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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.

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