Pseudo Clementina: Recognitions of Clement, Preface and Books I-II

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PSEUDO-CLEMENTINE LITERATURE

[Translated by the Rev. Thomas Smith, D.D.]

RECOGNITIONS OF CLEMENT, BOOKS I-II

RUFINUS, PRESBYTER OF AQUILEIA; HIS PREFACE TO CLEMENT'S BOOK OF RECOGNITIONS.

TO BISHOP GAUDENTIUS.

To thee, indeed, O Gaudentius, thou choice glory of our doctors, belongs such vigour of mind, yea, such grace of the Spirit, that whatever you say even in the course of your daily preaching, whatever you deliver in the church, ought to be preserved in books, and handed down to posterity for their instruction. But we, whom slenderness of wit renders less ready, and now old age renders slow and inactive, though after many delays, yet at length present to you the work which once the virgin Sylvia of venerable memory enjoined upon us, that we should render Clement into our language, and you afterwards by hereditary right demanded of us; and thus we contribute to the use and profit of our people, no small spoil, as I think, taken from the libraries of the Greeks, so that we may feed with foreign nourishment those whom we cannot with our own. For foreign things usually seem both more pleasant, and sometimes also more profitable. In short, almost everything is foreign that brings healing to our bodies, that opposes diseases, and neutralizes poisons. For Judaea sends us Lacryma balsami, Crete Coma dictamni, Arabia her flower of spices, India reaps her crop of spikenard; which, although they reach us in a somewhat more broken condition than when they leave their native fields, yet retain entire the sweetness of their odour and their healing virtue. Receive therefore, my soul,(1) Clement returning to you; receive him now in a Roman dress. And wonder not if haply the florid countenance of eloquence appear less in him than usual. It matters not, provided the sense tastes the same. Therefore we transport foreign merchandise into our country with much labour. And I know not with how grateful countenances my countrymen welcome me, bringing to them the rich spoils of Greece, and unlocking hidden treasures of wisdom with the key of our language. But may God grant your prayers, that no unlucky eye nor any livid aspect may meet us, lest, by an extreme kind of prodigy, while those from whom he is taken do not envy, yet those upon whom he is bestowed should repine. Truly it is right to point out the plan of our translation to you, who have read these works also in Greek, lest haply in some parts you may think the order of translation not kept. I suppose you are aware that there are two editions in Greek of this work of Clement,--the Anagnw'seis, that is, Recognitions; and that there are two collections of books, differing in some points, but in many containing the same narrative. In short, the last part of this work, in which is the relation concerning the transformation of Simon, is contained in one of the collections, but is not at all in the other.(2) There are also in both collections some dissertations concerning the Unbegotten God and the Begotten, and on some other subjects, which, to say nothing more, are beyond our comprehension.(3) These, therefore, as being beyond our powers, I have chosen to reserve for others, rather than to produce in an imperfect state. But in the rest, we have given our endeavour, so far as we could, not to vary either from the sentiments or even from the language and modes of expression; and this, although it renders the style of the narrative less ornate, yet it makes it more faithful. The epistle in which the same Clement, writing to James the Lord's brother, informs him of the death of Peter, and that he had left him his successor in his chair and teaching, and in which also the whole subject of church order is treated, I have not prefixed to this work, both because it is of later date, and because I have already translated and published it.(4) But I do not think it out of place to explain here what in that letter will perhaps seem to some to be inconsistent. For some ask, Since Linus and Cletus were bishops in the city of Rome before this Clement, how could Clement himself, writing to James, say that the chair of teaching was handed over to him by Peter?(1) Now of this we have heard this explanation, that Linus and Cletus were indeed bishops in the city of Rome before Clement, but during the lifetime of Peter: that is, that they undertook the care of the episcopate, and that he fulfilled the office of apostleship; as is found also to have been the case at Caesarea, where, when he himself was present, he yet had Zacchaeus, ordained by himself, as bishop. And in this way both statements will appear to be true, both that these bishops are reckoned before Clement, and yet that Clement received the teacher's seat on the death of Peter. But now let us see how Clement, writing to James the Lord's brother, begins his narrative.

RECOGNITIONS OF CLEMENT

BOOK I.

CHAP. I.--CLEMENT'S EARLY HISTORY; DOUBTS.

I Clement, who was born in the city of Rome,[1] was from my earliest age a lover of chastity; while the bent of my mind held me bound as with chains of anxiety and sorrow. For a thought that was in me--whence originating, I cannot tell--constantly led me to think of my condition of mortality, and to discuss such questions as these: Whether there be for me any life after death, or whether I am to be wholly annihilated: whether I did not exist before I was born, and whether there shall be no remembrance of this life after death, and so the boundlessness of time shall consign all things to oblivion and silence; so that not only we shall cease to be, but there shall be no remembrance that we have ever been. This also I revolved in my mind: when the world was made, or what was before it was made, or whether it has existed from eternity. For it seemed certain, that if it had been made, it must be doomed to dissolution; and if it be dissolved, what is to be afterwards?--unless, perhaps, all things shall be buried in oblivion and silence, or something shall be, which the mind of man cannot now conceive.

CHAP. II.--HIS DISTRESS.

While I was continually revolving in my mind these and such like questions, suggested I know not how, I was pining away wonderfully through excess of grief; and, what was worse, if at any time I thought to cast aside such cares, as being of little use, the waves of anxiety rose all the higher upon me. For I had in me that most excellent companion, who would not suffer me to rest--the desire of immortality: for, as the subsequent issue showed, and the grace of Almighty God directed, this bent of mind led me to the quest of truth, and the acknowledgment of the true light; and hence it came to pass, that ere long I pitied those whom formerly in my ignorance I believed to be happy.

CHAP. III.--HIS DISSATISFACTION WITH THE SCHOOLS OF THE PHILOSOPHERS.

Having therefore such a bent of mind from my earliest years, the desire of learning something led me to frequent the schools of the philosophers. There I saw that nought else was done, save that doctrines were asserted and controverted without end, contests were waged, and the arts of syllogisms and the subtleties of conclusions were discussed. If at any time the doctrine of the immortality of the soul prevailed, I was thankful; if at any time it was impugned, I went away sorrowful. Still, neither doctrine had the power of truth over my heart. This only I understood, that opinions and definitions of things were accounted true or false, not in accordance with their nature and the truth of the arguments, but in proportion to the talents of those who supported them. And I was all the more tortured in the bottom of my heart, because I was neither able to lay hold of any of those things which were spoken as firmly established, nor was I able to lay aside the desire of inquiry; but the more I endeavoured to neglect and despise them, so much the more eagerly, as I have said, did a desire of this sort, creeping in upon me secretly as with a kind of pleasure, take possession of my heart and mind.

CHAP. IV.--HIS INCREASING DISQUIET.

Being therefore straitened in the discovery of things, I said to myself, Why do we labour in vain, since the end of things is manifest? For if after death I shall be no more, my present torture is useless; but if there is to be for me a life after death, let us keep for that life the excitements that belong to it, lest perhaps some sadder things befall me than those which I now suffer, unless I shall have lived piously and soberly; and, according to the opinions of some of the philosophers, I be consigned to the stream of dark-rolling Phlegethon, or to Tartarus, like Sisyphus and Tityus, and to eternal punishment in the infernal regions, like Ixion and Tantalus. And again I would answer to myself: But these things are fables; or if it be so, since the matter is in doubt, it is better to live piously. But again I would ponder with myself, How should I restrain myself from the lust of sin, while uncertain as to the reward of righteousness?--and all the more when I have no certainty what righteousness is, or what is pleasing to God; and when I cannot ascertain whether the soul be immortal, and be such that it has anything to hope for; nor do I know what the future is certainly to be. Yet still I cannot rest from thoughts of this sort.

CHAP. V.--HIS DESIGN TO TEST THE IMMORTALITY OF THE SOUL.

What, then, shall I do? This shall I do. I shall proceed to Egypt, and there I shall cultivate the friendship of the hierophants or prophets, who preside at the shrines. Then I shall win over a magician by money, and entreat him, by what they call the necromantic art, to bring me a soul from the infernal regions, as if I were desirous of consulting it about some business. But this shall be my consultation, whether the soul be immortal. Now, the proof that the soul is immortal will be put past doubt, not from what it says, or from what I hear, but from what I see: for seeing it with my eyes, I shall ever after hold the surest conviction of its immortality; and no fallacy of words or uncertainty of hearing shall ever be able to disturb the persuasion produced by sight. However, I related this project to a certain philosopher with whom I was intimate, who counselled me not to venture upon it; "for," said he, "if the soul should not obey the call of the magician, you henceforth will live more hopelessly, as thinking that there is nothing after death, and also as having tried things unlawful. If, however, yon seem to see anything, what religion or what piety can arise to you from things unlawful and implores? For they say that transactions of this sort are hateful to the Divinity, and that God sets Himself in opposition to those who trouble souls after their release from the body." When I heard this, I was indeed staggered in my purpose; yet I could not in any way either lay aside my longing, or cast off the distressing thought.

CHAP. VI.--HEARS OF CHRIST.

Not to make a long story of it, whilst I was tossed upon these billows of my thought, a certain report, which took its rise in the regions of the East in the reign of Tiberius Caesar, gradually reached us; and gaining strength as it passed through every place, like some good message sent from God, it was filling the whole world, and suffered not the divine will to be concealed in silence. For it was spread over all places, announcing that there was a certain person in Judaea, who, beginning in the spring-time,[1] was preaching the kingdom of God to the Jews, and saying that those should receive it who should observe the ordinances of His commandments and His doctrine. And that His speech might be believed to be worthy of credit, and full of the Divinity, He was said to perform many mighty works, and wonderful signs and prodigies by His mere word; so that, as one having power from God, He made the deaf to hear, and the blind to see, and the lame to stand erect, and expelled every infirmity and all demons from men; yea, that He even raised dead persons who were brought to Him; that He cured letters also, looking at them from a distance; and that there was absolutely nothing which seemed impossible to Him. These and such like things were confirmed in process of time, not now by frequent rumours, but by the plain statements of persons coming from those quarters; and clay by day the truth of the matter was further disclosed.

CHAP. VII.--ARRIVAL OF BARNABAS AT ROME.

At length meetings began to be held in various places in the city, and this subject to be discussed in conversation, and to be a matter of wonder who this might be who had appeared, and what message He had brought from God to men; until, about the same year, a certain man, standing in a most crowded place in the city, made proclamation to the people, saying: "Hear me, O ye citizens of Rome. The Son of God is now in the regions of Judaea, promising eternal life to ever), one who will hear Him, but upon condition that he shall regulate his actions according to the will of Him by whom He hath been sent, even of God the Father. Wherefore turn ye from evil things to good, from things temporal to things eternal. Acknowledge that there is one God, ruler of heaven and earth, in whose righteous sight ye unrighteous inhabit His world. But if ye be converted, and act according to His will, then, coming to the world to come, and being made immortal, ye shall enjoy His unspeakable blessings and rewards."[2] Now, the man who spoke these things to the people was from the regions of the East, by nation a Hebrew, by name Barnabas, who said that he himself was one of His disciples, and that he was sent for this end, that he should declare these things to those who would hear them.[3] When I heard these things, I began, with the rest of the multitude, to follow him, and to hear what he had to say. Truly I perceived that there was nothing of dialectic artifice in the man, but that he expounded with simplicity, and without any craft of speech, such things as he had heard from the Son of God, or had seen. For he did not confirm his assertions by the force of arguments, but produced, from the people who stood round about him, many witnesses of the sayings and marvels which he related.

CHAP. VIII.--HIS PREACHING.

Now, inasmuch as the people began to assent willingly to the things which were sincerely spoken, and to embrace his simple discourse, those who thought themselves learned or philosophic began to laugh at the man, and to flout him, and to throw out for him the grappling-hooks of syllogisms, like strong arms. But he, unterrified, regarding their subtleties as mere ravings, did not even judge them worthy of an answer, but boldly pursued the subject which he had set before him. At length, some one having proposed this question to him as he was speaking, Why a gnat has been so formed, that though it is a small creature, and has six feet, yet it has got wings in addition; whereas an elephant, though it is an immense animal, and has no wings, yet has only four feet; he, paying no attention to the question, went on with his discourse, which had been interrupted by the unseasonable challenge, only adding this admonition at every interruption: "We have it in charge to declare to you the words and the wondrous works of Him who hath sent us, and to confirm the truth of what we speak, not by artfully devised arguments, but by witnesses produced from amongst yourselves. For I recognise many standing in the midst of you whom I remember to have heard along with us the things which we have heard, and to have seen what we have seen. But be it in your option to receive or to spurn the tidings which we bring to you. For we cannot keep back what we know to be for your advantage, because, if we be silent, woe is to us; but to you, if you receive not what we speak, destruction. I could indeed very easily answer your foolish challenges, if you asked for the sake of learning truth,--I mean as to the difference of a gnat and an elephant; but now it were absurd to speak to you of these creatures, when the very Creator and Framer of all things is unknown by you."

CHAP. IX.--CLEMENT'S INTERPOSITION ON BEHALF OF BARNABAS.

When he had thus spoken, all, as with one consent, with rude voice raised a shout of derision, to put him to shame, and to silence him, crying out that he was a barbarian and a madman. When I saw matters going on in this way, being filled, I know not whence, with a certain zeal, and inflamed with religious enthusiasm, I could not keep silence, but cried out with all boldness, "Most righteously does Almighty God hide His will from you, whom He foresaw to be unworthy of the knowledge of Himself, as is manifest to those who are really wise, from what you are now doing. For when you see that preachers of the will of God have come amongst you, because their speech makes no show of knowledge of the grammatical art, but in simple and unpolished language they set before you the divine commands, so that all who hear may be able to follow and to understand the things that are spoken, you deride the ministers and messengers of your salvation, not knowing that it is the condemnation of you who think yourselves skilful and eloquent, that rustic and barbarous men have the knowledge of the truth; whereas, when it has come to you, it is not even received as a guest, while, if your intemperance and lust did not oppose, it ought to have been a citizen and a native. Thus you are convicted of not being friends of truth and philosophers, but followers of boasting and vain speakers. Ye think that truth dwells not in simple, but in ingenious and subtle words, and produce countless thousands of words which are not to be rated at the worth of one word. What, then, do ye think will become of you, all ye crowd of Greeks, if there is to be, as he says, a judgment of God? But now give over laughing at this man to your own destruction, and let any one of you who pleases answer me; for, indeed, by your barking you annoy the ears even of those who desire to be saved, and by your clamour you turn aside to the fall of infidelity the minds that are prepared for faith. What pardon can there be for you who deride and do violence to the messenger of the truth when he offers to you the knowledge of God? whereas, even if he brought you nothing of truth, yet, even for the kindness of his intentions towards you, you ought to receive with gratitude and welcome."

CHAP. X.--INTERCOURSE WITH BARNABAS.

While I was urging these and similar arguments, a great excitement was stirred up amongst the bystanders, some being moved with pity as towards a stranger, and approving my speech as in accordance with that feeling; others, petulant and stolid, rousing the anger of their undisciplined minds as much against me as against Barnabas. But as the day was declining to evening, I laid hold of Barnabas by the right hand, and led him away, although reluctantly, to my house; and there I made him remain, lest perchance any one of the rude rabble should lay hands upon him. While we were thus placed in contact for a few days, I gladly heard him discoursing the word of truth; yet he hastened his departure, saying that he must by all means celebrate at Judaea a festal day of his religion which was approaching, and that there he should remain in future with his countrymen and his brethren, evidently indicating that he was horrified at the wrong that had been done to him.

CHAP. XI.--DEPARTURE OF BARNABAS.

At length I said to him, "Only expound to me the doctrine of that man who you say has appeared, and I will arrange your sayings in my language, and will preach the kingdom and righteousness of Almighty God; and after that, if you wish it, I shall even sail along with you, for I am extremely desirous to see Judaea, and perhaps I shall remain with you always." To this he answered, "If indeed you wish to see our country, and to learn those things which you desire, set sail with me even now; or, if there be anything that detains you now, I shall leave with you directions to my dwelling, so that when you please to come you may easily find me; for tomorrow I shall set out on my journey." When I saw him determined, I went down with him to the harbour, and carefully took from him the directions which he gave me to find his dwelling. I told him that, but for the necessity of getting some money which was due to me, I should not at all delay, but that I should speedily follow him. Having told him this, I commended him to the kindness of those who had charge of the ship, and returned sad; for I was possessed of the memory of the intercourse which I had had with an excellent guest and a choice friend.

CHAP. XII.--CLEMENT'S ARRIVAL AT CAESAREA, AND INTRODUCTION TO PETER.

Having then stopped for a few days, and having in some measure finished the business of collecting what was owing to me (for I neglected many things through my desire of hastening, that I might not be hindered from my purpose ), I set sail direct for Judaea, and after fifteen days landed at Caesarea Stratonis, which is the largest city in Palestine.[1] When I had landed, and was seeking for an inn, I learned from the conversation of the people, that one Peter, a most approved disciple of Him who appeared in Judaea, and showed many signs and miracles divinely performed among men, was going to hold a discussion of words and questions the next day with one Simon, a Samaritan. Having heard this, I asked to be shown his lodging; and having founder it, and standing before the door, I informed the doorkeeper who I was, and whence I came; and, behold, Barnabas coming out, as soon as he saw me rushed into my arms, weeping for joy, and, seizing me by the hand, led me in to Peter. Having pointed him out to me at a distance. " This," said he, "is Peter, of whom I spoke, to you as the greatest in the wisdom of God, and to whom also I have spoken constantly of you. Enter, therefore, as one well known to him. For he is well acquainted with all the good that is in thee, and has carefully made himself aware of your religious purpose, whence also he is greatly desirous to see you. Therefore I present you to him to-day as a great gift." At the same time, presenting me, he said, "This, O Peter, is Clement."

CHAP. XIII.--HIS CORDIAL RECEPTION BY PETER.

But Peter most kindly, when he heard my name, immediately ran to me and kissed me. Then, having made me sit down, he said, "Thou didst well to receive as thy guest Barnabas, preacher of the truth, nothing fearing the rage of the insane people. Thou shalt be blessed. For as you have deemed an ambassador of the truth worthy of all honour, so the truth herself shall receive thee a wanderer and a stranger, and shall enroll thee a citizen of her own city; and then there shall be great joy to thee, because, imparting a small favour, thou shalt be written heir of eternal blessings. Now, therefore, do not trouble yourself to explain your mind to me; for Barnabas has with faithful speech informed me of all things about you and your dispositions, almost daily and without ceasing, recalling the memory of your good qualities And to point out to you shortly, as to a friend already of one mind with us, what is your best course; if there is nothing to hinder you, come along with us, and hear the word of the truth, which we are going to speak in every place until we come even to the city of Rome; and now, if you wish anything, speak."

CHAP. XIV.--HIS ACCOUNT OF HIMSELF.

Having detailed to him what purpose I had conceived from the beginning, and how I had been distracted with vain inquiries, and all those things which at first I intimated to thee, my lord James, so that I need not repeat the same things now, I willingly agreed to travel with him; "for that," said I, "is just what I was most eagerly desirous of. But first I should wish the scheme of truth to be expounded to the, that I may know whether the soul is mortal or immortal; and if immortal, whether it shall be brought into judgment for those things which it does here. Further, I desire to know what that righteousness is, which is pleasing to God; then, further, whether the world was created, and why it was created, and whether it is to be dissolved, and whether it is to be renovated and made better, or whether after this there shall be no world at all; and, not to mention everything, I should wish to be told what is the case with respect to these and such like things." To this Peter answered, "I shall briefly impart to you the knowledge of these things, O Clement: therefore listen.

CHAP. XV.--PETER'S FIRST INSTRUCTION: CAUSES OF IGNORANCE.

"The will and counsel of God has for many reasons been concealed from men; first, indeed, through bad instruction, wicked associations, evil habits, unprofitable conversation, and un- righteous presumptions. On account of all these, I say, first error, then contempt, then infidelity and malice, covetousness also, and vain boasting, and other such like evils, have filled the whole house of this world, like some enormous smoke, and preventing those who dwell in it from seeing its Founder aright, and from perceiving what things are pleasing to Him. What, then, is fitting for those who are within, excepting with a cry brought forth from their inmost hearts to invoke His aid, who alone is not shut up in the smoke-filled house, that He would approach and open the door of the house, so that the smoke may be dissipated which is within, and the light of the sun which shines without may be admitted.

CHAP. XVI.--INSTRUCTION CONTINUED: THE TRUE PROPHET.

"He, therefore, whose aid is needed for the house filled with the darkness of ignorance and the smoke of vices, is He, we say, who is called the true Prophet, who alone can enlighten the souls of men, so that with their eyes they may plainly see the way of safety. For otherwise it is impossible to get knowledge of divine and eternal things, unless one learns of that true Prophet; because, as you yourself stated a little ago, the belief of things, and the opinions of causes, are estimated in proportion to the talents of their advocates: hence, also, one and the same cause is now thought just, now unjust; and what now seemed true, anon becomes false on the assertion of another. For this reason, the credit of religion and piety demanded the presence of the true Prophet, that He Himself might tell us respecting each particular, how the truth stands, and might teach us how we are to believe concerning each.[1] And therefore, before all else, the credentials of the prophet himself must be examined with all care; and when you have once ascertained that he is a prophet, it behoves you thenceforth to believe him in everything, and not further to discuss the particulars which he teaches, but to hold the things which he speaks as certain and sacred; which things, although they seem to be received by faith, yet are believed on the ground of the probation previously instituted. For when once at the outset the truth of the prophet is established on examination, the rest is to be heard and held on the ground of the faith by which it is already established that he is a teacher of truth. And as it is certain that all things which pertain to divine knowledge ought to be held according to the rule of truth, so it is beyond doubt that from none but Himself alone can it be known what is true."

CHAP. XVII.--PETER REQUESTS HIM TO BE HIS ATTENDANT.

Having thus spoken, he set forth to me so openly and so clearly who that Prophet was, and how He might be found, that I seethed to have before my eyes, and to handle with my hand, the proofs which he produced concerning the prophetic truth; and I was struck with intense astonishment, how no one sees, though placed before his eyes, those things which all are seeking for. Whence, by his command, reducing into order what he had spoken to me, I compiled a book concerning the true Prophet, and sent it to you from Caesarea by his command. For he said that he had received a command from you to send you every year an account of his sayings and doings.[2] Meantime, at the beginning of his discourse which he delivered to me the first day, when he had instructed me very fully concerning the true Prophet, and very many things besides, he added also this: "See," said he, "for the future, and be present at the discussions which whenever any necessity arises, I shall hold with those who contradict; against whom, when I dispute, even if I shall seem to be worsted, I shall not be afraid of your being led to doubt of those things which I have stated to you; because, even if I shall seem to be beaten, yet those things shall not therefore seem to be uncertain which the true Prophet has delivered to us. Yet I hope that we shall not be overcome in disputations either, if only our hearers are reasonable, and friends of truth, who can discern the force and bearing of words, and recognise what discourse comes from the sophistical art, not containing truth, but an image of truth; and what that is, which, uttered simply and without craft, depends for all its power not on show and ornanent, but on truth and reason."

CHAP. XVIII.--HIS PROFITING BY PETER'S INSTRUCTION.

To this I answered: "I give thanks to God Almighty, because I have been instructed as I wished and desired. At all events, you may depend upon me so far, that I can never come to doubt of those things which I have learned of you; so that even if you yourself should at any time wish to transfer my faith from the true Prophet, you should not be able, because I have drunk in with all my heart what you have spoken. And that you may not think that I am promising you a great thing when I say that I cannot be moved away from this faith, it is with me a certainty, that whoever has received this account of the true Prophet, can never afterwards so much as doubt of its truth. And therefore I am confident with respect to this heaven-taught doctrine, in which all the art of malice is overborne. For in opposition to this prophecy neither any art can stand, nor the subtleties of sophisms and syllogism; but every one who hears of the true Prophet must of necessity long immediately for the truth itself, nor will he afterwards, under pretext of seeking the truth, endure diverse errors. Wherefore, O my lord Peter, be not further anxious about me, as if I were one who does not know what he has received, and how great a gift has been conferred on him. Be assured that you have conferred a favour on one who knows and understands its value: nor can I be easily deceived on that account, because I seem to have gotten quickly what I long desired; for it may be that one who desires gets quickly, while another does not even slowly attain the things which he desires."

CHAP. XIX.--PETER'S SATISFACTION.

Then Peter, when he heard me speak thus, said: "I give thanks to my God, both for your salvation and for my own peace; for I am greatly delighted to see that you have understood what is the greatness of the prophetic virtue, and because, as you say, not even I myself, if I should wish it (which God forbid!), should be able to turn you away to another faith. Now henceforth begin to be with us, and to-morrow be present at our discussions, for I am to have a contest with Simon the magician." When he had thus spoken, he retired to take food along with his friends; but he ordered me to eat by myself;[1] and after the meal, when he had sung praise to God and given thanks, he rendered to me an account of this proceeding, and added, "May the Lord grant to thee to be made like to us in all things, that, receiving baptism, thou mayest be able to meet with us at the same table." Having thus spoken, he ordered me to go to rest, for by this time both fatigue and the time of the day called to sleep.

CHAP. XX.--POSTPONEMENT OF DISCUSSION WITH SIMON MAGUS.

Early next morning Zacchaeus[2] came in to us, and after salutation, said to Peter: "Simon puts off the discussion till the eleventh day of the present month, which is seven days hence, for he says that then he will have more leisure for the contest. But to me it seems that his putting off is also advantageous to us, so that more may come together, who may be either hearers or judges of our disputation. However, if it seem proper to you, let us occupy the interval in discussing among ourselves the things which, we suppose, may come into the controversy; so that each of us, knowing what things are to be proposed, and what answers are to be given, may consider with himself if they are all right, or if an adversary shall be able to find anything to object, or to set aside the things which we bring against him. But if the things which are to be spoken by us are manifestly impregnable on every side, we shall have confidence in entering upon the examination. And indeed, this is my opinion, that first of all it ought to be inquired what is the origin of all things, or what is the immediate[3] thing which may be called the cause of all things which are: then, with respect to all things that exist, whether they have been made, and by whom, through whom, and for whom; whether they have received their subsistence from one, or from two, or from many; and whether they have been taken and fashioned from none previously subsisting, or from some: then, whether there is any virtue in the highest things, or in the lower; whether there is anything which is better than all, or anything that is inferior to all; whether there are any motions, or none; whether those things which are seen were always, and shall be always; whether they have come into existence without a creator, and shall pass away without a destroyer. If, I say, the discussion begin with these things, I think that the things which shall be inquired into, being discussed with diligent examination, will be easily ascertained. And when these are ascertained, the knowledge of those that follow will be easily found. I have stated my opinion; be pleased to intimate what you think of the matter.[4]

CHAP. XXI. -- ADVANTAGE OF THE DELAY.

To this Peter answered: "Tell Simon in the meantime to do as he pleases, and to rest assured that, Divine Providence granting, he shall always find us ready." Then Zacchaeus went out to intimate to Simon what he had been told. But Peter, looking at us, and perceiving that I was saddened by the putting off of the contest, said: "He who believes that the world is administered by the providence of the Most High God. ought not, O Clement, my friend, to take it amiss, in whatever way particular things happen, being assured that the righteousness of God guides to a favourable and fitting issue even those things which seem superfluous or contrary in any business, and especially towards those who worship Him more intimately; and therefore he who is assured of these things, as I have said, if anything occur contrary to his expectation, he knows how to drive away grief from his mind on that account, holding it unquestionable in his better judgment, that, by the government of the good God, even what seems contrary may be turned to good. Wherefore, O Clement, even now let not this delay of the magician Simon sadden you: for I believe that it has been done by the providence of God, for your advantage; that I may be able, in this interval of seven days, to expound to you the method of our faith without any distraction, and the order continuously, according to the tradition of the true Prophet, who alone knows tile past as it was, the present as it is, and the future as it shall be: which things were indeed plainly spoken by Him, but are not plainly written; so much so, that when they are read, they cannot be understood without an expound-er, on account of the sin which has grown up with men, as I said before. Therefore I shall explain all things to you, that in those things which are written yon may clearly perceive what is the mind of the Lawgiver."

CHAP. XXII. -- REPETITION OF INSTRUCTIONS.

When he had said this, he began to expound to me point by point of those chapters of the law which seemed to be in question, from the beginning of the creation even to that point of time at which I came to him at Caesarea, telling me that the delay of Simon had contributed to my learning all things in order. "At other times." said he, "we shall discourse more fully on individual points of which we have now spoken shortly, according as the occasion of our conversation shall bring them before us; so that, according to my promise, you may gain a full and perfect knowledge of all. Since, then, by this delay we have to-day on our hands, I wish to repeat to you again what has been spoken, that it may be the better recalled to your memory." Then he began in this way to refresh my recollection of what he had said: "Do you remember, O friend Clement, the account I gave you of the eternal age, that knows no end?" Then said I, "Never, O Peter, shall I retain anything, if I can lose or forget that."

CHAP. XXIII. -- REPETITION CONTINUED.

Then Peter, having heard my answer with pleasure, said: "I congratulate you because you have answered thus, not because you speak of these things easily, but because you profess that you remember them; for the most sublime truths are best honoured by means of silence. Yet, for the credit of those things which you remember concerning things not to be spoken, [1] tell me what you retain of those things which we spoke of in the second place, which can easily be spoken out, that, perceiving your tenacity of memory, I may the more readily point out to you, and freely open, the things of which I wish to speak." Then I, when I perceived that he rejoiced in the good memory of his hearers, said: "Not only am I mindful of your definition, but also of that preface which was prefixed to the definition; and of almost all things that you have expounded, I retain the sense complete, though not all the words; because the things that you have spoken have been made, as it were, native to my soul, and inborn. For you have held out a most sweet cup to me in my excessive thirst. And that you may not suppose that I am occupying you with words, being unmindful of things, I shall now call to mind the things which were spoken, in which the order of your discussion greatly helps me; for the way in which the things that you said followed by consequence upon one another, and were arranged in a balanced man-her, makes them easily recalled to memory by the lines of their order. For the order of sayings is useful for remembering them: for when you begin to follow them point by point in succession, when anything is wanting, immediately the sense seeks for it; and when it has found it, retains it, or at all events, if it cannot discover it, there will be no reluctance to ask it of the master. But not to delay in granting what you demand of me, I shall shortly rehearse what you delivered to me concerning the definition of truth.

CHAP. XXIV. -- REPETITION CONTINUED.

"There always was, there is now, and there ever shall be, that by which the first Will begotten from eternity consists; and from the first Will proceeds a second Will. After these came the world; and from the world came time: from this, the multitude of men; from the multitude the election of the beloved, from whose oneness of mind the peaceful kingdom of God is constructed. But the rest, which ought to follow these, you promised to tell me at another time. After this, when you had explained about the creation of the world, you intimated the decree of God, "which He, of His own good pleasure, announced in the presence of all the first angels," and which He ordained as an eternal law to all; and how He established two kingdoms,--I mean that of the present time and that of the future,--and appointed times to each, and decreed that a day of judgment should be expected, which He determined, in which a severance is to be made of things and of souls: so that the wicked indeed shall be consigned to eternal fire for their sins; but those who have lived according to the will of God the Creator, having received a blessing for their good works, effulgent with brightest light, introduced into an eternal abode, and abiding in incorruption, shall receive eternal gifts of ineffable blessings."

CHAP. XXV. -- REPETITION CONTINUED.

While I was going on thus, Peter, enraptured with joy, and anxious for me as if I had been his son, lest perhaps I should fail in recollection of the rest, and be put to shame on account of those who were present, said: "It is enough, O Clement; for you have stated these things more clearly than I myself explained them." Then said I, "Liberal learning has conferred upon me the power of orderly narration, and of stating those things clearly for which there is occasion. And if we use learning in asserting the errors of antiquity, we ruin ourselves by gracefulness and smoothness of speech; but if we apply learning and grace of speech to the assertion of the truth, I think that not a little advantage is thereby gained. Be that as it may, my lord Peter, you can but imagine with what thankfulness I am transported for all the rest of your instruction indeed, but especially for the statement of that doctrine which you gave: There is one God, whose work the world is, and who, because He is in all respects righteous, shall render to every one according to his deeds. And after that you added: For the assertion of this dogma countless thousands of words will be brought forward; but in those to whom is granted knowledge of the true Prophet, all this forest of words is cut down. And on this account, since you have delivered to me a discourse concerning the true Prophet, you have strengthened me with all confidence of your assertions." And then, having perceived that the sum of all religion and piety consists in this, I immediately replied: "You have proceeded most excellently, O Peter: wherefore, in future, expound unhesitatingly, as to one who already knows what are the foundations of faith and piety, the traditions of the true Prophet, who alone, as has been clearly proved, is to be believed. But that exposition which requires assertions and arguments, reserve for the unbelievers, to whom you have not yet judged it proper to commit the indubitable faith of prophetic grace." When I had said this, I added: "You promised that you would give at the proper time two things: first this exposition, at once simple and entirely free from error; and then an exposition of each individual point as it may be evolved in the course of the various questions which shall be raised. And after this you expounded the sequence of things in order from the beginning of the world, even to the present time; and if you please, I can repeat the whole from memory."

CHAP. XXVI. -- FRIENDSHIP OF GOD; HOW SECURED.

To this Peter answered: "I am exceedingly delighted, O Clement, that I commit my words to so safe a heart; for to be mindful of the things that are spoken is an indication of having in readiness the faith of works. But he from whom the wicked demon steals away the words of salvation, and snatches them away from his memory, cannot be saved, even though he wish it; for he loses the way by which life is reached. Wherefore let us the rather repeat what has been spoken, and confirm it in your heart, that is, in what manner or by whom the world was made, that we may proceed to the friendship of the Creator. But His friendship is secured by living well, and by obeying His will; which will is the law of all that live. We shall therefore unfold these things briefly to you, in order that they may be the more surely remembered.

CHAP. XXVII. -- ACCOUNT OF THE CREATION.

"In the beginning, [1] when God had made the heaven and the earth, [2] as one house, the shadow which was cast by the mundane bodies involved m darkness those things which were enclosed in it. But when the will of God had introduced light, that darkness which had been caused by the shadows of bodies was straightway dispelled: then at length light is appointed for the day, darkness for the night. And now the water which was within the world, in the middle space of that first heaven and earth, congealed as if with frost, and solid as crystal, is distended, and the middle spaces of the heaven and earth are separated as by a firmament of this sort; and that firmament the Creator called heaven, so called by the name of that previously made: and so He divided into two portions that fabric of the universe, although it was but one house. The reason of the division was this, that the upper portion might afford a dwelling-place to angels, and the lower to men. After this, the place of the sea and the chaos which had been made received that portion of the water which remained below, by order of the eternal Will; and these flowing down to the sunk and hollow places, the dry land appeared; and the gatherings of the waters were made seas. And after this the earth, which had appeared, produced various species of herbs and shrubs. It gave forth fountains also, and rivers, not only in the plains, but on the mountains. And so all things were prepared, that men who were to dwell in it might have it in their power to use all these things according to their will, that is, either for good or evil.

CHAP. XXVIII. -- ACCOUNT OF THE CREATION CONTINUED.

"After this He adorns that visible heaven with stars. He places in it also the sun and the moon, that the day might enjoy the light of the one, the night that of the other; and that at the same time they might be for an indication of things past, present, and future. For they were made for signs of seasons and of days, which, although they are seen indeed by all, are understood only by the learned and intelligent. And when, after this, He had ordered living creatures to be produced from the earth and the waters, He made Paradise, which also He named a place of delights. But after all these things He made man, on whose account He had prepared all things, whose internal species [1] is older, and for whose sake all things that are were made, given up to his service, and assigned to the uses of his habitation.

CHAP. XXIX. -- THE GIANTS: THE FLOOD.

"All things therefore being completed which are in heaven, and in earth, and in the waters, and the human race also having multiplied, in the eighth generation, righteous men, who had lived the life of angels, being allured by the beauty of women, fell into promiscuous and illicit connections with these; [2] and thenceforth acting in all things without discretion, and disorderly, they changed the state of human affairs and the divinely prescribed order of life, so that either by persuasion or force they compelled all men to sin against God their Creator. In the ninth generation are born the giants, so called from of old, [3] not dragon- footed, as the fables of the Greeks relate, but men of immense bodies, whose bones, of enormous size, are still shown in some places for confirmation. But against these the righteous providence of God brought a flood upon the world, that the earth might be purified from their pollution, and every place might be turned into a sea by the destruction of the wicked. Yet there was then found one righteous man, by name Noah, who, being delivered in an ark with his three sons and their wives, became the colonizer of the world after the subsiding of the waters, with those animals and seeds which he had shut up with him.

CHAP. XXX. -- NOAH'S SONS.

"In the twelfth generation, when God had blessed men, and they had begun to multiply, [4] they received a commandment that they should not taste blood, for on account of this also the deluge had been sent. In the thirteenth generation, when the second of Noah's three sons had done an injury to his father, and had been cursed by him, he brought the condition of slavery upon his posterity. His elder brother meantime obtained the lot of a dwelling-place in the middle region of the world, in which is the country of Judaea; the younger obtained the eastern quarter, and he the western. In the fourteenth generation one of the cursed progeny first erected an altar to demons. for the purpose of magical arts, and offered there bloody sacrifices. In the fifteenth generation, for the first time, men set up an idol and worshipped it. Until that time the Hebrew language, which had been given by God to men, bore sole sway. In the sixteenth generation the sons of men migrated from the east, and, coming to the lands that had been assigned to their fathers, each one marked the place of his own allotment by his own name. In the seventeenth generation Nimrod I. reigned in Babylonia, and built a city, and thence migrated to the Persians, and taught them to worship fire. [1]

CHAP. XXXI. -- WORLD AFTER THE FLOOD.

"In the eighteenth generation walled cities were built, armies were organized and armed, judges and laws were sanctioned, temples were built, and the princes of nations were adored as gods. In the nineteenth generation the descendants of him who had been cursed after the flood, going beyond their proper bounds which they had obtained by lot in the western regions, drove into the eastern lands those who had obtained the middle portion of the world, and pursued them as far as Persia, while themselves violently took possession of the country from which they expelled them. In the twentieth generation a son for the first time died before his father, [2] on account of an incestuous crime.

CHAP. XXXII. -- ABRAHAM.

"In the twenty-first generation there was a certain wise man, of the race of those who were expelled, of the family of Noah's eldest son, by name Abraham, from whom our Hebrew nation is derived. [3] When the whole world was again overspread with errors, and when for the hideousness of its crimes destruction was really for it, this time not by water, but fire, and when already the scourge was hanging over the whole earth, beginning with Sodom, this man, by reason of his friendship with God, who was well pleased with him, obtained from God that the whole world should not equally perish. From the first this same man, being an astrologer, was able, from the account and order of the stars, to recognise the Creator, while all others were in error, and understood that all things are regulated by His providence. Whence also an angel, [4] standing by him in a vision, instructed him more fully concerning those things which he was beginning to perceive. He showed him also what belonged to his race and posterity, and promised him that those districts should be restored rather than given to them.

CHAP. XXXIII. -- ABRAHAM: HIS POSTERITY.

"Therefore Abraham, when he was desirous to learn the causes of things, and was intently pondering upon what had been told him, the true Prophet appeared to him, who alone knows the hearts and purpose of men, and disclosed to him all things which he desired. He taught him the knowledge of the Divinity; intimated the origin of the world, and likewise its end; showed him the immortality of the soul, and the manner of life which was pleasing to God; declared also the resurrection of the dead, the future judgment, the reward of the good, the punishment of the evil,--all to be regulated by righteous judgment: and having given him all this information plainly and sufficiently, He departed again to the invisible abodes. But while Abraham was still in ignorance, as we said to you before, two sons were born to him, of whom the one was called Ismael, and the other Heliesdros. From the one are descended the barbarous nations, from the other the people of the Persians, some of whom have adopted the manner of living and the institutions of their neighbours, the Brachmans. Others settled in Arabia, of whose posterity some also have spread into Egypt. From them some of the Indians and of the Egyptians have learned to be circumcised, and to be of purer observance than others, although in process of time most of them have turned to impiety what was the proof and sign of purity.

CHAP. XXXIV. -- THE ISRAELITES IN EGYPT.

"Nevertheless, as he had got these two sons during the time while he still lived in ignorance of things, having received the knowledge of God, he asked of the Righteous One that he might merit to have offspring by Sarah, who was his lawful wife, though she was barren. She obtained a son. whom he named Isaac, from whom came jacob, and from him the twelve patriarchs, and from these twelve seventy-two. These, when famine befell came into Egypt with all their family; and in the course of four hundred years, being multiplied by the blessing and promise of God, they were afflicted by the Egyptians. And when they were afflicted the true Prophet appeared to Moses, [5] and struck the Egyptians with ten plagues, when they refused to let the Hebrew people depart from them, and return to their native land; and he brought the people of God out of Egypt. But those of the Egyptians who survived the plagues, being infected with the animosity of their king, pursued after the Hebrews. And when they had overtaken them at the sea-shore, anti thought to destroy and exterminate them all, Moses, pouring out prayer to God, divided the sea into two parts, so that the water was held on the right hand and on the left as if it had been frozen, and the people of God passed as over a dry road; but the Egyptians who were pursuing them, rashly entering, were drowned. For when the last of the Hebrews came out, the last of the Egyptians went down into the sea; and straightway the waters of the sea, which by his command were held bound as with frost, were loosed by his command who had bound them, and recovering their natural freedom, inflicted punishment on the wicked nation.

CHAP. XXXV. -- THE EXODUS.

"After this, Moses, by the command of God, whose providence is over all, led out the people of the Hebrews into the wilderness; and, leaving the shortest road which leads from Egypt to Judaea, he led the people through long windings of the wilderness, that, by the discipline of forty years, the novelty of a changed manner of life might root out the evils which had clung to them by a long-continued familiarity with the customs of the Egyptians. Meantime they came to Mount Sinai, and thence the law was given to them with voices and sights from heaven, written in ten precepts, of which the first and greatest was that they should worship God Himself alone, and not make to themselves any appearance or form [1] to worship. But when Moses had gone up to the mount, and was staying there forty days, the people, although they had seen Egypt struck with the ten plagues, and the sea parted and passed over by them on foot, manna also given to them from heaven for bread, and drink supplied to them out of the rock that followed [2] them, which kind of food was turned into whatever taste any one desired; and although, being placed under the torrid region of heaven, they were shaded by a cloud in the day-time, that they might not be scorched by the heat, and by night were enlightened by a pillar of fire, lest the horror of darkness should be added to the wasteness of the wilderness ;--those very people, I say, when Moses stayed in the mount, made and worshipped a golden calf's head, after the fashion of Apis, whom they had seen worshipped in Egypt; and after so many and so great marvels which they had seen, were unable to cleanse and wash out from themselves the defilements of old habit. On this account, leaving the short road which leads from Egypt to Judaea, Moses conducted them by an immense circuit of the desert, if haply he might be able, as we mentioned before, to shake off the evils of old habit by the change of a new education.

CHAP. XXXVI. -- ALLOWANCE OF SACRIFICE FOR A TIME.

"When meantime Moses, that faithful and wise steward, perceived that the vice of sacrificing to idols had been deeply ingrained into the people from their association with the Egyptians, and that the root of this evil could not be extracted from them, he allowed them indeed to sacrifice, but permitted it to be done only to God, that by any means he might cut off one half of the deeply ingrained evil, leaving the other half to be corrected by another, and at a future time; by Him, namely, concerning whom he said himself, ' A prophet shall the Lord your God raise unto you, whom ye shall hear even as myself, according to all things which He shall say to you. Whosoever shall not hear that prophet, his soul shall be cut off from his people.' [3]

CHAP. XXXVII. -- THE HOLY PLACE.

"In addition to these things, he also appointed a place in which alone it should be lawful to them to sacrifice to God. [4] And all this was arranged with this view, that when the fitting time should come, and they should learn by means of the Prophet that God desires mercy and not sacrifice, [5] they might see Him who should teach them that the place chosen of God, in which it was suitable that victims should be offered to God, is his Wisdom; and that on the other hand they might hear that this place, which seemed chosen for a time, often harassed as it had been by hostile invasions and plunderings, was at last to be wholly destroyed. [6] And in order to impress this upon them, even before the coming of the true Prophet, who was to reject at once the sacrifices and the place, it was often plundered by enemies and burnt with fire, and the people carried into captivity among foreign nations, and then brought back when they betook themselves to the mercy of God; that by these things they might be taught that a people who offer sacrifices are driven away and delivered up into the hands of the enemy, but they who do mercy and righteousness are without sacrifices freed from captivity, and restored to their native land. But it fell out that very few understood this; for the greater number, though they could perceive and observe these things, yet were held by the irrational opinion of the vulgar: for right opinion with liberty is the prerogative of a few.

CHAP. XXXVIII. -- SINS OF THE ISRAELITES.

"Moses, [7] then, having arranged these things, and having set over the people one Auses to bring them to the land of their fathers, himself by the command of the living God went up to a certain mountain, and there died. Yet such was the manner of his death, that till this day no one has found his burial-place. When, therefore, the people reached their fathers' land, by the providence of God, at their first onset the inhabitants of wicked races are routed, and they enter upon their paternal inheritance, which was distributed among them by lot. For some time thereafter they were ruled not by kings, but judges, and remained in a somewhat peaceful condition. But when they sought for themselves tyrants rather than kings, then also with regal ambition they erected a temple in the place which had been appointed to them for prayer; and thus, through a succession of wicked kings, the people fell away to greater and still greater impiety.

CHAP. XXXIX. -- BAPTISM INSTITUTED IN PLACE OF SACRIFICES.

"But when the time began to draw near that what was wanting in the Mosaic institutions should be supplied, as we have said, and that the Prophet should appear, of whom he had foretold that He should warn them by the mercy of God to cease from sacrificing; lest haply they might suppose that on the cessation of sacrifice there was no remission of sins for them, He instituted baptism by water amongst them, in which they might be absolved from all their sins on the invocation of His name, and for the future, following a perfect life, might abide in immortality, being purified not by the blood of beasts, but by the purification of the Wisdom of God. Subsequently also an evident proof of this great mystery is supplied in the fact, that every one who, believing in this Prophet who had been foretold by Moses, is baptized in His name, shall be kept unhurt from the destruction of war which impends over the unbelieving nation, and the place itself; but that those who do not believe shall be made exiles from their place and kingdom, that even against their will they may understand and obey the will of God.

CHAP. XL. -- ADVENT OF THE TRUE PROPHET.

"These things therefore having been fore-arranged, He who was expected comes, bringing signs and miracles as His credentials by which He should be made manifest. But not even so did the people believe, though they had been trained during so many ages to the belief of these things. And not only did they not believe, but they added blasphemy to unbelief, saying that He was a gluttonous man and a belly-slave, and that He was actuated by a demon, [1] even He who had come for their salvation. To such an extent does wickedness prevail by the agency of evil ones; so that, but for the Wisdom of God assisting those who love the truth, almost all would have been involved in impious delusion. Therefore He chose us twelve, [2] the first who believed in Him, whom He named apostles; and afterwards other seventy- two most approved disciples, [3] that, at least in this way recognising the pattern of Moses, [4] the multitude might believe that this is He of whom Moses foretold, the Prophet that was to come. [5]

CHAP.XLI. -- REJECTION OF THE TRUE PROPHET.

"But some one perhaps may say that it is possible for any one to imitate a number; but what shall we say of the signs and miracles which He wrought? For Moses had wrought miracles and cures in Egypt. He also of whom he foretold that He should rise up a prophet like unto himself, though He cured every sickness and infirmity among the people, wrought innumerable miracles, and preached eternal life, was hurried by wicked men to the cross; which deed was, however, by His power turned to good. In short, while He was suffering, all the world suffered with Him; for the sun was darkened, the mountains were torn asunder, the graves were opened, the veil of the temple was rent, [6] as in lamentation for the destruction impending over the place. And yet, though all the world was moved, they themselves are not even now moved to the consideration of these so great things.

CHAP. XLII. -- CALL OF THE GENTILES.

"But inasmuch as it was necessary that the Gentiles should be called into the room of those who remained unbelieving, [7] so that the number might be filled up which had been shown to Abraham, [8] the preaching of the blessed kingdom of God is sent into all the world. On this account worldly spirits are disturbed, who always oppose those who are in quest of liberty, and who make use of the engines of error to destroy God's building; while those who press on to the glory of safety and liberty, being rendered braver by their resistance to these spirits, and by the toil of great struggles against them, attain the crown of safety not without the palm of victory. Meantime, when He had suffered, and darkness had overwhelmed the world from the sixth even to the ninth hour, [9] as soon as the sun shone out again, and things were returned to their usual course, even wicked men returned to themselves and their former practices, their fear having abated. For some of them, watching the place with all care, when they could not prevent His rising again, said that He was a magician; others pretended that he was stolen away. [10]

CHAP. XLIII. -- SUCCESS OF THE GOSPEL.

"Nevertheless, the truth everywhere prevailed; for, in proof that these things were done by divine power, we who had been very few became in the course of a few days, by the help of God, far more than they. So that the priests at one thee were afraid, lest haply, by the providence of God, to their confusion, the whole of the people should come over to our faith. Therefore they often sent to us, and asked us to discourse to them concerning Jesus, whether He were the Prophet whom Moses foretold, who is the eternal Christ. [1] For on this point only does there seem to be any difference between us who believe in Jesus, and the unbelieving Jews. But while they often made such requests to us, and we sought for a fitting opportunity, a week of years was completed from the passion of the Lord, the Church of the Lord which was constituted in Jerusalem was most plentifully multiplied and grew, being governed with most righteous ordinances by James, who was ordained bishop in it by the Lord.

CHAP. XLIV. -- CHALLENGE BY CAIAPHAS.

"But when we twelve apostles, on the day of the passover, had come together with an immense multitude, and entered into the church of the brethren, each one of us, at the request of James, [2] stated briefly, in the hearing of the people, What we had done in every place. [3] While this was going on, Caiaphas, the high priest, sent priests to us, and asked us to come to him, that either we should prove to him that Jesus is the eternal Christ, or he to us that He is not, and that so all the people should agree upon the one faith or the other; and this he frequently entreated us to do. But we often put it off, always seeking for a more convenient time." Then I, Clement, answered to this: "I think that this very question, whether He is the Christ, is of great importance for the establishment of the faith; otherwise the high priest would not so frequently ask that he might either learn or teach concerning the Christ." Then Peter: "You have answered rightly, O Clement; for as no one can see without eyes, nor hear without ears, nor smell without nostrils, nor taste without a tongue, nor handle anything without hands, so it is impossible, without the true Prophet, to know what is pleasing to God." And I answered: "I have already learned from your instruction that this true prophet is the Christ; but I should wish to learn what the Christ means, or why He is so called, that a matter of so great importance may not be vague and uncertain to me."

CHAP. XLV. -- THE TRUE PROPHET: WHY CALLED THE CHRIST.

Then Peter began to instruct me in this manner: [4] " When God had made the world, as Lord of the universe, He appointed chiefs over the several creatures, over the trees even, and the mountains, and the fountains, and the rivers, and all things which He had made, as we have told you; for it were too long to mention them one by one. He set, therefore, an angel as chief over the angels, a spirit over the spirits, a star over the stars, a demon over the demons, a bird over the birds, a beast over the beasts, a serpent over the serpents, a fish over the fishes, a man over men, who is Christ Jesus. But He is called Christ by a certain excellent rite of religion; for as there are certain names common to kings, as Arsaces among the Persians, Caesar among the Romans, Pharaoh among the Egyptians, so among the Jews a king is called Christ And the reason of this appellation is this: Although indeed He was the Son of God, and the beginning of all things, He became man; Him first God anointed with oil which was taken from the wood of the tree of life: from that anointing therefore He is called Christ. Thence, moreover, He Himself also, according to the appointment of His Father, anoints with similar oil every one of the pious when they come to His kingdom, for their refreshment after their labours, as having got over the difficulties of the way; so that their light may shine, and being filled with the Holy Spirit, they may be endowed with immortality. [5] But it occurs to me that I have sufficiently explained to you the whole nature of that branch from which that ointment is taken.

CHAP. XLVI. -- ANOINTING.

"But now also I shall, by a very short representation, recall you to the recollection of all these things. In the present life, Aaron, the first high priest, [6] was anointed with a composition of chrism, which was made after the pattern of that spiritual ointment of which we have spoken before. He was prince of the people, and as a king received first-fruits and tribute from the people, man by man; and having undertaken the office of judging the people, he judged of things clean and things unclean. But if any one else was anointed with the same ointment, as deriving virtue from it, he became either king, or prophet, or priest. If, then, this temporal grace, compounded by men, had such efficacy, consider now how potent was that ointment extracted by God from a branch of the tree of life, when that which was made by men could confer so excellent dignities among men. For what in the present age is more glorious than a prophet, more illustrious than a priest, more exalted than a king?"

CHAP. XLVII. -- ADAM ANOINTED A PROPHET.

To this, I replied: "I remember, Peter, that you told me of the first man that he was a prophet; but you did not say that he was anointed. If then there be no prophet without anointing, how could the first man be a prophet, since he was not anointed?" Then Peter, smiling, said: "If the first man prophesied, it is certain that he was also anointed. For although he who has recorded the law in his pages is silent as to his anointing, yet he has evidently left us to understand these things. For as, if he had said that he was anointed, it would not be doubted that he was also a prophet, although it were not written in the law; so, since it is certain that he was a prophet, it is in like manner certain that he was also anointed, because without anointing he could not be a prophet. But you should rather have said, If the chrism was compounded by Aaron, by the perfumer's art, how could the first man be anointed before Aaron's time, the arts of composition not yet having been discovered?" Then I answered, "Do not misunderstand me, Peter; for I do not speak of that compounded ointment and temporal oil, but of that simple and eternal ointment, which you told me was made by God, after whose likeness you say that that other was compounded by men."

CHAP. XLVIII. -- THE TRUE PROPHET, A PRIEST.

Then Peter answered, with an appearance of indignation: "What !do you suppose, Clement, that all of us can know all things before the thee? But not to be drawn aside now from our proposed discourse, we shall at another time, when your progress is more manifest, explain these things more distinctly.

"Then, however, a priest or a prophet, being anointed with the compounded ointment, putting fire to the altar of God, was held illustrious in all the world. But after Aaron, who was a priest, another is taken out of the waters. I do not speak of Moses, but of Him who, in the waters of baptism, was called by God His Son. [1] For it is Jesus who has put out, by the grace of baptism, that fire which the priest kindled for sins; for, from the thee when He appeared, the chrism has ceased, by which the priesthood or the prophetic or the kingly office was conferred.

CHAP. XLIX. -- TWO COMINGS OF CHRIST.

"His coming, therefore, was predicted by Moses, who delivered the law of God to men; but by another also before him, as I have already informed you. He therefore intimated that He should come, humble indeed in His first coming, but glorious in His second. And the first, indeed, has been already accomplished; since He has come and taught, and He, the Judge of all, has been judged and slain. But at His second coming He shall come to judge, and shall indeed condemn the wicked, but shall take the pious into a share and association with Himself in His kingdom. Now the faith of His second coming depends upon His first. For the prophets--especially Jacob and Moses--spoke of the first, but some also of the second. But the excellency of prophecy is chiefly shown in this, that the prophets spoke not of things to come, according to the sequence of things; otherwise they might seem merely as wise men to have conjectured what the sequence of things pointed out.

CHAP L. -- HIS REJECTION BY THE JEWS.

"But what I say is this: It was to be expected that Christ should be received by the Jews, to whom He came, and that they should believe on Him who was expected for the salvation of the people, according to the traditions of the fathers; but that the Gentiles should be averse to Him, since neither promise nor announcement concerning Him had been made to them, and indeed he had never been made known to them even by name. Yet the prophets, contrary to the order and sequence of things, said that He should be the expectation of the Gentiles, and not of the Jews. [2] And so it happened. For when He came, he was not at all acknowledged by those who seemed to expect Him, in consequence of the tradition of their ancestors; whereas those who had heard nothing at all of Him, both believe that He has come, and hope that he is to come. And thus in all things prophecy appears faithful, which said that He was the expectation of the Gentiles. The Jews, therefore, have erred concerning the first coming of the Lord; and on this point only there is disagreement betwixt us and them. For they themselves know and expect that Christ shall come; but that he has come already in humility--even he who is called Jesus--they do not know. And this is a great confirmation of His coming, that all do not believe on Him.

CHAP. LI.-- THE ONLY SAVIOUR.

"Him, therefore, has God appointed in the end of the world; because it was impossible that the evils of men could be removed by any other, provided that the nature of the human race were to remain entire, i.e., the liberty of the will being preserved. This condition, therefore, being preserved inviolate, He came to invite to His kingdom all righteous ones, and those who have been desirous to please Him. For these He has prepared unspeakable good things, and the heavenly city Jerusalem, which shall shine above the brightness of the sun, for the habitation of the saints. But the unrighteous, and the wicked and those who have despised God, and have devoted the life given them to diverse wickednesses, and have given to the practice of evil the thee which was given them for the work of righteousness He shall hand over to fitting and condign vengeance. But the rest of the things which shall then be done, it is neither in the power of angels nor of men to tell or to describe. This only it is enough for us to know, that God shall confer upon the good an eternal possession of good things."

CHAP. LII. -- THE SAINTS BEFORE CHRIST'S COMING.

When he had thus spoken, I answered: "If those shall enjoy the kingdom of Christ, whom His coming shall final righteous, shall then those be wholly deprived of the kingdom who have died before His coming?" Then Peter says: "You compel me, O Clement, to touch upon things that are unspeakable. But so far as it is allowed to declare them, I shall not shrink from doing so. Know then that Christ, who was from the beginning, and always, was ever present with the pious, though secretly, through all their generations: especially with those who waited for Him, to whom He frequently appeared. But the thee was not yet that there should be a resurrection of the bodies that were dissolved; but this seemed rather to be their reward from God, that whoever should be found righteous, should remain longer in the body; or, at least, as is clearly related in the writings of the law concerning a certain righteous man, that God translated him. [1] In like manner others were dealt with, who pleased His will, that, being translated to Paradise, they should be kept for the kingdom. But as to those who have not been able completely to fulfil the rule of righteousness, but have had some remnants of evil in their flesh, their bodies are indeed dissolved, but their souls are kept in good and blessed abodes, that at the resurrection of the dead, when they shall recover their own bodies, purified even by the dissolution, they may obtain an eternal inheritance in proportion to their good deeds. And therefore blessed are all those who shall attain to the kingdom of Christ; for not only shall they escape the pains of hell, but shall also remain incorruptible, and shall be the first to see God the Father, and shall obtain the rank of honour among the first in the presence of God.

CHAP. LIII. -- ANIMOSITY OF THE JEWS.

"Wherefore there is not the least doubt concerning Christ; and all the unbelieving Jews are stirred up with boundless rage against us, fearing lest haply He against whom they have sinned should be He. And their fear grows all the greater, because they know that, as soon as they fixed Him on the cross, the whole world showed sympathy with Him; and that His body, although they guarded it with strict care, could nowhere be found; and that innumerable multitudes are attaching themselves to His faith. Whence they, together with the high priest Caiaphas, were compelled to send to us again and again, that an inquiry might be instituted concerning the truth of His name. And when they were constantly entreating that they might either learn or teach concerning Jesus, whether He were the Christ, it seemed good to us to go up into the temple, and in the presence of all the people to bear witness concerning Him, and at the same thee to charge the Jews with many foolish things which they were doing. For the people was now divided into many parties, ever since the days of John the Baptist.

CHAP. LIV. -- JEWISH SECTS.

"For when the rising of Christ was at hand for the abolition of sacrifices, and for the bestowal of the grace of baptism, the enemy, understanding from the predictions that the thee was at hand, wrought various schisms among the people, that, if haply it might be possible to abolish the former sin, [2] the latter fault might be incorrigible. The first schism, therefore, was that of those who were called Sadducees, which took their rise almost in the thee of John. These. as more righteous than others, began to separate themselves from the assembly of the people, and to deny the resurrection of the dead, [3] and to assert that by an argument of infidelity, saying that it was unworthy that God should be worshipped, as it were, under the promise of a reward. The first author of this opinion was Dositheus; [4] the second was Simon. Another schism is that of the Samaritans; for they deny the resurrection of the dead, and assert that God is not to be worshipped in Jerusalem, but on Mount Gerizim. They indeed rightly, from the predictions of Moses, expect the one true Prophet; but by the wickedness of Dositheus they were hindered from believing that Jesus is He whom they were expecting. The scribes also, and Pharisees, are led away into another schism; but these, being baptized by John, and holding the word of truth received from the tradition of Moses as the key of the kingdom of heaven, have hid it from the hearing of the people. [1] Yea, some even of the disciples of John, who seemed to be great ones, have separated themselves from the people, and proclaimed their own master as the Christ. But all these schisms have been prepared, that by means of them the faith of Christ and baptism might be hindered.

CHAP. LV. -- PUBLIC DISCUSSION.

"However, as we were proceeding to say, when the high priest had often sent priests to ask us that we might discourse with one another concerning Jesus; when it seemed a fit opportunity, and it pleased all the Church, we went up to the temple, and, standing on the steps together with our faithful brethren, the people kept perfect silence; and first the high priest began to exhort the people that they should hear patiently and quietly, and at the same thee witness and judge of those things that were to be spoken. Then, in the next place, exalting with many praises the rite or sacrifice which had been bestowed by God upon the human race for the remission of sins, he found fault with the baptism of our Jesus, as having been recently brought in in opposition to the sacrifices. But Matthew, [2] meeting his propositions, showed clearly, that whosoever shall not obtain the baptism of Jesus shall not only be deprived of the kingdom of heaven, but shall not be without peril at the resurrection of the dead, even though he be for-titled by the prerogative of a good life and an upright disposition. Having made these and such like statements, Matthew stopped.

CHAP. LVl. -- SADDUCEES REFUTED.

"But the party of the Sadducees, who deny the resurrection of the dead, were in a rage, so that one of them cried out from amongst the people, saying that those greatly err who think that the dead ever arise. In opposition to him, Andrew, my brother, answering, declared that it is not an error, but the surest matter of faith, that the dead rise, in accordance with the teaching of Him of whom Moses foretold that He should come the true Prophet. ' Or if,' says he, 'you do not think that this is He whom Moses foretold, let this first be inquired into, so that when this is clearly proved to be He, there may be no further doubt concerning the things which He taught.' These, and many such like things, Andrew proclaimed, and then stopped.

CHAP. LVII. -- SAMARITAN REFUTED.

"But a certain Samaritan, speaking against the people and against God, and asserting that neither are the dead to rise, nor is that worship of God to be maintained which is in Jerusalem, but that Mount Gerizim is to be reverenced, added also this in opposition to us, that our Jesus was not He whom Moses foretold as a Prophet to come into the world. Against him. and another who supported him in what he said, James and John, the sons of Zebedee, strove vigorously; and although they had a command not to enter into their cities, [3] nor to bring the word of preaching to them, yet, lest their discourse, unless it were confined, should hurt the faith of others, they replied so prudently and so powerfully, that they put them to perpetual silence. For James made an oration concerning the resurrection of the dead, with the approbation of all the people; while John showed that if they would abandon the error of Mount Gerizim, they should consequently acknowledge that Jesus was indeed He who, according to the prophecy of Moses, was expected to come; since, indeed, as Moses wrought signs and miracles, so also did Jesus. And there is no doubt but that the likeness of the signs proves Him to be that prophet of whom he said that He should come, ' like himself.' Having declared these things, and more to the same effect, they ceased.

CHAP. LVIII. -- SCRIBES REFUTED.

"And, behold, one of the scribes, shouting silt from the midst of the people, says: 'The signs and miracles which your Jesus wrought, he wrought not as a prophet, but as a magician.' Him Philip eagerly encounters, showing that by this argument he accused Moses also. For when Moses wrought signs and miracles in Egypt, in like manner as Jesus also did in Judaea, it cannot be doubted that what was said of Jesus might as well be said of Moses. Having made these and such like protestations, Philip was silent.

CHAP. LIX. -- PHARISEES REFUTED.

"Then a certain Pharisee, hearing this, chid Philip because he put Jesus on a level with Moses. To whom Bartholomew, answering, boldly declared that we do not only say that Jesus was equal to Moses, but that He was greater than he, because Moses was indeed a prophet, as Jesus was also, but that Moses was not the Christ, as Jesus was, and therefore He is doubtless greater who is both a prophet and the Christ, than he who is only a prophet. After following out this train of argument, he stopped. After him James the son of Alphaeus gave an address to the people, with the view of showing that we are not to believe on Jesus on the ground that the prophets foretold concerning Him, but rather that we are to believe the prophets, that they were really prophets, because the Christ bears testimony to them; for it is the presence and coming of Christ that show that they are truly prophets: for testimony must be borne by the superior to his inferiors, not by the inferiors to their superior. After these and many similar statements, James also was silent. After him Lebbaeus began vehemently to charge it upon the people that they did not believe in Jesus, who had done them so much good by teaching them the things that are of God, by comforting the afflicted, healing the sick, relieving the poor; yet for all these benefits their return bad been hatred and death. When he had declared these and many more such things to the people, he ceased.

CHAP. LX. -- DISCIPLES OF JOHN REFUTED.

"And, behold, one of the disciples of John asserted that John was the Christ, and not Jesus, inasmuch as Jesus Himself declared that John was greater than all men and all prophets. [1] ' If, then,' said he, ' he be greater than all, he must be held to be greater than Moses, and than Jesus himself. But if he be the greatest of all, then must he be the Christ.' To this Simon the Canaanite, answering, asserted that John was indeed greater than all the prophets, and all who are born of women, yet that he is not greater than the Son of man. Accordingly Jesus is also the Christ, whereas John is only a prophet: and there is as much difference between him and Jesus, as between the forerunner and Him whose forerunner he is; or as between Him who gives the law, and him who keeps the law. Having made these and similar statements, the Canaanite also was silent. After him Barnabas, [2] who also is called Matthias, who was substituted as an apostle in the place of Judas, began to exhort the people that they should not regard Jesus with hatred, nor speak evil of Him. For it were far more proper, even for one who might be in ignorance or in doubt concerning Jesus, to love than to hate Him. For God has affixed a reward to love, a penalty to hatred. ' For the very fact,' said he, 'that He assumed a Jewish body, and was born among the Jews, how has not this incited us all to love Him?' When he had spoken this, and more to the same effect, he stopped.

CHAP. LXI. -- CAIAPHAS ANSWERED.

"Then Caiaphas attempted to impugn the doctrine of Jesus, saying that He spoke vain things, for He said that the poor are blessed; [3] and promised earthly rewards; and placed the chief gift in an earthly inheritance; and promised that those who maintain righteousness shall be satisfied with meat and drink; and many things of this sort He is charged with teaching. Thomas, in reply, proves that his accusation is frivolous; showing that the prophets, in whom Caiaphas believes, taught these things much more, and did not show in what manner these things are to be, or how they are to be understood; whereas Jesus pointed out how they are to be taken. And when he had spoken these things, and others of like kind, Thomas also held his peace.

CHAP. LXlI. -- FOOLISHNESS OF PREACHING.

"Therefore Caiaphas, again looking at me, and sometimes in the way of warning and sometimes in that of accusation, said that, I ought for the future to refrain from preaching Christ Jesus, lest I should do it to my own destruction, and lest, being deceived myself, I should also deceive others. Then, moreover, he charged me with presumption, because, though I was unlearned, a fisherman, and a rustic, I dared to assume the office of a teacher. As he spoke these things, and many more of like kind, I said in reply, that I incurred less danger, if, as he said, this Jesus were not the Christ, because I received Him as a teacher of the law; but that he was in terrible danger if this be the very Christ, as assuredly He is: for I believe in Him who has appeared; but for whom else, who has never appeared, does he reserve his faith? But if I, an unlearned and uneducated man, as you say, a fisherman and a rustic, have more understanding than wise elders, this, said I, ought the more to strike terror into you. For if I disputed with any learning, and won over you wise and learned men, it would appear that I had acquired this power by long learning, and not by the grace of divine power; but now, when, as I have said, we unskilled men convince and overcome you wise men, who that has any sense does not perceive that this is not a work of human subtlety, but of divine will and gift?

CHAP. LXIII. -- APPEAL TO THE JEWS.

"Thus we argued and bore witness; and we who were unlearned men and fishermen, taught the priests concerning the one only God of heaven; the Sadducees, concerning the resurrection of the dead; the Samaritans, concerning the sacredness of Jerusalem (not that we entered into their cities, but disputed with them in public); the scribes and Pharisees, concerning the kingdom of heaven; the disciples of John, that they should not suffer John to be a stumbling-block to them; and all the people, that Jesus is the eternal Christ. At last, however, I warned them, that before we should go forth to the Gentiles, to preach to them the knowledge of God the Father, they should themselves be reconciled to God, receiving His Son; for I showed them that in no way else could they be saved, unless through the grace of the Holy Spirit they hasted to be washed with the baptism of threefold invocation, and received the Eucharist of Christ the Lord, whom alone they ought to believe concerning those things which He taught, that so they might merit to attain eternal salvation; but that otherwise it was utterly impossible for them to be reconciled to God, even if they should kindle a thousand altars and a thousand high altars to Him.

CHAP. LXIV. -- TEMPLE TO BE DESTROYED.

"' For we.' said I, ' have ascertained beyond doubt that God is much rather displeased with the sacrifices which you offer, the thee of sacrifices having now passed away; and because ye will not acknowledge that the thee for offering victims is now past, therefore the temple shall be destroyed, and the abomination of desolation [1] shall stand in the holy place; and then the Gospel shall be preached to the Gentiles for a testimony against you, that your unbelief may be judged by their faith. For the whole world at different times suffers under divers maladies, either spreading generally over all, or affecting specially. Therefore it needs a physician to visit it for its salvation. We therefore bear witness to you, and declare to you what has been hidden from every one of you. It is for you to consider what is for your advantage.'

CHAP. LXV. -- TUMULT STILLED BY GAMALIEL.

"When I had thus spoken, the whole multitude of the priests were in a rage, because I had foretold to them the overthrow of the temple. Which when Gamaliel, a chief of the people, saw --who was secretly our brother in the faith, but by our advice remained among them -- because they were greatly enraged and moved with intense fury against us, he stood up, and said, [2] ' Be quiet for a lithe, O men of Israel, for ye do not perceive the trial which hangs over you. Wherefore refrain from these men; and if what they are engaged in be of human counsel, it will soon come to an end; but if it be from God, why will you sin without cause, and prevail nothing? For who can overpower the will of God? Now therefore, since the day is declining towards evening. I shall myself dispute with these men to-morrow, in this same place, in your hearing, so that I may openly oppose and clearly confute every error.' By this speech of his their fury was to some extent checked, especially in the hope that next day we should be publicly convicted of error; and so he dismissed the people peacefully.

CHAP. LXVI. -- DISCUSSION RESUMED.

"Now when we had come to our James, while we detailed to him all that had been said and done, we supped, and remained with him, spending the whole night in supplication to Almighty God, that the discourse of the approaching disputation might show the unquestionable truth of our faith. Therefore, on the following day, James the bishop went up to the temple with us, and with the whole church. There we found a great multitude, who had been waiting for us from the middle of the night. Therefore we took our stand in the same place as before, in order that, standing on an elevation, we might be seen by all the people. Then, when profound silence was obtained, Gamaliel, who, as we have said, was of our faith, but who by a dispensation remained amongst them, that if at any thee they should attempt anything unjust or wicked against us, he might either check them by skillfully adopted counsel, or might warn us, that we might either be on our guard or might turn it aside ;--he therefore, as if acting against us, first of all looking to James the bishop, addressed him in this manner: --

CHAP. LXVII.--SPEECH OF GAMALIEL.

"'If I, Gamaliel, deem it no reproach either to my learning or to my old age to learn something from babes and unlearned ones, if haply there be anything which it is for profit or for safety to acquire (for he who lives reasonably knows that nothing is more precious than the soul), ought not this to be the object of love and desire to all, to learn what they do not know, and to teach what they have learned? For it is most certain that neither friendship, nor kindred, nor lofty power, ought to be more precious to men than truth. Therefore you, O brethren, if ye know anything more, shrink not from laying it before the people of God who are present, and also before your brethren; while the whole people shall willingly and in perfect quietness hear what you say. For why should not the people do this, when they see even me equally with themselves willing to learn from you, if haply God has revealed something further to you? But if you in anything are deficient, be not ye ashamed in like manner to be taught by us, that God may fill up whatever is wanting on either side. But if any fear now agitates you on account of some of our people whose minds are prejudiced against you, and if through fear of their violence you dare not openly speak your sentiments, in order that I may deliver you from this fear, I openly swear to you by Almighty God, who liveth for ever, that I will suffer no one to lay hands upon you. Since, then, you have all this people witnesses of this my oath, and you hold the covenant of our sacrament as a fitting pledge, let each one of you, without any hesitation, declare what he has learned; and let us, brethren, listen eagerly and in silence.'

CHAP. LXVIII.--THE RULE OF FAITH.

"These sayings of Gamaliel did not much please Caiaphas; and holding him in suspicion, as it seemed, he began to insinuate himself cunningly into the discussions: for, smiling at what Gamaliel had said, the chief of the priests asked of James, the chief of the bishops,[1] that the discourse concerning Christ should not be drawn but from the Scriptures; 'that we may know,' said he, 'whether Jesus be the very Christ or no.' Then said James, 'We must first inquire from what Scriptures we are especially to derive our discussion.' Then he, with difficulty, at length overcome by reason, answered, that it must be derived from the law; and afterwards he made mention also of the prophets.

CHAP, LXIX.--TWO COMINGS OF CHRIST.

"To him our James began to show, that whatsoever things the prophets say they have taken from the law, and what they have spoken is in accordance with the law. He also made some statements respecting the books of the Kings in: what way, and when, and by whom they were written, and how they ought to be used. And when he had discussed most fully concerning the law, and had, by a most clear exposition, brought into light whatever things are in it concerning Christ, he showed by most abundant proofs that Jesus is the Christ, and that in Him are fulfilled all the prophecies which related to His humble advent. For he showed that two advents of Him are foretold: one in humiliation, which He has accomplished; the other in glory, which is hoped for to be accomplished, when He shall come to give the kingdom to those who believe in Him, and who observe all things which He has commanded. And when he had plainly taught the people concerning these things, he added this also: That unless a man be baptized in water, in the name of the threefold blessedness, as the true Prophet taught, he can neither receive remission of sins nor enter into the kingdom of heaven; and he declared that this is the prescription of the unbegotten God. To which he added this also: 'Do not think that we speak of two unbegotten Gods, or that one is divided into two, or that the same is made male and female. But we speak of the only-begotten Son of God, not sprung from another source, but ineffably self-originated; and in like manner we speak of the Paraclete.[2] But when he had spoken some things also concerning baptism, through seven successive days he persuaded all the people and the high priest that they should hasten straightway to receive baptism.

CHAP. LXX.--TUMULT RAISED BY SAUL.

"And when matters were at that point that they should come and be baptized, some one of our enemies,[3] entering the temple with a few men, began to cry out, and to say, 'What mean ye, O men of Israel? Why are you so easily hurried on? Why are ye led headlong by most miserable men, who are deceived by Simon, a magician?' While he was thus speaking, and adding more to the same effect, and while James the bishop was refuting him, he began to excite the people and to raise a tumult. so that the people might not be able to hear what was said. Therefore he began to drive all into confusion with shouting, and to undo what had been arranged with much labour, and at the same time to reproach the priests, and to enrage them with revilings and abuse, and, like a madman, to excite every one to murder, saying, 'What do ye? Why do ye hesitate? Oh sluggish and inert, why do we not lay hands upon them, and pull all these fellows to pieces?' When he had said this, he first, seizing a strong brand from the altar, set the example of smiting. Then others also, seeing him, were carried away with like readiness. Then ensued a tumult on either side, of the beating and the beaten. Much blood is shed; there is a confused flight, in the midst of which that enemy attacked James, and threw him headlong from the top of the steps; and supposing him to be dead, he cared not to inflict further violence upon him.

CHAP. LXXI.--FLIGHT TO JERICHO.

"But our friends lifted him up, for they were both more numerous and more powerful than the others; but, from their fear of God, they rather suffered themselves to be killed by an inferior force, than they would kill others. But when the evening came the priests shut up the temple, and we returned to the house of James, and spent the night there in prayer. Then before daylight we went down to Jericho, to the number of 5000 men. Then after three days one of the brethren came to us from Gamaliel, whom we mentioned before, bringing to us secret tidings that that enemy had received a commission from Caiaphas, the chief priest, that he should arrest all who believed in Jesus, and should go to Damascus with his letters, and that there also, employing the help of the unbelievers, he should make havoc among the faithful; and that he was hastening to Damascus chiefly on this account, because he believed that Peter had fled thither.[1] And about thirty days thereafter he stopped on his way while passing through Jericho going to Damascus. At that time we were absent, having gone out to the sepulchres of two brethren which were whitened of themselves every year, by which miracle the fury of many against us was restrained, because they saw that our brethren were had in remembrance before God.

CHAP. LXXII.--PETER SENT TO CAESAREA.

"While, therefore, we abode in Jericho, and gave ourselves to prayer and fasting, James the bishop sent for me, and sent me here to Caesarea, saying that Zacchaeus had written to him from Caesarea, that one Simon, a Samaritan magician, was subverting many of our people, asserting that he was one Stans,[2]--that is, in other words, the Christ, and the great power of the high God, which is superior to the Creator of the world; at the same time that he showed many miracles, and made some doubt, and others fall away to him. He informed me of all things that had been ascertained respecting this man from those who had formerly been either his associates or his disciples, and had afterwards been converted to Zacchaeus. 'Many therefore there are, O Peter,' said James,' for whose safety's sake it behoves you to go and to refute the magician, and to teach the word of truth. Therefore make no delay; nor let it grieve yon that you set out alone, knowing that God by Jesus will go with you, and will help you, and that soon, by His grace, you will have many associates and sympathizers. Now be sure that you send me in writing every year an account of you sayings and doings, and especially at the end of every seven years.' With these expressions he dismissed me, and in six days I arrived at Caesarea.[3]

CHAP. LXXIII.--WELCOMED BY ZACCHAEUS.

"When I entered the city, our most beloved brother Zacchaeus met me; and embracing me, brought me to this lodging, in which he himself stayed, inquiring of me concerning each of the brethren, especially concerning our honourable brother James. And when I told him that he was still lame on one foot, on his immediately asking the cause of this, I related to him all that I have now detailed to you, how we had been called by the priests and Caiaphas the high priest to the temple, and how James the archbishop, standing on the top of the steps, had for seven successive days shown the whole people from the Scriptures of the Lord that Jesus is the Christ; and how, when all were acquiescing that they should be baptized by him in the name of Jesus, an enemy did all those things which I have already mentioned, and which I need not repeat.

CHAP. LXXIV.--SIMON MAGUS CHALLENGES PETER.

"When Zacchaeus had heard these things, he told me in return of the doings of Simon; and in the meantime Simon himself--how he heard of my arrival I do not know--sent a message to me, saying, 'Let us dispute to- morrow in the hearing of the people.' To which I answered, 'Be it so, as it pleaseth you.' And this promise of mine was known over the whole city, so that even you, who arrived on that very day, learned that I was to hold a discussion with Simon on the following day, and having found out my abode, according to the directions which yon had received from Barnabas, came to me. But I so rejoiced at your coming, that my mind, moved I know not how, hastened to expound all things quickly to you, yet especially that which is the main point in our faith, concerning the true Prophet, which alone, I doubt not, is a sufficient foundation for the whole of our doctrine. Then, in the next place, I unfolded to you the more secret meaning of the written law, through its several heads, which there was occasion to unfold; neither did I conceal from you the good things of the traditions. But what remains, beginning from to-morrow, you shall hear from day to day in connection with the questions which will be raised in the discussion with Simon, until by God's favour we reach that city of Rome to which we believe that our journey is to be directed."

I then declared that I owed him all thanks for what he had told me, and promised that I would most readily do all that he commanded. Then, having taken food, he ordered me to rest, and he also betook himself to rest.

BOOK II.

CHAP. I.--POWER OF HABIT.

WHEN the day dawned which had been fixed for the discussion with Simon, Peter, rising at the first cock-crowing, aroused us also: for we were sleeping in the same apartment, thirteen of us in all;[1] of whom, next to Peter, Zacchaeus was first, then Sophonius, Joseph and Michaeas, Eliesdrus, Phineas, Lazarus, and Elisaeus: after these I (Clement) and Nicodemus; then Niceta and Aquila, who had formerly been disciples of Simon, and were converted to the faith of Christ under the teaching of Zacchaeus. Of the women there was no one present. As the evening light[2] was still lasting, we all sat down; and Peter, seeing that we were awake, and that we were giving attention to him, having saluted us, immediately began to speak, as follows:--

"I confess, brethren, that I wonder at the power of human nature, which I see to be fit and suited to every call upon it. This, however, it occurs to me to say of what I have found by experience, that when the middle of the night is passed, I awake of my own accord, and sleep does not com to me again. This happens to me for this reason, that I have formed the habit of recalling to memory the words of my Lord, which I heard from Himself; and for the longing I have towards them, I constrain my mind and my thoughts to be roused, that, awaking to them, and recalling and arranging them one by one, I may retain them in my memory. From this, therefore, whilst I desire to cherish the sayings of the Lord with all delight in my heart, the habit of waking has come upon me, even if there be nothing that I wish to think of. Thus, in some unaccountable way, when any custom is established, the old custom is changed, provided indeed yon do not force it above measure, but as far as the measure of nature admits. For it is not possible to be altogether without sleep; otherwise night would not have been made for rest."

CHAP. II.--CURTAILMENT OF SLEEP.

Then I, when I heard this, said: "You have very well said, O Peter; for one custom is superseded by another. For when I was at sea, I was at first distressed, and all my system was disordered, so that I felt as if I had been beaten, and could not bear the tossing and tumult of the sea; but after a few days, when I had got accustomed to it, I began to bear it tolerably, so that I was glad to take food immediately in the morning along with the sailors, whereas before it was not my custom to eat anything before the seventh hour. Now, therefore, simply from the custom which I then acquired, hunger reminds me about that time at which I used to eat with the sailors; which, however, I hope to get rid of, when once another custom shall have been formed. I believe, therefore, that you also have acquired the habit of wakefulness, as yon state; and you have wished at a fitting time to explain this to us, that we also may not grudge to throw off and dispense with some portion of our sleep, that we may be able to take in the precepts of the living doctrine. For when the food is digested, and the mind is under the influence of tile silence of night, those things which are seasonably taught abide in it."

CHAP. III.--NEED OF CAUTION.

Then Peter, being pleased to hear that I understood the purport of his preface, that he had delivered it for our advantage; and commending me, doubtless for the purpose of encouraging, and stimulating me, began to deliver the following discourse:[3] "It seems to me to be seasonable and necessary to have some discussion relating to those things that are near at hand; that is, concerning Simon. For I should wish to know of what character and of what conduct he is. Wherefore, if any one of you has any knowledge of him, let him not fail to inform me; for it is of consequence to know these things beforehand. For if we have it in charge, that when we enter into a city we should first learn who in it is worthy,[1] that we may eat with him, how much more is it proper for us to ascertain who or what sort of man he is to whom the words of immortality are to be committed !For we ought to be careful, yea, extremely careful, that we cast not our pearls before swine.[2]

CHAP. IV.--PRUDENCE IN DEALING WITH OPPONENTS.

"But for other reasons also it is of importance that I should have some knowledge of this man. For if I know that in those things concerning which it cannot be doubted that they are good, he is faultless and irreproachable,--that is to say, if he is sober, merciful, upright, gentle, and humane, which no one doubts to be good qualities,--then it will seem to be fitting, that upon him who possesses these good virtues, that which is lacking of faith and knowledge should be conferred; and so his life, which is in other respects worthy of approbation, should be amended in those points in which it shall appear to be imperfect. But if he remains wrapped up and polluted in those sins which are manifestly such, it does not become me to speak to him at all of the more secret and sacred things of divine knowledge, but rather to protest and confront him, that he cease from sin, and cleanse his actions from vice. But if he insinuate himself, and lead us on to speak what he, while he acts improperly, ought not to hear, it will be our part to parry him cautiously. For not to answer him at all does not seem proper, for the sake of the hearers, lest haply they may think that we decline the contest through want of ability to answer him, and so their faith may be injured through their misunderstanding of our purpose."

CHAP. V.--SIMON MAGUS, A FORMIDABLE ANTAGONIST.

When Peter had thus spoken to us, Niceta asks permission to say something to him;[3] and Peter having granted permission, he says: "With your. pardon, I beseech you, my lord Peter, to hear me, who am very anxious for thee, and who am afraid lest, in the contest which you have in band with Simon, you should seem to be overmatched. For it very frequently happens that he who defends the truth does not gain the victory, since the hearers are either prejudiced, or have no great interest in the better cause. But over and above all this, Simon himself is a most vehement orator, trained in the dialectic art. and in the meshes of syllogisms; and what is worse than all, he is greatly skilled in the magic art. And therefore I fear, test haply, being so strongly fortified on every side, he shall be thought to be defending the truth, whilst he is alleging falsehoods, in the presence of those who do not know him. For neither should we ourselves have been able to escape from him, and to be converted to the Lord, had it not been that, while we were his assistants, and the sharers of his errors, we had ascertained that he was a deceiver and a magician."

CHAP. VI.--SIMON MAGUS: HIS WICKEDNESS.

When Niceta had thus spoken, Aquila also, asking that he might be permitted to speak, proceeded in manner following: "Receive, I entreat thee, most excellent Peter, the assurance of my love towards thee; for indeed I also am extremely anxious on thy account. And do not blame us in this, for indeed to be concerned for any one cometh of affection; whereas to be indifferent is no less than hatred. But I call God to witness that I feel for thee, not as knowing thee to be weaker in debate,--for indeed I was never present at any dispute in which thou wert engaged,--bit because I well know the impieties of this man, I think of thy reputation, and at the same time the souls of the hearers, anti above all, the interests of the truth itself. For this magician is vehement towards all things that he wishes, and wicked above measure. For in all things we know him well, since from boyhood we have been assistants and ministers of his wickedness; and had not the love of God rescued is from him, we should even now be engaged in the same evil deeds with him. But a certain inborn love towards God rendered his wickedness hateful to us, and the worship of God attractive to us. Whence I think also that it was the work of Divine Providence, that we, being first made his associates, should take knowledge in what manner or by what art the effects the prodigies which he seems to work. For who is there that would not be astonished at the wonderful things which he does? Who would not think that he was a god come down from heaven for the salvation of men? For myself, I confess, if I had not known latin intimately, and had taken part in his doings, I would easily have been carried away with him. Whence it was no great thing for us to be separated from his society, knowing as we did that he depends upon magic arts anti wicked devices. But if thou also thyself wish to know all about him--who, what, and whence he is, and bow he contrives what he does--then listen.

CHAP. VII.--SIMON MAGUS: HIS HISTORY.

"This Simon's father was Antonius, and his mother Rachel. By nation he is a Samaritan, from a village of the Gettones; by profession a magician yet exceedingly well trained in the Greek literature; desirous of glory, and boasting above all the human race, so that he wishes himself to be believed to be an exalted power, which is above God the Creator, and to be thought to be the Christ, and to be called the Standing One. And he uses this name as implying that he can never be dissolved, asserting that his flesh is so compacted by the power of his divinity, that it can endure to eternity. Hence, therefore, he is called the Standing One, as though he cannot fall by any corruption.

CHAP. VIII.--SIMON MAGUS: HIS HISTORY.

"For after that John the Baptist was killed, as you yourself also know, when Dositheus had broached his heresy,[1] with thirty other chief disciples, and one woman, who was called Luna[2]--whence also these thirty appear to have been appointed with reference to the number of the days, according to the course of the moon--this Simon ambitious of evil glory, as we have said, goes to Dositheus, and pretending friendship, entreats him, that if any one of those thirty should die, he should straightway substitute him in room of the dead: for it was contrary to their rule either to exceed the fixed number, or to admit any one who was unknown, or not yet proved; whence also the rest, desiring to become worthy of the place and number, are eager in every way to please, according to the institutions of their sect each one of those who aspire after admittance into the number, hoping that he may be deemed worthy to be put into the place of the deceased, when, as we have said, any one dies. Therefore Dositheus, being greatly urged by this man, introduced Simon when a vacancy occurred among the number.

CHAP. IX.--SIMON MAGUS: HIS PROFESSION.

"But not long after he fell in love with that woman whom they call Luna; and he confided alI things to us as his friends: how he was a magician, and how he loved Luna, and how, being desirous of glory, he was unwilling to enjoy her ingloriously, but that he was waiting patiently till he could enjoy her honourably; yet so if we also would conspire with him towards the accomplishment of his desires. And he promised that, as a reward of this service, he would cause us to be invested with the highest honours, and we should be believed by men to be gods; 'Only, however, on condition,' says he, 'that you confer the chief place upon me, Simon, who by magic art am able to show many signs and prodigies, by means of which either my glory or our sect may be established. For I am able to render myself invisible to those who wish to lay hold of me, and again to be visible when I am willing to be seen.[3] If I wish to flee, I can dig through the mountains, and pass through rocks as if they were clay. If I should throw myself headlong from a lofty mountain, I should be borne unhurt to the earth, as if I were held up; when bound, I can loose myself, and bind those who had bound me; being shut up in prison, I can make the barriers open of their own accord; I can render statues animated, so that those who see suppose that they are men. I can make new trees suddenly spring up, and produce sprouts at once. I can throw myself into the fire, and not be burnt; I can change my countenance, so that I cannot be recognised; but I can show people that I have two faces. I shall change myself into a sheep or a goat; I shall make a beard to grow upon little boys; I shall ascend by flight into the air; I shall exhibit abundance of gold, and shall make and unmake kings. I shall be worshipped as God; I shall have divine honours publicly assigned to me, so that an image of me shall be set up, and I shall be worshipped and adored as God. And what need of more words? Whatever I wish, that I shall be able to do. For already I have achieved many things by way of experiment. In short,' says he, 'once when my mother Rachel ordered me to go to the field to reap, and I saw a sickle lying, I ordered it to go and reap; and it reaped ten times more than the others. Lately, I produced many new sprouts from the earth, and made them bear leaves and produce fruit in a moment; and the nearest mountain I successfully bored through.'

CHAP X.--SIMON MAGUS: HIS DECEPTION.

"But when he spoke thus of the production of sprouts and the perforation of the mountain, I was confounded on this account, because he wished to deceive even us, in whom he seemed to place confidence; for we knew that those things bad been from the days of our fathers, which he represented as having been done by himself lately. We then, although we heard these atrocities from him, and worse than these, yet we followed up his crimes, and suffered others to be deceived by him, telling also many lies on his behalf; and this before he did any of the things which he had promised, so that while as yet he had done nothing, he was by some thought to be God.

CHAP. XI.--SIMON MAGUS, AT THE HEAD OF THE SECT OF DOSITHEUS.

"Meantime, at the outset, as soon as he was reckoned among the thirty disciples of Dositheus, he began to depreciate Dositheus himself, saying that he did not teach purely or perfectly, and that this was the result not of ill intention, but. of ignorance. But Dositheus, when he perceived that Simon was depreciating him, fearing lest his reputation among men might be obscured (for he himself was supposed to be the Standing One), moved with rage, when they met as usual at the school, seized a rod, and began to beat Simon; hut suddenly the rod seemed to pass through his body, as if it had been smoke. On which Dositheus, being astonished, says to him, 'Tell me if thou art the Standing One, that I may adore thee.' And when Simon answered that he was, then Dositheus, perceiving that he himself was not the Standing One, fell down and worshipped him, and gave up his own place as chief to Simon, ordering all the rank of thirty men to obey him; himself taking the inferior place which Simon formerly occupied. Not long after this he died.

CHAP. XII.--SIMON MAGUS AND LUNA.

"Therefore, after the death of Dositheus Simon took Luna to himself; and with her he still goes about, as you see, deceiving multitudes, and asserting that he himself is a certain power which is above God the Creator, while Luna, who is with him, has been brought down from the higher heavens, and that she is Wisdom, the mother of all things, for whom, says he, the Greeks and barbarians contending, were able in some measure to see an image of her; but of herself, as she is, as the dweller with the first and only God, they were wholly ignorant. Propounding these and other things of the same sort, he has deceived many. But I ought also to state this, which I remember that I myself saw. Once, when this Luna of his was in a certain tower, a great multitude had assembled to see her, and were standing around the tower on all sides; but she was seen by all the people to lean forward, and to look out through all the windows of that tower.[2] Many other wonderful things lie did and does; so that men, being astonished at them, think that he himself is the great God.

CHAP. XIII.--SIMON MAGUS: SECRET OF HIS MAGIC.

"Now when Niceta and I once asked him to explain to us how these things could be effected by magic art, and what was the nature of that thing, Simon began thus to explain it to us as his associates. ' I have,' said he, ' made the soul of a boy, unsullied and violently slain, and invoked by unutterable adjurations, to assist me; and by it all is done that I command.' 'But,' said I 'is it possible for a soul to do these things?' He answered: 'I would have you know this, that the soul of man holds the next place after God, when once it is set free from the darkness of his body. And immediately it acquires prescience: wherefore it is invoked for necromancy.' Then I answered: 'Why, then, do not the souls of persons who are slain take vengeance on their slayers?' 'Do you not remember,' said he, 'that I told you, that when it goes out of the body it acquires knowledge of the future?' 'I remember,' said I. 'Well, then,' said he, 'as soon as it goes out of the body, it immediately knows that there is a judgment to come, and that every one shall suffer punishment for those evils that he hath done; and therefore they are unwilling to take vengeance on their slayers, because they themselves are enduring torments for their own evil deeds which they had done here, and they know that severer punishments await them in the judgment. Moreover, they are not permitted by the angels who preside over them to go out, or to do anything.' 'Them' I replied, 'if the angels do not permit them to come hither, or to do what they please, how can the souls obey the magician who invokes them?' 'It is not,' said he, 'that they grant indulgence to the souls that are willing to come: but when the presiding angels are adjured by one greater than themselves, they have the excuse of our violence who adjure them, to permit the souls which we invoke to go out: for they do not sin who suffer violence, but we who impose necessity upon them.' Thereupon Niceta, not able longer to refrain, hastily answered, as indeed I also was about to do, only I wished first to get information from him on several points; but, as I said, Niceta, anticipating me, said: 'And do you not fear the day of judgment, who do violence to angels, and invoke souls, and deceive men, and bargain for divine honour to yourself from then? And how do you persuade us that there shall be no judgment, as some of the Jews confess, and that souls are not immortal, as many suppose, though you see them with your very eyes, and receive from them assurance of the divine judgment?'

CHAP. XIV.--SIMON MAGUS, PROFESSES TO BE GOD.

"At those sayings of his Simon grew pale; but after a little, recollecting himself, he thus answered: 'Do not think that I am a man of your race. I am neither magician, nor lover of Luna, nor son of Antonius. For before my mother Rachel and he came together, she, still a virgin, conceived me, while it was in my power to be either small or great, and to appear as a man among men.[1] Therefore I have chosen you first as my friends, for the purpose of trying you, that I may place you first in my heavenly and unspeakable places when I shall have proved you. Therefore I have pretended to be a man, that I might more clearly ascertain if you cherish entire affection towards me.' But when I heard that, judging him indeed to be a wretch, yet wondering at his impudence; and blushing for him, and at the same thee fearing lest he should attempt some evil against us, I beckoned to Niceta to feign for a little along with me, and said to him: 'Be not angry with us, corruptible men, O thou incorruptible God, but rather accept our affection, and our mind willing to know who God is; for we did not till now know who thou art, nor did we perceive that thou art he whom we were seeking.'

CHAP. XV.--SIMON MAGUS, PROFESSED TO HAVE MADE A BOY OF AIR.

"As we spoke these and such like words with looks suited to the occasion, this most vain fellow believed that we were deceived; and being thereby the more elated, he added also this: 'I shall now be propitious to you, for the affection which you bear towards me as God; for you loved me while you did not know me, and were seeking me in ignorance. But I would not have you doubt that this is truly to be God, when one is able to become small or great as he pleases; for I am able to appear to man in whatever manner I please. Now, then, I shall begin to unfold to you what is true. Once on a thee, I, by my power, turning air into water, and water again into blood, and solidifying it into flesh, formed a new human creature--a boy--and produced a much nobler work than God the Creator. For He created a man from the earth, but I from air--a far more difficult matter; and again I unmade him and restored him to air, but not until I had placed his picture and image in my bed-chamber, as a proof and memorial of my work.' Then we understood that he spake concerning that boy, whose soul, after he had been slain by violence, he made use of for those services which he required.

CHAP. XVI.--SIMON MAGUS: HOPELESSNESS OF HIS CASE.

But Peter, hearing these things, said with: tears:[2] "Greatly do I wonder at the infinite patience of God, and, on the other hand, at the audacity of human rashness in some. For what further reason can be found to persuade Simon that God judges the unrighteous, since he persuades himself that he employs the obedience of souls for the service of his crimes? But, in truth, he is deluded by demons. Yet, although he is sure by these very things that souls are immortal, and are judged for the deeds which they have done, and although he thinks that he really sees those things which we believe by faith; though, as I said, he is deluded by demons, yet he thinks that he sees the very substance of the soul. How shall such a man, I say, be brought to confess either that he acts wickedly while he occupies such an evil position, or that he is to be judged for those things which he hath done, who, knowing the judgment of God, despises it, and shows himself an enemy to God, and dares commit such horrid things? Wherefore it is certain, my brethren, that some oppose the truth and religion of God, not because it appears to them that reason can by no means stand with faith, but because they are either involved in excess of wickedness, or prevented by their own evils, or elated by the swelling of their heart, so that they do not even believe those things which they think that they see with their own eyes.

CHAP. XVII.--MEN ENEMIES TO GOD.

"But, inasmuch as inborn affection towards God the Creator seemed to suffice for salvation to those who loved Him, the enemy studies to pervert this affection in men, and to render them hostile and ungrateful to their Creator. For I call heaven and earth to witness, that if God permitted the enemy to rage as much as he desires. all men should have perished long ere now; but for His mercy's sake God doth not suffer him. But if men would turn their affection towards God, all would doubtless be saved, even if for some faults they might seem to be corrected for righteousness But now the most of men have been made enemies of God, whose hearts the wicked one has entered, and has turned aside towards himself the affection which God the Creator had implanted in them, that they might have it towards Him. But of the rest, who seemed for a thee to be watchful, the enemy, appearing in a phantasy of glory and splendour, and promising them certain great and mighty things, has caused their mind and heart to wander away from God; yet it is for some just reason that he is permitted to accomplish these things."

CHAP. XVIII.--RESPONSIBILITY OF MEN.

"To this Aquila answered: "How, then, are men in fault, if the wicked one, transforming himself into the brightness of light,[1] promises to men greater things than the Creator Himself does?" Then Peter answered: "I think," says he "that nothing is more unjust than this; and now listen while I tell you how unjust it is. If your son, whom you have trained and nourished with all care, and brought to man's estate, should be ungrateful to you, and should leave you and go to another, whom perhaps he may have seen to be richer, and should show to him the honour which he owed to you, and, through hope of greater profit, should deny his birth, and refuse you your paternal rights, would this seem to you right or wicked?" Then Aquila answered: "It is manifest to all that it would be wicked." Then Peter said: "If you say that this would be wicked among men, how much more so is it in the case of God, who, above all men, is worthy of honour from men; whose benefits we not only enjoy, but by whose means and power it is that we began to be when we were not, and whom, if we please, we shall obtain from Him to be for ever in blessedness !In order, therefore, that the unfaithful may be distinguished from the faithful, and the pious from the impious, it has been permitted to the wicked one to use those arts by which the affections of every one towards the true Father may be proved. But if there were in truth some strange God, were it right to leave our own God, who created us, and who is our Father and our Maker, and to pass over to another?" "God forbid!" said Aquila. Then said Peter: "How, then, shall we say that the wicked one is the cause of our sin, when this is done by permission of God, that those may be proved and condemned in the day of judgment, who, allured by greater promises, have abandoned their duty towards their true Father and Creator; while those who have kept the faith and the love of their own Father, even with poverty, if so it has befallen, and with tribulation, may enjoy heavenly gifts and immortal dignities in His kingdom But we shall expound these things more carefully at another time. Meantime I desire to know what Simon did after this."

CHAP. XIX.--DISPUTATION BEGUN.

And Niceta answered: "When he perceived that we had found him out, having spoken to one another concerning his crimes we left him, and came to Zacchaeus, telling him those same things which we have now told to you. But he, receiving us most kindly, and instructing us concerning the faith of our Lord Jesus Christ, enrolled us in the number of the faithful." When Niceta had done speaking, Zacchaeus, who had gone out a little before, entered, saying, "It is thee, O Peter, that yon proceed to the disputation; for a great crowd, collected in the court of the house, is awaiting you, in the midst of whom stands Simon, supported by many attendants." Then Peter, when he heard this, ordering me to withdraw for the sake of prayer (for I had not yet been washed from the sins which I had committed in ignorance), said to the rest, "Brethren, let its pray that God, for His unspeakable mercy through His Christ, would help me going out on behalf of the salvation of men who have been created by Him." Having said this, at, it having prayed, he went forth to the court of the house, in which a great multitude of people were assembled; and when he saw them all looking intently on him in profound silence, and Simon the magician standing in the midst of them like a standard-bearer, he began in manner following.[2]

CHAP. XX.--THE KINGDOM OF GOD AND HIS RIGHTEOUSNESS.

"Peace be to all of you who are prepared to give your right hands to truth:[1] for whosoever are obedient to it seem indeed themselves to confer some favour upon God; whereas they do themselves obtain from Him the gift of His greatest bounty, walking in His paths of righteousness. Wherefore the first duty of all is to inquire, into the righteousness of God and His kingdom;[2] His righteousness, that we may be taught to act rightly; His kingdom, that we may know what is the reward appointed for labour and patience; in which kingdom there is indeed a bestowal of eternal good things upon the good, but upon those who have acted contrary to the will of God, a worthy infliction of penalties in proportion to the doings of every one. It becomes you, therefore, whilst you are here,--that is, whilst you are in the present life,--to ascertain the will of God, while there is opportunity also of doing it. For if any one, before he amends his doings, wishes to investigate concerning things which he cannot discover, such investigation will be foolish and ineffectual. For the thee is short, and the judgment of God shall be occupied with deeds, not questions. Therefore before all things let us inquire into this, what or in what manner we must act that we may merit to obtain eternal life.

CHAP. XXI.--RIGHTEOUSNESS THE WAY TO THE KINGDOM.

"For if we occupy the short thee of this life with vain and useless questions, we shall without doubt go into the presence of God empty and void of good works, when, as I have said, our works shall be brought into judgment. For everything has its own thee and place. This is the place, this the thee of works; the world to come, that of recompenses. That we may not therefore be entangled, by changing the order of places and times, let us inquire, in the first place, what is the righteousness of God; so that, like persons going to set out on a journey, we may be filled with good works as with abundant provision, so that we may be able to come to the kingdom of God, as to a very great city. For to those who think aright, God is manifest even by the operations of the world which He hat made, using the evidence of His creation;[3] and therefore, since there ought to be no doubt! about God, we have now to inquire only about His righteousness and His kingdom. But if our mind suggest to us to make any inquiry concerning secret and hidden things before we inquire into the works of righteousness, we ought to render to ourselves a reason, because if acting well we shall merit to obtain salvation: then, going to God chaste and clean, we shall be filled with the Holy Spirit, and shall know all things that are secret and hidden, without any cavilling of questions; whereas now, even if any one should spend the whole of his life in inquiring into these things, he not only shall not be able to find them, but shall involve himself in greater errors, because he did not first enter through the way of righteousness, and strive to reach the haven of life.

CHAP. XXII.--RIGHTEOUSNESS; WHAT IT IS.

"And therefore I advise that His righteousness be first inquired into, that, pursuing our journey through it, and placed in the way of truth, we may be able to find the true Prophet, running not with swiftness of foot, but with goodness of works, and that, enjoying His guidance, we may be trader no danger of mistaking the way. For if under His guidance we shall merit to enter that city to which we desire to come, all things concerning which we now inquire we shall see with our eyes, being made, as it were, heirs of all things. Understand, therefore, that the way is this course of our life; the travellers are those who do good works; the gate is the true Prophet, of whom we speak; the city is the kingdom in which dwells the Almighty Father, whom only those can see who are of pure heart.[4] Let us not then think the labour of this journey hard, because at the end of it there shall be rest. For the true Prophet Himself also from the beginning of the world, through the course of time, hastens to rest. For He is present with us at all times; and if at any thee it is necessary, He appears and corrects us, that He may bring to eternal life those who obey Him. Therefore this is my judgment, as also it is the pleasure of the true Prophet, that inquiry should first be made concerning righteousness, by those especially who profess that they know God. If therefore any one has anything to propose which he thinks better, let him speak; and when he has spoken, let him hear, hut with patience and quietness: for in order to this at the first, by way of salutation, I prayed for peace to you all."

CHAP. XXIII.--SIMON REFUSES PEACE.

To this Simon answered:[5] "We have no need of your peace; for if there be peace and concord, we shall not be able to make any advance towards the discovery of truth. For robbers and debauchees have peace among themselves, and every wickedness agrees with itself; and if we have met with this view, that for the sake of peace we should give assent to all that is said, we shall confer no benefit upon the hearers; but. on the contrary, we shall impose upon them, and shall depart friends. Wherefore, do not invoke peace, but rather battle, which is the mother of peace; and if you can, exterminate errors. And do not seek for friendship obtained by unfair admissions; for this I would have you know, above all, that when two fight with each other, then there will be peace when one has been defeated and has fallen. And therefore fight as best you can, and do not expect peace without war, which is impossible; or if it can be attained, show us how."

CHAP. XXIV.--PETER'S EXPLANATION.

To this Peter answered: "Hear with all attention, O men, what we say. Let us suppose that this world is a great plain, and that from two states, whose kings are at variance with each other, two generals were sent to fight: and suppose the general of the good king gave this counsel, that both armies should without bloodshed submit to the authority of the better king, whereby all should be safe without danger; but that the opposite general should say, No, hut we must fight; that not he who is worthy, but who is stronger, may reign, with those who shall escape;--which, I ask you, would you rather choose? I doubt not hut that you would give your hands to the better king, with the safety of all. And I do not now wish, as Simon says that I do, that assent should be given, for the sake of peace, to those things that are spoken amiss but that truth be sought for with quietness and order.

CHAP.XXV.--PRINCIPLES ON WHICH THE DISCUSSION SHOULD BE CONDUCTED.

"For some, in the contest of disputations, when they perceive that their error is confuted, immediately begin, for the sake of making good their retreat, to create a disturbance, and to stir up strifes, that it may not be manifest to all that they are defeated; and therefore I frequently entreat that the investigation of the matter in dispute may be conducted with all patience and quietness, so that if perchance anything seem to be not rightly spoken, it may be allowed to go back over it, and explain it more distinctly. For sometimes a thing may be spoken in one way and heard in another, while it is either advanced too obscurely, or not attended to with sufficient care; and on this account I desire that our conversation should be conducted patiently, so that neither should the one snatch it away from the other, nor should the unseasonable speech of one contradicting interrupt the speech of the other; and that we should not cherish the desire of finding fault, but that we should be allowed, as I have said, to go over again what has not been clearly enough spoken, that by fairest examination the knowledge of the truth may become clearer. For we ought to know, that if any one is conquered by the truth, it is not he that is conquered, but the ignorance which is in him, which is the worst of all demons; so that he who can drive it out receives the palm of salvation. For it is our purpose to benefit the hearers, not that we may conquer badly, but that we may be well conquered for the acknowledgment of the truth. For if our speech be actuated by the desire of seeking the truth, even although we shall speak anything imperfectly through human frailty, God in His unspeakable goodness will fill up secretly in the understandings of the hearers those things that are lacking. For He is righteous; and according to the purpose of every one, He enables some to find easily what they seek, while to others He renders even that obscure which is before their eyes. Since, then, the way of God is the way of peace, let us with peace seek the things which are God's. If any one has anything to advance in answer to this, let him do so; but if there is no one who wishes to answer, I shall begin to speak, and I myself shall bring forward what another may object to me, and shall refute it."

CHAP. XXVI.--SIMON'S INTERRUPTION.

When therefore Peter had begun to continue his discourse, Simon, interrupting his speech, said: "Why do you hasten to speak whatever you please? I understand your tricks. You wish to bring forward those matters whose explanation you have well studied, that you may appear to the ignorant crowd to be speaking well; but I shall not allow you this subterfuge. Now therefore, since you promise, as a brave man, to answer to all that any one chooses to bring forward, be pleased to answer me in the first place." Then Peter said: "I am ready, only provided that our discussion may be with peace." Then Simon said: "Do not you see, O simpleton, that in pleading for peace you act in opposition to your Master, and that what you propose is not suitable to him who promises that he will overthrow ignorance? Or, if you are right in asking peace from the audience, then your Master was wrong in saying, 'I have not come to send peace on earth, but a sword.[1] For either you say well, and he not well; or else, if your Master said well, then you not at all well: for you do not understand that your statement is contrary to his, whose disciple you profess yourself to be."

CHAP. XXVII.--QUESTIONS AND ANSWERS.

Then Peter: "Neither He who sent me did amiss in sending a sword upon the earth, nor do I act contrary to Him in asking peace of the hearers. But you both unskilfully and rashly find fault with what you do not understand: for you have heard that the Master came not to send peace on earth; but that He also said, 'Blessed are the peace-makers, for they shall be called the very sons of God," you have not heard. Wherefore my sentiments are not different from those of the Master when I recommend peace, to the keepers of which He assigned blessedness." Then Simon said: "In your desire to answer for your Master, O Peter, you have brought a much more serious charge against him, if he himself came not to make peace, yet enjoined upon others to keep it. Where, then, is the consistency of that other saying of his, 'it is enough for the disciple that he be as his master? ' " [2]

CHAP. XXVIII.--CONSISTENCY OF CHRIST'S TEACHING.

To this Peter answered: "Our Master, who was the true Prophet, and ever mindful of Himself, neither contradicted Himself, nor enjoined upon us anything different from what Himself practised. For whereas He said, ' I am not come to send peace on earth, but a sword; and henceforth you shall see father separated from son, son from father, husband from wife and wife from husband, mother from daughter and daughter from mother, brother from brother, father-in-law from daughter-in-law friend from friend,' all these contain the doctrine of peace; and; will tell you how. At the beginning of His preaching, as wishing to invite and lead all to salvation, and induce them to bear patiently labours and trials, He blessed the poor, and promised that they should obtain the kingdom of heaven for their endurance of poverty, in order that under the influence of such a hope they might bear with equanimity the wright of poverty, despising covetousness; for covetousness is one, and the greatest, of most pernicious sins. But He promised also that the hungry and the thirsty should be satisfied with the eternal blessings of righteousness, in order that they might bear poverty patiently, and not be led by it to undertake any unrighteous work. In like manner. also, He said that the pure in heart are blessed, and that thereby they should see God, in order that every one desiring so great a good might keep himself from evil and polluted thoughts.

CHAP. XXIX.--PEACE AND STRIFE.

"Thus, therefore, our Master, inviting His disciples to patience, impressed upon them that the blessing of peace was also to be preserved with the labour of patience. But, on the other hand, He mourned over those who lived in riches and luxury, who bestowed nothing upon the poor; proving that they must render an account, because they did not pity their neighbours, even when they were in poverty, whom they ought to I love as themselves. And by such sayings as these He brought some indeed to obey Him, but others He rendered hostile. The believers therefore, and the obedient, He charges to have peace among themselves. and says to them, ' Blessed are the peacemakers, for they shall be called the very sons of God.'[3] But to those who not only did not believe, but set themselves in opposition to His doctrine, He proclaims the war of the word and of confutation, and says that ' henceforth ye shall see son separated from father, and husband from wife, and daughter from mother. and brother from brother, and daughter-in-law from mother-in-law, and a man's foes shall be they of his own house.'[4] For in every house, when there begins to be a difference betwixt believer and unbeliever, there is necessarily a contest: the unbelievers, on the one hand. fighting against the faith; and the believers on the other, confuting the old error and the vices of sins in them.

CHAP. XXX.--PEACE TO THE SONS OF PEACE.

"In like manner, also, during the last period of His teaching, He wages war against the scribes and Pharisees, charging them with evil deeds and unsound doctrine, and with hiding the key of knowledge which they had handed down to them from Moses, by which the gate of the heavenly kingdom might be opened.[5] But when our Master sent us forth to preach, He commanded as, that into whatsoever city or house we should enter, we should say, 'Peace be to this house.' 'And if,' said He, 'a son of peace be there, your peace shall come upon him; but if there be not, your peace shall return to you.' Also that, going out from that house or city, we should shake off upon them the very dust which adhered to our feet. But it shall be more tolerable for the land of Sodom and Gomorrah in the day of judgment than for that city or house.'[6] This indeed He commanded to be done at length, if first the word of truth be preached in the city or house, whereby they who receive the faith of the truth may become sons of peace and sons of God; and those who will not receive it may be convicted as enemies of peace and of God.

CHAP. XXXI.--PEACE AND WAR.

"Thus, therefore, we, observing the commands of our Master, first offer peace to our hearers, that the way of salvation may be known without any tumult. But if any one do not receive the words of peace, nor acquiesce in the truth, we know how to direct against him the war of the word, and to rebuke him sharply by confuting his ignorance and charging home upon him his sins. Therefore of necessity we offer peace, that if any one is a son of peace, our peace may come upon him; but from him who makes himself an enemy of peace, our peace shall return to ourselves. We do not therefore, as you say, propose peace by agreement with the wicked, for indeed we should straightway have given you the right hand; but only in order that, through our discussing quietly and patiently, it might be more easily ascertained by the hearers which is the true speech. But if you differ and disagree with yourself, how shall you stand? He must of necessity fall who is divided in himself; ' for every kingdom divided against itself shall not stand.'[1] If you have aught to say to this, say on."

CHAP. XXXII.--SIMON'S CHALLENGE.

Then said Simon: "I am astonished at your folly. For you so propound the words of your Master, as if it were held to be certain concerning him that he is a prophet; while I can very easily prove that he often contradicted himself. In short, I shall refute you from those words which you have yourself brought forward. For you say, that he said that every kingdom or every city divided in itself shall not stand; and elsewhere you say, that he said that he would send a sword, that he might separate those who are in one house, so that son shall be divided from father, daughter from mother, brother from brother; so that if there be five in one house, three shall be divided against two, and two against three.[2] if, then, everything that is divided falls, he who makes divisions furnishes causes of falling; and if he is such, assuredly he is wicked. Answer this if you can."

CHAP. XXXIII.--AUTHORITY.

Then Peter: "Do not rashly take exception, O Simon, against the things which you do not understand. In the first place, I shall answer your assertion, that I set forth the words of my Master, and from them resolve matters about which there is still doubt. Our Lord, when He sent us apostles to preach, enjoined us to teach all nations[3] the things which were committed to us. We cannot therefore speak those things as they were spoken by Himself. For our commission is not to speak, but to teach those things, and from them to show how every one of them rests upon truth. Nor, again, are we permitted to speak anything of our own. For we are sent; and of necessity he who is sent delivers the message as he has been ordered, and sets forth the will of the sender. For if I should speak anything different from what He who sent me enjoined me, I should be a false apostle, not saying what I am commanded to say, but what seems good to myself. Whoever does this, evidently wishes to show himself to be better than he is by whom he is sent, and without doubt is a traitor. If, on the contrary, he keeps by the things that he is commanded, and brings forward most clear assertions of them, it will appear that he is accomplishing the work of an apostle; and it is by striving to fulfil this that I displease you. Blame me not, therefore, because I bring forward the words of Him who sent me. But if there is aught in them that iS not fairly spoken, you have liberty to confute me; but this can in no wise be done, for He is a prophet, and cannot be contrary to Himself. But if you do not think that He is a prophet, let this be first inquired into."

CHAP. XXXIV.--ORDER OF PROOF.

Then said Simon: "I have no need to learn this from you, but how these things agree with one another. For if he shall be shown to be inconsistent, he shall be proved at the same thee not to be a prophet." Then says Peter: "But if I first show Him to be a prophet, it will follow that what seems to be inconsistency is not such. For no one can be proved to be a prophet merely by consistency, because it is possible for many to attain this; but if consistency does not make a prophet, much more inconsistency does not. Because, therefore, there are many things which to some seem inconsistent, which yet have consistency in them on a more profound investigation; as also other things which seem to have consistency, but which, being more carefully discussed, are found to be inconsistent; for this reason I do not think there is any better way to judge of these things than to ascertain in the first instance whether He be a prophet who has spoken those things which appear to be inconsistent. For it is evident that, if He be found a prophet, those things which seem to be contradictory must have consistency, but are misunderstood. Concerning these things, therefore, proofs will be properly demanded. For we apostles are sent to expound the sayings and affirm the judgments of Him who has sent us; but we are not commissioned to say anything of our own, but to unfold the truth, as I have said, of His words."

CHAP. XXXV.--HOW ERROR CANNOT STAND WITH TRUTH.

Then Simon said: "Instruct us, therefore, how it can be consistent that he who causes divisions, which divisions cause those who are divided to fall, can either seem to be good, or to have come for the salvation of men." Then Peter said: "I will tell you how our Master said that every, kingdom and every house divided against itself cannot stand; and whereas He Himself did this, see how it makes for salvation. By the word of truth He certainly divides the kingdom of the world, which is founded in error, and every home in it, that error may fall, and truth may reign. But if it happen to any house, that error, being introduced by any one, divides the truth, then, where error has gained a footing, it is certain that truth cannot stand." Then Simon said: "But it is uncertain whether your master divides error or truth." Then Peter: "That belongs to another question; but if you are agreed that everything which is divided falls, it remains that I show, if only you will hear in peace, that our Jesus has divided and dispelled error by teaching truth."

CHAP. XXXVI.--ALTERCATION.

Then said Simon: "Do not repeat again and again your talk of peace, but expound briefly what it is that you think or believe." Peter answered: "Why are you afraid of hearing frequently of peace? or do you not know that peace is the perfection of law? For wars and disputes spring from sins; and where there is no sin, there is peace of soul; but where there is peace, truth is found in disputations, righteousness in works." Then Simon: "You seem to me not to be able to profess what you think." Then Peter: "I shall speak, but according to my own judgment, not under constraint of your tricks. For I desire that what is salutary and profitable be brought to the knowledge of all and therefore I shall not delay to state it as briefly as possible. There is one God; and He is the creator of the world. a righteous judge, rendering to every one at some time or other according to his deeds.[1] But now for the assertion of these things I know that countless thousands of words can be called forth."

CHAP. XXXVII.--SIMON'S SUBTLETY.

Then Simon said: "I admire, indeed, the quickness of your wit, yet I do not embrace the error of your faith. For you have wisely foreseen that you may be contradicted; and you have even politely confessed, that for the assertion of these things countless thousands of words will be called forth, for no one agrees with the profession of your faith. In short, as to there being one God, and the world being His work, who can receive this doctrine? Neither, I think, any one of the Pagans, even if he be an unlearned man, and certainly no one of the philosophers; but not even the rudest and most wretched of the Jews, nor I myself, who am well acquainted with their law." Then Peter said: "Put aside the opinions of those who arc not here, and tell us face to face what is your own." Then Simon said: "I can state what I really think; but this consideration makes me reluclant to do so, that if I say what is neither acceptable to you, nor seems right to this unskilled rabble, you indeed, as confounded, will straightway shut your ears, that they may not he polluted with blasphemy, forsooth, and will take to flight because yon cannot find an answer; while the unreasoning populace will assent to you, and embrace you as one teaching those things Which are commonly received among them; and will curse me, as professing things new and unheard of, and instilling my error into the minds of others."

CHAP. XXXVIII.--SIMON'S CREED.

Then Peter: "Are not you making use of long preambles, as you accused us of doing, because you have no truth to bring forward? or if you have, begin without circumlocution, if you have so much confidence. And if, indeed, what you say be displeasing to any one of the hearers, he will withdraw; and those who remain shall be compelled by your assertion to approve what is true. Begin, therefore, to expound what seemeth to yon to be right." Then Simon said: "I say that there are many gods; but that there is one incomprehensible and unknown to all, and that He is the God of all these gods." Then Peter answered: "This God whom you assert to he incomprehensible and unknown to all, can you prove His existence from the Scriptures of the Jews,[2] which are held to be of authority, or from some others of which we are all ignorant, or from the Greek authors, or from your own writings? Certainly you are at liberty to speak from whatever writings you please, yet so that you first show that they are prophetic; for so their authority will be held without question."

CHAP. XXXIX.--ARGUMENT FOR POLYTHEISM.

Then Simon said: "I shall make use of assertions from the law of the Jews only. For it is manifest to all who take interest in religion, that this law is of universal authority, yet that every one receives the understanding of this law according to his own judgment. For it has so been written by Him who created the world, that the faith of things is made to depend upon it. Whence, whether any one wishes to bring forward truth, or any one to bring forward falsehood, no assertion will be received without this law. Inasmuch, therefore, as my knowledge is most fully in accordance with the law, I rightly declared that there are many gods, of whom one is more eminent than the rest, and incomprehensible, even He who is God of gods. But that there are many gods, the law itself informs me. For, in the first place, it says this in the passage where one in the figure of a serpent speaks to Eve, the first woman, 'On the day ye eat of the tree of the knowledge of good and evil, ye shall be as gods,[1] that is, as those who made man; and after they have tasted of the tree, God Himself testifies, saying to the rest of the gods, 'Behold, Adam is become as one of us; '[2] thus, therefore, it is manifest that there were many gods engaged in the making of man. Also, whereas at the first God said to the other gods, 'Let us make man after our image and likeness;'[3] also His saying, 'Let us drive him out;'[2] and again, 'Come, let us go down, and confound their language;'[4] all these things indicate that there are many gods. But this also is written, 'Thou shalt not curse the gods, nor curse the chief of thy people ;'[5] and again this writing, 'God alone led them, and there was no strange god with them,'[6] shows that there are many gods. There are also many other testimonies which might be adduced from the law, not only obscure, but plain, by which it is taught that there are many gods.[7] One of these was chosen by lot, that he might be the god of the Jews. But it is not of him that I speak, but of that God who is also his God, whom even the Jews themselves did not know. For he is not their God, but the God of those who know him."

CHAP. XL.--PETER'S ANSWER.

When Peter had heard this, he answered: "Fear nothing, Simon: for, behold, we have neither shut our ears, nor fled; but we answer with words of truth to those things which you have spoken falsely, asserting this first, that there is one God, even the God of the Jews, who is the only God, the Creator of heaven and earth, who is also the God of all those whom you call gods. If, then, I shall show you that none is superior to Him, but that He Himself is above all, you will confess that your error is above all."[8] Then Simon said: "Why, indeed, though I should be unwilling to confess it, would not the hearers who stand by charge me with unwillingness to profess the things that are true?"

CHAP. XLI.--THE ANSWER, CONTINUED.

"Listen, then," says Peter, "that you may know, first of all, that even if there are many gods, as you say, they are subject to the God of the Jews, to whom no one is equal, than whom no one can be greater; for it is written that the prophet Moses thus spoke to the Jews: 'The Lord your God is the God of gods, and the Lord of lords, the great God.'[9] Thus, although there are many that are called gods, yet He who is the God of the Jews is alone called the God of gods. For not every one that is called God is necessarily God. Indeed, even Moses is called a god to Pharaoh,[10] and it is certain that he was a man; and judges were called gods, and it is evident that they were mortal. The idols also of the Gentiles are called gods, and we all know that they are not; but this has been inflicted as a punishment on the wicked, that because they would not acknowledge the true God, they should regard as God whatever form or image should occur to them. Because they refused to receive the knowledge of the One who, as I said, is God of all, therefore it is permitted to them to have as gods those who can do nothing for their worshippers. For what can either dead images or living creatures confer upon men, since the power of all things is with One?

CHAP. XLII.--GUARDIAN ANGELS.

"Therefore the name God is applied in three ways:[11] either because he to whom it is given is truly God, or because be is the servant of him who is truly; and for the honour of the sender, that his authority may be full, he that is sent is called by the name of him who sends, as is often done in respect of angels: for when they appear to a man, if he is a wise and intelligent man, he asks the name of him who appears to him, that he may acknowledge at once the honour of the sent, and the authority of the sender. For every nation has an angel, to whom God has committed the government of that nation; and when one of these appears, although he be thought and called God by those over whom he presides, yet, being asked, he does not give such testimony to himself. For the Most High God, who alone holds the power of all things, has divided all the nations of the earth into seventy-two parts, and over these He hath appointed angels as princes. But to the one among the archangels who is greatest, was committed the government of those who, before all others, received the worship and knowledge of the Most High God. But holy men also, as we have said, are made gods to the wicked, as having received the power of life and death over them, as we mentioned above with respect to Moses and the judges. Wherefore it is also written concerning them, 'Thou shalt not curse the gods, and thou shalt not curse the prince of thy people.'[1] Thus the princes of the several nations are called gods. But Christ is God of princes, who is Judge of all. Therefore neither angels, nor men, nor any creature, can be truly gods, forasmuch as they arc placed under authority, being created and changeable: angels, for they were not, and are; men, for they are mortal; and every creature, for it is capable of dissolution, if only He dissolve it who made it. And therefore He alone is the true God, who not only Himself lives, but also bestows life upon others, which He can also take away when it pleaseth Him.

CHAP. XLIII.--NO GOD BUT JEHOVAH.

"Wherefore the Scripture exclaims in name of the God of the Jews, saying, 'Behold, behold, seeing that I am God, and there is none else besides me, I will kill, and I will make alive; I will smite, and I will heal; and there is none who can deliver out of my hands.'[2] See therefore how, by some ineffable virtue, the Scripture, opposing the future errors of those who should affirm that either in heaven or on earth there is any other god besides Him who is the God of the Jews, decides thus: 'The Lord your God is one God, in heaven above, and in the earth beneath; and besides Him there is none else.'[3] How, then, hast thou dared to say that there is any other God besides Him who is the God of the Jews? And again the Scripture says, 'Behold, to the Lord thy God belong the heaven, and the heaven of heavens, the earth, and all things that are in them: nevertheless I have chosen your fathers, that I might love them, and you after them.'[4] Thus that judgment is supported by the Scripture on every side, that He who created the world is the true and only God.

CHAP. XLIV.--THE SERPENT, THE AUTHOR OF POLYTHEISM.

"But even if there be others, as we have said, who are called gods, they are under the power of the God of the Jews; for thus saith the Scripture to the Jews, 'The Lord our God, He is God of gods, and Lord of lords.'[5] Him alone the Scripture also commands to be worshipped, saying, 'Thou shall worship the Lord thy God, and Him only shall thou serve;'[6] and, 'Hear, O lsrael: the Lord thy God is one God.'[7] Yea, also the saints, filled with the Spirit of God, and bedewed with the drops of His mercy, cried out, saying, 'Who is like unto Thee among the gods? O Lord, who is like unto Thee?'[8] And again, 'Who is God, but the Lord; and who is God, but our Lord?'[9] Therefore Moses, when he saw that the people were advancing, by degrees initiated them in the understanding of the monarchy and the faith of one God, as he says in the following words: 'Thou shalt not make negation of the names of other gods;'[10] doubtless remembering with what penalty the serpent was visited, which had first named gods.[11] For it is condemned to feed upon dust, and is judged worthy of such food, for this cause. that it first of all introduced the name of gods into the world. But if you also wish to introduce many gods, see that you partake not the serpent's doom.

CHAP. XLV.--POLYTHEISM INEXCUSABLE.

"For be sure of this. that you shall not have us participators in this attempt; nor will we suffer ourselves to be deceived by you. For it will not serve us for an excuse in the judgment, if we say that you deceived us; because neither could it excuse the first woman, that she had unhappily believed the serpent; but she was condemned to death, because she believed badly. For this cause therefore, Moses, also commending the faith of one God to the people, says, 'Take heed to thyself, that thou be not seduced from the Lord thy God.'[12] Observe that he makes use of the same word which the first woman also made use of in excusing herself, saying that she was seduced; but it profited her nothing. But over and above all this, even if some true prophet should arise, who should perform signs and miracles, but should wish to persuade us to worship other gods besides the God of the Jews, we should never be able to believe him. For so the divine law has taught us, handing down a secret injunction more purely by means of tradition, for thus it saith: 'If there arise among you a prophet, or one dreaming a dream, and give you signs or wonders, and these signs or wonders come to pass, and he say to you, Let us go and worship strange gods, whom ye know not; ye shall not hear the words of that prophet, nor the dream of that dreamer, because proving he hath proved you, that he may see if ye love the 'Lord your God.'[1]

CHAP. XLVI.--CHRIST ACKNOWLEDGED THE GOD OF THE JEWS.

"Wherefore also our Lord, who wrought signs and wonders, preached the God of the Jews; and therefore we are right in believing what He preached. But as for you, even if you were really a prophet, and performed signs and wonders, as you promise to do, if you were to announce other gods besides Him who is the true God, it would be manifest that you were raised up as a trial to the people of God; and therefore you can by no means be believed. For He alone is the true God, who is the God of the Jews; and for this reason our Lord Jesus Christ did not teach them that they must inquire after God, for Him they knew well already, but that they must seek His kingdom and righteousness,[2] which the scribes and Pharisees, having received the key of knowledge, had not shut in, but shut out.[3] For if they had been ignorant of the true God, surely He would never have left the knowledge of this thing, which was the chief of all, and blamed them for small and little things, as for enlarging their fringes, and claiming the uppermost rooms in feasts, and praying standing in the highways, and such like things; which assuredly, in comparison of this great charge, ignorance of God, seem to be small and insignificant matters."

CHAP. XLVII.--SIMON'S CAVIL.

To this Simon replied:[4] "From the words of your master I shall refute you, because even he introduces to all men a certain God who was known. For although both Adam knew the God who was his creator, and the maker of the world; and Enoch knew him, inasmuch as he was translated by him; and Noah, since he was ordered by him to construct the ark; and although Abraham, and Isaac, and Jacob, and Moses, and all, even every people and all nations, know the maker of the world, and confess him to be a God, yet your Jesus, who appeared long after the patriarchs, says: 'No one knows the Son, but the Father; neither knoweth any one the Father, but the Son, and he to whom the Son has been pleased to reveal Him.'[5] Thus, therefore, even your Jesus confesses that there is another God, incomprehensible and unknown to all.

CHAP. XLVIII.--PETER'S ANSWER.

Then Peter says: "You do not perceive that you are making statements in opposition to yourself. For if our Jesus also knows Him whom ye call the unknown God. then He is not known by you alone. Yea, if our Jesus knows Him, then Moses also, who prophesied that Jesus should come, assuredly could not himself be ignorant of Him. For he was a prophet; and he who prophesied of the Son doubtless knew the Father. For if it is in the option of the Son to reveal the Father to whom He will, then the Son, who has been with the Father from the beginning, and through all generations, as He revealed the Father to Moses, so also to the other prophets; but if this be so, it is evident that the Father has not been unknown to any of them. But how could the Father be revealed to you, who do not believe in the Son, since the Father is known to none except him to whom the Son is pleased to reveal Him? But the Son reveals the Father to those who honour the Son as they honour the Father."[6]

CHAP. XLIX.--THE SUPREME LIGHT.

Then Simon said: "Remember that you said that God has a son, which is doing Him wrong; for how can He have a son, unless He is subject to passions, like men or animals? But on these points there is not time now to show your profound folly, for I hasten to make a statement concerning the immensity of the supreme light; and so now listen. My opinion is, that there is a certain power of immense and ineffable light, whose greatness may be held to be incomprehensible, of which power even the maker of the world is ignorant, and Moses the lawgiver, and Jesus your master."[7]

CHAP. L.--SIMON'S PRESUMPTION.

Then Peter:[1] "Does it not seem to you to be madness, that any one should take upon himself to assert that there is another God than the God of all; and should say that he supposes there is a certain power, and should presume to affirm this to others, before he himself is sure of what he says? Is any one so rash as to believe your words, of which he sees that you are yourself doubtful, and to admit that there is a certain power unknown to God the Creator, and to Moses, and the prophets, and the law, and even to Jesus our Master, which power is so good, that it will not make itself known to any but to one only, and that one such an one as thou! Then, further, if that is a new power, why does it not confer upon us some new sense, in addition to those five which we possess, that by that new sense. bestowed upon us by it, we may be able to receive and understand itself which is new? Or if it cannot bestow such a sense upon us, how has it bestowed it upon you? Or if it has revealed itself to you, why not also to us? But if you of yourself understand things which not even the prophets were able to perceive or understand, come, tell us what each one of us is thinking now; for if there is such a spirit in you that you know those things which are above the heavens, which are unknown to all, and incomprehensible by all, much more easily do you know the thoughts of men upon the earth. But if you cannot know the thoughts of us who are standing here, how can you say that you know those things which, you assert, are known to none?

CHAP. LI.--THE SIXTH SENSE.

"But believe me, that you could never know what light is unless you had received both vision and understanding from light itself; so also in other things. Hence, having received understanding, you arc framing in imagination something greater and more sublime, as if dreaming, but deriving all your hints from those five senses, to whose Giver you are unthankful. But be sure of this, that until you find some new sense which is beyond those five which we all enjoy, you cannot assert the existence of a new God." Then Simon answered: "Since all things that! exist are in accordance with those five senses, that power which is more excellent than all cannot add anything new." Then Peter said: "It is false; for there is also a sixth sense, namely that of foreknowledge: for those five senses are capable of knowledge, but the sixth is that of foreknowledge: a,act this the prophets possessed. How, then, can you know a God who is unknown. to all, who do not know the prophetic sense, which is that of prescience?" Then Simon began to say: "This power of which I speak, incomprehensible and more excellent than all, ay, even than that God who made the world, neither any of the angels has known, nor of tile i demons, nor of the Jews, nay, nor any creature which subsists by means of God the creator. How, then, could that creator's law teach me that which the creator himself did not know, since neither did the law itself know it, that it might teach it?"

CHAP. LII.--REDUCTIO AD ABSURDUM.

Then Peter said: "I wonder how you have been able to learn more from the law than the law was able to know or to teach; and how you say that you adduce proofs from the law of those things which you are pleased to assert, when you declare that neither the law, nor He who gave the law--that is, the Creator of the world--knows those things of which you speak! But this also I wonder at, how you, who alone know these things, should be standing here now with us all, circumscribed by the limits of this small court." Then Simon, seeing Peter and all the people laughing, said: "Do you laugh, Peter, while so great and lofty matters are under discussion?" Then said Peter: "Be not enraged, Simon, for we are doing no more than keeping our promise: for we are neither shutting our ears, as you said, nor did we take to flight as soon as we heard you propound your unutterable things; but we have not even stirred from the place. For indeed you do not even propound things that have any resemblance to truth, which might to a certain extent frighten us. Yet, at all events, disclose to us the meaning of this saying, how from the law you have learned of a God whom the law itself does not know. and of whom He who gave the law is ignorant." Then Simon said: "If you have done laughing, I shall prove it by clear assertions." Then Peter said: "Assuredly I shall give over, that I may learn from you how you have learned from the law what neither the law nor the God of the law Himself knows."

CHAP. LIII.--SIMON'S BLASPHEMY.

Then says Simon: "Listen: it is manifest to all, and ascertained in a manner of which no account can be given,[2] that there is one God, who is better than all, from whom all that is took its beginning; whence also of necessity, all things that are after him are subject to him, as the chief and most excellent of all. When, therefore, I had ascertained that the God who created the world, according to what the law teachers, is in many respects weak, whereas weakness is utterly incompatible with a perfect God, and I saw that he is not perfect, I necessarily concluded that there is another God who is perfect.[1] For this God, as I have said, according to what the writing of the law teaches, is shown to be weak in many things. In the first place, because the man whom he formed was not able to remain such as be had intended him to be; and because he cannot be good who gave a law to the first man, that he should eat of all the trees of paradise, but that he should not touch the tree of knowledge; and if be should eat of it, be should die. For why should he forbid him to eat, and to know what is good and what evil, that, knowing, he might shun the evil and choose the good? But this he did not permit; and because he did eat in violation of the commandment, and discovered what is good, and learned for the sake of honour to cover his nakedness (for he perceived it to be unseemly to stand naked before his Creator), he condemns to death him who had learned to do honour to God, and curses the serpent who had shown him these things. But truly, if man was to be injured by this means, why did he place the cause of injury in paradise at all? But if that which he placed in paradise was good, it is not the part of one that is good to restrain another from good.

CHAP. LIV.--HOW SIMON LEARNED FROM THE LAW WHAT THE LAW DOES NOT TEACH.

"Thus then, since he who made man and the world is, according to what the law relates, imperfect, we are given to understand, without doubt, that there is another who is perfect. For it is of necessity that there be one most excellent of all, on whose account also every creature keeps its rank. Whence also I, knowing that it is every way necessary that there be some one more benignant and more powerful than that imperfect God who gave the law, understanding what is perfect from comparison of the imperfect, understood even from the Scripture that God who is not mentioned there. And in this way I was able, O Peter, to learn from the law what the law did not know. But even if the law had not given indications from which it might be gathered that the God who made the world is imperfect, it was still possible for me to infer from those evils which are done in this world, and are not corrected, either that its creator is powerless, if be cannot correct what is done amiss; or else, if he does not wish to remove the evils, that he is himself evil; but if he neither can nor will, that he is neither powerful nor good. And from this it cannot but be concluded that there is another God more excellent and more powerful than all. If you have aught to say to this, say on."

CHAP. LV.--SIMON'S OBJECTIONS TURNED AGAINST HIMSELF.

Peter answered: "O Simon, they are wont to conceive such absurdities against God who do not read the law with the instruction of masters, but account themselves teachers, and think that they can understand the law, though he has not explained it to them who has learned of the Master.[2] Nevertheless now, that we also may seem to follow the book of the law according to your apprehension of it; inasmuch as you say that the creator of the world is shown to be both impotent and evil, how is it that you do not see that that power of yours, which you say is superior to all, fails and lies under the very same charges? For the very same thing may be said of it, that it is either powerless, since it does not correct those things which here are done amiss; or if it can and will not, it is evil; or if it neither can nor will, then it is both impotent and imperfect. Whence that new power of yours is not only found liable to a similar charge, but even to a worse one, if, in addition to all these things, it is believed to be, when it is not. For He who created the world, His existence is manifest by His very operation in creating the world, as you yourself also confess. But this power which you say that you alone know, affords no indication of itself, by which we might perceive, at least, that it is, and subsists.

CHAP. LVI.--NO GOD ABOVE THE CREATOR.

"What kind of conduct, then, would it be that we should forsake God, in whose world we live and enjoy all things necessary for life, and follow I know not whom, from whom we not only obtain no good, but cannot even know that he exists? Nor truly does he exist. For whether you call him light, and brighter than that light which we see, you borrow that very name from the Creator of the world; or whether you say that he is a substance above all, you derive from Him the idea with enlargement of speech.[3] Whether you make mention of mind, or goodness, or life, or whatever else, you borrow the words from Him. Since, then, you have nothing new concerning that power you speak of, not only as regards understanding, but even in respect of naming him, how do you introduce a new God, for whom you cannot even find a new name? For not only is the Creator of the world called a Power, but even the ministers of His glory, and all the heavenly host. Do you not then think it better that we should follow our Creator God, as a Father who trains us and endows us as He knows how? But if, as you say, there be some God more benignant than all, it is certain that he will not be angry with us; or if he be angry, he is evil. For if our God is angry and punishes, He is not evil, but righteous, for He corrects and amends His own sons. But he who has no concern with us, if he shall punish us, how should he be good? Inflicting punishments upon us because we have not been drawn by vain imaginations to forsake our own Father and follow him, how can you assert that he is so good, when he cannot be regarded as even just?"

CHAP. LVII.--SIMON'S INCONSISTENCY.

Then Simon: "Do you so far err, Peter, as not to know that our souls were made by that good God, the most excellent of all, but they have been brought down as captives into this world?" To this Peter answered: "Then he is not unknown by all, as you said a little while ago; and yet how did the good God permit his souls to be taken captive, if he be a power over all?" Then Simon said: "He sent God the creator to make the world; and he, when he had made it, gave out that himself was God." Then Peter said: "Then be is not, as you said, unknown to Him who made the world; nor are souls ignorant of him, if indeed they were stolen away from him. To whom, then, can he be unknown, if both the Creator of the world know him, as having been sent by him; and all souls I know him, as baring been violently withdrawn from him? Then, further, I wish you would tell us whether he who sent the creator of the world did not know that he would not keep faith? For if he did not know it, then he was not prescient; while if he foreknew it, and suffered it, he is himself guilty of this deed, since he did not prevent it; but if he could not, then he is not omnipotent. But if, knowing it as good, he did not prohibit it, he is found to be better, who presumed to do that which he who sent him did not know to be good."

CHAP. LVIII.--SIMON'S GOD UNJUST.

Then Simon said: "He receives those who will come to him, and does them good." Peter answered: "But there is nothing new in this; for He whom you acknowledge to be the Creator of the world also does so." Then Simon: "But the good God bestows salvation if he is only acknowledged; but the creator of the world demands also that the law be fulfilled." Then said Peter: "He saves adulterers and men-slayers, if they know him; but good, and sober, and merciful persons, if they do not know him, in consequence of their having no information concerning him, he does not save !Great and good truly is he whom you proclaim, who is not so much the saviour of the evil, as he is one who shows no mercy to the good." Then Simon: "It is truly very difficult for man to know him, as long as he is in the flesh; for blacker than all darkness, and heavier than all clay, is this body with which the soul is surrounded." Then says Peter: "That good God of yours demands things which are difficult; but He who is truly God seeks easier things. Let him then, since he is so good, leave us with our Father and Creator; and when once we depart from the body, and leave that darkness that you speak of, we shall more easily know Him; and then the soul shall better understand that God is its Creator, and shall remain with Him, and shall no more be harassed with diverse imaginations; nor shall wish to betake itself to another power, which is known to none but Simon only, and which is of such goodness that no one can come to it, unless he be first guilty of impiety towards his own father! I know not how this power can be called either good or just, which no one can please except by acting impiously towards him by whom he was made !"

CHAP. LIX.--THE CREATOR OUR FATHER,

Then Simon: "It is not impious for the sake of greater profit and advantage to rice to him who is of richer glory." Then Peter: "If, as you say, it is not impious to flee to a stranger, it is at all events much more pious to remain with our own father, even if he be poor. But if you do not think it impious to leave our father, and flee to another, as being better than he; and you do not believe that our Creator will take this amiss; much more the good God will not be angry, because, when we were strangers to him, we have not fled to him, but have remained with our own Creator. Yea, I think he will rather commend us the more for this, that we have kept faith with God our Creator; for he will consider that, if we had been his creatures, we should never have been seduced by the allurements of any other to forsake him. For if any one, allured by richer promises, shall leave his own father and betake himself to a stranger, it may be that he will leave him in his turn, and go to another who shall promise him greater things, and this the rather because he is not his son, since he could leave even him who by nature was his father." Then Simon said: "But what if souls are from him, and do not know him, and he is truly their father?"

CHAP. LX.--THE CREATOR THE SUPREME GOD.

Then Peter said: "You represent him as weak enough. For if, as you say, he is more powerful than all, it can never be believed the weaker wrenched the spoils from the stronger.[1] Or if God the Creator was able by violence to bring down souls into this world, how can it be that, when they are separated from the body and freed from the bonds of captivity, the good God shall call them to the sufferance of punishment, on the ground that they, either through his remissness or weakness, were dragged away to this place, and were involved in the body, as in the darkness of ignorance? You seem to me not to know what a father and a God is: but I could tell you both whence souls are, and when and how they were made; but it is not permitted to me now to disclose these things to you, who are in such error in respect of the knowledge of God." Then said Simon: "A time will come when you shah be sorry that you did not understand me speaking of the ineffable power." Then said Peter: "Give us then, as I have often said, as being yourself a new God, or as having .yourself come down from him, some new sense, by means of which we may know that new God of whom you speak; for those five senses, which God our Creator has given us, keep faith to their own Creator, and do not perceive that there is any other God, for so their nature necessitates them."

CHAP. LXI.--IMAGINATION.

To this Simon answered: "Apply your mind to those things which I am going to say, and cause it, walking in peaceable paths, to attain to those things which I shall demonstrate. Listen now, therefore. Did you never in thought reach forth your mind into regions or islands situated far away, and remain so fixed in them, that you could not even see the people that were before you, or know where yourself were sitting, by reason of the delightfulness of those things on which yon were gazing?" And Peter said: "It is true, Simon, this has often occurred to me." Then Simon said: "In this way now reach forth your sense into heaven, yea above the heaven, and behold that there must be some place beyond the world, or outside the world, in which there is neither heaven nor earth, and where no shadow of these things produces darkness; and consequently, since there are neither bodies in it, nor darkness occasioned by bodies, there must of necessity be immense light; and consider of what sort that light must be, which is never succeeded by darkness. For if the light of this sun fills this whole world, how great do you suppose that bodiless and infinite light to be? So great, doubtless, that this light of the sun would seem to be darkness and not light, in comparison."

CHAP. LXII.--PETER'S EXPERIENCE OF IMAGINATION.

When Simon thus spoke, Peter answered:[2] "Now listen patiently concerning both these matters, that is, concerning the example of stretching out the senses, and concerning the immensity of light. I know that I myself, O Simon, have sometimes in thought extended my sense, as you say, into regions and islands situated afar off, and have seen them with my mind not less than if it had been with my eyes. When I was at Capernaum, occupied in the taking of fishes, and sat upon a rock, holding in my hand a hook attached to a line, and fitted for deceiving the fishes, I was so absorbed that I did not feel a fish adhering to it while my mind eagerly ran through my beloved Jerusalem, to which I had frequently gone up, waking, for the sake of offerings and prayers. But I was accustomed also to admire this Caesarea, hearing of it from others, and to long to see it; and I seemed to myself to see it, although I had never been in it; and I thought of it what was suitable to be thought of a great city, its gates, walls, baths, streets, lanes, markets, and the like, in accordance with what I had seen in other cities; and to such an extent was I delighted with the intentness of such inspection, that, as you said, neither saw one who was present and standing by me, nor knew where myself was sitting." Then said Simon: "Now you say well."

CHAP. LXIII.--PETER'S REVERIE.

Then Peter: "In short, when I did not perceive, through the occupation of my mind, that I had caught a very large fish which was attached to the hook, and that although it was dragging the hook-line from my hand, my brother Andrew. who was sitting by me, seeing me in a reverie and almost ready to fall, thrusting his elbow into my side as if he would awaken me from sleep, said: 'Do you not see, Peter, what a large fish you have caught? Are you out of your senses, that you are thus in a stupor of astonishment? Tell me, What is the matter with you?' But I was angry with him for a little, because he had withdrawn me from the delight of those things which I was contemplating; then I answered that I was not suffering from any malady, but that I was mentally gazing on the beloved Jerusalem, and at the same time on Caesarea; and that, while I was indeed with him in the body, in my mind I was wholly carried away thither. But he, I know not whence inspired, uttered a hidden and secret word of truth.

CHAP. LXIV.--ANDREW'S REBUKE.

"'Give over,' says he, 'O Peter. What is it that you are doing? For those who are beginning to be possessed with a demon, or to be disturbed in their minds, begin in this way. They are first carried away by fancies to some pleasant and delightful things, then they are poured out in vain and fond motions towards things which have no existence. Now this happens from a certain disease of mind, by reason of which they see not the things which are, but long to bring to their sight those which are not. But thus it happens also to those who are suffering phrenzy, and seem to themselves to see many images, because their soul, being torn and withdrawn from its place by excess of cold or of heat, suffers a failure of its natural service. But those also who are in distress through thirst, when they fall asleep, seem to themselves to see rivers and fountains, and to drink; but this befalls them through being distressed by the dryness of the unmoistened body. Wherefore it is certain that this occurs through some ailment either of the soul or body.'

CHAP. LXV.--FALLACY OF IMAGINATION.

"In short, that you may receive the faith of the matter; concerning Jerusalem, which I had often seen, I told my brother what places and what gatherings of people I had seemed to myself to see. But also concerning Caesarea, which I had never seen, I nevertheless contended that it was such as I had conceived it in my mind and thought. But when I came hither, and saw nothing at all like to those things which I had seen in phantasy, I blamed myself, and observed distinctly, that I had assigned to it gates, and walls, and buildings from others which I had seen, taking the likeness in reality from others. Nor indeed can any one imagine anything new, and of which no form has ever existed. For even if any one should fashion from his imagination bulls with five heads, he only forms them with five heads out of those which he has seen with one head. And you therefore, now, if truly you seem to yourself to perceive anything with your thought, and to look above the heavens, there is no doubt but that you imagine them from those things which you see, placed as you are upon the earth. But if you think that there is easy access for your mind above the heavens, and that you are able to conceive the things that are there, and to apprehend knowledge of that immense light, I think that for him who can comprehend these things, it were easier to throw his sense, which knows how to ascend thither, into the heart and breast of some one of us who stand by, and to tell what thoughts he is cherishing in his breast. If therefore you can declare the thoughts of the heart of any one of us, who is not pre-engaged in your favour, we shall perhaps be able to believe you, that you are able to know those things that are above the heavens, although these are much loftier."

CHAP. LXVI.--EXISTENCE AND CONCEPTION.

To this Simon replied:[1] "O thou who hast woven a web of many frivolities, listen now. It is impossible that anything which comes into a man's thoughts should not also subsist in truth and reality. For things that do not subsist, have no appearances;[2] but things that have no appearances, cannot present themselves to our thoughts." Then said Peter: "If everything that can come into our thoughts has a subsistence, then, with respect to that place of immensity which you say is outside the world, if one thinks in his heart that it is light, and another that it is darkness, how can one and the same place be both light and darkness, according to their different thoughts concerning it?" Then said Simon: "Let pass for the present what I have said; and tell us what you suppose to be above the heavens."

CHAP. LXVII.--THE LAW TEACHES OF IMMENSITY.

Then said Peter: "If you believed concerning the true fountain of light, I could instruct you what and of what sort is that which is immense, and should render, not a vain fancy, but a consistent and necessary account of the truth, and should make use, not of sophistical assertions, but testimonies of the law and nature, that you might know that the law especially contains what we ought to believe in regard to immensity. But if the doctrine of immensity is not unknown to the law, then assuredly, nought else can be unknown to it; and therefore it is a false supposition of yours, that there is anything of which the law is not cognisant. Much more shall nothing be unknown to Him who gave the law. Yet I cannot speak anything to you of immensity and of those things which are without limit, unless first you either accept our account of those heavens which are bounded by a certain limit, or else propound your own account of them. But if you cannot understand concerning those which are comprehended within fixed boundaries, much more can you neither know nor learn anything concerning those which are without limit."

CHAP. LXVIII.--THE VISIBLE AND THE INVISIBLE HEAVEN.

To this Simon answered: "It seems to me to be better to believe simply that God is, and that that heaven which we see is the only heaven in the whole universe." But Peter said: "Not so; but it is proper to confess one God who truly is; but that there are heavens, which were made by Him, as also the law says, of which one is the higher, in which also is contained the visible firmament; and that that higher heaven is perpetual and eternal, with those who dwell in it; but that this visible heaven is to be dissolved and to pass away at the end of the world, in order that that heaven which is older and higher may appear after the judgment to the holy and the worthy." To this Simon answered: "That these things are so, as you say, may appear to those who believe them; but to him who seeks for reasons of these things, it is impossible that they can be produced from the law, and especially concerning the immensity of light."

CHAP. LXIX.--FAITH AND REASON.

Then Peter: "Do not think that we say that these things are only to be received by faith, but also that they are to be asserted by reason. For indeed it is not safe to commit these things to bare faith without reason, since assuredly truth cannot be without reason. And therefore he who has received these things fortified by reason, call never lose them; whereas he who receives them without proofs, by an assent to a simple statement of them, can neither keep them safely, nor is certain if they are true; because he who easily believes, also easily yields. But he who has sought reason for those things which he has believed and received, as though bound by chains of reason itself, can never be torn away or separated from those things which he hath believed. And therefore, according as any one is more anxious in demanding a reason, by so much will he be the firmer in preserving his faith."

CHAP. LXX.--ADJOURNMENT.

To this Simon replied: "It is a great thing which you promise, that the eternity of boundless light can be shown from the law." And when Peter said, "I shall show it whenever you please," Simon answered: "Since now it is a late hour, I shall stand by you and oppose you to-morrow; and if you can prove that this world was created, and that souls are immortal, you shall have me to assist you in your preaching." When he had said thus, he departed, and was followed by a third part of all the people who had conic with him, who were about one thousand men. But the rest with bended knees prostrated themselves before Peter; and he, invoking upon them the name of God, cured some who had demons, healed others who were sick, and so dismissed the people rejoicing, commanding them to come early the next day. But Peter, when the crowds had withdrawn, commanded the table to be spread on the ground, in the open air, in the court where the disputation had been held, and sat down together with those eleven; but I dined reclining with some others who also had made a beginning of hearing I the word of God, and were greatly beloved.

CHAP. LXXI.--SEPARATION FROM THE UNCLEAN.

But Peter, most benignantly regarding me, lest haply that separation might cause me sorrow, says to me: "It is not from pride, O Clement, that I do not eat with those who have not yet been purified; but I fear lest perhaps I should injure myself, and do no good to them.[1] For this I would have you know for certain, that every one who has at any time worshipped idols, and has adored those whom the pagans call gods, or has eaten of the things sacrificed to them, is not without an unclean spirit; for he has become a guest of demons, and has been partaker with that demon of which he has formed the image in his mind, either through fear or love.[2] And by these means he is not free from an unclean spirit, and therefore needs the purification of baptism, that the unclean spirit may go out of him, which has made its abode in the inmost affections of his soul, and what is worse, gives no indication that it lurks within, for fear it should be exposed and expelled.

CHAP. LXXII.--THE REMEDY.

"For these unclean spirits love to dwell in the bodies of men, that they may fulfil their own desires by their service, and, inclining the motions of their souls to those things which they themselves desire, may compel them to obey their own lusts, that they may become wholly vessels of demons.[3] One of whom is this Simon, who is seized with such disease, and cannot now be healed, because he is sick in his will and purpose. Nor does the demon dwell in him against his will; and therefore, if any one would drive it out of him, since it is inseparable from himself, and, so to speak, has now become his very soul, he should seem rather to kill him, and to incur the guilt of manslaughter. Let no one of you therefore be saddened at being separated from eating with us, for every one ought to observe that it is for just so long a time as he pleases. For he who wishes soon to be baptized is separated but for a little time, but he for a longer who wishes to be baptized later. Every one therefore has it in his own power to demand a shorter or a longer time for his repentance; and therefore it lies with you, when you wish it, to come to our table; and not with us, who are not permitted to take food with any one who has not been baptized. It is rather you, therefore, who hinder us from eating with you, if you interpose delays in the way of your purification, and defer your baptism." Having said thus, and having blessed, he took food. And afterwards, when he had given thanks to God, he went into the house and went to bed; and we all did the like, for it was now night.

Taken from "The Early Church Fathers and Other Works" originally published by Wm. B. Eerdmans Pub. Co. in English in Edinburgh, Scotland, beginning in 1867. (ANF 8, Roberts and Donaldson). The digital version is by The Electronic Bible Society, P.O. Box 701356, Dallas, TX 75370, 214-407-WORD.