lord in all things, is himself made rich among all, because he does not have the pernicious distraction of men. Therefore, remove hatred from your souls, and love one another in the fullness of the heart.

VIII. “Do you also say these things to your children, that they may honor Judah and Levi: for from them shall the Lord rise for you, the Savior of Israel. For I knew that in the end your children will depart from them, and they will be in all wickedness, and malice, and corruption before the Lord.” ^B And resting a little, he said again to them: “My children, obey your father, and bury me near my fathers.” And drawing up his feet, he fell asleep in peace. And after five years they brought him back, and placed him in Hebron with his fathers.

CAPUT X.

Testament of Asher, concerning the two faces of malice and virtue.

I. The transcript of the testament of Aser, which he spoke to his sons in the hundred and twentieth year of his life. Still being in health, he said to them: “Listen, children of Aser, to your father, and I will show you everything that is right before God. God gave two ways to the sons of men, two counsels, and two acts, and two places, and two ends. ^C Therefore all things are two, the one over against the other. There are two ways, of good and evil; in which there are two counsels in our breasts, judging them. If, therefore, the soul wishes to be in good, all its action is in justice; and if it sins, it immediately repents. For thinking just things, and casting away malice, it immediately overthrows the evil, and roots out the sin. But if it inclines the counsel to evil, all its action is in malice, and rejecting the good it takes to itself the evil; and being placed under the dominion of Beliar, even if it does some good thing, it turns it into malice. For when it begins as if doing good, it leads the end of its action into an evil work. Because the treasury of the devil is filled with the poison of the pernicious spirit.

II. “Therefore,” he says, “his soul says that the good is above the evil, and he leads the end of the matter into malice. There is a man ^D...

^A who does not pity one ministering to him in evil; and this is double-faced, but the whole is wicked. And there is a man who loves the evildoer; he likewise is in malice, because he chooses even to die in evil for his sake. And it is manifest concerning this that he is double-faced, but the whole is an evil act. And even love itself is malice, concealing the evil; just as it is by name as if it were good, but the end of the action comes to evil. Another steals, does injustice, plunders, defrauds, and pities the poor; this too is double-faced, but the whole is wicked. He who defrauds his neighbor provokes God to anger, and swears falsely by the Highest, and pities the poor; he disregards and irritates the commander of the Law of the Lord, and gives rest to the needy; he defiles his soul, and makes his body shine; he destroys many and pities few; and this is double-faced. Another commits adultery, fornicates, and abstains from foods; and while fasting he does evil, and through power and wealth ^B he leads many astray, and out of swollen malice he performs commandments. And this is double-faced, but the whole is evil. Such people are like swine and hares, because they are half clean, but in truth they are unclean. For God has spoken thus on the tablets of the heavens.

III. “Therefore, my children, do not become double-faced like them, of goodness and of malice; but cleave only to goodness, because God rests in it, and men desire it; but flee from malice, destroying the devil by your good deeds; because those who are double-faced do not serve God, but their own desires, so that they may please Beliar and men like themselves.

IV. “For good men, ^C and those of a single face, even if they are thought by those who are double-faced to be sinning, are righteous before God. For many, in destroying the wicked, perform two works, evil for the sake of good, but the whole is good; because he who has rooted out the evil has destroyed it. There is one who hates the merciful man, and does injury to the adulterer and the robber; and this is double-faced; but the whole work is good, because he imitates the Lord, not accepting what seems good together with true evil. Another does not wish to see a good day with the profligate, so that he may not stain his mouth ^D and pollute his soul; and this too is double-faced, but the whole is good, because such people are like roes and deer; because in their wild nature they appear to be unclean; but in the whole they are clean, because in zeal

for God they walk, abstaining from those things which God also, hating through the commandments, forbids, warding off the evil from the good. ^A

V. « See then, my children, how there are two things in all, one against another, and one is hidden under the other. Death succeeds life, dishonor glory, night day, and darkness light; but all things are under the day, and all things that are just are under life; therefore eternal life awaits death; and it is not permitted to call truth a lie, nor the just unjust; because all truth is under the light, just as all things are under God. All these things I have proved in my life, and I did not wander from the truth of the Lord, and I sought out the commandments of the Most High, walking with all my strength in a single path toward what is good. ^B

VI. « Give heed, therefore, also you, my children, to the commandments of the Lord, following the truth with a single path; because those who are double-faced are punished doubly. Hate the spirits of error, which contend against man. Keep the law of the Lord, and do not look upon what is evil as good; but look toward the things that are truly good, and keep them in all the commandments of the Lord, turning back to Him, and resting in Him (because the ends of men make known their righteousness), recognizing the angels of the Lord, and of Satan. For when a troubled soul departs, it is tormented by the pernicious spirit to whom it also served in wicked desires and works; but if it has quietly and in joy recognized the angel of peace, he will console it in life. ^C

VII. « Do not become, children, as Sodom, which did not recognize the angels of the Lord, and perished unto the age. For I know that you will sin, and you will be delivered into the hands of your enemies; and your land will be desolated, and you will be dispersed to the four corners of the earth, and you will be despised in dispersion, as useless water, until the Most High visits the earth; and He, coming as a man, eating and drinking with men, and in quiet crushing the head of the dragon by water. Through water he will save Israel and all the Gentiles. God hidden in man. ^D Tell these things, therefore, to your children, that they may believe in Him. For I have read in the tables of heaven, that you who are unbelieving will not believe in Him, and in acting impiously, you will be >

of the heavens, because you will behave disobediently towards Him, and you will act impiously toward Him, not heeding the law of God, but the commandments of men. For this reason, you shall be scattered as were Gad and Dan, my brothers, who will not know their own lands, nor their tribe, nor their language. But the Lord will gather you together in faith, through the hope of His mercy, for the sake of Abraham, Isaac, and Jacob. » ^A

VIII. « And when he had said these things to them, he commanded them, saying: « Bury me in Hebron; » and he died, having fallen asleep in a good sleep. And after this his sons did as he had commanded them, and bringing him up, they buried him with his fathers. ^B

CHAPTER XI. Testament of Joseph, on chastity.

I. Transcript of the testament of Joseph. When he was about to die, calling his sons and his brothers, he said to them: « My sons and brothers, listen to Joseph, the beloved of Israel; give ear, O sons, to your father. I saw in my life envy and death, and I did not wander from the truth of the Lord. These brothers of mine hated me, and the Lord loved me; they wanted to kill me, and the God of my fathers kept me. They cast me into a pit, and the Most High brought me up. I was sold into slavery, and the Lord set me free. I was taken into captivity, and His powerful hand helped me. I was held in famine, and the Lord Himself nourished me. I was alone, and God comforted me. I was in sickness, and the Most High visited me. I was in prison, and the Savior made me glad; in bonds, and He loosed me; in false accusations, and He protected me; in the bitter words of the Egyptians, and He delivered me; in envy with deceits, and He exalted me. ^C

II. « And thus Photimar, the chief cook of Pharaoh, entrusted his house to me. And I wrestled against an impudent woman who was soliciting me to do iniquity with her. But the God of my father Israel kept me from the burning flame. I was cast into prison, beaten with stripes, and mocked; and the Lord caused the keeper of the prison to be moved with mercy towards me. For the Lord will not abandon those who fear Him.

^A For God is not ashamed as a man, nor does He fear as a man, nor does He grow weak or get rejected like an earthly being; but in all places He is present, and He comforts in diverse manners, withdrawing for a brief time to test the disposition of the soul. In ten temptations He showed me to be approved, and in all of them I was patient; for patience is a great medicine, and long-suffering gives many good things.

III. The Temptations of the Egyptian Woman

III. How often did the Egyptian woman threaten me with death, and how often did she hand me over to punishments and then recall me; and did she threaten me when I refused to lie with her? She used to say to me: "You shall be master over me and all that is mine, if you give yourself to me, and you shall be as our lord." I, however, remembered the words of the fathers of my father Jacob, and entering into my chamber, I prayed to the Lord ^B and fasted during those seven years, and I appeared to the Egyptian as one living in luxury; because those who fast for God's sake receive grace upon their countenance. And when wine was given to me, I would not drink it; and I would take my food every three days and distribute it to the needy and the infirm. And I would rise early to the Lord and weep for the Memphitian Egyptian, because she was exceedingly and unceasingly troublesome to me; and by night she would enter in to me, under the pretext of visiting me; and at first, because she had no male child, she pretended to hold me as a son. And I prayed to the Lord, and she bore a male. Until that time, she embraced me as a son; and I was unaware; but finally she drew me toward fornication. And perceiving ^C it, I was grieved even unto death; and when she went out, I came to myself, and I mourned for her many days, because I knew her deceit and her error. And I spoke to her the words of the Most High, in case she might turn from her wicked desire.

IV. "How often did she flatter me in words as if to a holy man, deceitfully praising my chastity before her husband with her words, while wishing to subvert me in private? She glorified me as chaste in public, and in secret she said to me: "Do not fear my husband; for he is convinced of your chastity; so that even if someone were to tell him about us, he would not believe it." For all these things, I used to lie on the ground dressed in sackcloth and beseech the Lord that He might deliver me from the Egyptian. When she could accomplish nothing, ^D she came to me again under the pretext of wishing to be instructed, that she might learn the word of the Lord; and she said to me: "If you wish me to abandon my idols, comply with me; and I will persuade the Egyptian to depart from his idols, and in the law of the Lord

^A (though He says: 'The Lord does not desire those who worship Him in uncleanness, nor is He pleased with adulterers')." And she kept silent, desiring to fulfill her desire, and I added fasting and prayer, that the Lord might deliver me from her.

V. "Again, at another time, she says to me: 'If you are unwilling to commit adultery, I will kill the Egyptian, and thus by law I will take you as my husband.' I, therefore, when I heard this, tore my garment and said: 'Woman, revere the Lord, and do not perform this wicked deed, so that you may not be destroyed; for I will also proclaim the plan of your impiety to all.' Fearing, therefore, she begged that I would not announce her wickedness to anyone; and she departed, tempting me with gifts, and sending me all things that are for the use of the sons of men.

VI. "And she sent me food mixed with sorcery. And when the eunuch came bringing it, I looked, and saw a terrible man, handing me a sword with a dish. And I understood that this curiosity was for the seduction of my soul. And when he went out, I wept, and tasted neither that nor any other of her foods. After one day, she came to me and recognized the food, and says to me: 'Why is it that you did not eat of the food?' And I said to her: 'Because you have filled it with death. And how did you say that I do not approach idols, but to the Lord alone? Now, therefore, know that the God of my father revealed to me through an angel ^B your wickedness, and I kept the food as a refutation of you, if perhaps by seeing it you might repent. But in order that you may learn that the wickedness of those who act impiously does not prevail over those who worship God in chastity,' taking it before her, I ate, saying: 'The God of my fathers, and the angel of Abraham, will be with me.' And she fell upon her face at my feet, and wept; and I raised her up and admonished her; and she agreed not to perform this impiety again.

VII. "But her heart was still set upon me for immorality, and she fell down groaning. When the Egyptian saw her, he says to her: 'Why has your face fallen?' She said: 'I am in pain, for I grieve in my heart, and the groanings of my spirit constrain me.' And he treated her for not being sick. Then she leapt upon me, while her husband was still outside, and says to me: 'I am suffocated; either into a well, or over a precipice I will throw myself, if you do not comply ^C with me.' And understanding that the spirit of Beliar disturbs her, praying to the Lord, I said to her: 'Why are you troubled and in an uproar, blinded in sins? ^D Remember that if you kill your-

- ^A self, Sethon, your husband’s concubine, your rival, will buffet your children and blot out your memory from the earth.' But she said to me: 'If, then, you love me, it suffices for me alone that you protect my life and that of my children; and I have the expectation of enjoying my desire.' And she did not know that I said this because of my God, and not because of her. For if anyone falls into an onslaught of pernicious desire, and is enslaved to it, as she was, even if he hears something good, he takes it for the desire to which he is overcome, toward that pernicious desire.

VIII. I tell you, children, that the hour was about the sixth when she went out from me; and I, bending my knee to the Lord the whole day and the whole night, continued, and at dawn I arose, weeping and asking for deliverance from the Egyptian woman. Then at last she laid hold of my garments, pulling me by force to have intercourse. So when I saw that she was madly holding my garments, I fled naked. And she slandered me to her husband; and the Egyptian cast me into the prison which was in his house; and on the next day, having scourged me, he sent me to the prison of Pharaoh. And when I was lying bound ^B in chains, the Egyptian woman was sick from grief, and kept listening to me, as I praised the Lord with hymns in the house of darkness, and with a cheerful voice, rejoicing, I glorified my God alone, because by this occasion I was removed from the Egyptian woman.

IX. Many times she sent to me, saying: "Deign to fulfill my desire, and I will deliver you from the bonds, and rescue you from the darkness." And not even in my thoughts did I incline toward her. For God loves more the one who fasts in chastity in a pit of darkness than him who lives in luxury in store-chambers with dissipation. Whosoever lives in chastity and wishes for glory, if the Highest knows that it is profitable, He grants him these things also, as He did to me. How often, though she was sick, did she descend to me at an untimely hour, and heard the voice of me praying? But I, understanding her sighs, was silent. For even when I was in her house, she bared her arms and breasts and legs, that I might fall into her ^C snares; for she was very beautiful, and greatly adorned, that she might deceive me. And the Lord preserved me from her attempts.

X. See, therefore, my children, how much endurance and prayer with fasting accomplish. And therefore, if you also follow sobriety and chastity in endurance and humility of heart, the Lord will dwell in you, because He loved sobriety. But where the Highest dwells, even if anyone falls into envy, or ser- ^D

servitude, or false accusation, ^A the Lord who dwells in him, because of his chastity, not only delivers him from evils but also exalts and glorifies him, as He did me. For truly, a man is contained either in deed, or in word, or in thought. My brothers know how my father loved me, and I was not exalted in my heart; even though I was a child, I had the fear of God in my mind. For I knew that all things pass away, and I governed myself, and I honored my brothers. And because of my fear of them, I kept silent when I was being sold, so as not to tell the Ishmaelites my lineage—that I was the son of Jacob, a man great and powerful.

XI. « And do you, therefore, have the fear of God in your conduct, and honor your brothers. For everyone who does the law of the Lord will be loved by Him. When, therefore, I came to the Indocolpitae ^B with the Ishmaelites, they kept asking me, and I said that I was a slave from a house, so that I would not shame my brothers. But their leader said to me: “You are no slave, for your very appearance shows it about you,” and he threatened me even with death. But I kept saying that I was their slave. And when we came to Egypt, they fought over me, as to who would pay a greater price to take me. Because it seemed good to all of them that I should be in Egypt for the exchange of their merchandise, until they should return carrying goods. And the Lord gave me grace in the eyes of the merchant, and he entrusted his house to me. And the Lord blessed him through my hand, and increased his store of silver and gold; and I was with him for three months and five days.

XII. « At that time, the Memphitic wife of Petephris ^C passed by with great glory, and she cast her eyes upon me, because the eunuchs had spoken to her about me. And she says to her husband about the merchant, that he had become rich through the hand of a certain Hebrew youth; but people say, moreover, that they stole him by theft from the land of Canaan. “Now, therefore, perform a judgment with him, and take the youth away to be your steward; and the God of the Hebrews will bless you, for the grace from heaven is upon him.”

XIII. « Petephris, being persuaded by her words, ordered the merchant to be brought, and says to him: “What is this I hear, that you are stealing souls from the land of the Hebrews ^D to sell them as slaves?” The merchant then fell on his face, beseeching him, saying: “I pray you, master, I do not know what you are saying.” But he said: “Whence, then, do you have the Hebrew boy?” And he said: “The Ishmaelites entrusted him to me, until their return.”

But he did not believe him; but he ordered him to be whipped while naked. And as he persisted, Petephris said: “Let the youth be brought in ^A.” And having been brought in, I bowed down to the chief eunuch; for he was third in dignity under Pharaoh, chief of all the eunuchs, having wives, and concubines, and children. And having separated me from him, he said: “Are you a slave, or free?” And I said: “A slave.” And he says to me: “Whose slave are you?” And I say to him: “Of the Ishmaelites.” And again he says to me: “How did you become their slave?” And I said: “Because they bought me from the land of Canaan.” And he did not believe, saying: “You are lying,” and he ordered me to be whipped while naked.

XIV. “But Memphitica [Potiphar's wife] saw me through a window being whipped, and she sent word to her husband, saying: ‘Your judgment is unjust, because you punish even the free man who was stolen, as one who acted unjustly.’” And when I did not change my story while being whipped, he ordered me to be imprisoned ^B until, he says, the masters of the boy arrive. And his wife says to him: “Why do you keep a captive noble boy, whom it would have been better to release, and have him serve you?” For she wished to see me in the desire of sin; and I was ignorant of all these things. But he said to Memphitica: “It is not permitted among the Egyptians, before proof is given, to take away another's property.” This he said concerning the merchant, and concerning me, for I ought to be kept incarcerated ^C.

XV. “But after twenty-four days the Ishmaelites arrived; and because they had heard that Jacob my father was grieving for me, they said to me: ‘Why did you say that you are a slave? For behold, we have learned that you are the son of a great man in the land of Canaan, and your father is grieving for you in sackcloth.’” And again I wanted to weep, but I restrained myself, so as not to shame my brothers. And I said: “I do not know this; I am a slave.” Then they took counsel to sell me, so that I would not be found in their hands. For they feared Jacob, lest he take vengeance upon them for the danger. For it had been heard that he is great with the Lord and with men. Then the merchant says to them: “Release me from the judgment of Petephris.” Approaching, therefore, they asked for me, saying: “Say that you were bought from us for silver, and he will release us.”

XVI. “But Memphitica revealed to her husband that he should buy me: ‘For I hear,’ she says, ‘that they are selling him.’” And he sent a eunuch to the Ishmaelites ^D, and he asked for me for sale; and not wishing to do so with them, the chief steward then called the Ishmaelites and asked for me for sale.

^A He left, and the eunuch, having been tested by them, showed the mistress that they were asking a great price for the boy. She then sent another eunuch, saying: "If they ask even for two minas of gold, take heed, do not spare the gold; only buy the boy and bring him to me." So he gave them eighty gold pieces for me, but told the Egyptian woman that a hundred had been given for me. Seeing this, I remained silent, so that the eunuch might not be examined.

XVII. "See, my children, how much I endured, so that I would not put my brothers to shame. You, therefore, love one another; in forbearance, hide one another's faults. For God delights in the harmony of brothers, and in the choosing of a heart that is well-pleasing in love. And when my brothers came into Egypt, once they knew that I had returned the silver to them, and I did not reproach them, but even comforted them, and after the death of Jacob I loved them even more abundantly, and everything that he commanded ^B I did in abundance, and they were amazed. For I did not allow them to be afflicted, even for a small thing. And everything that was in my hand, I gave to them. Their children were my children, and my children were as their servants. Their soul was my soul, and all their pain was my pain, and all their infirmity was my infirmity. My land was their land; my counsel was their counsel; and I did not exalt myself among them in pride, because of my worldly glory, but I was among them as one of the least.

XVIII. "If, therefore, you also walk in the commandments of the Lord, my children, He will exalt you here, ^C and will bless you with good things forever. And if anyone should wish to do you evil, you, in kindness, pray for him; and you shall be delivered from every evil through the Lord. For behold, you see that because of my long-suffering, I even took the daughter of my masters ^D as my wife; and a hundred talents of gold were given to me with her; since the Lord made them serve me. And the beauty

^A of it He gave to me, as a flower over the beautiful, faultless.

XIX. Hear, my children, even the dreams which I saw. Twelve harts were grazing, and nine were divided and dispersed throughout the earth; likewise also the three. And I saw that from Judah a virgin was born, having a linen robe; and from her came forth a spotless Lamb, and from His left side, as it were a lion; and all the wild beasts rushed against Him, and the Lamb overcame them, and destroyed them unto ^B trampling. And the angels, and the men, and all the earth rejoiced over Him. But these things shall happen in their own time, in the last days. Do you, therefore, my children, keep the commandments of the Lord, and honor Judah and Levi; for from them shall rise to you the Lamb of God, by grace saving all the nations and Israel. For His kingdom is an everlasting kingdom, which shall not be shaken. But my kingdom among you shall be brought to an end, as a fruit-keeper’s shelter, for it shall not appear after the harvest.

XX. I know that after my death the Egyptians will oppress you; but God will execute your vengeance, and will lead you into the promise of your fathers. But carry up my bones with you; for when my bones are being led up, the Lord will be in light with you, and Beliar will be in darkness with the Egyptians. And bring up Zelpha your mother, and near Balla beside the hippodrome, near Rachel, lay her. And having said these things, ^C having stretched out his feet, he fell asleep an everlasting sleep. And they lamented for him with a great lamentation; and all Israel and all Egypt mourned for him. For he was also...

And all Israel and all Egypt mourned him with great mourning. For ^A he had also compassion on the Egyptians, as if they were his own members, and he did good to them, assisting them in every work, and counsel, and task.

CHAPTER XII. Testament of Benjamin concerning a pure mind.

I. The transcript of the words of Benjamin, which he bequeathed to his sons, having lived one hundred and twenty years. And kissing them, he said: “As Isaac was born to Abraham in his hundredth year, so was I to Jacob. And because Rachel died when she gave birth to me, I had no milk. I therefore suckled at the breast of her handmaid, Bilhah. For Rachel, after she had borne Joseph, was barren for twelve years; and she prayed to the Lord with fasting for twelve days; and conceiving, she gave birth to me. For our father loved Rachel exceedingly, and prayed to see two sons from her. On this account I was called the son of days, which is Benjamin.

II. “When, therefore, I entered into Egypt, and my brother Joseph recognized me, he said to me: ‘What did you tell my father when they sold me?’ And I said to him, that you stained your tunic with blood, and sending it ^B they said: ‘Recognize if this is the tunic of your son.’ And he says to me: ‘Indeed, brother. For when the Ishmaelites were taking me, one of them, stripping me of my tunic, gave me a loincloth and, whipping me, told me to run. And while he was going away to hide my garment, a lion met him and killed him. And so his companions, being afraid, sold me to their associates.’

III. “And you, therefore, my children, love the God of heaven and keep His commandments, imitating the good and holy man Joseph. And let your mind be toward the good, as you know me to be. He who has a good mind sees all things rightly. Fear the Lord, and love your neighbor; and if the spirits of Beliar incite you into every malice of tribulation, no malice of tribulation will dominate you, just as it did not dominate my brother Joseph. How many men wanted to kill him, and God protected him? For he who fears God and loves his neighbor cannot be wounded by the aerial spirit ^C of Beliar, being protected by the fear of God; and he cannot be overcome by the plots of men or of beasts, being aided by the love of the Lord which he has toward his neighbor. For I besought our father Jacob that he might pray for our brothers, that the Lord might not impute to them what they had devised in wickedness against him. And thus Jacob cried out: ‘O sons

of Joseph, you have overcome the affections of Jacob, your father.’ ^A And embracing him, he kissed him for two hours, saying: ‘In you shall be fulfilled the prophecy of heaven concerning the Lamb of God, and the Savior of the world, that He, being blameless, shall be delivered up for the ungodly, and being without sin, shall die for the wicked in the blood of the covenant, for the salvation of Israel and the Gentiles, and shall destroy Beliar and those who serve him.’

IV.

The Testament of Benjamin

V. « If you have a good mind, my children, even evil men will be at peace with you; and the profligate, constrained to reverence you, will turn to good; and the covetous will not only depart from their passion, but will also give their superfluities to those who are afflicted. If you are doing good, even the unclean spirits will flee from you, and the very wild beasts will fear you. For where there is fear of good works in the mind, darkness flees from it. For if someone insults a holy man, he repents; for the holy man has mercy on his insulter, and is silent. And if a just soul is betrayed, even if the righteous man is humbled for a little while, afterwards he appears much more ^C brilliant, as indeed Joseph my brother became.

VI. « The counsel of a good man is not in the hand of the spirit of error, Beliar. For the angel of peace guides his soul. He does not look upon corruptible things with desire, nor does he gather riches for the purpose of pleasure; he is not delighted by what is luxurious, nor does he cause distress to his neighbor; he is not filled with food, nor does he wander about with the uplifted eyes of pride; for the Lord is his portion. Good counsel does not accept the glory or the dishonor of men, and it knows nothing of any deceit or falsehood, ^D of strife or of railing.

^A For the Lord dwells in him and illuminates his soul, and he rejoices towards all at every time. A good mind does not have two tongues—of blessing and cursing, of indignity and honor, of sorrow and joy, of quiet and agitation, of hypocrisy and truth, of poverty and wealth; but it has one sincere and pure disposition towards all. It does not have double sight or double hearing; for in everything that he does, or speaks, or sees, he knows that the Lord visits his soul, and he purifies his mind so as not to be condemned by God and men. But every work of Beliar is double, and it has no simplicity.

VII. ^B Therefore, my children, flee the malice of Beliar, for he gives a sword to those who obey him. And the sword is the mother of seven evils. First, the mind conceives through Beliar. And the first is envy; second, perdition; third, tribulation; fourth, captivity; fifth, want; sixth, agitation; seventh, desolation. For this reason also, Cain is delivered by God to seven vengeances. For every hundred years the Lord brought one plague upon him. For two hundred years he suffered, and in the nine hundredth year he is desolate in the flood, because of Abel his righteous brother. For seven hundred years Cain was judged, and Lamech for seventy times seven; because those who are assimilated to Cain in envy toward fraternal hatred will be judged by the same punishment unto eternity.

VIII. ^C And you therefore, my children, flee malice, envy, and fraternal hatred, and adhere to goodness and love. He who has a pure mind in love, does not look upon a woman with a view to fornication; for he has no defilement in his heart, because the Spirit of God rests in him. For just as the sun is not defiled by touching dung or mire, but rather dries both and drives away the stench, so too a pure mind, while held fast in the defilements of the earth, rather builds up, but is not itself defiled.

IX. I perceive, however, that your actions will not be good, from the words of Enoch the righteous. For you will commit the fornication of Sodom, and you will perish for a short time, and you will renew the same with women in lust, and the kingdom of the Lord will not be among you; for He will take it away immediately. ^D Nevertheless, in your portion there shall be the truth.

temple of God, and it shall be glorious among you. For the Lord Himself shall receive the kingdom, and the twelve tribes shall be gathered there, and all the nations; until the Most High shall send forth His salvation in the visitation of the Only-begotten. And He shall enter into the first temple, and there the Lord shall be insulted and scorned, and shall be lifted up upon a tree. And the veil of the temple shall be rent, and the Spirit of God shall descend upon the nations, as fire poured forth. And rising from the grave, He shall ascend from earth into heaven; and He knew how humble He was upon earth, and how glorious in heaven.

^B X. When Joseph was in Egypt, I longed to see his appearance and the form of his countenance; and through the prayers of Jacob my father I saw him, while waking in the day, even as he was in every respect. Know, therefore, my children, that I am dying. Perform, therefore, truth and righteousness, each one with his neighbor, and judgment unto the faithfulness of the operation, and keep the law of the Lord and His commandments. For these things I teach you instead of any inheritance. And do you, therefore, give them to your children as an everlasting possession. For this did Abraham, and Isaac, and Jacob. All these things they gave us as an inheritance, saying: "Keep the commandments of God, ^C until the Lord reveals His salvation to all nations." Then shall ye see Enoch, Noah, and Shem, and Abraham, and Isaac, and Jacob rising from the right hand in gladness. Then shall we also arise, each one over our own tribe, worshipping the King of the heavens, who appeared on earth in the form of a man of humility. And as many as believed in Him on earth shall rejoice with Him, when they also shall all arise, some unto glory, and others unto shame. And the Lord shall judge Israel first, for the injustice committed against Him, because they did not believe in God when He came in the flesh as a deliverer. And then shall He judge all the nations, as many as did not believe in Him when He appeared upon earth; and He shall convict Israel among the elect of the nations, even as He convicted Esau among the Midianites, who deceived ^D him to become their brother through fornication and idolatry; and they were estranged from God, falling away from the inheritance of the children, who do not fear God. But you, if you walk in sanctification according to

the face of the Lord, shall dwell again in hope in me; and all Israel shall be gathered to the Lord. ^A

XI. And I shall no longer be called a ravenous wolf, because of your rapines, but a worker of the Lord, distributing food to those who work what is good. And there shall arise from my seed in the last times the beloved of the Lord, hearing his voice, illuminating all the Gentiles with new knowledge, kindling the light of knowledge in Israel unto salvation, and snatching away as a wolf from them, and giving to the Synagogue of the Gentiles; and until the consummation of the ages he shall be in the synagogues of the Gentiles, and among their rulers as a musical melody in the mouth of all; and he shall be written in the holy books, both his work and his word; and he shall be the elect of God for all ages; and for his sake my father Jacob instructed me, saying: "He shall fill up the deficiencies of thy tribe." ^B

XII. And when he had finished his words, he said: "I command you, my children, carry up my bones from Egypt, and bury me in Hebron near my fathers." And Benjamin died at the age of one hundred and twenty-five years, in a good old age; and they placed him in a coffin. And in the ninety-first year before the departure ^C of the sons of Israel from Egypt, they and their brethren carried up the bones of their fathers in secret, into the place called Chanaan; and they buried them in Hebron, near the feet of their fathers. And they returned from the land of Chanaan, and dwelt in Egypt, until the day of their departure from the land of Egypt.

The End of the Twelve Testaments of the Sons of Jacob.

^D Expliciunt Testamenta XII patriarcharum secundum translationem domini Roberti Grosseteste, Lincoln. episcopi.

CHRONOLOGICAL TABLE

The years of the birth of the Patriarchs according to the mind of the author of the XII Testaments are to be designated, and therefore the beginnings are to be understood. Wherefore the ends of the years are always to be sought in the following numbers.

[For the table of years 159–189, see the facsimile. Note: the column "DINE." and "BENJAMIN." are aligned at the bottom right.]

(a) When Jacob had completed the seventh year of servitude, then at last he took Leah as his wife. Rightly, therefore, the firstborn son is referred to the following year, which was the eighth of servitude. (b) In the eighth year of Levi they entered Canaan, Levi 12. And yet, since it is established that this occurred in the twentieth year of servitude, Levi was born in this year according to the mind of the Author. (c) In this year Issachar seems to have been born, younger than Judah and older than Zabulon. However, the Author provides no note of the year. (d) Nephthali [is] older than Joseph, Nephthal. 1. (e) Gad, although according to the order of these testaments he is the ninth son, and is said to be such in the Oxford Greek codex, yet in the order of births he seems to have been the seventh son, as is stated in the Cambridge Greek [codex] and the Latin version of Robert. (f) When Zabulon was born ("at the time of my birth," he says) Jacob was increased in flocks by the lot of the rods, Zabul. 1. Whence it is evident, from the mind of the author, that the birth of Zabulon is to be ascribed to one of those years in which Jacob served Laban for wages from the cattle, not to those in which he performed service for his daughters. (g) The birth year of Joseph, in the mind of this author, falls in the twentieth year of servitude, the last for the sake of the cattle, which, however, the Sacred Scriptures refer to the end of the fourteenth year of servitude for the sake of his daughters, when he had not yet contracted for wages from the cattle, Gen. XXX, 25, 31 seqq. (h) In the eighteenth year of his age, Levi killed Shechem, Levi 12. From which passage the looser number of § 2 is to be explained and determined, where Levi says he was about twenty years old when he committed this slaughter. (i) In the nineteenth year of his age, Levi [became] a priest, Levi 12, that is, he became a priest and was taught the rite of sacrifices by his grandfather Isaac, who was still alive at that time. (j) Benjamin born in year of Jacob 100, that is, completed. Benjam. 1. Therefore in the year of Jacob 101, as it was passing. (k) In the twentieth year of Judah. War against the Canaanites. Jud. 7.

^C Esau, son of Jacob, Jud. 9. Mention is made of Jacob’s bow in Gen. XLVIII, 22. But it was against the Amorites, not the Idumaeans. Judah was not yet in Egypt, ibid. Nay, there follows one year in which he lived with Onan, the son of Tamar. Then two years of widowhood before Judah had relations with her, chapter 11, 12. ^D (l) Zebulon, year 38, or 39, he began to fish; 5 years before they descended into Egypt, Zab. 6. (m) For Naphtali, the dreams in his 40th year, which suppose that he was still in Palestine, not yet in Egypt. Nephth. 5. Seven months after. Nephth. 6. After the sale of Joseph, and yet before they descended into Egypt. Nephth. 7. (n) Levi descended into Egypt in the 40th year of his age. Levi 12. But the number above [40] is missing. For Judah, who was younger than Levi, was then in his 46th year. Jud. 12. Therefore Levi had completed his 49th year, which fell within the 130th year of Jacob, in which they descended into Egypt. Gen. XLVII, 9. (o) In the 46th year of Judah, the descent into Egypt. From then he lived in Egypt for 73 years. Jud. 12. (p) In the 64th year of Levi, Jochabed was born. And indeed in Egypt. Lev. 11. On the same day her husband Amram was born, Lev. 12.

CHRONOLOGY OF THE TESTAMENTS OF THE XII PATRIARCHS

In the 94th year, Jochabed married Amram.

(…) died in the 120th year of his life, in the same year as Joseph. Sim. 1, 8. They guarded the bones of Joseph, so that they might not be carried off into Egypt, until he was buried by Simeon. Sim. 1. Hence also [we conclude] that both died in the same year, according to Hebrew calculations.

Levi died in his 118th year; Joseph [died in his 110th year]. Lev. 12.

(…) died in the 125th year of his life, two years after the death of Joseph. Rub. 1.

(e) Zabulon died in the 114th year, [reckoned as] the one hundred and fourteenth year. [Text reads:] in the one hundred and fourteenth year. Conversely, correctly, 2 years after the death of Joseph, which is [confirmed by] Zab. 1.

(f) Judas died in the 119th year. Jud. [refers to] Rubenem. Rub. 1.

(g) Issachar died in the 119th year of his age.

(h) Dan died in the 119th year of his age. “After these things they carried up his bones,”

^A We have derived the position of the patriarchs for the most part from the year of Joseph’s death. Moreover, we have learned the date of Joseph’s birth from the birth of Benjamin, and in what manner it must be connected to the age of Jacob and the era of the promise made by God to Abraham. These facts, when compared with one another, demonstrate what position those patriarchs hold within the 430 years counted from that promise—if not truly, then at least according to the hypotheses of this author. I confess, however, that accurate markers of time are missing ^B for the other patriarchs, and in their absence, we must indulge in reasoning, which must nevertheless be sought from the author’s own arguments. Thus, the birth of Issachar must necessarily be referred to some year midway between the births of Judah and Zebulun. However, what our author meant regarding the sons of the handmaids is very obscure. They are to be placed such that they are younger than Judah, yet all surpass Joseph in age. For after Judah was born, Rachel gave her handmaid to her husband, to bear children in her own name, when Leah had ceased to bear. Gen. XXIX, 35. This implies that the departure meant Leah had interrupted her childbearing for at least one year. Therefore, in that very year which Leah omitted, Rachel bore her first son by Bilhah, namely Dan, and in the following [year] his second, Naphtali. Thus Rachel had two sons in the space of time in which Leah bore only one, Issachar. Hence she boasts that her sister was surpassed by her in the struggle of childbirth. Soon, however, Leah, emulating her sister’s example, likewise gave her handmaid Zilpah to her husband; so much so that the first son of Zilpah, Gad, coincided with the same year as Naphtali, yet so that he was slightly younger than Naphtali. Asher and Dinah are referred to the following years, whom the text of Genesis shows to have been older than Joseph. Nor will any gap remain between Judah and Joseph. Thus Dinah was in her twelfth year when she was abducted, while her brother Levi, according to our author’s mind, was in his twentieth. Namely, one year older than the marriageable age, according to the custom of the Romans. Thus, the death of Gad falls in the year of the Promise CCXCV. That is, the forty-fifth year before the translation of their remains. For the author believed that after Joseph’s death, the remains of Joseph, lest they be transferred to Hebron, were guarded by the Egyptians due to a certain Oracle which he invents: nor was it permitted from that time to bury the other Patriarchs, who died after him, in Hebron. Thus we read in the Testament of Simeon, ch. 8. He says, therefore, that the surviving Patriarchs were hidden in chests until there was respite from the Egyptians, by which they might transport the chest to Hebron. Thus in the Testament of Reuben, the last chapter: “And they put him in a chest, until they brought him up from Egypt and buried him in Hebron in the double cave, where his fathers slept.” And in Simeon, ch. 8: “And they put him in a chest of wood which does not rot, so that they might bring back his bones to Hebron.” In Levi, last chapter: “And they put him in a chest, and afterwards buried him in Hebron,” etc. We see here that the same work was performed in procuring the burials of several Patriarchs. Therefore, from this, the places in the other Testaments in which the same thing is implied, though more obscurely, are to be understood. We are taught the time in the Testament of Benjamin, in which the Israelites transferred all the Patriarchs, except Joseph, to Hebron: namely, that it was the ninetieth year before the exodus of the sons of Israel from Egypt. For this is what both Greek Codices say. Therefore, the Latin codices are wrong, which add yet another year. For it is truly very likely that Robert Grosseteste used no other codex to prepare his version ^C than the Cambridge one, or one very similar to it. But, conversely, the Greek is to be corrected from the Latin: Καὶ ἐν τῷ ἐτει τῷ ἐνενηκοστῷ τῆς ἐξόδου. It should be read πρὸ τῆς ἐξόδου. That year, the ninetieth before the Exodus, was the same as the four-hundred-and-thirtieth from the promise made to Abraham. If one trusts this Author, the Patriarchs were translated then.

(a) Gad died in the 125th year of his age. Gad 1. But according to the Latin codices, in the 127th; yet he certainly lived, according to the arguments of our author, after Joseph. For he, when dying, gives instructions regarding his mother Zilpah, that she be buried near Bilhah and Rachel, as it seems, the sons of Zilpah, both Gad and Asher. Indeed, he even lived after Reuben. For he addresses both when dying. Rub. 1. (b) Asher died in the 126th year of his life. Gr. As. 1. For one must not trust the exemplar of Robert Grosseteste where it diverges from the Cambridge codex. He certainly lived after Joseph and Reuben, as is clear from what was said above. (c) Naphtali died in the 130th year. Gr. Oxon. 132. Ms. Trin. Neph. 1. (d) Levi died in the 137th year of his life. Lev. 19. Exod. VI, 16. His descendants were still only of the third generation, Lev. 12. Therefore, no children had yet been born from the marriage of Amram and Jochebed, according to the hypotheses of this author. Not even Miriam was born, who, when Moses was born, was a young girl. (e) Benjamin died in the 125th year of his life. Benj. 1, [he is] the last only by position of the preceding list. (f) In the 340th year of the promise, the Israelites transferred the remains of the Patriarchs to Hebron, except for those of Joseph. For the arguments of this author, namely. Moses was born in the 350th year of the Promise. For he was 80 years old in the 430th year of the promise, when he departed from Egypt. Thus Amram would have been 121 years old when Moses was born, according to the arguments of this author. All other things regarding Amram [are found in] Demetrius, and are indeed more plausible. ^D

of the remaining relics. He relates that the Israelites, having returned from Canaan, lived in Egypt until the day of their departure. This is also found in the Testament of Benjamin. He then reports that when some war had occupied the Egyptians, the Israelites seized the opportunity to transfer their patriarchs to Hebron, though they performed the task in secret, so as to remain hidden even in this way from the Egyptians. Thus the Testament of Simeon, loc. cit.: *They brought them back secretly in the war of the Egyptians.* He combines this year with the year after the death of Gad, [the fifth], according to that Testament. For it holds: *[Greek phrase]*—but the author could not have meant this, for he would have been born after Joseph was sold, whereas our author makes him very hostile to Joseph. It is easily concluded from this that a larger number is missing. It must therefore be rewritten: *After forty-five years*, or *after 45*. Thus everything proceeds most correctly according to our calculations. For Dan died in the year 225 of the Promise, which was the year forty-five before the deportation of the relics. From this, that location which we assigned to Gad is wonderfully confirmed. Thus, therefore, our author feels, if he feels anything consistent with himself. Yet, it should not immediately be held as true just because he himself believed it to be true. I would rather conclude that this entire chronology of those times, which does not rest upon the sacred text, has arisen either from the reasonings of men or from faulty belief. Certainly, our author thinks differently in all these matters than Demetrius in Eusebius, *Praeparatio Evangelica*, bk. IX, ch. 21. This, of course, could hardly have happened if they were contemporaries, given that we know of no monuments besides the sacred scriptures. Therefore, we have taken pains that the author’s arguments, whatever they may be, should at least stand for themselves; not, however, that we would compel our own allegiance to them. But it will not even be useless that the ancients—though younger than our author—be understood, if by chance, seduced by the venerable names of the Patriarchs, they followed him even when he was in error. It is, moreover, a very accepted error among recent chronologists, and a source of other errors, that they do not even distinguish with sufficient accuracy in the ancients between historical testimonies concerning matters explored by themselves, and the conjectures and reasonings of those same ancients. For if these were distinguished, not every utterance would be held as an historical testimony.

ANONYMOUS APOSTOLIC MAN: EPISTLE TO DIOGNETUS: PROOEMIAL DISSERTATION

^A I. Regarding the Epistle to Diognetus of the anonymous apostolic man, whose editions are announced. It is less correctly attributed to St. Justin Martyr; this is proven by various arguments taken from the character of the writer, the notation of the times, and the distinction of style.

When the Ignatian Epistles were being committed to the press, the thought entered our mind regarding the author of the distinguished Epistle to Diognetus, who is found to have flourished in the first century. But since neither Polycarp nor Papias were to be entirely separated from the society of Ignatius, we judged it opportune to give a place to that anonymous apostolic man at least after the holy bishop of Hierapolis.

Most excellently, therefore, Henry Stephanus first brought this Epistle to light in Greek, translated it into Latin, and illustrated it with notes in the year 1592; which thereafter was added to the works of St. Justin Martyr and appeared in the editions of Heidelberg 1593, Paris 1615 and 1636, Cologne or Wittenberg 1686, and in the recent Paris edition of 1742—which is surely the most brilliant of all—by the labor and study of the distinguished Prudentius Maranus; ^B whose copy, however, a Venetian edition printed five years later, but less accurately. We have therefore put that aside and fashioned our own according to the standard of the former, and furthermore restored to their own places those things which the most learned editor had advised should be added or amended.

Although many writers of no small reputation, especially in the last century, have without any hesitation adjudicated this same Epistle to St. Justin, there have not been lacking others—men distinguished in both genius and learning—who have believed its author to be much older than Justin. Among the first of these is Tillemont (1); whom Noris (2), Baraterius (3), and recently Orsi (4)—a man conspicuous both for his learning and his dignity—have subsequently followed.

And surely the arguments brought forward to strengthen this opinion do not appear to be light, drawn especially from the character of the writer and the distinction of the times and style.

ANONYMOUS EPISTLE TO DIOGNETUS — PROOEMIA

^A And first of all, the author clearly enough betrays 5 that he had addicted himself to the discipline of the apostles and had been their hearer. "Having become a disciple of the apostles, I become a teacher of the Gentiles." This, surely, one could only say of Justin most improperly.

Next, our Anonymous writer frequently inculcates that the Christian religion had recently sprung up. Addressing Diognetus at the beginning of the Epistle 6: "I see," he says, "that you are possessed of a most eager desire to learn what is the divine worship of the Christians, and why this new race or institution has now begun to enter into life, and not before..." "What then is this new race or practice that has entered into life now, and not before?" And soon after, to the same effect 7: "After you have become, as if from the beginning, a new man, as you have yourself confessed, a hearer of a new doctrine..." "A hearer of a new doctrine." And with a few words interposed, he confirms the same even more clearly in these words 8: "When in former time God had convinced us that our nature could not attain to life, but now had manifested the Saviour, who was able to save even what could not be saved, etc." "Now having manifested the Saviour, able to save even things that are impossible, etc." And a little later 6: "This One who is always, today deemed a Son, through whom the Church is enriched." "This One who is always, today deemed a Son; through whom the Church is enriched." When all these things are duly weighed, I should think they can scarcely, if at all, square with the age of Justin.

What of the fact that, while the Jerusalem temple was still standing, the author declares without ambiguity that this Epistle was written by him? For when speaking of the Jews, and comparing them with the Gentiles and Christians, he says this 10: "The Jews... who think that by blood and odor and whole burnt offerings they offer sacrifices to God, appear to me to differ nothing from those who pursue the same honor with a sense of lack." And he adds immediately: "But their meticulous caution regarding foods, and their superstition regarding Sabbaths, and the boasting about circumcision, and what they feign about fasting and new moons, which are ridiculous and unworthy of being told, I do not consider that you have any need to learn from me." And soon after: "I judge, therefore, that you have learned in abundance that Christians rightly abstain from the common vanity and imposture of the Gentiles, and from the curiosity and boasting of the Jews." "The Jews... abstain... they claim... they offer this worship to God... they err... they think." ^B Do you see how everything is expressed here as if, at the time when the Anonymous writer was writing, the Jewish cult must still have been flourishing? He speaks in no other way than Clemens Romanus does in the Epistle inscribed to the Corinthians 11; and the Clementine passage which we drew forth earlier to define the notation of the time, deserves also, in regard to the age of our Anonymous writer, to be urged; and so the Epistle itself should be fixed at the year of Christ 69 at the latest, or perhaps even earlier—which is more pleasing, as will become clear from what is to be said presently.

Furthermore, and in my own mind a by no means light indication appears from that same Epistle, which so far as I know has not yet been noticed by anyone, by which the conjecture proposed regarding its author being an apostolic man is more and more built up. For our Anonymous writer mentions the war which the Jews and Greeks were at that time waging against the Christians in these words 13: "By the Jews they are warred against as foreigners, and by the Greeks they are persecuted; and the haters are unable to state the cause of their enmity." "Against them (the Christians) the Jews wage war as against foreigners, and the Greeks persecute them; and their haters are unable to state the cause of the enmity." And with a few words interposed 14: "(Do you not see) them thrown to the wild beasts, that they may deny the Lord, and yet not being conquered? Do you not see, how many more they are that inflict tortures, by so much more do they multiply?" "Do you not see them subjected to wild beasts, that they may deny the Lord, and not be conquered? Do you not see, the more they are that inflict torture, the greater is the number of others?" In these words there are two things in particular, I think, to be noted. And first, the author speaks of Christians from among the Jews, or of those who, "after they had gone forth to Jesus outside the camp, bore his reproach," to use the Pauline phrase; for he testifies that war was being waged against them by the Jews as though they were foreigners. To wit, he says, the Christians who are harassed are Hebrews, they are Israelites, they are the seed of Abraham, and they are nourished by the same blood as their persecutors, the Jews; who yet pursue them and provoke them with war, just as if they were foreigners, ^D *allophyloi*. And that the opinion of our author is to be understood in this sense, no one, as I think, will deny. Here I now ask, what else should our Anonymous writer be thought to have implied by those words than those disturbances and seditions which, from the very cradle of the Church, the Jews incessantly stirred up against the faithful from the circumcision, as is manifest everywhere, both from the Acts of the Apostles 3, and from the Apocalypse 4; which also they are reported to have excited on occasion later on, as is clear in the first place from the Epistle of the Church of Smyrna 15? The author himself, being an apostolic man, consigned to writing with his own hand what we have just reported concerning these Jewish persecutions; and I therefore do not understand by what reasoning these can be adapted to the times of Justin.

^A Another point, however, worthy of note in the two passages brought forward, is that at the same time as the Jews, the Greeks also were fighting against the Christians; and the author of the Epistle asserts that they were thrown to the wild beasts, and declares that their number was the greater, the more there were who inflicted punishments upon them. Who, moreover, could fail to see that the Neronian persecution is here perfectly described by these characteristics? For in the first place, Hermas, another apostolic writer flourishing at the same time as our Anonymous is thought to have written, as we showed above (16), looking back at this same persecution, mentions (17) those who have already deserved well of God, and have suffered for his name’s sake wild beasts, scourges, prisons, and crosses. Next, we learn from Tacitus (18) that the Christian religion, having been vexed all the more under that same Nero, grew by greater increments with each passing day. "This destructive superstition," he says, "though suppressed for the moment, was breaking out again, not only throughout Judea, the source of this evil, but even through the City, whither from every side all things atrocious or shameful flow and are celebrated": so that the author of the Epistle may justly and deservedly be considered to have spoken of this very persecution.

If anyone chooses to weigh with an unbiased mind what we have observed up to this point, I little doubt that he will embrace the opinion of those who define the author of this Epistle to be much older than Justin Martyr. Some critics, indeed, prefer to understand one or two of these passages differently, so as to assign the epistle to Justin; but they seem to do violence to the words in order to force them to yield the meaning they intend, whereas, on the contrary, all things flow more evenly when they are referred to those times which we have deduced from the context itself. Nor, finally, can anyone rightly persuade himself that Justin Martyr, or anyone else more recent than he, would have wanted to employ that mode of speech throughout that whole epistle which savors of high antiquity, as has been rightly noted by learned men (23).

^C To these points is added the style of the same Epistle, much more florid and elegant than that which the holy martyr is found to have used in all his genuine works that are in circulation. For concerning the style of Justin, the greatest critic, Photius, judged as follows (19): "He did not take the trouble to adorn the natural beauty of his philosophy with rhetorical devices. And therefore his discourses, though otherwise powerful and preserving a scientific character, do not possess the sweetness that distills from those sources, nor do they draw the crowd of hearers with persuasive and charming allurements." "He thought it of no importance," says he, "to color the native beauty of his philosophy with rhetorical artifice. For which reason also his speech, though otherwise powerful and valid, and keeping a scientific style, does not breathe those rhetorical condiments, nor does it attract the common crowd of listeners with enticements and flatteries." If anyone were to wish to compare this judgment, indeed, with that excellent eloquence which the author of the Epistle uses, even if other arguments were perhaps lacking, he would nevertheless have to admit, however unwillingly, that it must be adjudged away from Justin. And the learned Benedictine editor was so moved by this difficulty that he did not place this same epistle among the most certain works of the holy martyr in the place he would otherwise have assigned to it, had not doubt been fixed in the heart of that most distinguished man (20).

^D "Nor, indeed," as Nourry well says (21), "should one immediately argue from this that a style elaborated with such great care is more abhorrent to the highest simplicity of apostolic speech than can be attributed to any disciple of theirs. Verily, after the divine writers, by whom the holy volumes of Scripture were issued by the inspiration of the Spirit, each one indulged his own genius, and some composed their studies in a more elegant style, others in a simpler one. It must be admitted, however, that they applied themselves to simplicity; nor did our author use these artifices and ornaments of eloquence without some serious cause, perhaps to persuade Diognetus of the truth more easily." So far the learned man. Regarding this matter, you have much that has been sagaciously observed by the most skillful Fabricius (22).

[11. Objection is made by some.]

As for what we have noticed up to this point, if it please anyone to weigh it with an even mind, I do not doubt that he will embrace the opinion of those who define the author of this epistle to be much older than Justin M. To some critics, indeed, it pleases to take one or another of these passages differently, in order to assert the epistle for Justin; but they seem to force the words to yield the meaning they intend, when on the contrary all things flow more evenly where they are referred to those times which we have extracted from the context itself. Nor, finally, should anyone rightly persuade himself that Justin M., or any other person more recent than he, would have wanted to use in that whole epistle a manner of speaking that smacks of extreme antiquity, as has been rightly noted by learned men (23).

But the author designates him by the title of Apostle, antonomastically, without mentioning the name of Paul, by which he is not found to have been distinguished until after the earlier ages of the Church. "When the Apostle," he says (24), "had perceived this power, he says: 'Knowledge puffs up, but love edifies.'" And yet, to remove this difficulty, I certainly will not use the excuse that I should suspect the end of the Epistle, from the words *this one from the beginning* to the very end, to have been added by another, as Stephanus and Sylburgius (25) do. For that which they allege is very slight, namely "that the author of the Epistle was not dealing with a Christian who could penetrate to the depths of such words, but with Diognetus, still raw in Christian doctrine." Yet, to that man who was most desirous of knowing the Christian religion, the author proposes in the preceding parts most of the things that occur toward the end of the Epistle: such as that God did not send a created thing, but his own Son; that the Son was sent late so that men might know that they were unworthy of life from their own sins; that man could not be justified in any other than in Christ, etc., so that it was not inappropriate that Diognetus, having been taught mysteries of this kind, should also be imbued with those which are thought by some to be surreptitiously added. Therefore, leaving these things aside, it is better to say with a learned man:

^A “for since in the whole Epistle various hiatuses and gaps occur, some shorter, some longer, it cannot be determined with certainty what is missing therein, which might one day be supplied with the aid of other manuscripts. And indeed, the word ‘Paul’ may perhaps have been rubbed out, or omitted, or faded, which without a doubt solves the knot of this difficulty.” To which I would especially like for you to add, why indeed could our Anonymous author not have used that antonomasia? Since it was permitted or pleasing to later Fathers and ecclesiastical writers, why not also to an apostolic man? Finally, what prevents us from believing that this manner of speaking was first introduced by him and then usurped by the rest? For truly and wisely Chrysostom says (27): “When you say ‘the Apostle,’ immediately everyone thinks of him; just as when you say ‘the Baptist,’ immediately everyone thinks of John.” What of the fact that Athenagoras simply names (him) the Apostle, *On the Resurrection*, § xviii, p. 53.

III. Who was the author of the same Epistle, it is inquired. Was it Clement of Rome? Perhaps rather Apollo, the Alexandrian man, eloquent and gifted: of whom there is frequent mention in the Acts of the Apostles and in the Pauline Epistles. An observation concerning Diognetus, to whom the Epistle is inscribed, and concerning the excellence of the Epistle itself.

These things, however, which we have discussed thus far, attract the mind and in a certain way compel us to inquire who the author of the Epistle might be: for if he were perhaps detected, greater light would be added to the things already said. One, Baraterius, conjectured that Clement of Rome had written this (28), for the primary reason that it is certain he lived in those times during which our Anonymous author is said to have flourished. I fear, however, that what that learned man proposed is not sufficiently firm and established, namely, that the epistle with which we are dealing so reflects Paul’s style that it appears to be Paul’s; and so holds forth Clement as the author, whose style is clearly known to have great affinity with the Pauline one. But I, if I know anything, would incline to that opinion, that Apollo should be recognized as its writer, of whom Luke writes these things in Acts: “Apollos… an eloquent man… being mighty in the Scriptures. This man was instructed in the way of the Lord, and being fervent in the spirit, he spoke and taught accurately the things concerning the Lord… who… helped much those who had believed… For he mightily convinced the Jews publicly, showing by the Scriptures that Jesus was the Christ.” So if Apollo was such a great man, while he was ^B still imbued only with the first rudiments of the Christian faith and had been baptized only with the baptism of John; how much greater must he be thought to have become, after he was subsequently instructed in the higher mysteries of religion by the disciples of the Lord, and first of all by the teacher of the Gentiles himself? The Apostle truly testifies of him that he watered the Church at Corinth, which he himself had planted, with such a copious shower of his wisdom and eloquence that, bringing forth a very rich crop, it was an occasion of schism, with some of the Corinthians saying: “I indeed am of Paul; but others: I, however, am of Apollo.” Why then should the Alexandrian man, eloquent and mighty in the Scriptures, fervent in spirit and instructed in the way of the Lord, not have written a most brilliant epistle? Why should that apostolic man, excelling in knowledge, faith, and piety—who diligently taught the things that are of the Lord, showing through the Scriptures that He is the Christ; and who was *λόγιος ὁ ποτιστὴς τῶν Χριστοῦ μαθητῶν* (“the eloquent one who waters the disciples of Christ”), to use the words of St. Nilus (29)—not have discussed those sublime mysteries concerning the Son of God, which he teaches Diognetus with most sweet eloquence in that epistle (30)? For to Apollo, indeed, all other things correspond, which we have just illustrated, having drawn them from the context of the Epistle itself; and that most of all, that he called him “the Apostle” simply, with the name Paul suppressed; him, whom, meeting at Ephesus and acting most friendly with him, he clearly knew to be concerned for all the Churches.

Nor would I have you omit that, to further establish the timing, this apostolic man was alive in the year 64 (31), or rather 65, drawing to a close (32), in which Paul wrote his Epistle to Titus: for in it he gives him a mandate concerning sending Apollo before to Nicopolis in Crete, where he had decided to winter; so that, in the beginning of the following year 66, Apollo himself might have joined the Apostle as a companion, and thus might have inscribed his Epistle to Diognetus at about the same time or a little later.

Who, moreover, that Diognetus was, is completely unknown. For indeed, if those things which we have just evaluated have any value, he is not to be thought to be the one whom Capitolinus testifies had great influence with M. Aurelius Antoninus (33). This one thing we know from the author of the Epistle (34), that he was a *κράτιστος* (“most excellent”) man, who was burning with a great desire for knowing the Christian religion. And indeed, several ^C were... ^D

ANONYMOUS APOSTOLIC LETTER TO DIOGNETUS

^A That illustrious men of the same name have existed is clear from ancient monuments, as may be seen in Fabricius; to whom two others might also be added, Athenian Archons noted by the distinguished Corsonius. But it has not been possible to discover one anywhere as yet to whom the times and other details noted above might be seen to correspond. Furthermore, this Epistle should be accounted of the greatest value, because its author, whoever he may, in the end, have been, brings forward many places most worthy of all observation, by which he hands down, illustrates, and confirms not a few of the chief articles of the Christian faith; as has been remarked by learned men, chief among them Nourry and Bull.

ANONYMOUS APOSTOLIC MAN'S LETTER TO DIOGNETUS.

CAP. I. Occasio Epistolæ. Diogneti quæstiones proponuntur: 1. In quo Deo scilicet fiduciam habentes Christiani, mundum et mortem contemnant. 2. Cur Græcorum et Judæorum sacris abjectis, novam religionem sectentur. 3. Unde ille amor, quo se mutuo prosequuntur. 4. Cur tam sero in orbem terrarum inductum sit hoc institutum.

^B Since I see, most excellent Diognetus, that you are possessed by a most keen desire to learn about the religion of the Christians, and are questioning them very clearly and diligently as to which God they trust in, and how they worship Him, and why all of them disregard the world and despise death; and why they neither consider those to be gods whom the Greeks suppose to be such, nor observe the superstition of the Jews; and what this affection is that they have for one another; and why this new race or practice has entered into life now and not before; I welcome this zeal of yours, and I pray to God, who grants us the power both to speak and to hear, that it may be given to me to speak in such a way that you may become better after hearing, and to you so to hear that the one who speaks may not be distressed.

CHAPTER II. The author of the letter explains why Christians do not worship idols, as the Greeks do.

Come then, after you have purified yourself from all the thoughts that preoccupy your mind, and have laid aside the custom which has deceived you, as though you were becoming, like one from the beginning, a new man, as you are about to hear, and also, as it were, a disciple of a new discourse—

^A see not only with your eyes, but also with your reason, of what substance or of what form are those whom you call and consider gods. Is not one of them a stone, similar to that which is trodden underfoot? Another is bronze, no better than the vessels that are forged for our use? Another is wood, which has already rotted? Another is silver, which needs a man to guard it, lest it be stolen; another is iron, corroded by rust; another is pottery, no more attractive than that which is made for the most menial service? Are not all these of corruptible material? Are they not forged by iron and fire? Did not one sculptor fashion the stone, a bronzesmith the bronze, a silversmith the silver, and a potter the pottery? ^B Was not each of them, before they were molded by the arts of these men into their present forms, not yet transformed into what they now are? Could not the vessels now made of the same material, if they fell into the hands of the same craftsmen, be made similar to these? If these things which are now worshiped by you could, by the hands of men, be turned into vessels similar to the rest, are they not all deaf? Are they not blind? Are they not inanimate? Are they not insensible? Are they not immovable? Do they not all rot? Do they not all decay? These you call gods; to these you are enslaved; these you worship; and you become completely ^C like them. It is for this reason that you hate the Christians, because they do not consider these to be gods. But you, who now think and believe them to be gods, do you not despise them much more than they do? Do you not ridicule and insult them much more? You worship the stone and earthenware ones without guards, but the silver and gold ones you lock up at night, and during the day you set guards over them, so that they might not be stolen. And the honors with which you think you are treating them, if they have any sense, you are rather inflicting upon them as a punishment; but if they are devoid of sense, you are proving them to be so by paying them honor with blood and fat. Which of you would endure this? ^D Who would suffer such things to be done to himself? For not even a single man will willingly endure such treatment (since he possesses sense and reason), but the stone endures it, for it is without sense. Therefore, as for the fact that [Christians] are not enslaved—

Regarding the fact that they are not enslaved, I shall speak.

I might have many more things to say; but if to anyone even these do not seem sufficient, I consider it superfluous to say more.

Cap. III. He denies that even the Jews are free from superstition, since they think that God needs those things which the heathens offered to things lacking sense.

^A Furthermore, regarding the fact that their divine worship is not the same as that of the Jews, I think you are most eager to hear. The Jews, then, if they abstain from the aforementioned cult, and wish to honor one God and think of Him as the Lord of all, they do well; but if they offer to Him their religious service in the same way as those about whom I have spoken, they are mistaken. For the things which the Greeks offer to senseless and deaf [idols], providing proof of their folly, these men—thinking that they are offering them to God as if He were in need of them—one would reasonably consider to be ^B folly rather than divine worship. For He who made the heaven and the earth and all that is in them, and who provides to us all the things of which we have need, could not Himself be in need of those things which He provides to those who think they are giving them to Him. But those who imagine that they are performing sacrifices to Him with blood and fat and burnt offerings, and that they are honoring Him with these marks of respect—they, it seems to me, differ in no way from those who zealously pursue the same honor toward senseless things, which are unable to share in such honor—thinking that they are bestowing something ^C upon One who is in need of nothing.

Cap. IV. He proves that the other customs of the Jews are no more suitable for the worship of God.

But regarding their meticulous caution about foods, and their superstition about the Sabbaths, and their boasting about circumcision, and their hypocrisy regarding fasting and the new moons, which are ridiculous and unworthy of mention, I believe you need to learn from me. For regarding things created by God for the use of men, how is it right to accept some as well-created, but to reject others as useless and superfluous? And how is it not impious to lie about God, as if He forbids some good deed to be done on the Sabbath day? And as for the mutilation of the flesh as testimony of one's selection

^A to boast of, and as if for this reason they are loved by God in an extraordinary way, how is this not worthy of derision? Moreover, as for their observing the stars and the moon, and making the observation of months (57) and of days, and splitting up the economies of God and the variations of the seasons according ^B to their own inclinations—some for festivals, and others for times of mourning—who would consider this an indication of religious worship, and not much rather of folly? That Christians, therefore, rightly abstain from the common vanity and deception, and from the meddlesomeness and arrogance of the Jews, I believe you have sufficiently learned. But the mystery of their own religious worship do not hope to be able to learn from any man.

CAP. V. The lifestyle of the Christians depicted graphically.

Christians are not distinguished from the rest of mankind by region, nor by speech, nor by customs. ^B For they do not live in cities of their own, nor do they use a different dialect, nor do they practice a singular lifestyle. Nor, indeed, was this doctrine of theirs conceived by any caprice or meddlesome thought of curious men; nor do they champion any human dogma, as some do. But while they inhabit both Greek and barbarian cities, as each one is allotted his share, and follow the customs of the inhabitants ^C in clothing and diet and the rest of their lifestyle, they display the wonderful and admittedly paradoxical condition of their own commonwealth. They inhabit their own fatherlands, yet as tenants; they share in everything as citizens, and suffer everything as foreigners. Every foreign land is their fatherland, and every fatherland is a foreign land. They marry as everyone does, and beget children; but they do not abandon the newborns. They share a common table, but ^D not common beds. They exist in the flesh, but they do not live according to the flesh. They spend their time on earth, but their citizenship is in heaven. They obey the established laws, and in their own lives they surpass the laws. They love all, and are persecuted by all. They are ignored, and they are condemned; they are put to death, and are brought to life; they are poor, and make many rich; they lack everything, and in all things they abound.

^A They are dishonored, and in their dishonors they are glorified; they are reviled, and are justified; they are cursed, and they bless; they are insulted, and they offer honor. Doing good, they are punished as evil-doers; being punished, they rejoice as if they were made alive. By the Jews they are warred against as aliens, and by the Greeks they are persecuted; yet those who hate them cannot state the reason for their enmity.

CHAPTER VI. He proves that Christians are in the world as the soul is in the body.

And that I may sum up all things at once, what the soul is in the body, that are Christians in the world. The soul is dispersed ^B through all the members of the body, and Christians are dispersed through the cities of the world. The soul indeed dwells in the body, but is not from the body; and Christians dwell in the world, but they are not of the world. The soul is invisible and is kept within the visible body; and Christians are known to be [remaining] in the world, but their religion remains invisible. The flesh hates the soul, and wages war against it, having suffered no wrong, because it is prevented from enjoying its pleasures; and the world hates Christians, having suffered no wrong from them, because they set themselves against its pleasures. The soul loves the flesh that hates it, and the members, and Christians love those that hate them. The soul is enclosed indeed within the body, but it is the soul that holds the body together; and Christians are detained in the world as in a prison, but they themselves hold the world together. ^C The immortal soul dwells in a mortal tabernacle; and Christians dwell in the midst of corruptible things, waiting for the incorruptibility in the heavens. When the soul is maltreated with foods and drinks, it becomes better; and Christians, being punished day by day, increase all the more. Such a rank has God assigned to them, which it is not lawful for them to shirk.

CHAPTER VII. This religion was instituted by God, who sent not a created thing, but His own Son to save men. Manifest signs of the coming of the Son.

For this was not a terrestrial discovery that was handed over to them, as I said; nor do they deem it worth their while to guard so carefully some mortal invention; nor have they been entrusted with the administration of human ^D mysteries; but truly the Almighty and all-creating and invisible God Himself, from heaven, planted among men the Truth and the Holy and incomprehensible Word and established it in their hearts; not, as one might conjecture, by sending to men some minister, or angel, or ruler, or one of those who manage earthly things,

^A but the very Artificer and Creator of all things, by whom He created the heavens, by whom He enclosed the sea within its own boundaries—whose mysteries all the elements faithfully guard, from whom the stars have received the measures of the daily courses to keep; ^B to whom the moon obeys, and whom she serves at His command for the night, whom the stars obey, following in the path of the moon. All things have been arranged, and determined, and subjected: the heavens and the things in the heavens, the earth and the things on the earth, the sea and the things in the sea—fire, air, the abyss—the things in the heights, the things in the depths, the things in the expanse between. This One He sent to them. Did He send Him, as any man might conjecture, in the exercise of tyranny, fear, and terror? By no means; but in clemency and gentleness, as a king might send a king—His Son—He sent Him; as God He sent Him; as to men He sent Him; as a Savior He sent Him, as persuading and not compelling; for violence is not present with God. He sent Him as calling, not as pursuing; He sent Him as loving, not as judging. For He shall send Him as Judge, and who shall stand before His presence? ^C ... are they thrown to wild beasts, that they might deny the Lord, and are they not overcome? Do you not see those who are punished, the more they abound, the more others multiply? These things do not appear to be the works of a man; these are the power of God; these are the evidences of His presence.

CAP. VIII. How miserable the state of man before the coming of the Word.

For who at all among men understood what God is, before He Himself came? Or do you accept those empty and futile doctrines of those so-called philosophers, of whom some said that fire is God (that into which they themselves are to pass, they call God), and others water, and others some other of the elements created by God? And yet, if any one of these doctrines is acceptable, one could with equal reason declare any one of the other created things to be God. But these discourses are the prodigies and deception of impostors; and no man has ever seen or known Him, ^D but He manifested Himself. He manifested Himself through faith,

^A to which alone it is permitted to see God. For the Lord and Creator of all, God, who made all things and ordered them in their proper place, was not only man-loving, but also long-suffering. But He was always such, as He is and will be, kind and good ^B and free from wrath and truthful; and He is the only good. And having conceived a great and ineffable thought, which He shared only with His Son, for as long as He kept His wise counsel in a mystery and guarded it, He seemed to neglect us and show no care for us; but when He revealed it through His beloved Son, and manifested what had been prepared from the beginning, He provided all things for us at once, both to share in His benefits and to see. Who of us could have expected this? He therefore knew all things economically with Himself, along with the Son.

CAP. IX. The Son was sent late, because it was necessary that men should recognize that they were unworthy of life through their own sins, and that they could be justified by no one other than the Son of God.

For the rest, up to the previous time He allowed us to be carried away by ^B uncontrolled impulses as we wished, led by pleasures and desires; not at all delighting in our sins, but tolerating them; not approving of that time of injustice, but creating the mind of justice, so that, being convicted in that time of being unworthy of life by our own works, we might now be deemed worthy by the goodness of God; and having made it manifest that we were unable to enter into the kingdom of God by that which is in us, we might be made capable by the power of God. When, however, our wickedness had reached its fullness, and it was fully manifest that the reward ^C of sin was punishment and death, the time arrived which God had preordained to henceforth manifest His kindness and power, how the one love of God, by reason of its surpassing ^D love for mankind, neither hated us, nor turned away from us, nor bore us malice. But He was long-suffering, He held His peace; He Himself, as He says, took upon Himself our sins; He Himself gave His own Son as a ransom for us, the holy for the lawless, the innocent for the wicked, the just for the unjust, the incorruptible for the corruptible, the immortal for the mortal. For what else could have covered our sins than His righteousness? In whom was it possible for us, the lawless and ungodly, to be justified, save in the Son of God alone? O sweet exchange, O inscrutable operation, O surpassing benefits, that the wickedness of many should be hidden in one Just One, and the righteousness of one should justify many that are wicked!

^A Having therefore in the former time demonstrated the impossibility of our nature to attain life, and having now shown the Savior who is able to save even what was impossible to be saved, He willed that we should believe in His goodness, and should deem Him our nourisher, father, teacher, counselor, physician, mind, light, honor, glory, strength, and life; and that we should not be anxious about clothing and food.

Chap. X. To Diognetus the author shows how many and how great are the blessings that will come to him, if he receives the faith.

^B If thou also desirest this faith and attainest it, thou shalt first gain the knowledge of the Father. For God loved men, for whose sake He made the world, to whom He subjected all things that are in the world, to whom He gave reason and mind, and to whom alone He permitted to look up to Him; whom He formed after His own image, to whom He sent His only-begotten Son, and to whom He promised the kingdom in heaven, and will give it to those who have loved Him. When thou hast known Him, with how great joy dost thou think thou shalt be filled? Or how wilt thou love Him who so loved thee before? ^C And having loved Him, thou shalt be an imitator of His goodness. And do not marvel that a man can become an imitator of God. He can, if God so will. For it is not in exercising dominion over one's neighbors, nor in wanting to have more than the weaker ones, nor in being rich and forcing those who are inferior, that blessedness resides; nor can anyone in these things imitate God; but these are outside His majesty. But he who takes upon himself the burden of his neighbor, who, in whatever respect he is superior, is willing to benefit another who is in a deficient state, and who, by providing to the needy those things which he has received from God and possesses, becomes a god to those who receive them—this man is an imitator of God. Then, as thou dwellest on earth, thou shalt behold that God in the heavens ^D governs the universe; then thou shalt begin to speak the mysteries of God; then thou shalt both love and admire those who are punished for not wishing to deny God; then thou shalt condemn the imposture of the world and the error of the age, when thou hast learned what it is truly to live in heaven; when thou hast learned to despise that which here is deemed death; when thou hast learned to fear that which is truly

^A eternal fire, which will punish those who are delivered over to it unto the end. Then wilt thou marvel at those who endure fire for the sake of justice; then wilt thou call them blessed, when thou attainest the knowledge of that fire.

Chapter XI. Of the great importance of knowing those things which the incarnate Word has taught.

I am not speaking of strange things, nor do I pursue what is discordant with reason; but, having become a disciple of the apostles, I become a teacher of the Gentiles. I minister the things handed down to those who become disciples ^B worthy of the truth. For who that has been rightly instructed and born of a friendly Word does not seek to learn clearly those things which were openly manifested by the Word to the disciples, to whom the Word, appearing, spoke plainly, though not understood by the unbelieving, but interpreting them to the disciples? Those who were esteemed faithful by Him knew the mysteries of the Father. For which cause He sent the Word, that He might appear to the world, who, being despised by the people, was proclaimed by the apostles and believed by the Gentiles. He who was from the beginning, who appeared as new ^C and was found old, and is ever born young in the hearts of the saints. He who is always, was accounted a Son today; by whom the Church is enriched, and grace, being expanded, is multiplied among the saints, providing understanding, revealing mysteries, announcing times, rejoicing over the faithful, giving to those who seek; by whom the boundaries of faith are not broken, nor are the limits of the fathers passed over. Then the fear of the Law is sung, and the grace of the Prophets is known, and the faith of the Gospels is established, and the tradition of the apostles ^D is guarded, and the grace of the Church leaps for joy. If you do not grieve this grace, you shall know what the Word speaks, through whom He wills, and when He wills. For whatever we have been moved to declare by the will of the commanding Word, we, after much labor, become sharers with you, out of love for the things revealed to us.

Chapter XII. It is of great importance to men to gain true knowledge, which is acquired in the Church not without life and love.

When you have read and heard these things with diligence, you shall know what things God provides for those who love Him rightly, having become a paradise of delights, a tree bearing all manner of fruit.

^A blooming beautifully, springing up within yourselves, adorned with diverse fruits. For in this place the tree of knowledge and the tree of life were planted; but it is not the tree of knowledge that kills, rather it is disobedience that kills. For the things written are not obscure, that God from the beginning planted the tree of life in the midst of the paradise, displaying life through knowledge; because those who were from the beginning did not use it purely, they were stripped naked by the imposture of the serpent. For neither is there life without knowledge, nor is knowledge safe without true life. Therefore, both were planted near each other. Understanding this power, the Apostle ^B—finding fault with that knowledge which is exercised unto life without the truth of the commandment—says: "Knowledge puffs up, but love builds up." For he who thinks he knows anything without true knowledge, which is witnessed to by life, does not know it; he is deceived by the serpent, because he did not love life. But he who, with fear, has attained knowledge and seeks life, plants in hope, expecting fruit. Let your heart be knowledge, and life be the true word which is received. Bearing the tree of which, and the fruit, you shall always pluck the things desired by God—which the serpent does not touch, nor does error mingle with them, nor is Eve corrupted ^C, but she is believed to be a virgin, and the Salvation is shown, and the apostles are given understanding, and the Lord's passover advances, and the choirs are gathered, and they are ordered with decency; and the word, teaching the saints, rejoices; through whom the Father is glorified. To whom be glory forever. Amen.

OF THE PRESBYTERS AND DEACONS OF ACHAIA: EPISTLE CONCERNING THE MARTYRDOM OF SAINT ANDREW THE APOSTLE. TESTIMONIES OF THE ANCIENTS.

(GALLAND., *Veterum Patrum Biblioth.*, vol. I. Venice, 1765, in-folio, p. 145.)

I. DAMASUS, or whoever the author may be, *Carm.* IV, from the edition of Sarazani, Rome 1638.

Andrew, apostle of Christ, By this very word You are marked by that name, And likewise adorned mystically. Whom the cross carries to the heights, Whom the blessed cross loves, To whom the bitter cross prepares The joys of future light. In you the mystery of the cross Distinguishes itself with a twofold mark, While you conquer shame through the cross, And reveal the blood of the cross. *Epist.* ch. x.

II. JEROME, *Epist.* LIX, otherwise CXLVIII, to Marcella, no. 5, vol. I, p. 328, Veron. ed. 1734.

In all places was he (Jesus) present: with Thomas in India, with Peter in Rome, with Paul in Illyricum, with Titus in Crete, with Andrew in Achaia. *Ch.* II, etc.

III. GAUDENTIUS of Brescia, in a sermon delivered at the dedication of a church.

John in the city of Sebaste in the province of Palestine, Thomas among the Indians, Andrew and Luke in the city of Patras of Achaia, are reported as having met their end. *Ch.* XII.

IV. PAULINUS OF NOLA, *on Saint Felix*, *Natal.* IX, lines 406, p. 637, Veron. ed. 1736.

Here is father Andrew, here he who as a fisherman was sent To Argos, and taught empty-talking tongues to be silent: He, who after he had extricated peoples by breaking The nets of iniquitous error, and drew them to the nets of Christ, Condemned the Thessalian Patras by the shedding of his blood. *Ch.* X.

THE SAME, *ibid.*, *Natal.* XI, lines 76-356, pp. 440, 468, and 659.

Thus God, bestowing pious gifts on the remaining lands, Scattered his great members everywhere throughout the cities. Thus he gave Andrew to Patras; then he carried Andrew to the Achaeans.

V. PETER CHRYSOLOGUS, *Serm.* CXXXIII.

The cross which they (Peter and Andrew) had fled, they afterward ardently attacked with joined forces. For Peter sought the cross, Andrew mounted the tree. *Ch.* X.

[VI.]

An Unknown Author, lib. De vera et falsa poenitentia, cap. 8, num. 22, in Append. ad tom. VI Opp. S. Augustini, p. 236, edit. BB. Paris. 1685.

[VII.]

From the Book of Sacraments, among the works of St. Gregory the Great, Vol. III, p. 143, Paris edition, 1705.

[VIII.]

Ex Missali Gothico apud Mabillonium Liturg. Gallic. lib. III, num. 17, p. 221, 222.

[IX.]

Venantius Fortunatus, Poems, Book VII, On the Senate of the Celestial Court, from the Library of the Fathers, Paris, Vol. VIII, p. 817, E.

[X.]

Gregory of Tours, On the Glory of the Martyrs, Book II, chapter xxxi, p. 754, Paris edition, 1699.

[XI.]

Auctor Incertus, lib. De miraculis B. Andreae apostoli, cap. xxxvi, in Append. opp. Gregorii Turon. p. 1264.

[XII.]

Menologium of the Greeks, edited in Greek by order of Emperor Basil, for the 30th day of November. Part I, p. 221, Urbino edition, 1727.

^A This man, being the true brother of the great apostle Peter, after the Ascension of our Lord Jesus Christ, preached throughout the entire seacoast of Bithynia, and of Pontus, and of Thrace, and of Scythia. After these things, he went to the great Sebastopolis. Then he went to Patras of Achaia in the Peloponnese. And he was crucified by Aegeas the proconsul; and thus he was made perfect.

XIII. ETHERIUS Uxainensis and BEATUS the presbyter, book 1, against Elipandus, archbishop of Toledo. From the Parisian Bibliotheca Patrum, vol. IV, part ii, page 526, A.

That Lamb hath cast off the prey which thou didst hold, and by the innocence of His own simplicity hath utterly destroyed the arguments of thy philosophy. This is the immaculate Lamb, who daily, as the blessed Andrew says, is sanctified on the altar of the cross: Whose flesh, after the whole people of believers have eaten it and drunk His blood, the Lamb who was sacrificed remains entire and living: and although He is truly sacrificed, and His flesh is verily eaten by the people, and His blood is verily drunk: yet, as I have said, He remains entire, and immaculate, and living. Cap. vi.

XIV. FLORUS, in the Supplement to the Martyrologium of BEDE. From the Acta Sanctorum of the Bollandists. March, vol. II, page xl,

In Achaia, in the city of Patras, the passion of the holy apostle Andrew: who, having been crucified for the name of Christ, completed his martyrdom. Cap. x.

XV. MILO, monk of Elnon, in the Life of St. Amandus, bishop of Maastricht, book 1, cap. 1. From the Bollandists, Feb. vol. 1, page 874.

Thence Andrew, with manly haste, seeks Achaia, And manfully fulfills the fulfilling of his own name.

XVI. WALAFRIDUS STRABO, Poem on St. Andrew. From the Thesaurus of Canisius, vol. II, part ii, page 258.

Straightway Andrew, pricked by the voice of the Thunderer, Believed in the King who saves the ages: Contemning the hanging nets of his forgotten capture, And swifter than word he executes Christ’s precepts. Who can count the cities with their populous crowds, Which, through his eloquence, were scraping away profane shrines, Opening their hearts as believers to Christ the King? Truly he was paying back his debt to the Lord with bloody heel, When, hung upon the open timber of the cross, the martyr Closed the final breath of his mortal life, Taking up purple crowns while Christ reigns.

XVII. RHABANUS, in the Martyrologium for the day of Nov. 30. From the Thesaurus of Canisius, vol. II, part ii, page 348.

The birthday of the holy apostle Andrew. — He preached in Scythia and Achaia, and there in the city of Patras he died, having been hung upon a cross. Cap. x.

XVIII. USUARDUS, in the Martyrology for Nov. 30, page 193, edition of BB. Paris, 1718.

In the city of Patras of the province of Achaia, the birthday of the holy apostle Andrew, who also preached in Scythia. This most blessed man, having been apprehended by the proconsul Aegeas, was first shut up in prison, and then most severely scourged; but at the last, having been hung upon a cross, he survived there for two days. Caps. viii, ix, x, xii.

XIX. REMIGIUS, monk of Auxerre, Commentary on Psalm XXI. Existing in the Bibliotheca Patrum Lugdunensis, vol. XVI.

Although this sacrament is received by many, it is not, however, as it seems, divided into parts, but the whole is undivided to each individual, as the apostle Andrew testifies: The Lamb, although He has been sacrificed, remains entire and living. Cap. vi.

XX. JOANNES EUCHAITENSIS, in his Poems, page 70, edition of Eton, 1640.

Σταυροῦσί τε τρεῖς ἄνδρες ὁμῶς ᾿Ανδρέαν. Three men together crucify Andrew.

^A XXI. Metrical Martyrology of the Greek Church, for the day of Nov. 30, from the edition of Siber, Leipzig, 1727. Andrew bears an antistrophic crucifixion, Having appeared truly, not as a shadow, being a mystic. Antistrophæ fixus cruci fuit Andreas, Sacerdos Christi verus, non umbratilis.

XXII. LANFRANC, Abp. of Canterbury, book *On the Body and Blood of the Lord*, ch. x, p. 239, Paris ed., 1648. It is, therefore, a sacrament and the reality of the sacrament, that is, the body of Christ. Christ, however, rising from the dead, now dies no more; death shall no longer have dominion over him (Rom. vi, 9). But as the apostle Andrew says: "Although his flesh is truly eaten on earth by the people, and his blood is truly drunk; yet he himself, until the times of the restoration of all things, remains entire and living in heaven at the right hand of the Father." Cap. vi.

XXIII. WOLPHELM, Abbot of Brunwiller, in his *Epistle to Abbot Meginhard of Gladbach, on the Sacrament of the Eucharist against the errors of Berengarius*. Extant in Mabillon, 6th century, Benedict. part ii, p. 682. But this body, after the communion has been completed according to the Catholic custom, remains sound and unharmed, living and entire, as it returns to the Father. For thus the Church of Achaia testifies that the blessed apostle Andrew says: "After all the people of believers have eaten the flesh of the Lamb and drunk his blood. The Lamb who was sacrificed remains entire and living; and although he has been truly sacrificed, and his flesh truly eaten by the people, and his blood truly drunk, yet, as I have said, he remains both entire and immaculate and living." Cap. viii.

XXIV. IVO of CHARTRES, *Sermon on the agreement of the old and new sacrifice*. From the Paris *Bibliotheca Patrum*, vol. x, p. 806, A. Behold, the words of the blessed apostle Andrew ^B come to mind, by which he asserts that the body of the Lord is in heaven, and also that the body of the Lord is able to be taken from the altar: "Whose flesh," he says, "although eaten on earth by the people, and his blood drunk; yet he himself, until the times of the restoration of all things, remains entire and living in heaven at the right hand of the Father." Cap. vi.

XXV. BERNARD, Abbot of Clairvaux, *Sermon on the Vigil of the Apostle St. Andrew*, no. 3, works vol. I, p. 1064, Paris ed., 1719. Andrew was a man like us, passible, and he thirsted for the cross with such vehement ardor of spirit, and exulted with such joy, unheard of for ages, that when he had caught sight of the gibbet prepared for him at a distance, he said: "O cross, long desired and now prepared for my longing soul! Secure and rejoicing I come to you, so that you also may exultantly receive me." And a little later, no. 4: Egeas thinks to frighten him by threatening the torture of the cross: but it is not so. He is inflamed all the more by this word, and openly shouts: "If I were to fear the gibbet of the cross, I would not preach the glory of the cross." But when he looked upon the wood prepared for him, from this he was already entirely glowing; he applauded it and made much of it as his beloved; he greeted it most officiously, received it most devoutly, magnificently raised it up, and boasted in the proclamation of it, shouting more with affection than with voice: "Hail, precious cross, which hast received beauty and loveliness from the members of the Lord? Hail, cross, which hast been dedicated in the body of Christ, and adorned from his members as with pearls." Chapp. viii, x.

THE SAME, *Sermon I, on the feast of St. Andrew*, no. 1, p. 1065. When the blessed Andrew himself was being led to the cross, the people, who were grieving that a holy and just man was being unjustly condemned, wanted to prevent his being punished; but he himself, by most insistent prayer, restrained them, lest he should not be crowned, nay, lest he should not suffer. For indeed he desired to be dissolved and to be with Christ, but he desired to enter the kingdom upon the cross which he had always loved, and ^C through the gibbet. For what does he say to his beloved? "Through thee," he says, "may he receive me, who through thee redeemed me." Cap. vii.

THE SAME, *Sermon II, no. 3, same place, p. 1069*. You have certainly heard, when the blessed Andrew had reached the place where the cross was prepared, how he was comforted in the Lord, and by the Spirit, whom he had received together with the other apostles in tongues of fire, he spoke words truly of fire. "Out of the abundance of the heart the mouth has spoken"; and the charity which burned in his heart emitted from his voice, as it were, certain most ardent sparks. For what was the blessed Andrew saying when he saw the cross prepared for him, as I have said, at a distance? "O cross," he says, "long desired, and now prepared for my longing soul! Secure and rejoicing I come to you; so that you may exultantly receive me, the disciple of him who hung upon you: because I have always been your lover, and have desired to embrace you." Cap. x.

THE SAME, *in Sermon XVI, on various subjects, no. 6; same place, p. 1122*. Had not this blessed apostle Andrew, whose solemnity is at hand, transcended nature, who was saying: "O good cross, long desired, and now prepared for my longing soul! Secure and rejoicing I come to you." Cap. x. ^D

[XXVI] GAUFRIDUS, abbot, in his 58th Declamation. Exists in vol. II of the Works of S. Bernard, p. 324, A. Joy, indeed, not only in the hope of glory, but even in tribulations. This is a virtue from on high, which made Andrew embrace the cross. Cap. x.

[XXVII] NICOLAS of Clairvaux, sermon on the feast of S. ANDREW. Exists in vol. II of the Works of S. Bernard, p. 728, A. Our Lord, whose school is on earth and whose chair is in heaven, from among all those whom He chose and pre-elected, chose Andrew as the apostle whose solemnity we proclaim with both voices and hearts. O sweet apostle, and primal vocation of the Lord Savior: whose passion distills with such devotion of the spirit that it appears to fill the minds of the hearers with fatness and richness. Whence, not undeservedly, he was received into the singular citadel of authority, which those who saw wrote for the world, and were ministers of the Word. Cap. 1. This sermon, which Mabillon and others attribute to NICOLAS of Clairvaux, appears also among the sermons of B. PETER DAMIAN, and it is number LVIII, tom. II, p. 138, Paris edition, 1642.

[XXVIII] PETRUS BEESENSIS, sermon IV, on the feast of S. Andrew, p. 174, Paris edition, 1657. Andrew, as if forgetful of his own condition, supremely preached the sweetness and gentleness of the cross. Out of the excessive ardor of faith and love, he greets the cross and says: "Secure and rejoicing I come to you." Andrew deems it the chief pleasure if he is sent to the gibbet until he is consumed upon it; and what transcends all the strength of human capacity, as if now journeying from the body, he does not feel the torture on the cross. Andrew cries out: "Hail, precious cross! Secure and rejoicing I come to you; receive the disciple of Him who hung upon you, my master Christ." Most ardently Andrew desires to ascend the cross: that within it he might despise the world and the prince of the world; that from there, as if from a most eminent tower, he might securely receive the darts of the enemy. Cap. x.

[XXIX] AUTHOR uncertain. Book of the Soul's Soliloquies to God, cap. XXII. In the Appendix of the Works of S. Augustine, tom. VI, p. 95. Andrew went secure to the cross and rejoicing, because he was hastening toward Thy sweetness. Cap. x.

[XXX] LUCAS of Tuy, against the Albigenses, Book III, cap. XXI. From the Parisian Library of the Fathers, tom. IV, part II, p. 710, B. Although we read that many martyrs rejoice in their passion, as is read of the blessed apostle Andrew, who, when he was being led to death, was saying: "Secure and rejoicing I come to you"; this must be understood of the joy of the spirit, not of bodily joy. Cap. x.

[XXXI] THOMAS AQUINAS, sermon II, on S. Andrew. From the Roman edition of 1570, tom. XVI, towards the end, p. 48. There are seven steps of ascending to the palm, that is to the cross. The first step, the assailant's attack. The second, the devout procession of martyrdom; concerning these two, in his Life (S. Andr.). The third, the devout preaching of the cross; in the Legend, there: "O if you knew the virtue of the cross!" etc. The fourth, the endurance of prison, there: "He ordered him to be thrust into prison." The fifth, the restraint of the peoples wishing to liberate him, there: "Do not, holy one," etc. The sixth, the flogging with ropes, there: "He ordered him to be beaten with ropes." The seventh, the prayer that he might merit to suffer, there: "O blessed cross." Concerning the passion, it is to be noted that he suffered it desirously, there: "Now prepared for my longing soul"; confidently, there: "Secure"; joyfully, there: "Rejoicing I come to you"; constantly, because he never ceased from preaching; long-sufferingly, there: "For two days"; thankfully, by giving thanks; perseveringly, because he never wished to descend unless dead. Chaps. II, VII, IX, X, XI, XII.

[XXXII] BONAVENTURE, sermon II, on the apostle S. Andrew. From his Works, Lyon edition, 1668, tom. III, pp. 223, 224. The blessed Andrew, as his Legend says, suffered the material cross in his body. Thus, when he ascended the cross, this holy apostle showed that he possessed this humility, when he said [this] to Aegeas from the cross: "I am the servant of the cross of Christ, and I ought rather to love than fear the trophy of the cross." Whence it is said in the Legend that he stripped himself, and delivered his garments to the executioners. Which the apostle, while he attends to it, did not fear to die for Christ, but approached the cross with full joy of heart. Whence, seeing the cross, he did not fear, he did not flee, he did not turn his eyes from it, but exclaimed and said: "O good cross, long desired, solicitously sought, and therefore prepared for my longing soul! Joyful and rejoicing I come to you, so that you may joyfully receive me, the disciple of Him who hung upon you. Save me," he said, "precious cross," etc. Chaps. IV, x. THE SAME, sermon III, ibid., p. 225. Pierced by this fraternal compassion, the apostle said to Aegeas: "I grieve for your destruction, I am not troubled by my own passion. For my pain is of one day, or two, or three; but your destruction cannot reach an end even through thousands of years." Cap. ix.

LETTER ON THE MARTYRDOM OF ST. ANDREW. — PROOEMIA

XXXIII. SOPHRONIUS, as is reported, *De vitis apostolorum*, chap. 1. In Fabricius, *Biblioth. Eccles.*, p. 224. ^A Andreas, the brother of this man (Simon Peter, as our ancestors have handed down), preached the Gospel of our Lord Jesus Christ to the Scythians, the Sogdians, and the Saccas; and he preached in Sebastopolis, which is called the Great, where the Apsarus incursion is and the river Phasis, where the interior Ethiopians dwell. He is buried in Patras of Achaia, having been delivered to the cross by Egeas, the governor of the Edessenes. The Anonymous author in Oecumenius, in *Acta apostol.* and *Epistolae Pauli*, has almost the same; yet with him the final words are more correctly as follows: "having been crucified by Egeas the proconsul."

XXXIV. HIPPOLYTUS, or whoever the author may be, *De duodecim apostolis*. In Combefis, *Auctar. nov.*, vol. II, p. 831. Andreas, having preached to the Scythians and Thracians, was affixed to the cross in Patras of Achaia, upright upon an olive tree, and is buried there. Cap. x.

XXXV. PSEUDO-DOROTHEUS of Tyre, in *Synopsis*, etc. From the edition of Fabricius, *De vita et morte Moysis*, p. 471. Andreas… was buried in the city of Patras in Achaia, when he had been driven to the cross by Egeates. Cap. x. To these add Pseudo-Abdias in *Histor. apostol.*, lib. III, no. 39 and following, p. 507, in the edition of J. A. Fabricius in *Cod. apocr. Nov. Test.*, vol. II; and ISIDORE OF SEVILLE the Younger, as they claim, in the aforementioned Fabricius, *De vita et morte Moysis*, p. 545. One must also consult NICETAS PAPHLAGO, *Orat. in S. ANDREAM*, in Combefis, vol. I, *Auctar. noviss.*, p. 333.

XXXVI. NICEPHORUS, *Hist. Eccles.*, lib. II, cap. xxxix, pp. 199 and 200, Paris edition, 1630. Andreas, the brother of the coryphaeus Peter... was also driven to the cross by the proconsul Egeates: the charge having been brought against him by the latter, that he had taught his wife Maximilla and his brother Stratocles to detest his impiety and had led them to the faith of Christ. Cap. x.

XXXVII. LAURENTIUS JUSTINIANUS, *serm. in festo S. Andreæ apostoli*, from the Venice edition, 1606, p. 294, col. 4. Observe from his sermons the magnanimity of this most robust leader, his fearless mind, his longing for passion, and his spiritual light. For when he was being led to be placed on the scaffold of the cross, catching sight of it from afar, he exclaimed, saying: "O good cross, long desired and now prepared for a longing soul; I come to you secure and rejoicing, so that you in turn may exultantly receive me, the disciple of him who hung upon you. Hail, O good cross, which has been sanctified by the body of Christ, and adorned by his members as by pearls, receive me from men and restore me to my master, that he who redeemed me through you may receive me through you." Cap. x.

DIONYSIUS THE CARTHUSIAN also, *sem.* I and IV, *de laudibus S. Andreæ*, describes more things from the Epistle of the presbyters and deacons of Achaia.

GALLANDIUS' PREFACE

To the Epistle of the Presbyters and Deacons of Achaia concerning the martyrdom of St. Andrew.

SYNOPSIS.

^A I. What we have received above in the general preface among those who study ancient ecclesiastical matters, that we were to collect the Acts of the martyrs, to be arranged according to the chronology of the times; we now begin to perform this act, presenting the encyclical Epistle of the presbyters and deacons of Achaia concerning the martyrdom of the apostle St. Andrew. For although this Epistle has not until now been reckoned by the judgment of learned men among the sincere Acts of the martyrs, we have nevertheless considered it a matter of religion not to omit it altogether: whether because, from ancient times, it was deemed by the judgment of the Catholic Church worthy to be publicly used in the celebration of divine offices; which was a matter especially to be regarded: or because the Greek text, by which the most ancient version, long approved by the Church, is confirmed more and more, has only recently come to light: or because, finally, learned men, although alienated from the Catholic communion, have, a few years ago, published this same Epistle in Greek and Latin, and championed it as a sincere offspring of sacred antiquity. If, however, anyone should think that this Epistle has been incorrectly placed among the Acts of the martyrs for us, he will surely not deny that it should at least be held as an ancient ecclesiastical work; and on that account alone we have judged it worthy to be rightfully brought into our library. ^B

II. But it is discovered that Boninus Mombritius, a Milanese patrician, was the first to bring it to light in his *Lives of the Saints*, with types set at the end of the fifteenth century; for no note of place or time appears anywhere. Since, however, a work of this kind is considered among the rarest, in two folio volumes—[the edition of Venice, 1581, folio, which I use. But the first edition, which I also have in my hands, but which is mutilated, the first five volumes were produced in quarto—we think it not inappropriate to describe here the beginning of our Epistle, so that which deviates somewhat from other editions, and indeed from the Greek exemplar itself, may be distinct. But it is thus:

PASSION OF THE BLESSED APOSTLE ANDREW.

In the following century, the sixteenth, running on, Aloysius Lipomanus, bishop of Verona, published the same Epistle again in his work, *Lives of the ancient Fathers*; but he used another exemplar than that of Mombritius, at least as far as the beginning of the Epistle concerns us. And it is of this kind (1): The Passion of the holy apostle Andrew, which we have seen with our eyes, all the presbyters and deacons of the churches of Achaia write to all the Churches which are in the East and West, and in the South and North, established in the name of Christ: Peace be to you and to all who believe in one God in the perfect Trinity... the true Holy Spirit, proceeding from the Father, remaining in the Son, so that it may be shown that one Spirit exists in the Father and the Son; and this is, etc. Everything almost to the exact precision of the Greek context.

In the same century, the sixteenth, Laurentius Surius, a Carthusian... [at Venice "at the sign of Hope" in the years 1551-1556, but the three later volumes in Rome by Antonius Bladus, in the years 1558-1560.]

^A in his collections from every quarter, as much from manuscript codices as from published authors, and the approved Lives of the saints, as the title of the work suggests, and arranged by the sequence of the year, followed the Lipomanus edition (2). Later, after the middle of the following seventeenth century, Andreas du Saussay, Bishop of Toul, also consigned the same to print in a work not easily found, entitled: *Andreas, brother of Simon Peter; or, On the glory of the apostle St. Andrew, in twelve books* (3). And the French writer did not only present our Epistle, as the other preceding editors had done, but he also provided it «as clearly asserted as it was accurately vindicated against the various arguments of the innovators; which Edmund Aubertin collected and expanded in a book published in French at Geneva, in the year 1633, titled: *The Eucharist of the ancient Church*.» Thus the author on the front of his work.

Then, indeed, in the year 1731 of the current century, Ludovicus Andruzzi Santandrea (4) arranged for the same Epistle to be reprinted at Rome; preferring to describe the Mombritius text rather than the Lipomanus exemplar, which had been passed over; nay, even following Saussay for the most part, he confirmed the sincerity of the Epistle with the weightiest testimonies (5).

III. Now, indeed, to speak of the ancient version of this Epistle: there is certainly no firm enough character available by which we might rightly define how long ago it was produced. But that it is older than is commonly thought, anyone is able to argue from the ecclesiastical writers whose testimonies we have placed before the Epistle itself. For some seem not obscurely to have derived from it the place of the passion or the manner of death. Others indeed describe some passage word-for-word, sometimes inciting the history of the Acts themselves, or even at times referring to it while silently omitting its name; for it was deemed, as Saussay rightly says (6), as a sure and explored monument encountered everywhere. Nor, however, would I wish to deny that some of the cited writers could have consulted the Greek text rather than its ancient interpreter. But, however that may be, their testimonies, brought forward in continuous chronological order from the fourth to the fifteenth century, are considered to contribute not a little toward establishing either the antiquity of the version or the sincerity of the Epistle itself.

But of the five editions thus far reviewed, published only in Latin, a sixth finally appeared, which saw the light at Leipzig in the year 1749 by the care and study of Carolus Christianus Woog. The learned editor transcribed the Greek text from the Huntingdonian codex 457 of the Bodleian Library; with which Grabe had also collated the *Martyrdom of S. Thecla*, and by whose aid he had polished it in his second revisions, as we are informed by the anonymous preface ^C to the new Oxford edition of the *Spicilegium of the Holy Fathers*. Furthermore, the learned man professes that diligent effort was applied by him in editing and adorning this excellent monument of sacred antiquity. Indeed, he did not change a single stroke of the letter, except where the nexus of the discourse, the carelessness of a copyist, or the correct method of constructing and writing demanded it; where, however, he found some word corrupted by the mutation, addition, or subtraction of one or two letters, he introduced his own emendations into the text, yet submitting all the faulty readings of the manuscript codex. He appended a new version to the Greek text and illustrated it with richer notes. We omit recounting the rest, which the distinguished man placed either at the beginning or at the end of the work; for these do not pertain to our undertaking. We have therefore followed this Leipzig edition for the most part. To the new interpreter we have added the old one—though not Mombritius, but Lipomanus, who is found to adhere more strictly to the Greek. We selected the notes of the editor, primarily those regarding the text, and condensed the more prolix ones; to which we have also added some observations, intending to add many more, perhaps not to be despised, had it been permitted us more opportunely to unroll the manuscript codex, which we discovered only late. There is, moreover, a Greek codex on bombycine paper, number CLXXV, 4, executed in the fourteenth century and inscribed: *Heortology, or Sermons and homilies on the annual feasts*; which was provided to us by the rich library of the once most distinguished senator, Bernardus Nanus*.

^D IV. Now, as to the authority of this Epistle, no one is ignorant that there are various opinions among learned men. For some reject it entirely as supposititious and fabricated; others call its authority into doubt; others at last acknowledge it as a sincere product of sacred antiquity. For there are many things, and not light ones, which are accustomed to be objected in order to undermine its authenticity. It is our intention, however, to recall the more important ones here for examination; and especially those that are known to have been either entirely omitted by others or discussed with a light hand.

Therefore, first: whether St. Andrew the apostle truly suffered martyrdom in Achaia and in the city of Patras, Florentinius raised a doubt (7), moved indeed by the authority of John Chrysostom, in whom we read as follows (8): «The sepulchers of Peter, and of Paul, and of John, and of Thomas are manifest;

but for the others, though there are so many, they are nowhere known.» Hence indeed, someone might conjecture, says that learned man, that the feast of Andrew at Patras was rather a commemoration of his preaching, or the institution of his episcopate, or his birthday, than the celebration of the martyrdom performed in that same city; since Chrysostom—who was located no further from Greece, and indeed was the patriarch of the Greeks—could hardly have been ignorant of the sepulcher of Andrew, which was so widely known in Achaia. These are the words of Florentinius, whose doubt, if it indeed has any force, must necessarily cause the authority of our Epistle to collapse entirely.

^B This difficulty, which it is surprising that Tillemont especially and Woog overlooked, Lequien thought could be removed with little effort (9), if we say that Chrysostom made no mention of Andrew—whose body had been translated to Constantinople by the Emperor Constantius—because he delivered his homilies on the Epistle to the Hebrews not in the imperial city, but at Antioch. But the learned man seems to have conjectured this less aptly, and so the objection still stands. For Montfaucon, following Tillemont (10), proves (11) that Chrysostom held these homilies at Constantinople when he was already bishop. We therefore think it more likely that the passage is corrupted, or that the holy doctor suffered a lapse of memory. And the former conjecture leans on the fact that these same homilies, drawn from note-signs (ἀπὸ σημείων), were published only after the death of Chrysostom; from the notes, I say, or from the shorthand pen-strokes by which shorthand writers recorded voices and words, as experts know; from which shorthand notes the work, having been handed down in writing in a plain and common manner, was thereafter brought to light. Added to this is the fact that there were various manuscripts of these homilies, in the collection and transcription of which others at that time are said to have used less fortunate diligence than Constantine; regarding this matter, the very learned editor of the works of Chrysostom says more (12): so that it does not seem unreasonable to suspect that the text provided is flawed through the fault of copyists; primarily for the reason that while no one doubts the sepulchers of Peter, Paul, and John, the sepulcher of Thomas is not so certain, as Montfaucon correctly notes in that place.

But if this opinion should please someone less, it will be permissible to think that the holy Father suffered a lapse of memory here: examples of which you might not rarely find in his other works (13). And this conjecture is more pleasing. For how could Chrysostom have been ignorant of the sepulcher of the apostle Andrew, when it is clear that the translation of his body from Achaia to Constantinople, carried out by Constantius in the year 357, could not have escaped his notice? For thus he says (14): «Christ’s servants indeed have glorious sepulchers, just as they occupy the most excellent and royal city; and days that are known and clear, which are celebrated by the whole world... And one might see that this happens not only at Rome, but also at Constantinople. For here too, the son of Constantine the Great (Constantius) deemed that he would only show him great honor if he buried him in the vestibule of the fisherman (Andrew);» in the vestibule, that is, of the Church of the Apostles, where the bodies of the saints Andrew, Luke, and Timothy are reported to be buried. The ancient author of the homily on that text, *In the beginning was the Word*, among the works of Chrysostom himself (15)—delivered, it seems, in the year 381—certainly looking back to this, has this to say: «The Trinity of the apostles (Andrew, Luke, and Timothy) is a witness of the heavenly Trinity.»

In exactly the same sense and to the same effect, Gregory Nazianzen (16) also: Μοῦνον δ' ἄλγος ἔμεινεν ἐμοὶ, καὶ γῆρας ἀνιγρόν. Ὠ μοι ἐμῆς τριάδος. And to me alone remained pain and burdensome old age. Woe to my trias.

Who also elsewhere (17), pointing his finger to the translation of the bodies of these same saints, elegantly said: «Farewell, apostles, the illustrious colony of my teacher’s struggle.» Since these things are so, who then would rightly say that Chrysostom was ignorant of what Gregory Nazianzen, what Paulinus, what Jerome, and what the remaining ancient ecclesiastical writers handed down in writing concerning the body of the holy apostle Andrew, Father of Achaia, translated into the royal city? It remains, therefore, what we were just saying, for us to suspect that the passage objected to us is either faulty; or, if you prefer, that the holy doctor suffered a lapse of memory while he was delivering those words from the pulpit.

V. Among the objections of greater weight, however, the one considered more valid is that which is taken from the word *triados* (Τριάδος) occurring at the beginning of the Epistle; which, the censors say, you might find with difficulty, or perhaps not find at all, in the most ancient ecclesiastical monuments; just as if all the writings had survived for us which the apostolic writers or those near the apostolic age—Papias, Quadratus, Aristides, Agrippa Castor, Aristo of Pella, and others—handed down in writing. But the name *triados* is older than is generally supposed; for it is found to have been used in the third, and indeed even in the second century of the Church; which I am indeed surprised escaped Suicer (18). Dionysius Alexandrinus (19): «Thus indeed do we expand the indivisible Monad into the Trinity; and again, we gather the Trinity, which cannot be diminished, into the Monad.» So indeed do we expand the indivisible unity into the Trinity; and the Trinity, which cannot be diminished, we gather into the unity.

^A And the same Dionysius uses this term again and again in Basil (20). A contemporary of this Alexandrian bishop was Gregory Neocaesariensis (21): «A perfect Trinity, not divided in glory, eternity, and kingdom, etc.» Origen, who is older than both (22), says: «For perhaps also some of the blessed powers, when compared to the many created beings, are those below the primal Trinity; the whole present age holds towards their life such a ratio as a day among men holds towards the entire time that a man can possibly live.» Thus, perhaps, the present age has the same ratio to the life of certain blessed powers—which, when compared to many created things, have turned out superior to those which are placed beneath the governing Trinity of all things—that a day of human life has to the whole time to which a man's life can extend. Nor only here, but you may see the same word used by him repeatedly elsewhere (23). Older still than Origen is Clement of Alexandria (24): «I understand the holy Trinity to be signified in no other way; for it is the third, the Holy Spirit; and the second, the Son, through whom all things were made according to the will of the Father.» Indeed, I accept these words only regarding the holy Trinity, and by the name of the third I understand the Holy Spirit; by the second, the Son, through whom all things were made according to the will of the Father. Eusebius also copied this passage of Clement (25). Finally, let Theophilus of Antioch be added, who in age precedes the others (26): «Similarly, the three days which existed before the luminaries are types of the Trinity, of God, and His Word, and His Wisdom.» You have, therefore, both Greek and Latin Fathers of the Church by whom the term Τριάς is found to have been used since the end of the second century. But if the monuments of even older writers still survived, we might perhaps have the opportunity—not only to the age of Theophilus or Tertullian, but to an even earlier one—to assert the usage of the same word.

What, indeed, prevents us from adding to the writers of the Greek Church already reviewed, two of the most ancient Latin Fathers? Tertullian (27): «Let the economy be preserved, the sacrament which disposes the unity into the Trinity, setting forth the three, Father and Son and Holy Spirit... They assume the number and disposition of the Trinity, the division of the unity: when the unity, deriving the Trinity from itself, is not destroyed by it, but administered.» And after a few words intervening: «The Trinity, flowing from the Father through linked and connected degrees, does not obstruct the monarchy, while it protects the state of the economy.» Behold another light of the African Church, Cyprian (28): In celebrating prayers we find he observed ^B victorious with Daniel, three boys strong in faith and captive, the third, sixth, and ninth hour; namely, in the sacrament of the Trinity, which was to be manifested in the last times.» Finally, it is fitting to add another illustrious testimony from the sincere Acts of the holy martyrs Fructuosus, Augurius, and Eulogius, handed down to memory in the age of Cyprian. And thus it stands (29): «They were like Ananias, Azarias, and Misael, so that even in them the divine Trinity might be seen.»

VI. But now, in order to establish the integrity of the Greek text, it is also of interest to weigh that kind of objection ^C which is repeated from the words constituted at the beginning of the Epistle, as they exist in the Lipomanian version which is presented here, where a profession is announced concerning the procession of the Holy Spirit. We cited the passage above in §2. Baronius indeed does not seem to have touched upon the matter in its actual state, when he conjectured (30) that in that version a Grecism had crept in concerning the Holy Spirit proceeding from the Father and remaining in the Son; and therefore that the reading of the Mombritian edition, by which it is stated that the Holy Spirit proceeds from the Father and the Son, is to be preferred. But the eminent father of the ecclesiastical Annals would surely not have descended to this opinion if it had been permitted to him to examine with his own eyes those two Greek exemplars of which we made mention above, the Huntington and the Nanian, for which we have no reason to assert that this passage is corrupted or vitiated. Furthermore, both these exemplars confirm the Lipomanian reading, displaying the Holy Spirit, ἐκπορευόμενον ἐκ Πατρὸς, καὶ ἐν Υἱῷ διαμένον. But if, as Baronius himself testifies, ancient exemplars vouch for the Mombritian reading, there certainly are not lacking those upon which the Lipomanian also leans. For there exists in our library (31) a distinguished parchment codex, most elegantly written, and adorned with gold and skillfully delineated pictures, which is a Breviary according to the custom of the Roman curia. In it, however, after the middle, where the festivals of the saints begin, there are six lessons in the feast of St. Andrew the Apostle, taken word for word from the Epistle of the Church of Achaea; in the first of which the Lipomanian reading occurs.

What are you asking? This reading possesses a sound and Catholic sense; for even though it does not explicitly state the dogma of the Latin Church concerning the procession of the Holy Spirit from the Father and the Son, yet it does not in any way insinuate the error of the Greeks regarding the Holy Spirit proceeding from the Father alone. Therefore, many Greek Fathers are found to have used this mode of speaking or one akin to it, the testimonies of whom John Veccus has mostly collected in his *Epigraphai* ^A. Nor, indeed, do more recent orthodox Greeks speak differently, as is quite easy to gather from the Orations of Constantine Meliteniotes. Furthermore, it is known that some Latin Fathers have used this same expression; as, among others, Gregory the Great, who says in his *Dialogues*, book II, ch. 38, following the Greek version of Zacharias: *Φανερὸν οὖν ὑπάρχει, ὅτι τὸ Παράκλητον Πνεῦμα ἐκ τοῦ Πατρὸς προέρχεται, καὶ ἐν τῷ Υἱῷ διαμένει.* That is, if one translates word for word: "It is manifest, therefore, that the Paraclete Spirit proceeds from the Father and remains in the Son." This is the very sentiment of the Epistle of Achaea, of which we are speaking; a fact which, until now, has gone unnoticed by everyone.

Since the inference logically dictates that the Spirit never withdraws from the Son, he appears to have said entirely that the Spirit remains in the Son; just as, indeed, in his *Morals*, book II, no. 92, where he speaks of the manner in which the Holy Spirit dwells in the just, he concludes by saying: "Therefore, he remains differently in him (the Son), from whom he does not retire by nature." By saying this in the *Dialogues*—that the Spirit proceeds from the Father and remains in the Son—he does not in any way dissent from Vigilius Tapsensis, who in his *De Trinitate*, book XI, had gathered all these things: "I believe," he says, "the Son in the Father, and the Father in the Son; also the Holy Spirit the Paraclete, who proceeds from the Father, and belongs to both the Son and the Father, because he proceeds from the Son as well." And a little later: "That the same Spirit is of the Son, we have proven by many testimonies of the Scriptures, and that he remains whole in the Son; and as he proceeds from God the Father, so he proceeds from the Son, so that the whole Trinity may be believed to be one God." So far the most learned man.

Nor, indeed, should Jacob Basnage be heard here (just to note this in passing), who contends that Pope Zacharias, in rendering Gregory I’s Latin into Greek, completely altered the sentiment of his predecessor; and who, which is even more serious, asserts that Gregory the Great—if you please—adjudged the opinion of his own fellow Greeks regarding the procession of the Holy Spirit from the Father alone, contrary to his own intention ^B. But who, finally, could ever induce himself to believe this about such a holy and grave Pontiff? It would be better to say that if his Greek version truly differed from the Latin text of Gregory, it had been corrupted some time ago by some Greek; especially since it is known that John the Deacon had already complained of this long ago. But the opinion of the illustrious Lequien seems more likely to me in this matter, and I therefore consider it worth the effort to bring his words here: "As regards," he says, "the passage of Gregory which is found in *Dialogues* book II, ch. 38, I will say plainly that the reading preferred by the Greek translation pleases me more. The Latin context has: 'For since it consists, that the Paraclete Spirit always proceeds from the Father and the Son; why does the Son say he will depart, so that he may come who never departs from the Son?' The Greek translation, however: *Φανερὸν οὖν ὑπάρχει, ὅτι τὸ Παράκλητον Πνεῦμα ἐκ τοῦ Πατρὸς προέρχεται, καὶ ἐν τῷ Υἱῷ διαμένει.* It is clear ^C therefore that the Spirit Paraclete proceeds from the Father, and remains in the Son."

VII. Come now, let us digress to resolve one further difficulty, established regarding the office and dignity of Aegeas: once this has been excused, let the learned reader pass judgment on the rest of the lighter matters. Sophronius writes, as is reported, that St. Andrew was fixed to the cross *ὑπὸ τοῦ Αἰγέα τοῦ βασιλέως Ἐδεσσηνῶν*, "by Aegeas, king of the Edessans," rendered by Erasmus as "by Aegeas, prefect of the Edessans." Scaliger—what a man!—wonders ^D that Aegeas, the proconsul, is called king of the Edessans by Sophronius, and wonders even more that *βασιλέα* was rendered "prefect" by Erasmus. Blondel, likewise a most keen searcher into antiquity of every kind, quite confidently lashes out at the author, whom he thinks—while busy with other things—to be Pseudo-Dorotheus, when he writes that he is babbling, that Andrew was crucified by Aegeas, king of the Edessans, Father of (as if he had flown in a moment from the furthest East to Achaea). The most accurate Tillemont also adhered to Scaliger; and for this reason, Woog mocks the same Sophronius. We pass over the rest who feel the same way.

For it is indeed a pity that such learned men, while contemplating many other things in their minds, should have assessed the matter of which we are speaking so perfunctorily. Doubtless, only one city of Edessa in Mesopotamia, situated not far from the Euphrates, was present to their minds; so that they supposed Sophronius had spoken of that one; nor did they remember the other Edessa, famous for the tombs of the kings of Macedonia, and celebrated above all by John Cantacuzene. On both, Spanheim, Lequien, and Bayer have written more than the others. The Macedonian Edessa is older, however, at least in name; for the other was named from this one.

situated in the region of Osrhoene, which, according to Pliny (46), was once called Antioch, and because of the spring flowing there with clear waters, Callirrhoe: and the name ^A Edessa is said to have been bestowed upon it by the Macedonians after they had gained possession of it in the times of Alexander the Great. There is no reason, therefore, why we should be forced to migrate to the furthest East with Blondel, so that we may look upon the Aegaea of Sophronius as the king of the Edessenes. For we learn from Tacitus (47) that Achaia and Macedonia were subject to the proconsular government. Hence, it does not occur to me to wonder that Aegaeas, who is said to have been the proconsul of Achaia, should be considered the king of the Macedonian Edessa; and thus from that city he departed and proceeded to the Achaean Patrae, as our Epistle relates. For the seat of the proconsul might perhaps have been Edessa, and Sophronius may have had that in view; but the Achaean Church in the Epistle pays attention, not to the location of the seat, but to the office which the proconsul performed also in the province of Achaia.

Nor should anyone think that we are anxious or uneasy because Sophronius calls Aegaeas *basileus* [king]. For it is found that this word does not have only one meaning; nor do ancient writers misuse it when they wish to strictly denote a king, as is evident from ancient lexicographers. Hesychius: "Basileis [kings]: judges; in Herodotus, those who oppose one acting against the law." Concerning this passage, John Alberti (48) writes at length and learnedly. Similarly Phavorinus: "Hesiod calls judges and rulers *basileas*. For thus the ancients called them, as Homer: 'But the kings [basilees] of the Achaeans, and others.'" That these words ^B of Homer (49), in the passage we are discussing, fit wonderfully well, no one can fail to see. To the same effect, Maussacus also, in his commentary on Harpocration under the word *basileus dia-drome* [kingly running], promised that he would discuss more widely that one of the nine Athenian magistrates was called *basileus*; he forgot his promise, however, and did not fulfill it. Hence it appears quite clearly that Erasmus is unfairly criticized for rendering the *basileus* of Sophronius as the governor.

But allow me to dwell a little longer on the clarification of this Sophronian passage. For while we examine the words of Sophronius and understand well that they are to be taken as referring to the Macedonian Edessa, that which is in Trogus Pompeius, recorded by Justin (50), opportunely occurs to us: "Caranus," he says, "with a great multitude of Greeks, being ordered by the response of an oracle to seek seats in Macedonia, when he had come to Emathia, occupied the city of Edessa. This city, in memory of the gift, he called Aegae; and the people ^C Aegaeatae." Pliny concurs with Justin, in whom (51) one finds: "the town of Aegae, in which it is the custom to bury the kings of the Macedonians." We have, therefore, Edessa situated in Macedonia, and first called Aegaea. Which city, as Vossius points out (52), is called by Greek writers *Aigai, Aigaia* and *Aigeia*: whence the ethnic is *Aigaiates* or *Aigeiates*. While I recount these things, various suspicions arise for me. For since I know the proper name of the proconsul under whom St. Andrew is said to have suffered is reported in diverse ways among ecclesiastical writers; for to some he is called Aigeas (53), to others Aegeates (54): I like to say what I finally conjectured about this variety. Namely, that Sophronius, or a writer more ancient than he whom he himself followed, having omitted the proper name of the proconsul, had first handed down in writing words of this kind, *under the king* ^D of the Edessenes, only in letters; and this passage, so that no one might interpret it as referring to the Osrhoenian Edessa, some learned man might have added to the text of the Sophronian manuscript the old name of the city, *Aigai*, and from that the ethnic *Aigaiates* was formed: and then some unlearned scribe, conjecturing that one or the other of these had fallen out of the text, and thinking that it ought to be woven back in, wrote it out and inserted it into his own copy: and thus it was subsequently taken as the proper name of the governor of the city, and was then used by other writers thereafter; from where it finally flowed into the copies of our Achaean Epistle as well.

But this is surely mere guessing. Perhaps it is better to say that he who ruled over Edessa and Patrae was indeed called Aegaeas; yet you should not therefore immediately conclude that he was Greek by birth, and not Roman; and that therefore the office of proconsul or consul could not have been rightly conferred upon him. For that Romans sometimes borrowed names from cities and peoples, and were not even averse to adopting Greek surnames for themselves, the most learned men, Ursinus (55), Panvinius (56), and Sigonius, have made known: so that accordingly our man could have been called Aegaeas from Aegae or from the Aegaeatae, the city and people of the Macedonian Edessenes. But if anyone contends that he was Greek by origin—which the name of his brother, who is called Stratocles, certainly seems to suggest—I would not indeed argue against it. For it is not, after all, unusual that the Romans also entrusted the government of cities to Greeks, as is evident from ancient coins: from which we learn (57) that Aristarchus son of Damon, Metrodorus son of Menecles, Nicostratus son of Callistratus, and Aeschrion son of Lysias were praetors of the Patrensians. Therefore, he who was our Aegaeas, ruling over Edessa, may have also been the governor of Patrae, not

^A with proconsular dignity, but distinguished by the title of consul, as is evident from our Epistle: where he is called not *anthypatos*, but only *hypatos*: by which name primary men and nobles are sometimes designated; and by these, in some places, especially by the prefects of cities and states, the consular dignity is read to have been granted by the emperors, as can be seen in Du Cange in both Glossaries (58). But enough of these things. For the rest, which are lighter, and which are usually objected to either to diminish the authority of our Epistle or to overthrow its integrity, we pass over intentionally; so that we might not appear to pursue smaller matters, nor to wish to omit nothing: but if anyone wishes to know them, let him approach the recent Leipzig editor.

VIII. What remains is to inquire into the time in which this Epistle of the Achaean Church was written. It should first be defined for us in what year the blessed Apostle Andrew is considered to have suffered martyrdom; for once this is explored, it is understood that the other can also be settled with little effort, since it is established from the same Epistle that it was written by the presbyters and deacons of Achaea, who are claimed to have been spectators of the holy apostle's contest. But since monuments of more solid antiquity are entirely lacking, the "sons of critics" deal with the matter only by conjectures. For some (59) think the blessed Andrew suffered in the year of the Christian era 66, or 70. Others (60) in the first year of the reign of Vespasian, or at least while he was still reigning. Others finally (61) under Domitian. Since, however, the matter is considered entirely unexplored, and more recent writers hold to this or that opinion according to their own inclination, we therefore, until a safer guide leads the way on an obscure path, though with hesitation, believe that the blessed Apostle Andrew finished his martyrdom around the year of Christ 80, and that therefore the Epistle of the Achaean Church was soon written and circulated.

Perhaps someone will wonder that we either prolong the life of the blessed apostle further than is fitting, or rather assert that he was removed by martyrdom as the reign of Vespasian was ending, whom nevertheless no one would call a persecutor of Christians. As for the first point, we meet the objection by following the great Baronius; who, speaking of the final lustrum, and indeed one passed under Vespasian (62), cites a passage from Pliny from which we clearly learn that at these very times many lived beyond their hundredth year; so that it cannot be held as a portent if, at that time, some of the apostles, as is clear at least concerning John the evangelist and some of the disciples of the apostles, are said to have died at a great age: for this reason in particular, that divina ^B by the providence of God it may have happened that the preaching of the Gospel might spread more widely day by day, and the Christian faith might take deeper roots in the hearts of believers, and thus finally the nascent Church of Christ would be sufficiently provided for.

Nor does another objection, taken from the reign of Vespasian, who was by no means hostile to the Christian name, press any harder. Indeed, no edict issued by him against the Church appears anywhere, with the most wealthy witness Tertullian (63) adding first: "What sort of laws," he says, "are these which the impious alone execute against us?... which no Vespasian, although the conqueror of the Jews... impressed?" and in this sense Eusebius also seems to be accepted, where he writes (64) that Vespasian "had meditated nothing wicked against us." From this, however, I do not think it should be gathered that Vespasian was never of a hostile or inimical mind toward Christians, nor that he never inflicted any injury upon them at all. Hilary (65) teaches the opposite: "Did Paul," he says, "...defend himself, I believe, under the patronage of Nero, Vespasian, or Decius, with whose hatred toward us the confession of divine preaching flourished?" To Hilary, Theodoret (66) agrees: "But the laws of the fishermen, and publicans, and the tent-maker, neither Gaius, nor Claudius could dissolve, nor Nero after them; and this, though he struck down the best of the law-givers; for he killed Peter and Paul; but he did not kill the laws with the law-givers, neither Vespasian, nor Titus, nor Domitian, and this, though he used many and all kinds of machinations against them." That is: *But the laws of the fishermen and publicans and of the tent-maker, neither Caius, nor Claudius could dissolve, nor their successor Nero: for although he took away two excellent legislators; for he ordered Peter and Paul to be killed; but certainly he did not take away the laws with the legislators. Not Vespasian, not Titus, not Domitian; although he strove to attack them with many and omnigenous machinations.*

Finally, do not think that the praised Fathers are at variance with one another; for they will agree, as Havercamp (67) rightly says, if you say that which is the case, that the persecutors of the Church mentioned by Hilary and Theodoret, all indeed attacked covertly, though not by open force, as Nero, as Domitian, had proceeded. As regards Vespasian indeed, I am confirmed even more in that opinion by Hegesippus; who testifies in Eusebius (68) that the same emperor, "after the city of Jerusalem was captured, ordered those who were of the family of David to be sought out, so that no one of royal stock should remain among the Jews, and for that reason, a most severe persecution was again brought upon the Jews." Which

the same Eusebius writes was done again and again by Domitian and Trajan. Since, however, the persecution against the Jews under these two latter emperors also invaded the Christians, why should it not have happened in the time of Vespasian as well? In particular, if you observe that at that time and thereafter, those who were considered to hold the Christian profession were called by the name of Jews. To these points I would especially like to add that, to speak with Baronius, Vespasian had thought about removing the progeny of David, because he knew from Josephus and others that it had been predicted by the oracles of the prophets that a man from that king’s family would reign, whose empire would be eternal. Hence, therefore, looking out for himself and his own, the same emperor pursued those who were sprung from the Davidic line: and so it must be believed that he did not even spare the apostles who were from Judea, and who everywhere preached Christ the King foretold by the prophets.

What if there remain some traces even now in ancient monuments, from which it is rightly permitted to conjecture that at some time a brutal attack was made upon the Christians by Vespasian? There exists in Gruter an inscription of this kind:

IMP. VESPASIANO. AVG. PONT. MAX. TRIB. POT. III I, COS. VIII. DESIG. VIII. P. P. SACRARUM AEDIUM RESTITUTORI ET. RITUUM. ANTIQUOR CONSERVATORI SODALES. TITI I

To this twin [inscription] another two occur in the same place. ^B "In order that the meaning of these inscriptions might be clear, I use the words of the learned Walch; it must be properly understood that the ancients, worshippers of many gods, boasted of the bloody slaughter of Christians primarily for this reason, that they were convinced that by it the ancestral religion was best preserved; so that if anyone wished to defend the rites of the ancestors from injury and contempt and to protect their dignity, this could in no wise be done properly without the oppression of the Christians and the destruction of their religion... Since these things are so, I think there will be no one who does not see that stones, in which, on account of the maintenance of the ancient cult of the gods, thanks are offered to the emperors of that time, are in no way different from those which expressly speak of the Christian name being destroyed, in so far as we consider their argument and meaning; since this very defense of a profane religion was placed primarily in the assault upon the Christian. Wherefore, although Vespasian in the stone just adduced is called not an enemy of the Christians, but a preserver of the ancient rites; yet it is so far from the case that this stone does not refer to the Christians, that I would rather define that it was inscribed for the very same reason for which trophies were set up to Nero and Diocletian: namely, for the preservation of the cult of the superstition of the gods." And many other things to the same effect. Which this sepulchral stone, published by our own Aringus, confirms more and more:

SIC PREMIA SERVAS VESPASIANE DIRE CIVITAS UBI GLORIE TUE AUTORI PREMIATUS ES MORTE GAUDENTI LETARE PROMISIT ISTE DAT KRISTUS OMNIA TIBI QUI ALIUM PARAVIT THEATRUM IN CELO.

Where you may consult the learned editor. And perhaps it will not be irrelevant to seek another testimony for this matter from the Acts of St. Apollinaris, not those which are interpolated or forged, but those which in the middle of the seventh century the Archbishop Maurus of Ravenna caused to be inscribed on silver plates, as Agnellus reports. An anonymous author of the Spicilegium of the history of Ravenna tells the story in these words: ^C «Two silver plates are found in the same tomb (discovered in the year 1173)... In the first were read these things: THE BLESSED APOLLINARIS, BORN AT ANTIOCH. HE WAS BEATEN WITH CLUBS HERE. HE STOOD UPON EMBERS FOR A LONG TIME WITH NAKED FEET, HAVING BEEN HUNG ON THE RACK, WAS BEATEN AGAIN, AND RECEIVED SCALDING WATER UPON HIS WOUNDS... HE DIED UNDER VESPASIAN CAESAR AUGUSTUS ON THE TENTH DAY BEFORE THE CALENDS OF AUGUST.»

I am indeed not unaware that the distinguished Mamachius, both in the passage by Hilary adduced above and in these Acts of St. Apollinaris, considers Domitian to be designated by the name of Vespasian; and that it is certain that he was a persecutor, but not Vespasian, he says, most of all because in ancient monuments Domitian is sometimes called Vespasian, as is evident from the inscription in Hermolaus Barbarus on the preface of Pliny, which reads as follows: IMP. CAES. DOMITIANUS VESP. AUG. GERM. JOVI. VICTORI. The same view was held by Aringus, explaining the sepulchral title just brought forward. What shall I say? Granted that Domitian took his father's name and added it to his own, and thus was sometimes called Domitian Vespasian; which is certainly evident from marbles as well as from coins of Titus. ^D But for the learned man to finally settle the matter, and to completely overturn the force of the authorities and inscriptions which we have just brought into the middle, it is necessary that he produce some monument, in my judgment at least, that is undoubtedly Domitianic; by which, of course, it might be discovered that Domitian, by his own name [was intended...]

^A omissis, to have been called simply Vespasian. Meanwhile, until that is provided, we may allowed by the places already brought forward to accept his father Vespasian.

Scarcely had I written these things when it happened that I read an elegant letter of Laurentius Patarolus (78), in which that learned man, illustrating a singular coin marked with this inscription, ΟΥΕΣΠΑΣΙΑΝΟΣ ΝΕΩΤΕΡΟΣ, asserts it to refer to Titus, the son of Vespasian. The most learned Harduin, who first published the same coin, had decided differently (79); but Froelich, a man easily the prince in numismatics, was more cautious (80). But whatever be the state of the matter, no one can fail to see that neither our opinion concerning Vespasian as a persecutor of Christians is overturned by the authority of this coin, nor is the opposite conjecture of Mamachius supported; since in the monuments we have adduced, no character or peculiar mark is shown such that we are rightly compelled to recognize here the word ΝΕΩΤΕΡΟΣ as having the force of distinguishing someone from the father Vespasian.

But look, another obstacle confronts you, touching this very point of which we are treating, which certainly should not be passed over. Florentinius (81), whom Tillemont (82) later followed, notes that the proconsul addressed the holy apostle thus (83): "Are you Andrew, who... persuades men to that superstitious sect which the Roman princes have recently commanded to be exterminated?" ^B Whence to the learned man those words, "the Roman princes," seem altogether to refer to Domitian, who moved a second persecution after Nero; and since he deems it not likely that the holy apostle reached so great an age as to be thought to have suffered under that emperor at the close of the first century: hence he seizes the opportunity to call into doubt the sincerity of the Epistle of the Church of Achaia. But this objection is not finally of such weight that it seems to cause us any trouble. For what with those words, "Roman princes," or as in the text ^C of the people, let truth hold its own; nothing compels us to rush ahead to the time of Domitian. Indeed, nothing prevents us from accepting the same words as referring either to Vespasian and his sons Titus and Domitian; of whom the latter was adorned with the imperial dignity from the year 69, while the former was announced as colleague in the empire in the year 71; and both of whom, moreover, we have seen earlier were listed jointly by Theodoret among the persecutors; or, which perhaps pleases more, we may understand the term as referring to the prefects in the city, whose authority was supreme. On this matter there is a notable passage in Clement of Rome (84), who handed down to memory that the apostle Paul was taken away by martyrdom ^D at the hands of the governors, although it is certain from ancient monuments that he suffered under Nero. Nor does S. Cyprian (85) say otherwise: "To this persecution, he says, the city prefects daily attend, so that if any are brought before them, they may be tried, and their goods adjudged to the treasury." To which it is furthermore pleasing to add the words of Dio, which are clearly worthy of being pondered in the same sense. Thus he writes (86): "Thus at that time the Roman rule was enslaved to two emperors at once, Nero and Helium." Do you see Helium, whether in supreme power or in the dignity of the name, compared to Nero? To what end are these things, you ask? Indeed, to show that from the words of our Epistle, "Roman princes," it is less correctly gathered that Nero and Domitian are necessarily indicated, when it may seem that the city prefects can be meant in the first place; who, through their own edicts, would order laws laid down by an emperor for the harassment of Christians to be put into execution, or even take upon themselves the power to propose new ones, as is known in the case of Helius. We pass over other things which might be at hand to establish our opinion more and more, lest, indeed, one might rightly object to us that citation from Tullius (87): "He uses unnecessary witnesses in a matter not in doubt." And let these things be sufficient concerning the Epistle of the Church of Achaia.

EXCERPT

Concerning a new recension of the text of the Acts of saint Andrew.

Our edition has flowed primarily from two Greek codices in Paris. The one (which for us is A) is Royal, now national, num. 881, of the eleventh century, fol. 282-291; the other (with us it is B) is Coislinianus num. 121, written in the year 1343, fol. 37-41. To this is added a third (for us it is C), the Baroccianus codex num. 180, which we have drawn from Woogius, who used it alone. Yet, by how great labor the text of our Parisian codices excels the Oxford codex of Woogius, it is known to no one...

[1217] It may be questioned: since this applies to the whole little book, and most especially to the latter parts, whose arrangement in that codex is most imperfect. In this matter, one must be careful not to be misled by the brevity of the text visible in the Baroccian codex. For it usually happens in writings of this sort that, from a fuller text in which vestiges of heretical origin are more frequent, the zeal of orthodox editors proceeded toward a shorter one. Furthermore, Woogius added to his Greek text a Latin version of his own making, having placed at the end those final parts which are read in Surius, starting from the words: "and others and others presenting themselves," because he saw that in his Greek they corresponded to nothing at all. The critical historical commentary which he prefixed to his edition is excellent for understanding and illustrating the traditions which were circulated among the ancients concerning the apostle Andrew. He has also explained the text itself with a very copious set of notes of various kinds. Lastly, for our own edition, we have utilized the Latin text edited by Laurentius Surius, read in his *Vitis SS.* (Cologne, 1617, Vol. VI, pages 653 sqq., for November 30), and we have also compared it with the histories of Pseudo-Abdias, to see if anything might be aptly reconciled with the Greek. Elsewhere, moreover, several things from section XXXV onward (in Fabricius, *Cod. apocr.* II, p. 502) have some connection with the histories of our Acts.

Acts and Martyrdom of St. Andrew the Apostle

^A What we have seen with our eyes, all we presbyters and deacons of the Churches of Achaia, we have written to all the Churches in the East and West, in the North and in the South, established in the name of Christ. Peace be with you and with all who believe in one God, a perfect Trinity, the true Father unbegotten, the true Son only-begotten, the true Holy Spirit proceeding from the Father and remaining in the Son, that it may be shown that the Holy Spirit is one in the Father and the Son in venerable divinity. This rule of faith we have learned from the blessed Andrew, the apostle of our Lord Jesus Christ, whose passion, which we standing by did see, we have not hesitated to record in writing to the best of our power.

^A The proconsul Aegeates, having entered the city of Patras, began to compel those who believed in Christ to submit to the worship of idols. To him the blessed Andrew drew near and said: ^B "It behooved you, who are acknowledged to be a judge of men, to recognize your own Judge who is in heaven, and having recognized Him, to worship Him; and by worshipping Him who is the true God, to recall your mind from these which are not true gods."

To him Aegeates said: "Are you that Andrew who destroys the temples of the gods and persuades men to follow that worship which the Roman princes have recently ordered to be exterminated?"

The blessed Andrew said: "The Roman princes have never known the truth; and this the Son of God, who came for the salvation of men, has manifested and taught: that these idols are not only not gods, but are most wicked demons and inimical to the human race, who teach men such things whereby God is offended, so that when He is offended, He turns away and does not hear; and when He has turned away and does not hear, they are held captive by the devil himself, and he deludes them so much that, when they depart from the body, they are found destitute and naked, carrying nothing with them but their sins."

Aegeates said: "These are superfluous and empty words. For your Jesus, while He preached such things to the Jews, was affixed by them to the gibbet of the cross."

^A

The blessed Andrew answered ^B and said: "O, if you wished to know the mystery of the cross, with what rational charity the Author of life for the human race, for our redemption, took up this tree of the cross, not unwillingly but willingly!"

Aegeates said: "Since He was betrayed by His own disciple and apprehended by the Jews, brought to the governor, and at their request nailed by the governor’s soldiers, in what way do you say that He willingly took up the tree of the cross?"

The holy Andrew said: "For this reason I say 'willingly,' because I was with Him when He was being betrayed by His own disciple. For before He was betrayed, He said to us that He would be handed over and crucified for the salvation of mankind, and He predicted that He would rise again on the third day. ^C To whom my brother Peter said: 'Propitious will He be to You, Lord; let this not happen.' And being indignant, He said thus to Peter: 'Get behind Me, Satan, because you do not savor the things that are of God.' And so that He might fully demonstrate ^D that He accepted the passion willingly, He said to us: 'I have power to lay down My soul, and I have power to take it up again.' Finally, when He was dining with us, He said: 'One of you will betray Me.' At this utterance, when we were all sorrowful, so that suspicion might be free from all doubt, He revealed it, saying: 'To whom I shall give the fragment of bread from my hand, he it is who betrays me.' When, therefore, He had given it to one of our fellow disciples, and as if things future were already past

He related them, He clearly taught that He was to be delivered up of His own will; for He did not flee from the betrayer and abandon him, but ^A coming to the place where He knew him to be, He remained. Egeates said: I marvel that you, being a prudent man, should wish to defend this [betrayer] under any pretext whatever; for whether willingly or unwillingly, you nonetheless confess that he is fixed to the cross. Blessed Andrew said: This is what I said, if you yet remember, namely that the mystery of the cross is great; and if you should happen to wish to hear it, recount it to me. Egeates said: It cannot be called a mystery, but a punishment. Blessed Andrew said: That very punishment is a mystery of human redemption, if you listen patiently, you will approve. Egeates said: I for my part will listen patiently, but if you do not listen to me obediently, ^B you will experience the very mystery of the cross in yourself. Blessed Andrew replied: If I dreaded the gibbet of the cross, I would not preach the glory of the cross. Egeates said: Your speech is insane, because you preach that the cross is not a punishment, and through your audacity you do not fear the penalty of death. Saint Andrew said: Not through audacity, but through faith, I do not fear the penalty of ^C death; for death

is the worst of sins. And therefore I desire that you should hear the mystery of the cross, so that perhaps, having recognized it, you may believe; and believing, you may reach the restoration of your soul in whatever way possible. ^B Egeates said: Is that to be restored which is taught to have perished? Does my soul perish, that you should make me come to its restoration through the faith, I know not what kind, which you assert? The blessed Andrew answered: This is what I was desiring for you to learn, and by teaching it I will demonstrate that the lost souls of men are to be repaired through the mystery of the cross. For the first man brought in death through the transgression of the wood; and it was necessary for this human race that, through the passion of the wood, the death which had entered into the world should be expelled. And since the first man, who through the transgression of the wood had brought death into the world, had been made from the immaculate earth, it was necessary that the Son of God, the perfect man, should be born of the immaculate Virgin, so that he might restore the eternal life which men had lost through Adam, and that through the wood of the cross he might exclude the wood of desire; for, suspended upon the cross, he stretched out his immaculate hands for the hands that had been incontinently stretched out; in place of the most sweet food of the forbidden tree, he accepted gall for food; and, taking our mortality upon himself, he granted us his own immortality. Egeates said: These words you can tell those who

are able to believe thee. But as for me, if thou dost not consent to this: that thou offer ^A sacrifices to the omnipotent gods, I shall order thee to be fastened, after having been flogged, to that very cross which thou praisest.

The blessed Andrew said: To the omnipotent God, who alone is the true God, I offer a sacrifice every day—not the smoke of incense, nor the flesh of bellowing bulls, nor the blood of goats, but an immaculate lamb every day upon the altar of the cross; ^B of which, after all the people of the believers have eaten his body and drunk his blood, the lamb that was sacrificed remains whole and living. Truly, therefore, he is sacrificed, and truly his body is eaten by the people, and his blood is likewise drunk; yet, as I said, he remains whole, and immaculate, and living.

Egeates said: How can this come to pass?

The blessed Andrew said: If thou wishest to learn, take on the form of a disciple, so that thou mayest be able to be taught what thou seekest.

Egeates said: I shall exact from thee by means of torments the knowledge of this matter.

The blessed Andrew retorted: I marvel that thou, a man of understanding, hast fallen into such folly as to believe that thou canst persuade me by thy torments to explain to thee the divine sacrifices. Thou hast heard the mystery of the cross; ^C thou hast heard the mystery of the sacrifice. If thou wilt believe in Christ the Son of God, who was crucified, I will reveal to thee by what order the lamb, though sacrificed and eaten, lives; and how, though sacrificed, he remains whole and immaculate in his kingdom.

^A

Beatus Andreas said: If thou wilt believe with all thy heart, thou shalt be able to learn; but if thou wilt not believe, thou shalt never attain unto the image of this truth.

Then Egeates, being enraged, ordered him to be cast into prison; where, as he was held captive, a multitude of the people from almost the entire province gathered to him, in such a way that they desired to kill Egeates and to set free the blessed apostle Andrew by breaking down the doors of the prison.

^B The blessed Andrew exhorted them with such words, saying: Do not desire to stir up the tranquility of our Lord Jesus Christ into a seditious and diabolic tumult. For my Lord, when he was delivered up, endured with all patience: he did not contend, he did not cry out, nor did anyone hear him crying out in the streets ^C (Isa. XLII, 2). Have ye, therefore, also silence, tranquility, and peace, and do not hinder my martyrdom; but rather prepare yourselves as athletes of the Lord, so that ye may overcome threats with an intrepid mind, and may surpass torments through the endurance of the body. For this temporary destruction is not to be feared, but that is to be feared which has no end; for human fear is like smoke, and as soon as it is stirred up, it vanishes. And those pains are to be feared which never have an end. These pains are temporal; but those are eternal, where there is daily weeping, and gnashing of teeth, and la-

^A incessant torment, to which you ought to be the more ready, that through temporal tribulations you may attain to eternal rests, and eternally blossom and reign with Christ.

The Passion of Saint Andrew the Apostle

the gods, who are angered against you, may be appeased by this, and may bring it about that you are able to return to their friendship and to ours. But if not, you shall suffer various torments in retribution for the gods, and after all this, you shall perish suspended on the cross whose praises you sang.

The holy Andrew said: ^B Hear, son of death and stubble prepared for eternal fires, hear me, the servant of God and apostle of Jesus Christ; until now I have dealt with you mildly regarding the precision of the faith, so that, having become capable of reason and a defender of the truth, you might despise vain idols and worship God who is in the heavens; but since you persist in this same impudence and think to terrify me with your threats, if anything seems to you to be greater among torments, bring it upon me. For I shall be so much the more acceptable to my King, the more I shall persevere in torments for the confession of His name.

Then, angered, the proconsul Egeates commanded the apostle of Christ to be afflicted with torments. ^C Having been stretched out, therefore, by the soldiers seven times three and beaten with force, he was lifted up and brought before the impious Egeates, to whom he spoke thus: "Hear me, Andrew, and restrain your counsel from the shedding of your blood; but if you are not willing to obey me, I shall cause you to perish on the timber of the cross."

Saint Andrew said: "I am a servant of the cross of Christ, and I ought rather to desire the trophy of the cross than to fear it; but for you, an eternal torment is reserved, which you will be able to escape if, after you have tested my perseverance, you believe in my Christ. For I am anxious on account of your destruction: I am not troubled because of my own passion. For my passion occupies the space of one day, or two at the most; but your torment, throughout infinite ages, will not receive an end. Wherefore, cease now to increase your miseries, and to kindle eternal fire for yourself."

^A Then, indignant, Aegeates commanded that blessed Andrew be affixed to the cross.

But he, having left everyone ^B, came to the cross, and addressed it thus with a loud voice: "Hail, O cross, which has been dedicated in the body of Christ, and adorned from his members as if with pearls. Indeed, before my Lord ascended you, you had a great earthly fear; but now, filled with heavenly love, you have stirred up a desire for your erection. For I have learned from those who believe how many graces you possess, how many gifts you have prepared. Secure, therefore, and rejoicing, I come to you, so that you also may receive me exulting, as a disciple of him who hung [on you]."

In you; for you have always been faithful to me, and I have desired to embrace you. O good cross, which has received decorum and beauty from the members of the Lord, long desired, anxiously sought, searched for without intermission, and at long last prepared for my longing soul! Receive me from among men, and restore me to my Master, so that through you He may receive me, who through you has redeemed me. ^B

When the blessed Andrew had said these things, standing with his eyes fixed upon the cross, he stripped himself and handed his garments to the executioners, having encouraged the brethren to withdraw so that the executioners might come and perform what they had been commanded; for they had stood far off. They, approaching, lifted him up onto the cross, and stretching his body with cords, they only bound his feet, but did not break his knees; for such had been the command from the proconsul, who wished him to be tormented even while crucified and to be devoured alive by dogs during the night. ^C

Now a great multitude of the brethren stood by, nearly twenty thousand, and when they observed the executioners withdrawing and performing none of those things upon the blessed man which those who are crucified are accustomed to suffer, they hoped to hear something again from him; for indeed, even when crucified, he kept moving his head, smiling. And Stratocles inquired of him, saying: "Why do you smile, servant of God, Andrew? Your laughter brings us mourning and wailing, because we are being deprived of you." The blessed Andrew answered him: "How should I not smile, my son Stratocles, at the hollow trap of Egeas, by which he thinks to punish us? We do not depend upon him, nor are we subject to his snares. He cannot [at all...] ^D

even hear; for if he could hear, he would understand that a man of Jesus is beyond punishment, as he has learned by experience.

Having said these things, he turned his speech ^B to all who were standing by; for the people had flocked together, indignant at the unjust sentence of Egeas. "O you," he said, "who stand around me, men and women, children and elders, slaves and free, and all who intend to listen, I entreat you: set aside all this life, you who have come together here on my account, and hasten to catch up with my soul, which is being led away toward the heavens; and despise all transitory things whatsoever, confirming the purpose of those who believe in Christ." And he exhorted everyone, preaching that the sufferings of this temporal life are not worthy to be compared to the future recompense of eternal life [(h)].

The crowds, however, hearing his words, would not depart from the place, and the blessed Andrew was all the more eager to speak many things to them beyond what he had already said. And so great was the power of what he said that three days and as many nights passed by, and no one, overcome by weariness, departed from him. On the fourth day, admiring the martyr's fortitude and steadfast will, his wonderful eloquence, his salutary exhortations, and his mind, so constant, prudent, firm, and sincere, they were suddenly inflamed with anger ^C against Egeas; with one accord, they all rushed toward the tribunal, and as Egeas sat there, they assailed him with clamor, saying: "What is this judgment of yours, proconsul? You have judged wickedly; your tribunal is unholy. Of what iniquity is this man guilty? What evil has he done? The city is in an uproar; you afflict us all. Do not become a traitor to the city of Caesar; grant to the Achaians this just man, grant to us this man who worships God; beware lest you slay a man who is a friend of God. He has hung on the cross for four days and yet he lives; he himself—

having eaten nothing, has satisfied us all. Take this man down from the cross, and we shall all ^A become philosophers; release this man, and all Achaia shall be shown mercy. It is not right that he should suffer this, for even while hanging he does not cease to preach the truth.

But when the proconsul ignored them, at first gesturing with his hand for the crowd to withdraw, the boldness of the multitude persisted against him; for there were twenty thousand men. Watching them, the proconsul, when he saw they had become as if mad with fury, fearing lest he suffer some harm, rose from the tribunal ^B and went out following them, promising to set the blessed Andrew free. Some, therefore, ran ahead to the apostle, telling him the cause of their coming.

The whole crowd was then rejoicing that the blessed Andrew was about to be set free, and when the proconsul arrived, along with all the brethren who were rejoicing together with Maximilla, the blessed Andrew, upon hearing these things, said to the brethren standing by: "What it is fitting for me to say to him, as I am departing to the Lord, this I will surely say. For what reason do you come to us again, Egeates? For what cause, being a stranger to us, do you approach us? What new thing do you intend to dare, what trick to devise? Speak. Have you come to release us as if you had repented? ^C Even so, I would not reach an agreement with you, as if you had truly repented. I would not believe you, even if you were to call yourself my greatest friend. Do you release me because I am bound, O proconsul? By no means. For I have Him with whom I shall be for eternity; I have Him with whom I shall converse for infinite ages. To Him I go, to Him I hasten, who made you known to me, who said to me: 'Let not that savage man terrify you; let him not believe that you, who belong to me, can be overcome by him; for he is your enemy.' Having recognized you, therefore, through the One who has granted me relief, I escape ^D your power. If, however, you wish to believe in Christ, the way of mercy is opened to you, as I have already promised. But if you have come only to release me, I would have you know that I cannot be taken down from this cross alive in the body. For I and those near and dear to me are hastening to our own country, while you remain what you are, blind to your own self. For already I see my King, already I adore, already I stand in his presence, where the choirs of angels dwell in harmony, where he alone as supreme Ruler reigns, where there is light without night, where the flowers never fade, where sorrow is forever unknown, nor is the very name of grief heard, where joy and ex-

exultation have no end. O blessed Cross, without desiring thee no one enters into that land! But I grieve for your miseries, Aegeates, because eternal perdition awaits you. Run, therefore, for your own sake, you wretched man, while you are still able, lest you should wish to do so later when you have no power. ^A

When the proconsul dared to approach the wood of the cross to release the blessed Andrew, while the whole city was in an uproar, the holy Andrew said with a loud voice: Do not permit, Lord, me, Andrew, who am bound to your wood, to be released; do not deliver me, a participant in your mystery, to an impudent defamer: Jesus Christ, let not your enemy release me, who am crucified for your sake: Father, let not this base wretch humble him who has known your greatness. The executioners, putting their hands to the cross, were utterly unable to touch him. And then others and others pressed forward to release him, and no one reached him at all; for their arms were numbed. ^B

Then the blessed Andrew, calling upon the people, said: I beseech you, brothers, to permit me first to offer one prayer to my Lord; then set about to release me. The whole people, therefore, for the sake of the oath, kept silent. Then the blessed Andrew, exclaiming with a great voice, said: Do not permit, Lord, your servant to be separated from you from this hour. For it is time that my body be returned to the earth, but do you command me to come to you. O dispenser of eternal life, my Master whom I have loved, whom I confess upon this cross, whom I have known, ^C

^A receive me, O Master; and as I, confessing you, have obeyed you, so now at this time, in this word, hearken unto me, and before my body is taken down from the cross, receive me unto yourself, so that through my departure the gathering of my many kinsmen may come to you, resting in your majesty.

As he said these things, in the sight of all he appeared rejoicing and exulting. For a most intense brightness, like lightning coming from heaven, illuminated him, and so surrounded him that, by reason of such brilliance, human eyes could not behold him at all. The radiance remained then for the space of half an hour. When he had said these things, and had glorified the Lord further, as the light withdrew, he delivered up his spirit, and with that very brightness he departed to the Lord, in thanksgiving. ^B

After the departure of the most blessed apostle Andrew, Maximilla, a most powerful woman among the notable ladies, who was living among those who had come to the martyr, as soon as she learned that the apostle had departed to the Lord, arriving, she drew near to the cross together with Stratocles, caring nothing at all for those standing by, and with reverence took down the body of the most blessed apostle from the cross. And when evening had come, offering him the necessary care, she buried him with precious aromatics and laid him in her own tomb. For she had separated herself from Aegeates on account of his bestial mind and unlawful conduct, and having chosen a life solemn and quiet, and being attached to the love of Christ, she lived blissfully together with the ^C brothers. [alt-version omitted]

^A Egeates, pressing her hard and promising that he would make her mistress of all his possessions, but being unable to persuade her, was greatly enraged; and he prepared to make a public accusation against the entire populace and to send a report to Caesar against both Maximilla and all the people. But while he was making these arrangements before his own staff, in the dead of the night he arose and, escaping the notice of all his men, being beset by the devil, he was thrown down from a great height, and rolling in the middle of the city's forum, he expired.

This was reported to his brother Stratocles, and he sent his servants and told them to bury him among the suicides. But he himself asked for nothing of his wealth, saying, "May the Lord my Jesus Christ, in whom I have believed, not permit me to lay hold of anything from the goods of my brother, lest his condemnation defile me, since he dared to kill the apostle of the Lord."

These things were done in the province of Achaia, in the city of Patras, ^B on the day before the Kalends of December, where his benefits are still provided even unto this day to the glory and praise of our Lord Jesus Christ, to whom be glory for ever and ever. Amen.

ANALYTICAL INDEX OF THINGS AND WORDS

In Saint Clement of Rome and other Apostolic Fathers whose writings this volume II contains. The former number signifies the volume, the latter the columns of our edition.

A Aaron, anointed for the priesthood with chrism, II, 295, 806. Aaron, a figure of bishops, and his sons of priests, II, 806. Abel. The significance of this name, the virtues of him and his descendants, II, 127. Abortion is strictly prohibited, I, 999. Accusations proceed from a spirit of envy rather than charity, II, 794. Not all accusers are to be believed, I, 690. How great a crime it is to falsely accuse priests, II, 792, 793. An impenitent adulteress should be dismissed by her husband; but the husband should not marry another, II, 919. Adultery, a horrendous crime, I, 270, 987. The consequences of adultery, I, 467; II, 171. The advent of Christ was necessary to dispel error from the world, I, 1215. Indeed, without a prophet, it was impossible for philosophers to discover the truth, II, 83. See Jesus Christ. Edification. We ought to be a good example to our brothers and to the heathen, ^A I, 432, 434. Egyptians, the errors of the Egyptians concerning the Divinity, I, 1339. Emulation (that is, envy). Its effect: it caused Cain to kill Abel; Joseph to be sold by his brothers. Envy destroyed Dathan and Abiron. It rendered David hateful to foreigners and even to Saul. Envy was the cause of persecutions against the Christians, I, 218. It is the beginning of division between spouses and of the subversion of nations, I, 222. It leads to eternal death, I, 227. The effects of envy enumerated again, II, 1047, 1050. Aeons. Concerning the Aeons, according to Simon Magus, I, 934. Equanimity. The Holy Spirit rejoices with equanimity, II, 923, 926. Aeon (Age). The female is called the present age; the male is called the future age, II, 87. Agapes (Love feasts) of the early Christians. What order is to be observed at the agapes, I, 674. Certain allegories of the Gentiles, I, 1441. Altercations among Christians are to be avoided, I, 706, 707. Amon, a sad end, I, 651. Anacletus. The epistles of Pope Anacletus, II, 790. His two decrees concerning the accusations of bishops and their pilgrimage to the thresholds of the Holy Apostles Peter and Paul, II, 817, 818. Andrew, one of the twelve Apostles, undergoes interrogation, and when he refuses to deny the doctrine of Christ, he is condemned to death and fastened to the cross, II, 1226. Annubion the philosopher, a disciple of Simon Magus, II, 162. The citizens of Antioch, first deceived by Simon, receive Peter with joy, I, 1452. More than ten thousand men baptized by St. Peter at Antioch, I, 1453. At Antioch, the disciples of Christ are first called Christians, II, 814. See Peter. Apostasy, a great crime, I, 834, 835, 838. The doctrine of the Apostles against the first heretics is clearly expounded, I, 935, 938. Devoid of the art of dialectic, the Apostles explained simply what they had seen and heard, II, 66. Appion, a hater of the Jews, becomes a disciple of Simon Magus, II, 162. He writes many books against the Jews, II, 175. How, through allegory, he explained the creation of the world from the names, deeds, and origin of the gods, II, 195. Water. Concerning the virtue of water according to the ancient philosophers, I, 1385. St. Clement opined that all things originated from the waters, I, 504. Concerning the blessing of water, I, 1126. See Baptism. Aquila. How he is bought with his brother Nicetas from the Syrophoenician widow, healed by the Lord, and becomes a hearer of Simon, II, 91. See Clement. Free choice. Free choice is defined, I, 1293. Man enjoys free choice, I, 1333; which is evident from the laws instituted among all peoples, from the way of acting of God, who rewards virtue and punishes sin, I, 1415, 1416. The consequences of the denial of this truth, I, 1292, 1293, 1294. The Ascension of the Lord. Concerning the time and manner of the celebration of this feast, I, 895. The Testament of Asher, II, 1119. He rebukes men of double face; he exhorts his sons to work rightly and in simplicity the good, II, 1119, 1122, 1123. He foretells the crimes of his descendants, the captivity of Israel, the advent of Jesus Christ, the unbelief, and at the consummation of the age, the conversion of the Jews, II, 1124, 1126. He dies in the one hundred and twentieth year of his life, II, 1126. Astrology. The science of astrologers is false and deceptive, I, 1426, 1427. It is refuted by the different morals of peoples who do not follow those things which are inspired by the constellation under which they were born; who change their own morals under the same constellation, those who under different ones maintain old morals, I, 1405, 1408. Athenodorus, one of the first heretics, adhering to Simon, II, 162. Aufidianus, the governor, is sent to the Chersonesus; he orders the martyrdom of St. Clement, II, 595. Augury and divination are prohibited, I, 1003. Avarice is condemned in many places of Scripture, I, 559. The effects of avarice, I, 559; II, 1079. Concerning the avaricious man, I, 810.

B Baptism is necessary for salvation, whether for the just or the unjust, I, 504, 505, 1242, 1244, 1352, 1353. Baptism is not to be deferred, I, 950. Baptism is supplied by martyrdom, I, 838. Preparation for baptism is necessary, I, 1368. Who are to be admitted to baptism, and who are to be kept away, according to St. Paul, I, 1127, 1130, 1131, 1134. Proximate preparation for baptism, I, 1011, 1014, 1311. Concerning the administration of baptism in the first centuries, I, 493. Baptism and other sacraments ought not to be administered by women, I, 782, 783, 786, 787; but by bishops and priests alone, I, 787. It is not permitted to receive baptism from heretics; such a baptism is null, I, 947. Rebaptizing is not permitted, I, 947. The ceremonies of baptism, I, 798, 1011, 1311; their significance, I, 799, 1000. The significance of the water used in baptism, I, 504, 505, 1352, 1402. The water of baptism is often foretold in the Old Law, II, 755, 758, 759. Barnabas. The preaching of Barnabas, I, 1210, 1211, 1212. The Catholic Epistle of St. Barnabas, II, 727. Basilides, one of the first heretics, I, 926. Benefits, both natural and supernatural, of the Lord toward us, I, 330, 331. The Testament of Benjamin, II, 1142. He exhorts his sons to imitate the chaste Joseph; he says a pure mind does not devise any evil, does not conceive any evil, II, 1142, 1143, 1146. He foretells the fornications of his descendants, the advent, passion, death, and resurrection of the Son of God, the descending Holy Spirit, the resurrection of the flesh, and the final judgment, II, 1146, 1147. He dies in the one hundred and twentieth year of his life, II, 1149. Benjamin ^B is created as an assistant to Zacchaeus, Bishop of Caesarea, instituted by St. Peter, I, 1312. Berenice receives Clement and his two brothers at Tyre, who were coming to observe Simon, II, 159, 162.

^A Beastiality, a detestable crime, I, 983, 999. Good. Something is intrinsically good, I, 1424. Every good comes from God, I, 1395. ^C Ceremonies. How sacred ceremonies were celebrated in the time of St. Clement, I, 723, 726. Cain, the first murderer, II, 126, 127. The meaning of this name, II, 127. Calumniator. What punishment should be imposed upon a calumniator, I, 699. See Detraction. The goat, was a type of Christ, II, 743, 746, 747. Flesh, he who is of the flesh speaks of worldly things, does worldly things, and there is no good in the flesh, I, 398. One must make use of all flesh, I, 1011. The spiritual meaning of the laws of Moses by which the eating of certain animals was forbidden, II, 751, 754, 755. Chastisement. The fruit of chastisement and discipline, if anyone happens to fall into guilt, I, 322, 323, 326. Chastity. We must keep the body chaste, because we were called in the flesh, and we shall come in the flesh, I, 342. Chastity is commended, I, 505, 506, especially for wives, I, 225; for all, 1353, 1354. Precautions to be taken to preserve chastity, I, 422, 424, 426, 430, 1370. Chastity is preserved by fasting and prayers, II, 1130, 1131. The reward for chastity, I, 1370. See Virginity. Catechumens, what they needed to know before they approached baptism, I, 1039. What they needed to learn immediately before they were baptized, I, 1039. They needed to amend their conscience first, I, 1042. The formula of renunciation of demons and of ascription to Christ, to be pronounced by catechumens, I, 1042. Various ceremonies to be used in the baptism of catechumens, I, 1043, 1046, 1047. Intercourse in meals with catechumens or with heretics was not permitted, I, 1181, 1182, 1367. Charity toward God, the excellence of charity, I, 311, 314. It is necessary for salvation, I, 474. The characters and effects of charity toward God, I, 310. Whoever has the charity of God keeps the commandments, I, 310. The fruits of the charity of Christ toward us, I, 311. Charity toward one’s neighbor, in what it consists: first, that it causes no harm; second, that it performs good, I, 474. Whatever goods one desires for oneself, one should likewise bestow upon another in need, II, 278. Charity toward one’s neighbor is necessary for salvation, I, 474. Examples of charity taken both from Holy Scripture and from the annals of the nations, I, 315, 318, 319, 322. Let us help one another, I, 283, 467. Order is commended in charity toward one’s neighbor, I, 408. Alms are not to be given to the lazy, the drunkard, the glutton, I, 599. The distinction between humanity and charity, II, 322. Cerinthus, one of the first heretics, I, 926. Conflict. A brief exhortation to endure the spiritual conflict, and the punishment of those who did not endure it bravely, I, 338, 339. Christians. The manner of life of Christians: In human affairs, they are not distinct from others, II, 1174. They observe the laws of the region in which they live, they love all and are loathed by all, and their haters cannot indicate the cause of their envy, II, 1174, 1175. They are in the world as the soul is in the body, II, 1175. Christians were taught by the Creator himself, by the Word, by Wisdom, II, 1175, 1178. The circumcision of the ear and heart is substituted for the circumcision of the Jews, II, 750, 751. Keys. The power of the keys was given to Peter and his successors, I, 464. Clement. Born of his mother Matthidia, who was of the family of Caesar, and of his father Faustinianus, I, 1359. How Matthidia, with her two twins, was sent to Athens, I, 1359, 1366. How the father, to search for them, left Clement under guardians and set out, I, 1359, 1360. He studies philosophy at Rome: his doubts and vacillations, I, 1207, 1208, 1209. He takes Barnabas with him and hears him, I, 1212. He sails to Judea, I, 1213. Or according to another version, he arrived at Alexandria where he met Barnabas, II, 163. He meets Barnabas and Peter, I, 1213. He is instructed by St. Peter concerning God, the true prophet, creation, the flood, the birth of idolatry, the calling of Abraham, Moses, the old law, the history of the people of God, the advent of Christ, the election of the apostles, the preaching of the truth, the obduracy of the Jews, the priestly anointing, the dual advent of Jesus Christ, the error of the Jews, eternal life, the salvation of those living before Christ, the disputation of the apostles with the Jews, the sedition that arose after the preaching of James at Jerusalem, and other truths of religion, I, 1214. Clement writes a book on the true prophet, I, 1216. St. Peter declares that Clement will always remain with him, I, 1312. At Peter’s command, Clement writes what Peter used to teach at Caesarea, I, 1314. What those books contained, I, 1314, 1315, 1316. Clement is baptized by St. Peter, I, 1355. He sets out for Antioch with St. Peter, I, 1355, 1356. According to another version, he sets out for Tyre, where he disputes with Appion, II, 163. He confounds the Greek opinion regarding Divinity; he says that pagans are incited to vice by the examples of the gods, and he extols one God, the rewarder of virtue and the avenger of crime, II, 167... Then he follows St. Peter, who is directing his steps to Sidon, to Berytus, to Byblos, to Tripolis... See Peter. How Clement’s mother, Matthidia, is found by St. Peter on the island of Aradus; an account of the mother’s shipwreck, I, 1361, 1362, 1363. St. Clement’s brothers are also recognized, I, 1366, 1367. How they were saved from the waves; their life and conversion; St. Clement’s mother is baptized, I, 1370. St. Clement’s father is found at Laodicea, II, 347. St. Clement, along with his mother and his brothers, recognizes his father, I, 1419. Clement, with St. Peter, is received by the citizens of Antioch, I, 1452. He is constituted bishop of Rome by St. Peter, II, 575, 578. On the zeal, on the charity of St. Clement, bishop of Rome, II, 582, 583. Sisennius lays snares for him and wishes to take him captive, II, 586, 587. In the city of Rome, a sedition arises against Clement under the leader Publius Tarquitianus, II, 591. Clement is banished across the Pontus by the command of Trajan, and arriving there, he finds a thousand Christians in the marble quarries, II, 594. How they lived there, II, 594, 595. St. Clement uncovers a spring of water, II, 595. He stirs up envy against himself by many conversions, II, 595. Aufidianus, the governor, is sent to Cherson, and orders Clement to be cast into the sea, II, 595, 598. Miracles that occurred at the tomb of St. Clement, I, 598. Cleobius, one of the first heretics, I, 923. Clerics, all should be men of one wife, I, 956, 958. Clerics must remain in their own order, I, 1150, 1151, 1154, 1155. The crime and punishment of those who have usurped the functions of a higher rank, I, 1151, 1154, 1155. See Bishop, Presbyter, Deacon. An assembly of unbelievers is to be avoided, I, 750, 751. The assembly of the faithful with the bishop is commended; the punishment of those who neglect them, I, 155. Communion with the wicked is forbidden, I, 831; with infidels, I, 959, 962. Communion, the participation in the body and blood of Christ is necessary for salvation, I, 1242. With what reverence communion is to be received, I, 484. Not all are to be admitted to communion, I, 1019. The common life is useful for perfection, I, 506, 507. In the time of the apostles, all things were common among the faithful, I, 507. Lewd embraces are to be avoided, I, 270. Concord among brethren is commended, I, 471. Concupiscence. Even the concupiscence of a woman is forbidden and accounted as a sin, II, 893, 894, 918. The diversity of conditions is necessary and proves the wisdom of God, I, 1402, 1403. The forgiveness of injuries is commended, I, 715, 718, 998. The confession of sins is pleasing to God, I, 315. Confessors should not usurp ecclesiastical functions, I, 1119. Confirmation. An exhortation to receive confirmation, I, 505. Confirmation is also treated, I, 695, 922. Conjugation. The doctrine of "conjugation": According to this doctrine, in inanimate things the former are better, but the latter are worse; but in men, the former are worse, and the latter better; thus St. Peter proves that Simon is a deceiver because he came first, but that he himself is the legate of the true prophet, because he came later, II, 87, 88, 100. Custom. The difference between custom and truth, I, 163. Contempt. The imprudence of those who sin out of contempt, I, 650, 651. Contentions should be avoided; a wife, especially, should avoid contentions with her husband, I, 587. Controversy. Let the faithful avoid controversies with infidels, I, 706. Reviling is forbidden to everyone, I, 794. Heart. Let us not harden our heart, but rather confess our sins: the punishment of a hardened heart, I, 314, 315. Cornelius, a disciple of St. Clement, II, 598. Cornelius the centurion causes Simon Magus to flee from Antioch, I, 1447. The body must be kept clean, because it is the temple of the Holy Spirit, II, 963, 964. Correction. The different manner of correcting and admonishing, I, 615, 616. The order to be observed in corrections according to Scripture, I, 690, 691.

^A Creatio (Creation). All things created for the sake of man, I, 503, 1351. How God could create those whom He foresaw would sin, I, 1324. The variety of creation proves the divine power and wisdom, II, 131, 134. All creation rises up against man because of his ungrateful spirit toward God, II, 282, 283. Crux (Cross). In the Old Law, there are many figures of the cross, and of Christ hanging from it, II, 759, 762, 763. Cultus (Worship). God demands both internal worship and external worship, I, 334. That those who do not offer worship to God are ungrateful, I, 1351. The unspeakable and deplorable consequences of idol worship, II, 287. Cupiditas (Cupidity/Desire). Cupidity is twofold: of good and of evil, II, 946. The effects of both, II, 947. Let us perform good works of desire and flee evil works, II, 947, 950. D ^B Dæmon (Demon). A singular doctrine concerning the origin of demons, II, 238. Why demons rejoice to enter the bodies of men, II, 247, 250. Dan. The Testament of Dan, II, 1098. He assigns the effects of anger and lying, II, 1099, 1102. He foretells the sins of his tribe, the struggle with the tribe of Levi and Judah, the captivity of Israel, and the coming of the Son of God, who will reign in every place, II, 1102, 1103. He dies in the hundred and twenty-fifth year of his life, II, 1103. Common meals among the faithful are recommended, I, 467. Decimæ (Tithes). Clerics ought to live from the tithes offered by the faithful, and distribute the remainder to the poor, I, 659, 662, 663, 666. On the obligation of paying tithes, I, 682, 683. On the blessing of tithes, I, 1126. Deus (God). God is one, unbegotten, Creator, Judge, I, 1265, 1267, 1268, 1269, 1270, 1285; II, 375, 378, 379. In what sense these words are to be heard: "Let us make man," II, 374, 375. God is immense; a magnificent description of the immensity of God, II, 391, 394. God is not only good, but must be acknowledged as just, I, 1299. The doctrine of God’s justice is clearly unfolded, I, 84, 87; II, 404, 406. If God were not just, He would not be good, I, 1299. God is Lord of heaven and earth, I, 1336. In what sense that which God wills is, I, 1293. God alone is to be worshipped, I, 1337, 1338, 1339. The name of God is incommunicable, I, 1340, 1341. No one in the flesh can see God, II, 399. He does not need our praises, but requires them to keep us on the good path, I, 1343; II, 1171. He does not punish immediately after sin, waiting for sinners to repent, and because He would take away free will, I, 1342. He does not suggest to the mind all that it thinks, I, 1342. If anyone wishes to find God, it is necessary that he first seek justice, I, 1399. Without a true prophet, no one can know God, I, 1399. No evil can be affirmed of God, II, 106, 107. God has a form according to the Scriptures, but cannot be compared with the place in which He resides, II, 390, 391. In three ways God is said to be who He is, I, 1268, 1269, 1339. The origin of pagan gods is ridiculous, I, 1430, 1431. The foolishness of those who offer veneration to such gods, I, 1434, 1436. Pagans offered adoration even to humans, as if they were gods, whom they knew to be mortals, and whose tombs were shown, I, 1434, 1435. The gods of the pagans were very often men, in their own lifetime given to magic, II, 215. They paid punishment to temporal kings because they attributed to themselves what was imputed to gods, II, 215. The insane worship of gods: I, 1435, 1436. The malice of detraction, II, 815, 816. We must abstain from detractions, and detractors are to be avoided, II, 816, 817, 915. Detraction is to be borne with patience, II, 793, 794. Diaconus (Deacon). On the ordination of deacons, from the constitution of Philip, I, 1115. The dignity of a deacon, I, 678. What kind of men deacons ought to be, I, 794, 802. They should be subject in all things to the bishops, I, 678, 679. The office of deacons, I, 468, 469, 492, 667, 703, 1126. The office of deacons is summed up in ministering, I, 802. With what zeal they ought to occupy their office, imitating Jesus Christ, I, 802, 803. Diaconissa (Deaconess). On the constitution of a deaconess, from Bartholomew, I, 1115. The office of a deaconess, I, 667, 795, 798, 1126. Dilatio (Delay). Let us not delay our conversion, I, 487, 488, 1347, 1348. Neither old men nor young men should delay conversion, I, 1442, 1443. Diluvium (Flood). The flood came to punish the iniquities of men, I, 1320. A system concerning the cause and manner of the corruption of men before the flood, II, 231, 234, 235. Dissensiones (Dissensions). Dissensions are to be avoided, I, 468. He who favors dissensions among the faithful tears apart the members of Christ, I, 306. Dissensions among brothers are the cause of ruin, II, 1098. The punishment of a man who favors dissensions, I, 306. Divitiæ (Riches). Let us neglect temporal riches, so that we may have care for heavenly things, II, 952, 954. Divortium (Divorce). Divorce is condemned, I, 946, 947. ^C Doctor (Teacher). The vanity of the doctrine of false teachers, I, 406. The condemnation of false teachers from Scripture; a most harsh judgment will be made against them, I, 406. Doctrina (Doctrine). The necessity of learning the doctrine of Christ, I, 1298; Jesus Christ sent the apostles to teach the nations, II, 390. It is necessary to teach what Jesus Christ taught; without their knowledge, there is no charity, no life, II, 1183, 1186. The evidence of Christ’s doctrine, I, 1216, 1217. The effects of Christ’s doctrine, in men of good will, I, 1333, 1334. Take care that your doctrine may serve the faithful, I, 408. Those who teach evil doctrines will suffer double condemnation, I, 343. Youth that is brought up in evil doctrine is corrupted, and returns with difficulty to better morals, II, 170. Dominus (Lord). The Lord is the seeker of hearts, I, 258. He sustains the just, He scourges sinners, I, 258. The duties of masters toward servants and vice versa, I, 823, 1007. We must celebrate the Lord's Day, I, 906. On the manner of celebrating this day, I, 1022. In the Old Law, it was foreshadowed that the Lord's Day was to be substituted for the Sabbath, II, 771. Dositheus, II, 92, 96. E Ebrietas (Drunkenness). Drunkenness is to be avoided, II, 1078, 1079. The effects of drunkenness, II, 1078, 1079. Ecclesia (Church). The Church is called the spouse of Christ, I, 467. It is compared to a ship, I, 469, 470, 471. The duties of bishops, presbyters, and deacons in this ship, I, 469, 470, 471. The Church is compared to a tower built in the middle of a field, upon a gate and a rock, guarded by six virgins, constructed by innumerable workers, surrounded by twelve mountains. An eminent man directs the building with other sublime men. The meaning of the tower, the rock, and the gate, who the six virgins are, who the workers are, who the eminent man is, who the sublime men are; the meaning of the mountains and stones according to color and shape, II, 981. Outside the Church no salvation can be obtained, II, 222. Eleemosyna (Alms). Almsgiving is recommended, I, 683, 766, 767, 819, 822; II, 915, 1011. How alms are to be given, I, 791. The distribution of alms is entrusted to the bishops, I, 686, 671. From certain public sinners alms are not to be accepted, I, 811, 814, 815, 818; [let not gifts be accepted from them;] those gifts are to be sent for coals, I, 819, 822. The reward for alms, I, 766, 767. The elements of the world cannot be God, II, 215. Ephraim, Archbishop of Cherson, testifies to the miracles wrought at the tomb of St. Clement, II, 634. Episcoporum (Bishops). The most ancient institution of bishops and deacons, I, 291, 294. The apostles hand down an order of succession in the episcopate so that contentions may be avoided, I, 298. The ceremonies to be observed in the ordination of bishops, I, 1070, 1071, 1074, 1123. On the ordination of bishops from Anacletus, II, 802. Let them not be ordained except by three bishops, II, 807. A bishop ought not to be ordained for a small city, II, 812. The first see of bishops was the see of Rome, the second Alexandria, the third Antioch, II, 812. A bishop ought to be irreproachable in morals, learned, skilled in speech, I, 594, 595. He ought to be adorned with all Christian virtues, and be a wise administrator, the husband of one wife, I, 598, 603. He should not be hot-tempered or avaricious, I, 599. Let him be just, sober, clement, an assiduous reader of Scripture, I, 602, free from all secular cares, I, 602, 603. A bishop ought not to be corrupted by bribes, I, 608, 610. He should not adhere to seditious laymen, I, 622. So that he may be able to punish sinners, he must be without sin, I, 627, 628. He should not be too ready to forgive a sinner, I, 610, 611. And yet he should treat sinners with mercy, I, 615, 617. With what diligence he ought to care for his people, both the just and sinners, I, 630. The qualities of a bishop are enumerated in the whole of the second book of the Apostolic Constitutions. The dignity and power of bishops, I, 611, 615, 678, 679, 1123. They are the keys of the Church, I, 478. Bishops are the light of the world, I, 478. They are called the Throne of God, II, 155. They hold the place of the twelve apostles, II, 806, 807. The duties of bishops, I, 470, and in the whole of the first epistle of St. Clement, I, 631, 635, 638, 639, 662, 663, 665, and throughout the second book of the Apostolic Constitutions, I, 1123. The duties of bishops are indicated, II, 151, 154. With what ceremonies a bishop ought to celebrate, II, 796, 797. What sort of people those who are present at the sacrifice ought to be, II, 796, 797. The grave burden of bishops, I, 606, 631; II, 4. What account will be demanded from negligent bishops, I, 631, 634. Unworthy bishops will be punished, I, 1067, 1070. Bishops are not to be accused, ^D but their judgment is to be left to God,

II, 803, 804, 805. Because God considers them as the apple of His eye, II, 805. Ethnic commerce is to be avoided, I, 471, 487. On the day of judgment, the ethics will condemn us by their virtues, I, 500; II, 298. The word of God was to be announced to the ethnics, II, 339. By many prophecies taken from the Old Law, it was foretold that the ethnics, not the Jews, would be the future heirs of the new covenant, II, [ellipsis in source] The example of holy penitents casts hope into us, I, 642. Exhortation. How we ought to exhort the brethren, I, 418. Exorcism. How exorcisms ought to be performed, I, 410. Exorcists are not ordained, but simply chosen, I, 1122.

F Face. Men are accused of double-facedness, II, 1122, 1123. Famine. Men experience famine, so that they might turn themselves to the arts, I, 1402. Faustinianus, the father of St. Clement, is taught by his sons and by Peter, I, 1430. According to another version, Simon disputes with St. Peter before Faustinianus, and the latter is convinced by hearing him, II, 367. By the art of Simon Magus, his face is turned into the face of Simon, I, 1446. He departs for Antioch with his wife and twin sons under the guise of Simon, I, 1450. He persuades the citizens of Antioch that he is Simon and a deceiver, and that Peter was sent by the true prophet, I, 1451, 1452. He recovers his own face and is baptized by St. Peter, I, 1453. Faustinianus, during the reign of Tiberius, proceeds to Rome with his wife: he is showered with honors and lives piously for a long time, II, 575. Woman, all seduction, II, 127. Woman is craft for capturing men, II, 1043. Feasts. The observance of feasts is commended, I, 832. Which festal days ought to be observed, I, 1134, 1135. Faith comes from God; it is infused freely, not by force, I, 1420, 1421; II, 227. The reason strengthens faith, I, 1280. Faith in things to come is given from those things which have already happened, I, 1295. God always provides the predestined with the opportunity of acquiring faith, I, 1421, 1422. Faith in God the Father and in God the Son is necessary for salvation, I, 473. Let our faith be firm in God’s promises, I, 343, 346, 1007. What order there is in faith, I, 1215. The method of testimony, not of inquiry, is to be applied in faith, II, 83, 84. What sort of happiness belongs to those who receive faith, II, 1182, 1183. Children's duties toward parents, I, 1007. Firmament, why it was made by God, I, 1295. Why it is to be dissolved, I, 1295. Covenant. The new covenant had been predicted by the prophets, II, 738, 739, 742, 743. The new covenant is for our salvation, but for the destruction of the Jews, II, 733, 734, 735, 736, 738.

G Gad, testament of. He revokes his hatred toward Joseph, II, 1114. He detests hatred, enumerates its effects, and encourages his children to flee from hatred, II, 1115, 1118, 1119. He foretells the Savior’s birth from Judah. He dies in the one-hundred and twenty-seventh year of his life, II, 1119. Gamaliel to some extent suppresses the fury of the Jews against the apostles, I, 1241. He secretly serves the apostles, I, 1243, 1244, 1246. Generation. What generation in God is, I, 1286, 1287. Genius. There are two spirits in man, the spirit of equity and the spirit of iniquity... Whose suggestions [they are], II, 927, 930. Giants, I, 1223. From whom they were born, II, 234. Greeks, regarding the origin of the gods and the formation of man, their various systems, I, 1138, 1139. Thanksgiving formula, I, 1015, 1018; after communion, I, 1018.

H Heresy. Heresies are to be avoided, I, 910, because, although being different among themselves, they all lead to hostility, I, 927, 975, 978. Who was the father of heresies, I, 919, 922, 923. Heresies in the time of St. Clement, I, 13, 919, 927, 975, 978. Helena, the woman whom Simon Magus used in his magic, II, 95. Hermas. Hermas, of the apostolic men. The Shepherd, II, 893. Hesiod. Hesiod’s system concerning the creation of the world, the formation of man, and the origin of the gods, I, 1437. Hierarchy, ecclesiastical, as it is among us now, established, I, 475, 476; II, 800, 808. Homicide. There are three types of homicide: that which is properly so called; detraction; and hatred, I, 480. Man. Foolish opinions of the philosophers concerning the creation of man, I, 1429. The structure of man demonstrates the providence and wisdom of God, I, 1386, 1387. The image of God is to be honored in man, I, 1341; II, 379. Man, made in the image of God, ought to imitate Him and expect everything from Him, II, 797, 798, 799. Man ought to act toward that for which he was destined, and not change the divine order, II, 1106, 1107. Man is a small world in another world, I, 1386. The regeneration of man by Christ, II, 742. Honor. Honor toward elders is commended, I, 255. Hospitality. How hospitality was practiced in the time of St. Clement, I, 420, 422. The fruit of hospitality: on account of hospitality, Rahab the harlot is saved, I, 231. Humility, definition of, from the Holy Spirit, I, 235. Humility is commended especially to those upon whom God bestows gifts, I, 243, 246. The greater one seems to be, the more humble he should be, I, 243, 246; in the advent, in labors, and in the death of Jesus Christ, I, 239, 242.

I Idolatry. Idolatry is impiety and the greatest impiety, I, 854; II, 242. Idols are powerlessness, I, 1337; II, 1170; since neither bronze, nor water, nor fire is God, I, 503; therefore it is absurd, I, 1336; II, 267, 270, 271, 274. God permitted idolatry to be absurd, so that men might more easily be turned away from it, I, 1440. Worshippers of idols are ungrateful toward God, I, 1345. How men fell into idolatry, I, 1319. How after the flood men again fell into idolatry, II, 243, 246. The stars and fire were the first idols, I, 1327, 1328. The apostles were sent to overturn idolatry, I, 1320, 1321. Men were addicted to the worship of idols on account of festive games and drunkenness, I, 1320. Insane ceremonies of idol worship, I, 1345. Wicked consequences of idol worship, I, 1345, 1346, 1329. Idolatry is confounded, I, 503. Various punishments for idolatry, I, 1319. Idolothyta. One must abstain from things sacrificed to idols, I, 1011. Ignatius (St.) is appointed bishop of Antioch by St. Peter, II, 814. Ignorance, what it is, I, 404. Triple kind of ignorance, I, 1416. Effects of ignorance, I, 494, 1333, 1334. It is the source of every evil, I, 1333. It is pernicious in itself and a cause of damnation, I, 1338. A distinction between ignorance and error, II, 259. Imaginations. Phantasies and vain fictions are to be eradicated, I, 1278. Everything that is conceived is absolutely possible, but it does not always exist, I, 1279. Immortality of the soul is proven by the justice of God, I, 1300. The consequences of the opposite doctrine are the disturbance of everything and the overthrow of morals, I, 1501. Impiety is the single cause of the evils that happen in the world, I, 1393, 1394. Impiety. The elements of the world are indignant against the impious, I, 1243. Frequently the impious are not punished in this world, because they are reserved for eternal fire, I, 1405. The punishment of the impious man dying in his impiety, I, 1243. Infirmities, diseases; sudden death come from the intemperance of men, I, 1403, 1404. We ought to love our enemies; to forgive them and willingly bear their injuries, because he who harms us harms himself more, II, 338, 362. How God rewards the forgiveness of injuries, II, 1138. Intention. For the value and imputation of an act, intention is required, II, 337. Involuntary [action] does not defile a man, but only impiety, I, 999, 982. Wrath of God, how it is just, I, 1414. Those who have long been involved in sins and ignorance ought to conceive wrath against themselves, I, 502. What kind of sin wrath is, II, 1099. Consequences of wrath, II, 1099, 1102. Wrath puts the Holy Spirit to flight, II, 922. Mocker. Mockers are rebuked, I, 414. Issachar, testament of, II, 1086. He recalls the circumstances of his birth, 1086. He says he always lived in simplicity and without sin; he foretells the sins of his people; he praises a simple life and dies in the one-hundred and twenty-second year of his life, II, 1087, 1090.

J Fasting primarily consists in abstinence from evil and in good works, II, 957, 958. Fasting should be accompanied by good works and almsgiving, II, 731. The Quadragesimal fast is commended, I, 839, 862; in what it consisted, I, 862, 891. The Paschal fast is commended; in what it consisted, I, 867. Regarding the manner of observing it, I, 890, 891.

^A On the eighth day after Pentecost, a new fast is commended, I, 902. Fasting is urged on Wednesday and Friday and on various days, I, 904, 1014, 1015. Examples of fasting are brought forward, I, 902, 903.

Jesus Christ. Why he is called Christ, I, 1233, 1234. The consecration of Christ is much better than the consecration of Aaron, I, 1234. Jesus Christ was born and begotten by the Father, I, 1234. He is the Messiah, which is proved by the prophecies concerning the time of his advent, his life, his death, and their fulfillment in him, and by the miracles performed by him, I, 886, 1213, 1334, 1335. heaven itself bears witness to Jesus Christ, I, 146. Various prophecies concerning the power and mercy of Jesus Christ, I, 895, 898, 899. The passion of Jesus Christ had been foretold by many prophets, II, 738, 739. The passion of Jesus Christ is recounted, I, 874, 875, 878, 879. Jesus Christ suffered for our salvation, and also so that we might suffer similar things as his example, II, 123. The doctrine of Jesus Christ regarding the ancient scriptures, II, 143, 146, 147. Jesus Christ did not appear sooner, so that men might understand that they cannot attain the truth without his protection, II, 1179, 1182.

Testament of Joseph, II, 1126. He recalls the principal events of his life, II, 1126... The solicitations of Potiphar's wife to fornication, II, 1127, 1130, 1131. He says he preserved his chastity through prayers and fasting, II, 1130, 1131. He remembers all that he endured so as not to shame his brothers, II, 1134, 1135, 1138. He forgave them after he had recognized them, II, 1138. He foretells that a Lamb will arise from Judah, strong as a lion, and devouring all wild beasts, the joy of all the earth, II, 1139. He predicts the persecution of the Egyptians and dies, II, 1139.

Joshua, by his own name, foretold Christ, II, 763. The Jews, according to the prophecies, were no longer to remain the people of God after Jesus Christ, I, 915, 918. The blindness of the Jews is to be deplored and one must pray for them, I, 883, 886. The Jews were oppressed by the Romans, I, 974, 975.

Testament of Judah, II, 1070. He commemorates his courage and the battles he endured, his marriage with Bathshua, from whom he received Shelah, II, 1070, 1071, 1074. He speaks of Er, of Onan, of Tamar, and detests their crimes, II, 1074, 1075. He laments his incest with Tamar, II, 1075. He assigns the consequences of drunkenness, II, 1078; he condemns avarice, II, 1079. He foretells the sovereignty of his tribe and the priesthood of Levi, and the abominations of his descendants, II, 1082. He predicts the advent of the Son of God and the propagation of his doctrine, and dies in the one hundred and nineteenth year of his life, II, 1083, 1086.

Judas, who is also called Barsabas, is sent to the Church of Antioch, I, 943.

Judgment. Everyone shall be judged according to his deeds, I, 622, 711, 713. A reason for the severe judgment will be required, I, 640, 642. The sad effects of unjust judgment, I, 639. Concerning ecclesiastical judgments, II, 799, 800. With what prudence ecclesiastical judgments are to be handled, I, 638, 639, 710, 711. Difficult cases are to be referred ultimately to the Holy See, II, 800, 801, 815. Rash judgment is forbidden, I, 489, 687, 690. The time of the general judgment is unknown, I, 346. What things precede the general judgment, I, 1022, 1023. The memory of the ultimate judgment restrains passions, I, 1406. Men sin because they do not fear the ultimate judgment, II, 451.

Jupiter. His flagitious acts, I, 1430, 1431, 1432, 1433, 1434.

Oaths are prohibited, I, 858. The formula of an oath pronounced by those who received the books of the apostles' preaching, II, 30.

Justification cannot be obtained by ourselves, but through faith and good works, I, 271. The just man on earth often cannot be distinguished from the unjust, II, 935, 936, but in the life to come he will be recognized, II, 956, 957, 958.

L Readers. Concerning the ordination of readers, from the constitution of St. Matthew, I, 1118.

Testament of Levi: The vision he had concerning the priesthood of his tribe and the principality of Judah, II, 1054. The order of the seven heavens which Levi saw, II, 1054. It is foretold to him that his seed will be an illumination to Israel until the Son of God comes; then the Jews will lay hands upon him, II, 1055, 1063, 1066. He recalls the slaughter of the sons of Hamor on account of Dinah, II, 1055. How Levi was consecrated a priest through the vision, II, 1058, 1059. He foretells the impiety and the dispersion of the Jews, II, 1059. He indicates his grandchildren and the years of the priesthood, II, 1062. He foretells all the abominations of his tribe, II, 1063, 1066. He prophesies about the priesthood until the advent of Christ, II, 1066; he predicts the captivity of the Jews and the destruction of the temple, II, 1066; and the institution of a new priesthood throughout the whole world, II, 1067. He dies in the one hundred and thirty-seventh year of his life, II, 1067.

Law. Positive precepts, rites, and ceremonies were added by God to the natural law to prevent idolatry and impiety, I, 963, 966, 967, 1320. Jesus Christ gave testimony to the ancient law, I, 963. Jesus Christ abolished the ancient law, as far as rituals and judicial matters are concerned, in order to establish it, I, 971, 974. The Law of the Lord is the perfection of the tree which covers the whole earth, II, 971, 972, 973, 974, and of which every believer has received a branch; the signification of each branch as it is rendered, whether green, or dry, or cut, or whole, or bearing fruit, or not bearing fruit, II, 971... The complete knowledge of the law is summarized in the knowledge of Moses and Jesus Christ, II, 230.

Books. With what caution the books of the apostles' preaching were to be handed down, II, 26, 27; and to be kept by those who received them, II, 30. One must abstain from the books of the Gentiles that detract from the faith, I, 570, 571. Apocryphal books must be avoided, I, 950, 951, 954, 955. After Moses had handed down the books of the law to the seventy elect, the written law could receive certain false things against God, II, 103, 106. In the books of the Old Law, Jesus Christ admits that some things are false, II, 143.

Liturgy of St. Clement, II, 606...

Loquacity is reproved in the wife of Hermas, II, 898.

Light. Concerning the incomprehensible light admitted by Simon Magus, I, 1271, 1272. That doctrine is absurd, I, 1274, 1275, 1276, 1277.

M Magic. Mesraim, son of Ham, after the flood, hands down the discipline of the magical art, I, 1326. Thus magic was the beginning of idolatry, I, 1325. Magic is condemned, I, 999. The injustice of the magical art, II, 178.

Evil. There is something intrinsically evil, I, 1424. Evil does not come from God, I, 1397, nor do the evil thoughts of men, II, 279. Evil proceeds from man, I, 1393, 1394, 1395. On the origin of evil, II, 435, 438. How God turns evil to good, I, 1324, 1325. Jesus Christ taught that the devil is evil, II, 423. One must abstain from evil deeds, II, 931, 934, 935.

Mamertinus, prefect of Rome, wants to induce Clement to sacrifice to the gods, II, 594.

Manasseh the king sins against God; his captivity, conversion, and liberation, I, 642, 643, 646, 647, 650.

Meekness is commended, II, 1099.

Marcus, one of the first heretics, I, 926.

Maro is ordained bishop of Tripoli, I, 1356.

Martyrs. The dignity and holiness of the martyrs, I, 827, 830. Martyrs should be in honor among us, I, 854. We ought to assist the martyrs out of our substance, I, 830. They must be aided even with danger to one's life, I, 832, 834.

Marriage is legitimate, I, 986. Various rules regarding the intercourse of a man with a woman, I, 986. Young people should contract marriage to avoid fornication, II, 154.

Menander, one of the first heretics, I, 926.

A lie is essentially evil, impossible to God, I, 267. The consequences of a lie, II, 1099, 1102.

The deceits of a harlot are to be feared and avoided, I, 575, 578.

Mesraim, son of Ham, from whom the Egyptians, Babylonians, and Persians descend, II, 245.

The folly of the Metamorphoses, I, 1435.

Method. Concerning the method to be used in the investigation of the truth concerning Christ, I, 1264, 1265.

Ministers of the Church. Caution must be used in choosing ministers of the Church, I, 487. See bishop, presbyter, deacon, cleric... Let them be subject to the bishops in all things, I, 497. Ministers of the Church must avoid the company of women, I, 486. Various dispositions concerning married ministers, I, 486.

Miracles. Not all have the gift of miracles, I, 1062, 1063, 1066. For what cause God grants the gift of miracles, I, 1062. It is not right to exalt oneself because of this accepted gift, I, 1066, 1067, 1070. The way of distinguishing true miracles from false: false ones are of no use to anyone, true ones are useful to men, I, 1308; II, 100, 102.

Mercy is commended, I, 238. Praises of mercy, I, 1027... The mercies of the Lord toward sinners, I, 654.

Mission. Jesus Christ was sent by the Father; the apostles were sent by Jesus Christ, I, 291.

Modesty is commended, I, 575, especially for women, I, 586, 587.

Corruption of morals prevents one from turning the heart to the truth, I, 1298, 1300.

Moses was a figure of Christ, II, 810.

Exterior cleanliness is commended, I, 505.

The world is not eternal, I, 1376, 1377, therefore it dem-

demonstrates the existence of the Creator, I, 1379. Various opinions of the philosophers regarding the principles of the world, I, 1379. It could not have been formed by the collision of atoms, I, 1379. Systems of the philosophers regarding the structure of the world, I, 1379, 1380, 1381, 1429. Gifts are not to be accepted from the wicked, I, 779, 782. Ecclesiastical offices: what kind of crime it is to usurp them, I, 670, 671, 787. Mysteries. Concerning the ordinance of John, the brother of Zebedee, for celebrating the holy mysteries, I, 1091...

N Nature: the name is often taken for God, I, 1338. Nature is depicted as a false prophetess, II, 126. Her prophecy is called feminine, II, 126. A Christian should live content with necessities, I, 1358. Testament of Naphtali, II, 1103; born of Bilhah, whom Rachel fraudulently foisted upon Jacob, II, 1106. He says that every human has received from God a destination from which it is not permitted to depart, II, 1106, 1107. He predicts the crimes of his tribe, their captivity, the priesthood of Levi and the principate of Judah, the calamities by which the Jews will be tested, and the advent of the Son of God, II, 1110, 1111. He dies in the one hundred and thirtieth year of his life, II, 1111. Nicæla, brother of S. Clement, is bought by a widow and becomes a hearer of Simon, II, 91. See Aquila and Clement. Nicolaitans: what their doctrine was, I, 927. Ninus or Nimrod, devoted to the magical art, I, 1327. Noah, saved from the flood on account of his righteousness, I, 1320. Second marriages were permitted, third were condemned, I, 762, 763.

O Obedience. One must be obedient to the divine will, I, 283, 1313. Obedience is a character that God demands of us, I, 1313. Because they obeyed God, Enoch is translated to heaven, Noah is preserved, Abraham is called, I, 227, 230. Lot escapes safe, I, 231. Obedience toward bishops is commended, I, 471, 498; so much so that everyone should consider him an enemy who disparages a bishop, II, 816; toward priests, I, 482, 488, 492; toward temporal authorities, I, 225; toward superiors in general, I, 477. Blindness of those who prefer the pleasures of the world to the promises of Christ, I, 343. Ordinance of offerings, I, 1019, 1022. Detraction should be avoided, I, 270. Detractors are severely rebuked, I, 478. Hatred is prohibited, I, 718. The duty of the laity toward bishops, I, 634; toward all ministers of the Church, I, 682, 683. On the vesper office, from James, the brother of the Lord, I, 1138. The meaning of oil, and how it must be blessed, I, 1126. Works are necessary to obtain the blessing of God, I, 271; for salvation, I, 334, 335, 484, 505, 1259; II, 227, 230. Exhortation to do good works, by the example of God who created so many and such great things, and rejoices in His works, I, 275; II, 733, 734. Our good works are the light that illuminates us in this world, and our brothers, 382, 384. Workers. What the gifts of the workers of the Lord's harvest are, I, 416. Prayer. To pray, one must be pure, I, 1010. What the prayer of the faithful should be, I, 1015. In praying, one must not use empty repetition, II, 810. One must pray without doubt, with firm faith, and what is asked will be received, II, 935, 1138. At what hour one must pray, I, 1135, 1138. One must pray for infidel parents, I, 503. The power of prayer, I, 478. Ordination: used in the most ancient times, instituted by Jesus Christ, I, 475. In the time of the apostles, ordination was done by anointing, I, 492. It must be done by bishops alone, I, 788, 790, 803, 806. Bishops should be ordained by three, or at least two bishops, I, 803. Qualities of those to be ordained, I, 1022. Ecclesiastical ornaments. With what reverence vestments and sacred vessels are to be held, even ancient ones, I, 485. Ornaments are to be avoided by Scripture, I, 563, and left to foolish women, I, 566, 567, because they lead to luxury, I, 563. They are a proximate occasion of scandal, I, 563. Orphans: how we ought to regard them, I, 667. To gather orphans is a work pleasing to God, I, 807. Bishops should care for orphans, I, 807. Orpheus' system regarding the creation of the world and the formation of man, I, 1436, 1437. Idleness is to be shunned; the path of idleness follows sterility, I, 754, 755, 758.

P Pascha. On the manner and time of the celebration of the Pascha, I, 887, 894. Parents. Duties of parents toward children, I, 823. Children are to be educated and disciplined, II, 895, 896. Fathers are often disciplined for their children, II, 970, 971, 972. That parental affection should not deter us from the severity of discipline, I, 1370. Pastors of the Church ought to be devoted to the study of Scripture and doctrine, I, 466. The faithful ought to provide sustenance for pastors, II, 155, 158. False pastors are to be shunned, I, 466. See Bishop, Presbyter. Paul the persecutor, I, 1246. The poor, when they receive alms, ought to give thanks to the Creator and pray for their benefactors, I, 810, 811. The poor man assists the rich with prayers, II, 955. Peace. The Lord is the God of peace, I, 1261, 1262. The doctrine of peace established by Jesus Christ is unfolded, I, 1262, 1263. In what sense Christ came to disturb peace, I, 1348. Peace ought to reign among the faithful, I, 1342. Sinners. Jesus Christ came to call sinners, I, 334. Sinners who wish to convert to the Lord are to be helped, I, 622, 694. Sinners, even if they have sinned again, are not to be spurned, I, 694. How sinners are to be received to penitence, I, 695, 698; communication with sinners is prohibited, but only regarding their acts, I, 618, 619, 622. Yet one should not frequent public sinners, I, 959, 962. Consequences of original sin, I, 1319. Sin is to be avoided, I, 615, 617. The day of Pentecost should be celebrated in honor of the Holy Spirit, who descended upon the apostles, I, 889. Perfection. We ought to tend toward perfection, I, 1336. Condemnation of perjury, I, 1002. Persecution. Persecution always comes from the unjust, I, 304. Suffer persecution for Christ's sake, I, 831. We must suffer persecution and torments like Christ, I, 834, 835; II, 791, 792. Persecutions appear under the figure of a great beast. What the four colors signify—black, bloody, golden, and white—of the head of this beast, II, 911, 912. Peter is sent to Caesarea by James to confound Simon, I, 1247. He is received by Zacchaeus, I, 1247, 1248. He prepares himself to argue with Simon, I, 1256, 1257, 1258. Disputation of Peter against Simon, I, 1259... Peter sends disciples to watch Simon, I, 1312. He baptizes ten thousand men at Caesarea, I, 1314. He departs for Tripoli, I, 1314. He arrives at Tripoli with his assistants and is received by the rejoicing citizens, I, 1315, 1316. He addresses the people, I, 1319... He departs for Antioch, I, 1356. In many places, Peter heals the sick and liberates those vexed by demons, I, 1296, 1318, 1347, 1445, 1451, 1452, 1453. On the island of Aradus, he heals a paralytic woman, I, 1364. He arrives at Laodicea: what was done in that city; he heals the host's daughter vexed by a demon, I, 1420. Finally, he touches Antioch, I, 1452. According to another version, thus are the pilgrimages and preachings of S. Peter ordered. He seeks Tyre and addresses the people of that city. He frees some from diseases contracted at banquets with Simon, teaches the truth, baptizes many; he appoints a bishop at Tyre, and directs his steps to Sidon, II, 219. Here he does the same and departs for Berytus; he puts to flight Simon who was staying here with his followers; he heals, teaches, and baptizes many, appoints a bishop, goes to Byblos, then proceeds to Tripoli, following in the footsteps of Simon, II, 223, 226. Then he goes to Antharadus, II, 302. From Antharadus he goes to Laodicea, where he holds a disputation with Simon Magus, II, 368. In almost the entire disputation, the subject is the origin of evil, II, 368... Then he arrives at Antioch, II, 467. From Antioch, having traveled through surrounding cities, he directs his steps to Rome, and having brought a huge multitude to the true religion, and his own death having been predicted, he appoints Clement as bishop of Rome, II, 575, 578. The final sermon of S. Peter to the people, II, 578, 579. S. Peter is called the foundation or base of the Church, II, 33. On the primacy of S. Peter and the bishops of Rome, II, 814. The vain and uncertain doctrine of the ancient philosophers, I, 1207, 1208, 1209; regarding God, II, 1178, 1179. Philosophers, by either denying providence or the existence of God, or by ascribing everything to fate or introducing the worship of false gods, destroyed morals, I, 1444. Philosophers cannot incite souls to virtue because they do not profess the doctrine of reward and punishment, I, 1443, 1444. Philosophers gave credence to fables about the origin and deeds of the gods, I, 1439. That if, in order to cover the true origin of things, the philoso-

philosophers and ancient wise men supposed a ridiculous origin of the gods, and monstrous deeds, they are rather destroyers of morals than wise men, II, 210, 211. Phoebus, a disciple of St. Clement, II, 598. Piety. One must persevere in piety, I, 1010. Plato’s testimony concerning the creation of the world, I, 1381. Punishment should be proportioned to the guilt, I, 710. Penitence. At all times, God has called men to penitence, I, 718, 722. Penitence is absolutely necessary for salvation, II, 115. Let us perform penance while we live, I, 342. On the manner of penance observed in the primitive Church, I, 626. Examples of penance, I, 642, 643, 646, 647, 692, 694. Effects and fruits of penance, I, 226, 642, 643, 646, 647, 650. For a sinner who has relapsed, penance is most difficult, II, 919. Penance is not completed in one instant, II, 970, 971, 972. Possession by a demon, how it occurs, I, 1321, 1322; II, 247. Various species of possession, II, 250, 251. The cause of possession is infidelity and sin, I, 1332. How demons are put to flight, I, 1321, 1322. We should not therefore boast that demons are put to flight by us, II, 258. Description and praises of divine power and wisdom, I, 247... I, 1026. Potentiana and Praxes, daughters of Pudens and Savinilla, instructed in chastity and the divine law, bestow their goods upon the poor, II, 1021. They dedicate a font of baptism, and in this font, on the holy day of Easter, ninety-six are baptized, II, 1022. Potentiana passes to the Lord at sixteen years of age, II, 1022. Her body is transferred to the cemetery of Priscilla, on the Via Salaria, II, 1022. Praxes passes the rest of her life in piety, II, 1022. Precept. He who loves God keeps the commandments, I, 474. The least commandments must be observed, I, 342. God's commandments are not impossible, II, 947, 950. But if anyone does some good beyond the commandments for the sake of perfection, it shall be counted to him, II, 959. Spiritual guidance. Those are guilty who neglect to provide spiritual guidance to those whom they love, I, 1369. Presumption, what kind of vice it is, I, 1333. Presbyters, how they are ordained, according to the constitution of John, beloved of the Lord, I, 1114, 1115. Presbyters hold the place of the seventy-two disciples, II, 807. Presbyters must keep chastity, I, 466; cultivate all virtues, I, 492; instruct the people, I, 492; administer the sacraments, I, 466, 467; II, 154. Unworthy presbyters shall be punished, I, 1067. One must obey princes, I, 826. The beginning is one, not double, I, 1285. True prophet. He taught us everything concerning the knowledge of the truth, I, 1399, 1400. Characters of a true prophet, II, 80, 83, 119, 122, 123. A prophet is easy to find, II, 83. When he is found, he is to be believed, II, 84. True prophets are distinguished from false ones by spirit and works, II, 943, 944. False prophets shall come at the end of the age, I, 962. One must beware of false prophets and false teachers, I, 1330; II, 731, 732, 733, 734, 801. Purgatory. Prayer for the dead is commended, I, 481. Prayer for the dead, I, 1143. On the days and the manner in which the commemoration of the dead should be made, I, 1146, 1147. External purifications are commended as a sign of internal purification, I, 1353. One must abstain from the vain purifications and observances of the Jews and pagans, I, 979, 982, 990. Q Question. One must abstain from vain questions, I, 1299; especially concerning God, I, 1398, 1399. R Reason. That truths concerning God, concerning worship and morals, cannot be discerned by reason alone, I, 1399, 1400, 1401. Possession of the kingdom of heaven is acquired by faith and works, I, 382. There are two kingdoms, one earthly, the other heavenly, II, 450. Those who obey the earthly king shall perish, but those who obey the heavenly one shall attain eternal life, II, 450. Religion. The vain excuse of those who say they hold the religion of their parents, II, 290, 291. Remuneration. To obtain the remuneration of eternal life, vices must be avoided, and virtues must be cultivated, I, 278. Resurrection is hinted at by day and night succeeding each other, I, 239; by the sowing of grain, which germinates, I, 262; by the resurrection of a certain bird which is called the phoenix, I, 263, 843; taken from the Sibylline books, I, 843. Scripture is proved in various places, by miracles and by reason, I, 266. Jesus Christ is the pledge of our resurrection, I, 894. The qualities of bodies after the resurrection, I, 839. Reverence toward parents is commended, I, 488. Toward bishops and priests, even if they are bad, I, 471, 476, 478, 479, 480. Toward one’s neighbor in general, I, 414. Jewish rites, after the coming of Jesus Christ, no longer oblige, I, 939, 942, 943. Testament of Reuben, II, 1038. He laments his sins, and especially detests incest and fornication, II, 1043. He recommends his sons to listen to Levi and to be subject to Judah, whose leadership he foretells, II, 1046. He dies in the hundred and twenty-fifth year of his life, II, 1046. S Priests. On the ordination of priests from Anacletus, II, 803. Priests ought to prefer knowledge and a good life, I, 471. They must instruct the people in the law of the Lord, I, 491, 492; correct the faithful, I, 488; exhort sinners, I, 623, 626. Praises of priests, I, 479. One must not rise up against priests, even if they are bad, but rather leave their judgment to God, II, 815, 816. See Presbyters. Priesthood. How the priesthood was established in the tribe of Levi, I, 295. Sacrifices of the ancient law, already odious to God before Christ, Jesus Christ abolished in order to fashion a pure heart, I, 967, 970, 971; II, 729, 730. The sacrifices of the new law must be offered only by those rightly ordained, and in places permitted by the bishops, I, 498. Without priests, let no sacrifice be offered, I, 675. Sadducees denied the resurrection, I, 1237. Salvation. Through Jesus Christ we are saved, I, 279, 282. We attain salvation through the exercise of good works, I, 335, 338. Samaritans denied the resurrection, I, 1237. Saturninus, one of the first heretics, I, 926. Scandal. One must take care that the weak are not scandalized, either by our life or by our words, I, 428, 430. The penalty for scandal, I, 478. In what sense the words are to be heard: If thy right eye... I, 1370. Schisms. Schisms have for their author the spirit of wickedness, I, 978. Schisms are to be fled, I, 910, 1006. The authors of schisms are to be avoided, I, 915. In the Old Testament, the punishments of schismatics, I, 910, 911, 914. Those who rise up against temporal authority are punished; a fortiori, those who rise up against ecclesiastical authority, I, 911. Man does not possess universal knowledge, I, 1427, 1428. One must read the Holy Scripture, I, 570, 571, 574, but according to tradition, I, 508, 1441, 1442. There are in the Scriptures certain obscure things, so that those who seek the truth ungratefully may not find it, but the Scriptures are sufficiently clear to men of good will, II, 118, 374. Passages of Scripture that assume some imperfection in God are false, II, 139. Impius speeches are severely refuted, I, 478. The seditions of the ancient serpent, I, 1338. He persuades man not to seek the truth, I, 1338; to worship many gods, I, 1341, 1342. See Unclean spirits, Demon. Servants. The duties of servants toward their masters, I, 1007. The true servant of God is liberated from evil, I, 1346, 1347. Why sometimes the servant of God is tested by God, I, 1346. That, by the example of Christ, we must not be ashamed to be servants of the brethren, I, 1358. Service. Let us serve God who made us the people of His election, I, 270. The service of God is to be preferred to the service of men, I, 270. Silas is sent by the apostles to rule the Church of Antioch, I, 943. Testament of Simeon, II, 1346. He is punished by God because of his envy toward Joseph, his brother; he detests envy, II, 1047, 1030. He predicts the struggle of the sons against the sons of Levi, the destruction of the Canaanites and other peoples, the coming of Christ, and the overthrow of idolatry, the priesthood of Levi, and the leadership of Judah, II, 1050, 1051. He dies in the hundred and twentieth year of his life, II, 1051. Simon Magus, the first heretic, I, 922, 923. He is confounded by St. Peter, I, 1258. Simon the orator, nourished in dialectic, a magician, I, 1250; a wicked man, 1251. His life, errors, and crimes, I, 1251...; II, 91, 92, 95, 96, 99, 100, 218. The heresy of Simon, I, 1246, 1247, 1303; II, 91, 92, 95, 96, 99, 100. Simon Magus’s errors concerning God. He sets out for Rome and throws the workshop of his crimes into the sea, I, 1310. Throughout the Roman province, Simon’s preaching is deceitful, I, 1314. With Peter standing by,

^A Simon stirs up the citizens of Antioch against S. Peter, I, 1446. According to another version, the travels of Simon are ordered thus: Simon stirs up the citizens of Tyre against Peter, and Clement, in this city, precedes S. Peter with his twin brothers, Aquila and Nicetas, II, 158, 159, 162. He flees from Tyre to Sidon, and from Sidon, with Peter pressing upon him, to Berytus, II, 219. He leaves Berytus with his disciples, having been driven out with clubs, II, 223, and goes to Tripoli, II, 226. He flees from Tripoli to Syria, II, 227, and comes from Antioch to dispute with S. Peter at Laodicea, II, 368. He flees to Judea, II, 467. He is forced to depart from Antioch, I, 1447, and touches Judea, I, 1447. The snares of Simon are turned against himself, I, 1446, 1450.

Simplicity. Praises of a simple life, II, 1087, 1090. Sisinnius, a friend of Tiberius, is led by S. Clement to the true religion and is baptized with his whole house and many more illustrious citizens of Rome, II, 390, 391. Sodomy, an execrable crime, I, 985, 999. Sobriety is commended especially to clerics and to all, I, 1147, 1150. Dreams are not a rule of certainty, II, 398, 399. Not only the just see visions, II, 399. The Holy Spirit proceeds from the Only-Begotten, as He from the Unbegotten. Exposition of that procession, I, 1287, 1288. A double spirit in man, evil and good. They are to be distinguished by their works, I, 946. From the seven spirits given to man by the Creator for a good work, there proceed ^B to evil work seven other spirits given by Belial, II, 1039, 1042. Unclean spirits were not so created by God, I, 1397. By God’s permission they sometimes prophesy, I, 1323, 1324; because they often know what men are ignorant of, I, 1323; II, 254: but they are not therefore gods. They tempt men, I, 1321, 1322, but have no power over men except by their consent, I, 1330; II, 238. They are not to be feared, but contemned, II, 930, 931, 950. Bride. A man enlightened by the doctrine of the truth is called the bride of Christ, II, 130. Sweetness of the service of the Lord, I, 1445. Subdeacon. Concerning the ordination of subdeacons from the constitution of S. Thomas, I, 1118. The office of subdeacons, I, 1126. Offices of subjects toward the king and magistrates, I, 1010. We must avoid pride and vain praise, I, 270, 271. Creed. For the attaining of salvation, the faith of all things contained in the Creed, and in its articles, is necessary, I, 472, 473.

T The temple of Jerusalem was to be destroyed, as displeasing to God. We are the temple of God, II, 774, 775. S. Clement compelled the faithful to build temples, I, 489. Regarding the structure of temples, I, 723. Temples are to be frequented by the faithful, I, 743, 746, 747, 750. Temptations. God permits the good to be tempted by the evil, I, 1306. Here God proves and punishes the faithful, so that eternal punishments may be avoided, II, 287, 363. Snares and temptations suggested by demons, II, 251. The testament which had been broken by Moses, we have recovered by the death of Jesus Christ, II, 767. The Testament of the Twelve Patriarchs, II, 1038. Witnesses. What kind they ought to be, I, 710, 711. Enemies are not to be admitted as witnesses, II, 815. Theodora, wife of Sisinnius, a holy woman, seeks her husband’s conversion from the Lord, II, 587. Theophilus of Antioch receives S. Peter, I, 1454. Fear. Let us fear God, the avenger of crime, I, 267, 270. There is no pleasure that is not cut off by the fear of God, I, 1405, 1406. Salutary effects of the fear of the Lord, II, 395; it turns us away from evil and impels us to good, II, 930, 931. Let the vain fear of men be cast aside, and let God alone be feared, I, 1336. Tribulation. The advantages of tribulations, I, 489. That in true religion they serve some purpose, I, 1360. Sadness grieves the Holy Spirit dwelling within us, and inspires nothing good, II, 939, 942, 943.

U Vengeance is forbidden, I, 562. God often delays vengeance so as to await the conversion of sinners, I, 1444. ^C A wife ought to love and reverence her husband, I, 578, 579, 986, 987. Let her leave vain ornaments to harlots, I, 582. Praises of a good wife, II, 339, 342. How intolerable is a bad wife, I, 583.

V Cow. The sacrifice of the cow was a type of Christ, II, 747, 750. Vanity. Vain are they who resist God, I, 286. The Word of God is to be announced, I, 703; but it is not to be explained or announced by everyone, I, 667, 775. It is not to be held before the impious, so as to avoid profanation, I, 499. With what reverence the Word of God is to be received; he who announces the divine word is to be honored, I, 1006. All peoples (according to the prophets) run to hear the Word of God; but only those can hear it with fruit who love their own soul, I, 1309, 1317, 1318. Freedom of mind is required to hear the Word of God with fruit, II, 78. They who hear the Word of God and do not bring forth fruit will be punished, I, 1334. Truth. How harmful is he who neglects to inquire after the truth, I, 1305. Way. There are two ways: the way of life, the way of death, I, 996, 998. What the way of life is, I, 998, 999. What the way of death is, I, 1010; II, 222. There are two ways: the way of light, the way of darkness, II, 775. The way of light is the way of the good, II, 778, 779. The way of darkness is the way of the evil, II, 779, 927. Widows. How we must regard widows, I, 667. What widows ought to be, I, 766, 767, 769. Younger women are not to be admitted into the rank of widows, I, 759, 762. A widow who contracts a second marriage sins, I, 759. Praises of widowhood, I, 762. The prayers of widows are heard, I, 778. Obligations of widows, I, 790. Man (Husband). How a husband ought to act with a chaste wife, II, 390, 326. Excellence of virginity, I, 388, 390, 400. Virgins are called the city of God, lights of the world, and the seed which the Lord has blessed, II, 400. Jesus Christ preferred virginity to other states and recommended it as more perfect, I, 392, 394. Virgins ought to be free for good works, I, 382; because without good works virginity is useful for nothing, I, 384, 386. Let the virgin always have God present, I, 388; let her be an imitator of Christ, I, 392. Virgins should visit orphans, widows, and those harassed by evil spirits, and generally anyone laboring under any pain; let them cultivate brotherhood and hospitality, I, 408, 410, 412. Virginity has renounced this word: "Increase and multiply"... it has likewise renounced all the cares and thoughts of the world, I, 386; it ought to remove from itself the concupiscences of the flesh, I, 396. Virgins ought to avoid the frequenting of the opposite sex, feasts, idleness, vain conversations, and curiosity, I, 402, 418, 422, 436, 438, 440, 444. The cause that brings about the ruin of virginity is the frequenting of the opposite sex; those who have avoided such frequenting have persevered; those who have neglected to take this precaution have lost their virginity, which is proved by the example of Joseph, I, 436, 438; Samson, I, 438; David, I, 438, 440; Solomon, I, 442; the two elders who tried to violate Susanna, I, 442. Examples are brought forth from the life of Moses, Aaron, Joshua, the prophets, Jesus Christ, and the apostles, who avoided persons of the opposite sex, and persevered to the end, I, 444, 446, 450. The reward of virginity, I, 388, 390, 400. Voluptuary. A double kind of voluptuaries: the former destined for destruction, the latter for penitence. How these are treated, II, 964, 965, 966, 967. Pleasure. The memory of pleasure inflicts long punishments on the sinner, II, 967, 970.

Z Zacchaeus is ordained bishop of Caesarea, I, 1311. Zebulun, testament of, II, 1090. He recalls the circumstances of the selling of Joseph, II, 1091, 1094, 1095. He was a fisherman, II, 1095. He says that divisions are to be avoided, for they are the cause of ruin. He foretells the crimes and conversion of his own, the coming of Jesus Christ, and he dies in the one hundred and fourteenth year of his life, II, 1098. Zoroaster teaches the magical art; he is burned, I, 1326, 1327. He is worshiped as a star, I, 1327; II, 243.

INDEX OF GREEK TERMS

INDEX OF NOTABLE WORDS

Δ Aaron 66, 350, 405. Abdera 145. Abel 53, 91, 102, 379. Abimelech 349. Abraham 54, 76, 100, 102, 108, 183, 335, 349, 363, 402. Haggai 45. To exact/compel (ἀγγαρεύειν) 276, 310, 311. Anchinius (?) 143. Anchinoos (?) 143 note. Way of acting (ἀγωγή) 3, 4, 5, 6, 7. To be in agony/dread (ἀγωνιᾶν) 9 note, 257; to contend 120. To contend/struggle (ἀγωνίζεσθαι) 9. Adam 53, 76, 99, 101, 102, 320, 335, 354, 355, 363, 400. Brother-marriage (ἀδελφογαμεῖν) 120 note. Brother-incest (ἀδελφοκοιτεῖν) ibid. Fratricide (ἀδελφοκτονεῖν) ibid. Brother-corrupting (ἀδελφοφθορεῖν) 128. To be distressed (ἀδημονεῖν) 409. Differently (ἀδιαφόρως) 283, 315. Admetus 145. Weak/feeble (ἀδρανής) 16. Implacable (ἀδυσώπητος) 37. Adonis 162. Immortality (ἀθανασία) 390. Death-maker (ἀθανατοποιός) 81. Athena 156, 161, 165. Athens 261, 266, 302. Athenian 122. Athenodorus the Epicurean 122, 154, 173, 179, 316, 408, 411, 414. Aeacus 143. Aegina 143. Egypt 28, 59, 170, 356. Egyptians 66, 136, 170, 198, 200, 222, 223, 305, 392. Haemon 145. Aeneas 45. Cause (αἰτία), on account of (per, ob): 14, 79, 87, 112, 175, 204, 209, 247, 344, 362, 376, 385, 390, 392, 406. Etna 143 note. Incomprehensible (ἀκατάληπτος) 34, 342. Fearlessly/steadfastly (ἀκαταπλήκτως) 33. Unobserved/not scanned (ἀκατάσκοπος) 296. Acrisius 143. Amorites 103. Vine (ἄμπελος) 145. Uninitiated (ἀμύητος) 49, 135, 147. Amyclas 145. Amphitrite 140. Amphitryon 143. Amoion 143. To regenerate (ἀναγεννᾶν) 6, 178, 247. Regeneration (ἀναγέννησις) 6, 253. Recognition/discovery (ἀναγνωρισμός) 271, 289, 306. Blameless (ἀναίτιος) 313. Ananias 45. Rest/repose (ἀνάπαυσις) 19, 22, 88, 92, 118, 236, 342. To recall to memory (ἀναπολεῖν) 333. To be unharmonious (ἀναρμοστεῖν) 390. To be formed/shaped (ἀνατυποῦσθαι) 304. Andrew 259. Clay statue of a king (ἀνδριὰς πήλινος βασιλέως) 330. Ceaselessly/incessantly (ἀνελλιπῶς) 50. Undoubtfully/unwaveringly (ἀνενδοιάστως) 50, 210. Unrestrainedly/instantly (ἀνεπισχέτως) 132. Humanity (ἀνθρωπότης) 200, 390. Eating human flesh (ἀνθρώπων σάρκας ἐσθίοντες) 388. To reply/counter-object (ἀνθυποφέρειν) 27. Appion 122, 154, 173, 176, 305, 306, 406, 409, 410, 411, 414. Unordered (ἀνοικονόμητος) 58. Lawless (ἄνομος) 4, 211. Antaradus 255, 272. To contend with someone (ἀντεξετάζεσθαί τινι) 122. Antiopa 142. Antioch 254, 271, 306, 316, 406, 407, 408, 412, 414, 415, 416. Antiochene 415. Antipathy (ἀντιπάθεια) 97. Counter-breaths/winds (ἀντίπνοιαι) 20. To inquire in return (ἀντιπυνθάνομαι) 70. Antisthenes 147. Counter-pairing (ἀντισυζυγία) 95. Counter-image (ἀντιτυπία) 343. Antichrist 54. Antonius 57. Without delay (ἀνυπερθέτως) 288. Highest (ἀνώτατος) 57, 60 note, 78, 164, 214, 332, 335, 352, 353. From above (ἀνωτάτω) 60, 353 note. Unprofitable (ἀνωφέλητα) 30. Aquila 45, 57, 62, 119, 183, 255, 281, 285, 289. To make void (ἀκυροῦν) 104. Salt (ἅλας); Salts (ἅλες) 9, 16, 122, 173, 252, 287, 289, 303, 315, 395, 410. Alexandria 32, 46, 57. Alexandrian 122. Alexander 170. Alcibiades 147. Alcmene 143, 146. Amalthea 143. Unrepentant (ἀμεταμέλητος) 103, 104. Ammenoi 45 note. Upright/guileless (ἀπανούργος) 34. Uprightly/guilelessly (ἀπανούργως) 32. Altogether/simply (ἀπαξαπλῶς) 251, 279. Beginning/first fruits (ἀπαρχή) 10. Incomparably (ἀπαραβλήτως) 71, 338, 309. Unpreparedly (ἀπαρασκευάστως) 32. To detain someone with something (ἀπασχολεῖν τινά τινος) 14, 283. To sell off (ἀπεμπολήν) 16. Apis 222. Coming from above/gaseous (ἀπόγειος) 20. Offspring (ἀποκύημα) 158. Apollo 127, 144, 162. To be languid/faint (ἀποναρκᾶν) 37. To distract/call away (ἀποσχολεῖν τινα εἴς τι) 25, 36. Effective/thorough (ἀποτελεστικός) 300. Apion 122, 123, 132, 133, 134, 135, 152, 153, 154, 167, 172, 173, 177, 406, 409, 411, 414, 415. Unforeknown (ἀπρόγνωστος) 98. Needing nothing (ἀπροσδεής) 73. Aradus 263. Argos 147. Ares 150, 170. Ariadne 146. Aristippus 147. Arcas 143, 146. Sickle/hook (ἅρπη) 128, 155. Man-woman/hermaphroditic (ἀφρενόθηλυς) 159, 163. Unmanly/depraved mixing (ἀρδενομιξία) 167. To speak unspeakable things (ἀῤῥητουργεῖν) 128. Unspeakable utterance (ἀῤῥητουργία) 167. Artemis 162. The ruler stationed in Hades (ἄρχων ὁ καθεστὼς ἐν ᾅδῃ) 236. Asclepius 143 note, 145, 170. Stars (ἄστρα) 150. Astrologer (ἀστρολόγος) 300, 301, 305, 414. Immunity/asylum (ἀσυλία) 116. To occupy (ἀσχολεῖν) 14, 31, 45, 46, 333, 338. Occupation (ἀσχόλημα) 14. Business/affairs (ἀσχολία) 13, 242. Asopus 143. Atlas 149. Atra 150 note, 170. Atymnius 143 note. Master/possessor (αὐθέντης) 362. Self-powered/free-willed (αὐτεξούσιος) 52, 231, 385, 396, 406. Self-begotten (αὐτογέννητος) 328. To be un-Hellenized (ἀφελληνίζεσθαι) 288 note. Aphrodite 127, 147, 150, 156, 162, 164, 165, 166, 170. Achelous 143. Acherusian Lake (Ἀχερουσία λίμνη) 150. Achilles 145, 165, 170. To speak the truth (ἀψευστεῖν) 91.

B Babylon 326. Babylonians 198, 200. Valania 281. Barnabas 32, 36, 38, 39, 46, 47. To confirm something in the mind (βεβαιοῦν τι εἰς νοῦν) 26. Benjamin 45. Berytius 181. Book (βίβλος) 181. Deep (βάθυνος) 5. Berenice 119, 120, 122. Beirut (Bytus) 177, 179, 181. To be led astray by hopes (βουκολεῖσθαι ἐλπίσιν) 200. To gnash teeth (βρύχειν οδόντας) 395. Branchus 145. Britons 383. Byblos 181 note.

Γ Gabala 281. Ganymede 144, 146.

^A Gerizim 58. Gehenna 336. Genesis (— fate) 126, 298, 299, 305, 414. Generic 89. Born of women 51, 89, 107. Geth [?] 57 note. Earth 155. Giants 190, 192. Gittai 38, 57. To crave 38, 86, 202, 274. Darkness 73, 103. Gomorrah 94. Bowing the knee 77. To live in nakedness 21.

Δ David 363. To be possessed by demons 34, 228, 315, 334, 407. Danae 143, 146. Danaus 137. Daphnis 145. Commander of ten 221. Dolphin 146. Deucalion 53. Second place 15. Demeter 128, 147, 155, 162. To create 40, 69, 168, 398. Thing created 158. Creation 34, 168. Creator 73, 99, 101, 127, 218, 236, 311, 332, 335, 337, 341, 352, 353, 361, 363, 364, 365, 366, 369, 371, 386, 387. Disposition of birth 301. Deacon 10, 11, 18, 20, 115, 118, 254. Dialectical skill 32. Testimony 8. Constitutions, book cited 15 note, 16 note, 17 note, 19 note. To differ, to vanish, to be extinguished 208, 209, 257, 385 note, 285, 304. Two-sea [Dithalassos] 20. Justice 146. Diogenes 147. Administrator 221. Dionysius cited 341 note. Dionysus 127, 144, 145, 146, 147, 150, 156, 162, 170. Diospolite 122. Two-faced 65. Discord 18. Dione 128 note. Examination/Proof 78, 79. Shaken by hopes 31. Dositheus 59, 60. Dryops 145. Dually 66. Power 122. Infirmly 134. Hard to wash off 31. Subject to change 129. Evil-mindedness 84. Evil-mindedly 29, 69. Dodona [?] 128, 142. Dositheus 59 note.

E Spring turning 20. Mystery of the week 342. Seventy, the languages 350. Seventy, the 3, 4, 5, 69, 104, 356. Hebrews 10, 32, 184, 229, 253, 356. To delay 111. Idea 61 note. Eileithyia 142. To twist 96. Eima [?] 143. Fate 126. Introduction 40. Centurion 221, 407. To defend someone/something 26, 41, 94, 336, 339, 360, 361. Vengeance 336. To find out 82. To be probed/examined 334, 343. To foam out 192, 245, 261. Church 3, 10, 11, 15, 17, 19, 23, 24, 114, 115, 116, 118, 177, 179, 253, 254, 291, 351. To marry out 144. To go around 166. Hector 170. Liberality 123. Freedom of manners 123 note. Helen 58, 60, 144, 146, 156. Eliezer 45. Greece 146. Greeks 48, 124, 125, 130, 132, 190, 198, 233, 241, 309, 313. Greek 35, 57, 123, 128, 318. Elisha 45. Emmanuel 327. Circumcised 6. Fixed 85, 87. Clear manifestation 337, 345, 346, 352. Clear 352. Clearly 63, 345. To commit adultery within 233, 242 note, 324 note. To lurk within 202, 204, 210, 222, 233, 237, 240, 242, 324. Endymion 144. Active 89. Enoch 335, 363. Investigative 42. To go out 4. To enchant/sing 237, 242. Recurrence 149. Highest 22 note. To be taken away/removed 7. To flow back 158. Incantation 97. Province 255, 407. Prefect 226. Exercise 59. Urgent impulses [?] 225. To write/refer something to someone 208, 235, 262, 200. Epidaurus 170. To claim something 23, 234. To defile 40. Epicurean 316. Epicurus 122, 147, 286. To be shaped by 144. Bishop 7, 8, 9, 11, 18, 20, 21, 115, 117, 177, 179, 181, 254, 416. Bishop of bishops 10. Intensely 35. To visit someone 17, 19, 231, 279. To provide 86, 220. Seven pillars 301. Since 405. Strife 156, 165, 166. ^B Hermaphroditus 145. Hermes 144, 145, 150, 156, 165, 170. Hermopolis 150. Ersaeus [?] 143. Love (Eros) 139, 140, 141, 142, 148, 151. Hesperides 150, 166. Standing 57, 59, 60, 362, 364. Different inclination 20. Easily drifted 130. Euryale 146. Eurymedusa 143. Eurystheus 145. Europe 143, 146. Good conscience 343. With a good conscience 68. Cheerfulness 15. To be useful 83, 238. To unfold 73, 245. Ephesian 268. To equip/instruct someone 4, 14, 69, 261, 327. ^C Z Zacynthus 144. Zacchaeus 45, 56, 67, 93, 112, 113, 117, 118, 333, 337. Zacharias 45. Zeus, Dios, Zena 127, 128, 133, 141, 144, 145, 146, 150, 155, 156, 160, 161, 162, 164, 168, 169, 170, 171. Zethus 143. Zeno 147. Zoroaster 198, 199. H Ede [?] 142. Elias 54. Helios 161, 170. Day-baptist 58. Hera 128, 142, 147, 156, 161, 165, 166. Heracles 128, 143, 145, 146, 166, 170. Isaiah 365, 366. Esau 54. Hesiod 157. Hephaestus 142, 145, 200. Θ Sea 142. Goddess 155. Theaters 130. Theia 155 note. Foundation 10, 351. Themis 146, 155. God-willed 11. Theogony of Hesiod 157. Theology 79. Therses 145. Thestius 144. Thetis 156, 164. Thebes 150. Vault-like 162 note, 162. Thrace 150, 170. To gossip about someone 53. Rumor 36. Thomas 45. I Jacob 54, 76, 108, 184, 327, 336, 363, 366, 402. James 3, 6, 9, 24, 253; bishop 3, 9; bishop of bishops 11. Iamni 45.

Iamnites 45 adnot. Iapetus 155. Idea 61, 206, 207, 324, 330, 334, 334. To act/think privately 124. Layman 49, 129, 317. Priests of offerings pilfer many things 227 227. Jeremiah in the Lamentations 350. Jerusalem 58, 252. Hierophant 20. Jesus 3, 10, 11, 55, 106, 108, 122, 184, 185, 336, 337, 346, 351, 353, 356, 361, 361, 365. Lynx 20, 158. Ilithyia 142 adnot. Ilium 170. Imalia 143 adnot. Image 121. Ixion 27, 145. Judah 105. Judea 29, 31, 32, 37, 38, 286, 409, 411, 415. Jews 29, 98, 127, 132, 133, 135, 152, 176, 207, 241, 286 adnot., 317, 319, 321, 322, 327, 363, 415. Justa 55, 119, 120, 286. Hippolytus 145. Isaac 54, 108, 184, 326, 363. Angel-like 348. Ishmael 54. Equivalent 383, 386, 387, 403. Israel 109, 322, 356, 366, 367, 402. To relate something, to see something, to have an interest in some matter 32, 37, 62, 63, 66, 114, 182, 196, 221, 270, 271 adnot., 301, 318, 376. History/inspection 263. John 58, 59. Jonas 252. Joseph 349, 405. Josephus 45. Iota 5, 106. Cadmus 144. Cathedra (seat) 3, 5, 11, 12, 22, 23, 24, 87, 111, 113, 117, 249. Cain 53, 90, 102, 379. Caesar 29, 123, 210, 211, 221, 227, 235, 260, 301, 304, 407, 408. Caesarea Stratonis 38, 42, 120, 172, 258, 286, 407. Evil action 17, 18. To maltreat 51, 277, 278, 280. Maltreatment 66, 203, 259, 276 adnot., 284. Callisto 143, 145, 146. Beetle 248. Canon of symmetry/conjugation 55, 66. Prophetic canon 53. Car 150 adnot., 170. Heart, that which is above and below 311, 342. Carca (?) 150. Carrae 150 adnot. Cassiopeia 143. Castor 144, 146. To bewitch 120. Anathema 8. Storms 97. To reduce to silence 34. To place among the stars [catasterize] 145, 149. Condemned 351. To mortgage 194. Catechist 118. Those being catechized 19. Caucasian mountains 150. Tittle 5, 106. Proclamation 1, 51, 252, 253, 255, 351. Proclamations 3, 4, 5, 6, 7, 8, 24. Cinyras 144. Clement 10, 11, 13, 16, 19, 41, 24, 25, 38, 40, 45, 46, 55, 62, 65, 70, 73, 74, 77, 79, 119, 123, 135, 154, 183, 256, 268, 269, 270, 280, 281, 295, 303, 309, 406, 412, 415. Coeus 155. Core (maiden) 162. Cornelius 407. Rocky 159. Crius 155. Cretans 170. Crete 150. Onion 222, 223. Cronius 143. Cronus 128, 133, 142, 150, 151, 155, 159, 160, 163, 164, 169. Cynosura 145. To be pregnant 79, 86, 88. Cypress 145. Cypris 142. Cyprus 150, 170. Dogs 389. Cavity/belly (of a ship) 143. Gnat 33, 34. Lazarus 45, 404, 405. Layman 14. Lais 147. Lacedaemon 146. Lamia 144. Firefly 159. Laodicea 255, 281, 410, 414, 415. Laonis 145. Vegetable 258. Deserter 18, 22. White 170. Leda 144, 146, 171. Topic/theme 100. Lesson 20. Stone-throwing 326. To desert 241. To calculate 97. Lycaon 431. Lycurgus 147 adnot. Madness 46, 115, 130, 131, 247. To be mad 131. Mad/rabid 226. Macedonian 170. Sheepfold 117. Mariam 350. Marounes 182, 186, 254. To labor in vain 27. Matthidia 260 adnot., 280 adnot., 294 adnot., 303 adnot., 413 adnot. Mattidia 260, 280, 294, 303, 413. Veil/maphorion 310. Mesopotamia 170. Egypt (Mestraim) 198 adnot. To re-arrange 4. Transubstantiation 405 adnot. Substance 89, 341, 343. Mestrem 198. ^B Metis 128, 142, 150, 155, 161, 169. Mithras 162. Minos 141, 143, 446. Jew-hater 135. Micah 45, 399, 403. Mnemosyne 144, 155. Monarchy 3, 78, 82, 110, 112, 198, 219, 222, 316, 386. Monarchical religion 181, monarchical mind 153, monarchical soul 72. Uniform 95. Muses 144. Myrmidon 443. Filthy/abominable 80, 88, 388. Moses 3, 76, 103, 104, 107, 108, 245, 327, 302, 402; of Moses 5, 6, 67, 69, 87, 104, 105, 117, 185, 249, 351, 392, 401; to Moses 133, 184; Moses (acc.) 336, 350; Moses (pl./declined) 104, 105, 184, 185, 366. Nebuchadnezzar 405, 339. Temples, tombs of dead men 248. Numbness 4. Shipwreck 262, 266, 262, 309. Ship-owners 20. Sea-sickness 21. Shipwreck 261, 262 adnot., 266 adnot., 272 adnot., 281, 309 adnot. Nimrod 198, 199. Nile 402. Necromancy 28, necromancy 28 adnot. Nemesis 143. New moon 392. Nereids 164. Nicetes 45, 62, 64, 65, 120, 183, 255, 281, 282, 285, 286. Ninevites 252. To take a share 15. Lawful 4, 56, 347. Disease-making 21. Nycteus 142. Bride/nymph 13, 15, 92, 119, 280. Bridegroom 15, 92, 280, 292. Noah 76, 198, 335, 363. Wooden image/idol 78, 200, 204, 206, 207, 227. Odryses 145. More dragging/attracting 207; most attractive 104. Attractiveness 170. Burnt offering 109. Homer 157. Discourse/conversation 14, 20, 23, 24, 42. Table-companion 175, 194, 307. Fellow-national 3, 37. Fellow-national 3 adnot. Meal-companion 174. Fellow-tribesman 3, 5. Opuntians 170. Vision 337, 345, 346. Visions and dreams 345, 368. Orthosia 254. To set out from the same 8; setting out from secular education 33, 128, 129. Orpheus 145, 157, 459. Osiris 162, 201. Drunkard 76. Oppia (?) 443 adnot. Heaven 128, 142, 155. Substances, four 381, 382. Substantially 371, 378. ^{C D}

snake-like 60. wagons 222. 11 snare (- net) 15. The Palici 143 adnot. throbbing 161. Pallas 101. to brandish 101, 208, 282. Paltus 281. mother of all 60. Pan 145. inn 256. suffering everything 126, 127, 153. paradise 99, 320. deposit 8, 47. to deposit 8. Pargaeus (?) 143. sitting beside 64. camp castrum 211. entangled 14; to entangle 169. s sidus Virginis) 146. 6, 165. 31. 5. provider largitor 248. Partaeus (?) 143 adnot. Patrae (?) 150 adnot., 170 adnot. Patroclus 170. Paul in the Epistle to the Ephesians 341 adnot. burning with anger 317. Pelops 144, 451. fated 298, 299. enclosure 312. to contain an account 393. support 165. to enclose with a trench 85. Persians 198, 199, 200, 388. Perseus 143, 145, 146. Persephone 128, 144. Peter 3, 6, 10, 38, 43, 66, 67, 68, 71, 74, 75, 76, 77, 120, 122, 173, 174, 176, 177, 179, 180, 182, 183, 186, 229, 237, 262, 263, 264, 267, 268, 269, 270, 271, 272, 273, 274, 275, 276, 278, 279, 280, 281, 311, 353, 384, 385, 386, 387, 388, 389, 390, 391, 393, 394, 395, 396, 399, 401, 403, 404, 405, 406, 407, 408, 409, 410, 411, 412, 413, 414, 415, 416. inquiry 33. Peleus 145, 156, 164, 165. Plato 145 adnot. cited 343. victor in many games 122, 406. Pluto 127, 144, 150, 155, 160, 163. polemarch 93. way of life vitæ institutio 3, 48, 56, 95, 195, 212, 283, 366. Polydeuces 144, 146. worship of many gods 78. talkativeness 361. Polyxena 165. manifoldly 117. having many meanings 4. Polyphemus 145. capacious 159. postpone 158. Porto 261, 262. Poseidon 127, 141, 140, 150, 155, 160, 163. Potnieus 145. elders 9, 10, 15, 17, 20, 21, 115, 118, 177, 179, 181, 185, 253, 254, 407, 409, 410, 411, 412, 413, 414, 415, 416. Sisyphus 27, 137, 149. to flay 29. flaying 45. flaying 259. Sodom 94, 99. Solomon 251. wisdom of God 325. sophistry 40. Sophonias 45 adnot. Sophonias 45, 395, 396, 399, 400, 401. Spartaeus 143 adnot. by way of seed 350. drop 86, 88, 405. weight 17. to be seditious 137. to be in straits 21. foundation 95, 323. conjectures 5, 48, 49, 96, 310, 404. columns of stone at Aradus 263. to cast down together 60. to consider together 40 adnot. conjunction 52, 53, 54, 55, 58, 66, 85, 89, 110. yoke-fellow 89. syllogisms 33, 43. to gather together 21 adnot. to lodge together 21. to inquire together 75, 377. to think together 82. to consent 13. Syria 183, 254, 302. Syrophoenician woman 55. system cœtus, conventus 30, 255; system of the Church 15. to adapt oneself to someone 171. Socrates 146, 146 adnot. 147. Socratic 147. T to lament deplorare 27. Tantalus 27, 137, 149. taxiarch 22. Tartarean 20. Tartarus 27, 96, 128, 405. to 159. confidently 84. art-bearing 150. four-born 158. Tethys 155. Tenos 150 adnot. Tiberius 29, 123, 200. Titans 156. Tityus 27, 137, 149. row-master 20. volume 42. banker 76, 106, 112, 368. decad of thirty 57. old cloak 124, 147. small cloak 258. storm 20. Tripolis 181, 229, 254. thrice-blessed 210, 213, 247, 283. spring solstice 29; autumn solstice 30, turnings 97, 246, 400, 404. Troilus 145. grave-robbers 227. Tymnaeus 145. Tyre 119, 131, 154, 173, 176, 183. of things relative 387. Y Hyacinthus 145. water-vessel 213, 229. Aquarius 146. Hylas 145.

ORDER OF THINGS CONTAINED IN THIS VOLUME

dlassein 36. Hymenaeus 145. existent 390. consular 221. Hyperion 155. to refrain from saying, same as to say 372, cf. note. Footwear (— shoe) 258. to slander 59. ^A Theme 10, 41, 42, 43, 125, note, 126, 139, 237, 362; theses 26, 27, 41, 49, 167, 234. suspicion 59, 60, 124, 230, 232, 237, 357. retreat 160. footstool 109. sediment 160, 163, 171. to plunder 58, 92. to promise 92 note. ^B Φ Phanes 159, 163. Pharaoh 327, 349. Pharisees 87, 249, 355. Faustinianus 260, 281, 285, 296, 303, 304, 412. Faustinus 260, 281, 285, 286, 287, 289, 296, 303, 304, 402. Faustus 260, 303, 304, 316, 406, 407, 408, 409, 414. Phidias 263. autumn equinox 30. philanthropy 272, 273. to love the chief seat 12. to be judged ^C separately to exist 381. Philoctetes 145. philologist opp. 310. philosopher 35, 49. garrulous 4. Phogor 104. Phoebus 146. Phoenicia 110, 119, 254. Phoenix 343. Phorbas 145. to be chosen 403. Phocus 143. light-bringer 73. X Ham 198. Canaanite 55, 119, 120 note. chaos 157. Charybdis 21. to lay on hands 119. to live in the desert 19, 230. ^D widow-related 254. chiliarch 221. to be called/act as 206, 207, 208, 209, 266, 302. to be useful 91, 97, 216, 238. Christ 3, 10, 11, 12, 13, 14, 15, 20, 22, 57, 58, 88, 111, 114, 115, 116, 117, 122, 351, 363, 380. Chrysippus 147. Chrysos 145. Chonus 145. Ψ False apostle 332. False prophet 20. Psoros 30. Ω Ocean 155. Orion 146. to observe the hour 199. to observe the time 199 note.

ORDER OF THINGS CONTAINED IN THIS VOLUME

S. CLEMENT I, ROMAN PONTIFF. CLEMENTINES. Testimonies of the ancients regarding the Clementines 9 Gallandius’s prefatory dissertation on the Clementines 11 TWENTY HOMILIES OF CLEMENT OF ROME, now first complete. Monitum to the Reader 19 Epistle of Peter to James 25 Epistle of Clement to James 31 Homily I 57 Homily II 78 Homily III 112 Homily IV 158 Homily V 174 Homily VI 195 Homily VII 248 Homily VIII 226 Homily IX 242 Homily X 259 Homily XI 275 Homily XII 302 Homily XIII 330 Homily XIV 346 Homily XV 355 Homily XVI 366 Homily XVII 383 Homily XVIII 403 Homily XIX 422 Homily XX 447 EPITOME OF CLEMENT ON THE ACTS OF S. PETER 469 LITURGY OF S. CLEMENT OF ROME 603 APPENDIX TO S. CLEMENT. Martyrdom of S. Clement, Pope of Rome 617 Narrative of Ephraim, Archbishop of Cherson, regarding the miracle performed on a boy by S. Clement the martyr 633

S. BARNABAS APOSTLE. Prolegomena 647 Testimonies of the ancients regarding S. Barnabas and his epistle 647 Cotelerius’s judgment on the epistle of S. Barnabas the apostle 651 Dissertation of D. Le Nourry on the epistle of S. Barnabas 673 Article I. — Analysis of the epistle of S. Barnabas 673 Article II. — That this is the same epistle which is praised by the most ancient Fathers of the Church 674 Article III. — Opinions of ancient writers on the author of this epistle 674 Article IV. — Opinion of the moderns 675 Article V. — The first argument is examined 676 Article VI. — The second argument is weighed 677 Article VII. — The third argument is examined 677 Article VIII. — Moynius’s conjectures are discussed 678 Article IX. — When this epistle was written 679 Article X. — To whom this epistle was written 680 Article XI. — On the fortune of this epistle and its various editions 681 Article XII. — On the notes and observations on this epistle 682 Article XIII. — New observations on this epistle 683 Gallandius’s dissertation on the same epistle 685 Chapter I. — Whether S. Barnabas is the author of the epistle which is circulated under his name 685 Chap. II. — Stronger objections are diluted, and especially that by which the integrity of this epistle is attacked 689

ORDER OF THE CONTENTS CONTAINED IN THIS VOLUME

Chap. III. — Inquiry into the time at which it was written. 693 Chap. IV. — Of its authority, and how high it is to be esteemed. 698 Chap. V. — The judgment of Cl. Mazochius; whose learned observations on certain passages of the same epistle, passed over by other editors, are brought forward. 699 Chap. VI. — On the various editions and versions of the same epistle; especially on the old Latin version, with some minor remarks on the care taken by Gallandius. 702

CATHOLIC EPISTLE OF SAINT BARNABAS THE APOSTLE

I. — Greeting of Barnabas to the brethren. 727 II. — The Jewish sacrifices are abolished. 729 III. — The fasts of the Jews are neither true nor acceptable to God. 729 IV. — The Antichrist is at the gates: therefore let us flee from the errors of those who Judaize and from the works of the evil way. 731 V. — The new covenant, founded upon the passion of Christ, is for our salvation, but for the destruction of the Jews. 733 VI. — The passion of Christ and the new covenant are already announced by the prophets. 737 VII. — The fast and the goat are a type of Christ. 743 VIII. — The red heifer is a type of Christ. 747 IX. — On the circumcision of the ear and heart, and on the typical circumcision of Abraham. 749 X. — Commandments concerning food, misunderstood by the Jews, are made plain to Christians. 751 XI. — God has already foreshadowed baptism and the cross in the Old Testament. 755 XII. — The cross of Christ is frequently announced in the Old Testament — Joshua is a type of Christ. 759 XIII. — It is already announced in the Old Testament that Christians, not Jews, are the heirs of the divine covenant. 765 XIV. — The covenant which Moses received and broke, the Lord has given to us. 767 XV. — The Sabbath of the Jews is not the true one; the Sabbath acceptable to God. 769 XVI. — Not the temple of the Jews, but the spiritual temple of the Christians, has pleased God. 771 XVII. — Epilogue of the first part. 775 XVIII. — On the two ways. 775 XIX. — On the way of light. 777 XX. — On the way of darkness. 779 XXI. — Admonitory conclusion. 779 A saying of Saint Barnabas the Apostle which is not found in his Catholic epistle. 781

SAINT MATTHIAS THE APOSTLE

SAINT BARTHOLOMEW THE APOSTLE

ANACLETUS POPE

Epist. II. — On the ordination of archbishops and the remaining bishops and priests, and on the faith and other causes. 801 I. — On the ordinations of bishops and all the clergy. 802 II. — On the accusations of bishops. 802 III. — That a bishop should not be ordained by fewer than three bishops. 807 IV. — In which cities primates and in which metropolitans ought to be. 807

Epist. III. — On patriarchs and primates, and the remaining bishops; and that the Roman Church is the hinge and head of all churches. 810 I. — On the bipartite order of the priesthood. 812 II. — On the constitution or ordination of bishops and presbyters. 812 III. — On the discretion of bishops and cities. 813 IV. — That more difficult causes are to be referred to the Apostolic See. 814 V. — That those who were previously enemies should not be admitted to accusation or testimony, and on the final judgment. 815 Two decrees of Pope Anacletus. 816 I. — Why laity are not heard in the accusation of bishops. 817 II. — That every year bishops who are subject to apostolic ordinations should visit the thresholds of the apostles. 817

SAINT HERMAS

SAINT HERMAS, THE SHEPHERD

1277 ADDENDA. 1278

ADDENDA.

I.

Various Readings for the Apostolic Constitutions, from manuscript codices (1)

In the manuscript codex from the library of Mount Sinai, dating from approximately the thirteenth century, there are many readings that pertain to the Apostolic Constitutions. I have transcribed from it chapter 32 of the eighth book and those which follow. I shall present the text of the codex in such a way that the parts differing from the text of Cotelier, as recognized by the most learned Ueltzen, will be distinguished by italics.

THE ORDINANCE OF THE ECCLESIASTICAL CANONS OF PAUL, THE MOST HOLY APOSTLE.

Those (several lines precede this in Cot. and Ue.) first approaching the mystery of piety through the deacons should be brought to the bishop or the presbyters, and the reasons for which they have come to the word of the Lord should be examined. And those who have brought them should bear witness (Cot. adds "to them") having verified the facts regarding...

(1) These, like those under numerals II and III which follow, are from the book titled: *Anecdota sacra et profana ex Oriente et Occidente allata... Edidit Const. Tischendorf, phil. et theol. Doctor, etc. Lipsiae 1855, in-4.*

them. Let their character and life be examined strictly, whether they are slaves or free. 2. And if anyone be a slave, let his master be asked if he bears witness to him; if not, let him be rejected until he shows himself worthy to his master, but if he bears witness to him, let him be received. Let the servant of a Gentile be taught to be pleasing to his master, so that the word may not be blasphemed. 3. If, therefore, he has a wife, or the wife a husband, let them be taught to be content with each other; but if they are unmarried, let them learn not to commit fornication, but to marry according to the law. And if his master be a believer and knows that he is committing fornication, he shall not give him a wife, nor the woman a husband; let them be separated. 4. If any one has a demon, let him be taught ^B piety, but let him not be received into communion until he is cleansed; yet if death is urgent, let him be received. 5. If any one is a pimp, let him either cease pimping or be rejected. If any one of the stage plays upon the scene, whether man or woman, or a charioteer, or a gladiator, or a stadium runner, or a performer in games, or an Olympic victor, or a flute player, or a harpist, or one who displays an exhibition of pipe-playing, let them either cease or be rejected. 6. Let a soldier who comes to be taught not to do injustice, not to bear false witness, and to be content with the wages given to him; if he obeys, let him be received, but if he argues, let him be rejected. An utterer of unspeakable things, a catamite, a fool, a magician, a riotous person, a sorcerer, a deceiver, one who makes amulets, an augur, a marker of signs, an interpreter of palpitations, one who is on guard against the chance meeting of a cripple, or of feet, or of birds, or of weasels, or of utterances, or of symbolic hearings, let them be tested for a period of time; and if they are incorrigible, let them be rejected. 7. A concubine... let her be rejected... if she is a slave... but if she is free, let her marry... but if she does not, let her be rejected. 8. Concerning things pertaining to the Greeks... let them be changed or rejected... in hippodrome contests... let them be rejected. 9. He who is intended to have goodwill... 10. ...let him be a layman. 11. Every believer... before performing the manual task... but if any instruction of catechism occurs, let them prefer it... of piety. 12. A believer, whether man or woman... we have decreed in the epistles. ^A Paul, we decree that the people work five days; let them have leisure for the Sabbath and for the Lord’s day in the church... [various additional fragments follow in Cotelerius]. XXXIV, 1. (68) Prayers at dawn, the first hour, the third, the sixth, the ninth, and at evening and at the cockcrowing. At dawn indeed [giving thanks] that... ^B that on it the Lord received the sentence from Pilate... that all things were moved... in the evening also prayer because Christ was crucified; the ninth hour gave us rest from daily [labors]... for the presence... [should be] avoided... and thus also the profane defile. 3. But if it is not possible either at home or in church [to gather], let each one at his own house sing psalms... if there are [those], says the Lord... 4. Let him pray at home... 5. ...to the slaves... let them be rejected. Then follows chapter thirty-five, without title or note inserted. Let there be performed... memorial prayers... ^C XLIII, XLIV; 1. But in the commemorations... for the elders... for he says... wine... not that they should not drink at all, for [it is not that one should not drink wine] altogether... after the drunken one. 2. ...the name of the Lord our God Jesus Christ... has said to whom... [that which in the] time... in the house and of those inspecting... all things are. XLV... XLVI, 1. This [is common] to all... by the same order given... for he who hears you, says the Lord, hears me... and he who rejects me, etc.

XXXIII, 1. I, Peter, and... [The writing is inscribed: The Constitution of the holy apostles Peter and Paul (67).]

II. Variæ Lectiones to the Clementine Homilies and the Epitome.

It is well known among scholars that only two manuscripts of the so-called Homilies of Clement of Rome have hitherto been discovered. The one is the Parisian, which is mutilated at the end, finishing with the words of Homily XIX, 14, *he hyle opote* (cf. ed. Dressel, p. 383, 12). Upon this alone relied the edition of Cotelerius, and that of Clericus, who reprinted his entire work on the apostolic fathers with emendations, as well as the recent edition by Schwegler. But very recently another has been added, the Vatican Ottobonian, discovered by Albert Dressel, and in the year 1853 [he used it] for a new edition of the homilies... [where the duty of keeping each one's order and ministry is described].

* These are numerical notes in our text, expressed in larger type, which are interspersed in the text. ED. PATR.

ADDENDA.

It is used. And it is complete, nor does it rarely surpass the Parisian manuscript in the excellence of its readings. Nevertheless, it is far from the case that one should be satisfied with these two manuscripts or that the critical requirements have already been met by Dressel’s edition. For critical studies on the text of the Clementine Homilies have as much significance as, in our age, it has become understood that this apocryphal book of Clement is to be esteemed of the highest importance for investigating the history of the early Church. Since this is the case, I greatly rejoice that two other manuscripts have been discovered by me, one in Italy and one in the Orient. How much it is to be hoped that they will be of value, both for restoring the most ancient text and for elucidating the history of this book, will sufficiently appear from the previous sections of the first Homily and a few selected passages. We shall provide the continuous text itself just as it is read in both the Oriental and the Italian manuscripts, noting underneath the text the readings of the Homilies from the editions of Cotelerius and Dressel, along with the text of what is commonly called the Epitome, where it is suitable for comparison. The title of the book in the Oriental manuscript is written in this manner: *The Life and Conduct and Martyrdom of the holy and glorious hieromartyr Clement, Archbishop of Rome, disciple of the holy apostle Peter.* To this, the writing of the four Epitome manuscripts approaches more closely, in which, according to Cotelerius, is found: *The Life of the holy hieromartyr Clement, Bishop of Rome, disciple of the holy apostle Peter.* The other three Epitome manuscripts in Cotelerius differ considerably, one of which has this addition: *The Epitome of the Travels and Preachings of Peter by Clement,* which alone, surprisingly, the manuscripts of the Homilies and the Parisian and Vatican codices have in the place of the title, with two epistles prefixed.

Clement to James, the Lord and Bishop, and Bishop of bishops, who governs the holy Church of the Christians in Jerusalem and the Churches everywhere well founded by the providence of God through Christ our God, together with the presbyters and deacons and all the other brethren: peace be always.

Be it known to you, my lord, that I, Clement, being a citizen of Rome, and having been able to live my early life temperately, my mind from childhood had been preoccupied with the desire within me for despondency and labors. For a line of reasoning was with me—I know not whence it took its beginning—which frequently made reminders to me concerning death, that I would not exist when I had died, and that no one would ever make a memory of me, as infinite time carries all things into oblivion; and I would be no longer existing, not knowing those who exist, nor knowing, nor being known. Not having been born, not being born. And so, when did the world come into being, and before it came into being what was it? For if it was always, it will also be; but if it came into being, and after its dissolution what then will be again, or now, to understand is impossible.

II. And these things and those similar to them I know not whence I pondered without ceasing, having a painful grief so great that I would pine away becoming pale; and the most terrible thing was, if ever I deliberated to push away the concern as useless, the affliction became even more vigorous in me. And I was grieved at this, not knowing that I had a good companion, the thought of immortality, which became the cause of good for me, as I learned later by experience and gave thanks to God, the Lord of all; for by the thought which at the beginning oppressed me, I was compelled to come to the investigation and discovery of realities, and then I began to pity those whom at the beginning I was in danger of deeming blessed in their ignorance.

III. From my childhood years, being in such reasonings, for the sake of learning something certain I frequented the gatherings of the philosophers; and I saw nothing else but the overturning and establishing of dogmas, and contentions, and rivalries, and the arts of syllogisms, and fabrications of premises. And sometimes it prevailed, to say, that the soul is immortal, and sometimes that it is mortal. And my mind, [sometimes it said] that it is a soul, and sometimes... [original-script column: see facsimile]

^A that it is mortal. Whenever, therefore, 24 the argument prevailed that the soul is immortal 25, I rejoiced; but whenever it was that it is mortal, I was grieved; and I was even more dejected 26 that I was unable to confirm my mind regarding either of these 27. Nevertheless, I perceived 28 that the notions of the premises are taken by those who advocate them as false or true, and they do not appear as the truths contain them 29. Having therefore once settled that [the truth] is not reached through the advocated premises, but that the notions are determined by those who advocate them 30, I became even more dizzy in these matters. Therefore, I groaned from the depths of my soul, for I was neither able to confirm anything 31, nor could I cast off the care of such things 32, although I wished to, and, as 33 I said before, I ordered myself to keep quiet more frequently 34, yet I know not how 35, secretly, the reasoning concerning such things would enter into me 36. IV. And again, being at a loss, I said to myself, "Why do I labor in vain, since the matter is [so] clear? For if I cease to exist when I die, it was not appropriate for me, who am currently alive, to grieve." Therefore, I will save the grief for that time 38, when, not being, I shall not be able to grieve. But if, after all, I do exist, why is it that I have this superfluous grief now? And immediately following this, another thought entered into me 39—for I said: "What if, beyond that which grieves me now, I am to suffer something worse there, by not having lived piously, and be delivered 41 into the Phlegethon and Tartarus of some philosophers, like Sisyphus or Tityus 42 or Ixion or Tantalus, and I shall be tormented in Hades for eternity?" And again 43 I would counter-argue, saying: "Or, since the matter is uncertain 44, it is safer 45 for me to live piously." And again 46, "How shall I be able, for the sake of what is just, to control the pleasures of the body while looking to an uncertain hope? But I am not even convinced 47 that it is ever just and 48 pleasing to God, nor do I know if the soul is immortal or mortal; nor is any sure argument found, nor can I find rest from such reasonings." V. What then must be done, if not this 49: I will go to Egypt, and I will befriend the hierophants 50 and prophets of the shrines there, and having sought out a magician, I will persuade him with much money to perform a process of raising the soul, the so-called necromancy 51, ^B while I, for my part, inquire as if about some [other] matter 52; and the inquiry shall be to learn if the soul is immortal. And the answer of the soul—that it is immortal—will not be for me to know from it speaking or hearing 53, but from seeing it alone, so that with my own eyes I may see it and have an adequate and sufficient decision from the fact that it was merely seen; and it will no longer be able to overturn the invisible words with the unique things of the eyes 54. Nevertheless, I was even weighing this very consideration 55 with a familiar philosopher, who advised me not to dare this 56 in many ways.

For whether the soul will not hear the magician, you will live with a bad conscience, having acted against the laws that forbid doing these things; but if it does hear, I believe that after you have lived with a bad conscience, the things of piety will no longer advance, for which reason you also dared it. ^A For they say that the divine is estranged toward those who tear apart the souls of the dead for the sake of the dissolution of their bodies. And I, having heard these things, became more hesitant to undertake such an enterprise, yet I did not cease from my original purpose, but was disheartened as if my impulse had been hindered. VI. And that I may not relate such things to you at great length, while I was in such deep reflection and circumstances, a rumor grew quietly in the times of the reign of Tiberius Caesar, taking its beginning from the spring equinox, and it increased all the more, and as truly good, a messenger of God, it ran through the world, that God’s will is unable to be kept silent. It became ever fuller and greater, saying that someone in Judea, having taken his start from the spring equinox, is proclaiming to the Jews the kingdom of the eternal God, the enjoyment of which he says awaits anyone of them who shall first have succeeded in his manner of life; and as to the reason for his being believed, that, filled with divinity, he breathes forth these things, ^B he performs many wonderful signs and miracles by command alone, as one having authority: he makes the deaf to hear, the blind to see, the crippled to walk, the lame he sets upright, he drives away every disease, he puts every demon to flight; but even lepers, merely looking at him from a distance, are healed and depart, and the dead when brought are raised, and there is nothing which he is unable to do.

I, 8. (p. 31, apud Dress.) and in my oriental manuscript these things are written: Saying these things about others, I spoke unto myself, saying: "Why do I blame others, being present in the same indictment of negligence? But I shall hasten to Judea, having first settled the affairs of my life." And indeed, while I was consulting thus, much time of procrastination elapsed, as worldly affairs are difficult to resolve. Finally, having understood the nature of life in some way, that it ensnares those who hasten in the hope of entanglement, but not only those, even the time I was once ensnared, being enslaved by hopes, and that as men are thus occupied, we perish. Leaving everything to chance, I set off for Portus.

Homil. I, 40. (fin. cf. ed. Dress. p. 34.) It is seasonable for those who are ignorant of the God of all. While he was saying these things, they gave forth tumultuous laughter in agreement, trying to silence him and to treat him as a barbarian possessed by a demon. But I, seeing these things, seized by a zeal I know not how, could no longer endure to keep silent in pious anger, but called out with boldness, saying: "Reasonably did God set His will as incomprehensible to you, having foreseen you as unworthy, from which things He now appears to be certifying those who possess a critical mind."