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           Title: ANF04. Fathers of the Third Century: Tertullian, Part Fourth;
                  Minucius Felix; Commodian; Origen, Parts First and Second
      Creator(s):
                  Schaff, Philip (1819-1893) (Editor)
          Rights: Public Domain
   CCEL Subjects: All; Proofed; Early Church
      LC Call no: BR60
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   The Writings of the Fathers Down to A.D. 325

   ANTE-NICENE FATHERS

   VOLUME 4.

   Tertullian, Part Fourth; Minucius Felix; Commodian; Origen, Parts First
   and Second.

   Chronologically arranged, with brief notes and prefaces, by

   A. Cleveland Coxe, D.D.

   T&T CLARK

   EDINBURGH

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   WM. B. EERDMANS PUBLISHING COMPANY

   GRAND RAPIDS, MICHIGAN

   Fathers of the Third Century:

   Tertullian, Part Fourth; Minucius Felix; Commodian; Origen, Parts First
   and Second.

   --------------------

   AMERICAN EDITION.


   Chronologically arranged, with brief notes and prefaces, by

   A. Cleveland Coxe, D.D.

   Ta archaia ethe krateito.

   The Nicene Council
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   Introductory Notice.

   ------------------------

   [a.d. 200-250.]  This fourth volume of our series is an exceptional
   one.  It presents, under one cover, specimens of two of the noblest of
   the Christian Fathers; both of them exceptionally great in their
   influence upon the ages; both of them justly censurable for pitiable
   faults; each of them, in spite of such failings, endeared to the heart
   of Christendom by their great services to the Church; both of them
   geographically of Africa, but the one essentially Greek and the other a
   Latin; the one a builder upon the great Clementine foundations, the
   other himself a founder, the brilliant pioneer of Latin Christianity.
   The contrasts and the concurrences of such minds, and in them of the
   Alexandrian and Carthaginian schools, are most suggestive, and should
   be edifying.

   The works of both, as here given, are fractional.  Tertullian overflows
   into this volume, after filling one before; the vast proportions of
   Origen's labours forced the Edinburgh publishers to give specimens
   only.

   Minucius Felix and Commodian are thrown in as a sort of appendix to
   Tertullian, and illustrate the school and the Church of the same
   country.  The Italian type does not yet appear.  Latin Christianity is
   essentially North-African, and is destined to continue such,
   conspicuously, till it has culminated in the genius of Augustine.  From
   the first, the Orientals speculate concerning God; the Westerns deal
   with man.  Both schools "contend earnestly for the faith once delivered
   to the saints."  And, once for all, it may be said, that if their
   language necessarily lacks the precision of technical theology, and
   enables those who have little sympathy with them to set them one
   against another on some points, and so to impair their value as
   witnesses, it is quite as easy, and far more just, to show the harmony
   of their ideas, even when they differ in their forms of speech.  This
   has been triumphantly done by Bull, just as the same writer harmonizes
   St. James and St. Paul, working down to their common base in the Rock
   of Ages.  The test of Ante-Nicene unity is the Nicene Symbol, in which
   the primitive writings find their ultimate expression.  That Clement
   and Tertullian alike would have recognized as the faith; for the
   earlier Fathers were, in fact, its authors.  The Nicene Fathers were
   compilers only, and professed only to embody in the Symbol what their
   predecessors had established and maintained.

   Let it be borne in mind that there is only one OEcumenical Symbol.  The
   Creed called the Apostles' is unknown to the East save as an orthodox
   confession of their Western brethren.  The "Athanasian Creed" is only a
   Western hymn, like the Te Deum, and has no oecumenical warrant as a
   symbol, though it embodies the common doctrine.  The Filioque, wherever
   it appears, is apocryphal, and has no oecumenical force; while it is
   heretical (in Catholic theology) if it be held in a sense which
   destroys the One Source of divinity in the Father, its fons et origo.
   Surely, it is a noble exercise of mind and heart to see, in the
   splendid result of the Ante-Nicene conflicts with error, and in the
   enduring truth and perennial freshness of the Nicene Creed, the
   fulfilment of the promise of the Great Head of the Church, that the
   Spirit should abide with them for ever, and guide them into all truth.

   The editor-in-chief, who has been forced to labour unassisted in the
   preceding volumes, has been so happy as to find a valued collaborator
   in editing the works of Origen, who has also relieved him of the task
   of proof-reading almost entirely throughout this volume, excepting on
   his own pages of prefaces or annotations.  In spite of the fact that a
   necessity for despatch requires the printing to be done from single
   proofs, it is believed that this volume excels its predecessors in
   typographical accuracy,--a merit largely due to the eminent skill of
   the Boston press from which it proceeds, but primarily to the pains of
   the Rev. Dr. Spencer, an expert in such operations.

   For the favour and generous spirit with which his Christian brethren
   have welcomed and encouraged this undertaking, the editor is grateful
   to them, and to the common Lord and Master of us all.

   October, 1885.
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  Tertullian: Part Fourth
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   Tertullian.

   ------------------------

   Part Fourth.
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   I.

   On the Pallium. [1]

   [Translated by the Rev. S. Thelwall.]

   ------------------------

   Chapter I.--Time Changes Nations' Dresses--and Fortunes.

   Men of Carthage, ever princes of Africa, ennobled by ancient memories,
   blest with modern felicities, I rejoice that times are so prosperous
   with you that you have leisure to spend and pleasure to find in
   criticising dress.  These are the "piping times of peace" and plenty.
   Blessings rain from the empire and from the sky.  Still, you too of old
   time wore your garments--your tunics--of another shape; and indeed they
   were in repute for the skill of the weft, and the harmony of the hue,
   and the due proportion of the size, in that they were neither
   prodigally long across the shins, nor immodestly scanty between the
   knees, nor niggardly to the arms, nor tight to the hands, but, without
   being shadowed by even a girdle arranged to divide the folds, they
   stood on men's backs with quadrate symmetry.  The garment of the mantle
   extrinsically--itself too quadrangular--thrown back on either shoulder,
   and meeting closely round the neck in the gripe of the buckle, used to
   repose on the shoulders. [2]   Its counterpart is now the priestly
   dress, sacred to Æsculapius, whom you now call your own.  So, too, in
   your immediate vicinity, the sister State [3] used to clothe (her
   citizens); and wherever else in Africa Tyre (has settled). [4]   But
   when the urn of worldly [5] lots varied, and God favoured the Romans,
   the sister State, indeed, of her own choice hastened to effect a
   change; in order that when Scipio put in at her ports she might already
   beforehand have greeted him in the way of dress, precocious in her
   Romanizing.  To you, however, after the benefit in which your injury
   resulted, as exempting you from the infinity of age, not (deposing you)
   from your height of eminence,--after Gracchus and his foul omens, after
   Lepidus and his rough jests, after Pompeius and his triple altars, and
   Cæsar and his long delays, when Statilius Taurus reared your ramparts,
   and Sentius Saturninus pronounced the solemn form of your
   inauguration,--while concord lends her aid, the gown is offered.  Well!
   what a circuit has it taken! from Pelasgians to Lydians; [6] from
   Lydians to Romans:  in order that from the shoulders of the sublimer
   people it should descend to embrace Carthaginians!  Henceforth, finding
   your tunic too long, you suspend it on a dividing cincture; and the
   redundancy of your now smooth toga [7] you support by gathering it
   together fold upon fold; and, with whatever other garment social
   condition or dignity or season clothes you, the mantle, at any rate,
   which used to be worn by all ranks and conditions among you, you not
   only are unmindful of, but even deride.  For my own part, I wonder not
   (thereat), in the face of a more ancient evidence (of your
   forgetfulness).  For the ram withal--not that which Laberius [8]
   (calls)

   "Back-twisted-horned, wool-skinned, stones-dragging,"

   but a beam-like engine it is, which does military service in battering
   walls--never before poised by any, the redoubted Carthage,

   "Keenest in pursuits of war," [9]

   is said to have been the first of all to have equipped for the
   oscillatory work of pendulous impetus; [10] modelling the power of her
   engine after the choleric fury of the head-avenging beast. [11]   When,
   however, their country's fortunes are at the last gasp, and the ram,
   now turned Roman, is doing his deeds of daring against the ramparts
   which erst were his own, forthwith the Carthaginians stood dumbfounded
   as at a "novel" and "strange" ingenuity:  "so much doth Time's long age
   avail to change!" [12]   Thus, in short, it is that the mantle, too, is
   not recognised.
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   [1] [Written, according to Neander, about a.d. 208.]

   [2] [See Elucidation I.]

   [3] Utica (Oehler).

   [4] i.e., in Adrumetum (Oehler).

   [5] Sæcularium.

   [6] i.e., Etruscans, who were supposed to be of Lydian origin.

   [7] i.e., your gown.

   [8] A Roman knight and mime-writer.

   [9] Virg., Æn., i. 14.

   [10] Or, "attack."

   [11] Caput vindicantis.  But some read capite:  "which avenges itself
   with its head."

   [12] See Virg., Æn., iii. 415 (Oehler).
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   Chapter II.--The Law of Change, or Mutation, Universal.

   Draw we now our material from some other source, lest Punichood either
   blush or else grieve in the midst of Romans.  To change her habit is,
   at all events, the stated function of entire nature.  The very world
   [13] itself (this which we inhabit) meantime discharges it. See to it
   Anaximander, if he thinks there are more (worlds):  see to it, whoever
   else (thinks there exists another) anywhere at the region of the
   Meropes, as Silenus prates in the ears of Midas, [14] apt (as those
   ears are [15] ), it must be admitted, for even huger fables.  Nay, even
   if Plato thinks there exists one of which this of ours is the image,
   that likewise must necessarily have similarly to undergo mutation;
   inasmuch as, if it is a "world," [16] it will consist of diverse
   substances and offices, answerable to the form of that which is here
   the "world:" [17]   for "world" it will not be if it be not just as the
   "world" is.  Things which, in diversity, tend to unity, are diverse by
   demutation.  In short, it is their vicissitudes which federate the
   discord of their diversity.  Thus it will be by mutation that every
   "world" [18] will exist whose corporate structure is the result of
   diversities, and whose attemperation is the result of vicissitudes.  At
   all events, this hostelry of ours [19] is versiform,--a fact which is
   patent to eyes that are closed, or utterly Homeric. [20]   Day and
   night revolve in turn.  The sun varies by annual stations, the moon by
   monthly phases.  The stars--distinct in their confusion--sometimes
   drop, sometimes resuscitate, somewhat.  The circuit of the heaven is
   now resplendent with serenity, now dismal with cloud; or else
   rain-showers come rushing down, and whatever missiles (mingle) with
   them:  thereafter (follows) a slight sprinkling, and then again
   brilliance.  So, too, the sea has an ill repute for honesty; while at
   one time, the breezes equably swaying it, tranquillity gives it the
   semblance of probity, calm gives it the semblance of even temper; and
   then all of a sudden it heaves restlessly with mountain-waves.  Thus,
   too, if you survey the earth, loving to clothe herself seasonably, you
   would nearly be ready to deny her identity, when, remembering her
   green, you behold her yellow, and will ere long see her hoary too.  Of
   the rest of her adornment also, what is there which is not subject to
   interchanging mutation--the higher ridges of her mountains by
   decursion, the veins of her fountains by disappearance, and the
   pathways of her streams by alluvial formation?  There was a time when
   her whole orb, withal, underwent mutation, overrun by all waters.  To
   this day marine conchs and tritons' horns sojourn as foreigners on the
   mountains, eager to prove to Plato that even the heights have
   undulated.  But withal, by ebbing out, her orb again underwent a formal
   mutation; another, but the same.  Even now her shape undergoes local
   mutations, when (some particular) spot is damaged; when among her
   islands Delos is now no more, Samos a heap of sand, and the Sibyl (is
   thus proved) no liar; [21] when in the Atlantic (the isle) that was
   equal in size to Libya or Asia is sought in vain; [22] when formerly a
   side of Italy, severed to the centre by the shivering shock of the
   Adriatic and the Tyrrhenian seas, leaves Sicily as its relics; when
   that total swoop of discission, whirling backwards the contentious
   encounters of the mains, invested the sea with a novel vice, the vice
   not of spuing out wrecks, but of devouring them!  The continent as well
   suffers from heavenly or else from inherent forces.  Glance at
   Palestine.  Where Jordan's river is the arbiter of boundaries, (behold)
   a vast waste, and a bereaved region, and bootless land!  And once
   (there were there) cities, and flourishing peoples, and the soil
   yielded its fruits. [23]   Afterwards, since God is a Judge, impiety
   earned showers of fire:  Sodom's day is over, and Gomorrah is no more;
   and all is ashes; and the neighbour sea no less than the soil
   experiences a living death!  Such a cloud overcast Etruria, burning
   down her ancient Volsinii, to teach Campania (all the more by the
   eruption of her Pompeii) to look expectantly upon her own mountains.
   But far be (the repetition of such catastrophes)!  Would that Asia,
   withal, were by this time without cause for anxiety about the soil's
   voracity!  Would, too, that Africa had once for all quailed before the
   devouring chasm, expiated by the treacherous absorption of one single
   camp! [24]   Many other such detriments besides have made innovations
   upon the fashion of our orb, and moved (particular) spots (in it).
   Very great also has been the licence of wars.  But it is no less
   irksome to recount sad details than (to recount) the vicissitudes of
   kingdoms, (and to show) how frequent have been their mutations, from
   Ninus the progeny of Belus, onwards; if indeed Ninus was the first to
   have a kingdom, as the ancient profane authorities assert.  Beyond his
   time the pen is not wont (to travel), in general, among you
   (heathens).  From the Assyrians, it may be, the histories of "recorded
   time" [25] begin to open.  We, however, who are habitual readers of
   divine histories, are masters of the subject from the nativity of the
   universe [26] itself.  But I prefer, at the present time, joyous
   details, inasmuch as things joyous withal are subject to mutation.  In
   short, whatever the sea has washed away, the heaven burned down, the
   earth undermined, the sword shorn down, reappears at some other time by
   the turn of compensation. [27]   For in primitive days not only was the
   earth, for the greater part of her circuit, empty and uninhabited; but
   if any particular race had seized upon any part, it existed for itself
   alone.  And so, understanding at last that all things worshipped
   themselves, (the earth) consulted to weed and scrape her copiousness
   (of inhabitants), in one place densely packed, in another abandoning
   their posts; in order that thence (as it were from grafts and settings)
   peoples from peoples, cities from cities, might be planted throughout
   every region of her orb. [28]   Transmigrations were made by the swarms
   of redundant races.  The exuberance of the Scythians fertilizes the
   Persians; the Phoenicians gush out into Africa; the Phrygians give
   birth to the Romans; the seed of the Chaldeans is led out into Egypt;
   subsequently, when transferred thence, it becomes the Jewish race. [29]
     So, too, the posterity of Hercules, in like wise, proceed to occupy
   the Peloponnesus for the behoof of Temenus.  So, again, the Ionian
   comrades of Neleus furnish Asia with new cities:  so, again, the
   Corinthians with Archias, fortify Syracuse.  But antiquity is by this
   time a vain thing (to refer to), when our own careers are before our
   eyes.  How large a portion of our orb has the present age [30]
   reformed! how many cities has the triple power of our existing empire
   either produced, or else augmented, or else restored!  While God
   favours so many Augusti unitedly, how many populations have been
   transferred to other localities! how many peoples reduced! how many
   orders restored to their ancient splendour! how many barbarians
   baffled!  In truth, our orb is the admirably cultivated estate of this
   empire; every aconite of hostility eradicated; and the cactus and
   bramble of clandestinely crafty familiarity [31] wholly uptorn; and
   (the orb itself) delightsome beyond the orchard of Alcinoüs and the
   rosary of Midas.  Praising, therefore, our orb in its mutations, why do
   you point the finger of scorn at a man?
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   [13] Mundus.

   [14] See Adv. Herm., c. xxv. ad fin. (Oehler).

   [15] As being "the ears of an ass."

   [16] Mundus.  Oehler's pointing is disregarded.

   [17] Mundus.  Oehler's pointing is disregarded.

   [18] Mundus.  Oehler's pointing is disregarded.

   [19] Metatio nostra, i.e., the world.

   [20] i.e., blind.  Cf. Milton, P. L., iii. 35, with the preceding and
   subsequent context.

   [21] Alluding to the Sibylline oracles, in which we read (l. iii.), Kai
   Samos ammos ese, kai Delos adelos and again (l. iv.), Delos ouk eti
   delos, adela de panta tou Delou (Oehler).

   [22] See Apolog., c. xi. med.; ad Nat., l. i. c. ix. med.; Plato,
   Timæus, pp. 24, 25 (Oehler).

   [23] Oehler's apt conjecture, "et solum sua dabat," is substituted for
   the unintelligible "et solus audiebat" of the mss., which Rig.
   skilfully but ineffectually tries to explain.

   [24] The "camp" of Cambyses, said by Herod. (iii. 26) to have been
   swallowed up in the Libyan Syrtes (Salm. in Oehler).  It was one
   detachment of his army.  Milton tells similar tales of the "Serbonian
   bog."  P.L., ii. 591-594.

   [25] Ævi.

   [26] Mundi.

   [27] "Alias versura compensati redit;" unless we may read "reddit," and
   take "versura" as a nominative:  "the turn of compensation at some
   other time restores."

   [28] This rendering, which makes the earth the subject, appears to give
   at least an intelligible sense to this hopelessly corrupt passage.
   Oehler's pointing is disregarded; and his rendering not strictly
   adhered to, as being too forced.  If for Oehler's conjectural "se demum
   intellegens" we might read "se debere demum intellegens," or simply "se
   debere intellegens," a good sense might be made, thus:  "understanding
   at last" (or, simply, "understanding") "that it was her duty to
   cultivate all (parts of her surface)."

   [29] Comp. Gen. xi. 26-xii. 5 with Acts vii. 2-4, 15, 45, and xiii.
   17-19.

   [30] Sæculum.

   [31] Oehler understands this of Clodius Albinus, and the Augusti
   mentioned above to be Severus and his two sons Antonius and Geta.  But
   see Kaye, pp. 36-39 (ed. 3, 1845).
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   Chapter III.--Beasts Similarly Subject to the Law of Mutation.

   Beasts, too, instead of a garment, change their form.  And yet the
   peacock withal has plumage for a garment, and a garment indeed of the
   choicest; nay, in the bloom of his neck richer than any purple, and in
   the effulgence of his back more gilded than any edging, and in the
   sweep of his tail more flowing than any train; many-coloured,
   diverse-coloured, and versi-coloured; never itself, ever another,
   albeit ever itself when other; in a word, mutable as oft as moveable.
   The serpent, too, deserves to be mentioned, albeit not in the same
   breath as the peacock; for he too wholly changes what has been allotted
   him--his hide and his age:  if it is true, (as it is,) that when he has
   felt the creeping of old age throughout him, he squeezes himself into
   confinement; crawls into a cave and out of his skin simultaneously;
   and, clean shorn on the spot, immediately on crossing the threshold
   leaves his slough behind him then and there, and uncoils himself in a
   new youth:  with his scales his years, too, are repudiated.  The hyena,
   if you observe, is of an annual sex, alternately masculine and
   feminine.  I say nothing of the stag, because himself withal, the
   witness of his own age, feeding on the serpent, languishes--from the
   effect of the poison--into youth.  There is, withal,

   "A tardigrade field-haunting quadruped,

   Humble and rough."

   The tortoise of Pacuvius, you think?  No.  There is another beastling
   which the versicle fits; in size, one of the moderate exceedingly, but
   a grand name.  If, without previously knowing him, you hear tell of a
   chameleon, you will at once apprehend something yet more huge united
   with a lion.  But when you stumble upon him, generally in a vineyard,
   his whole bulk sheltered beneath a vine leaf, you will forthwith laugh
   at the egregious audacity of the name, inasmuch as there is no moisture
   even in his body, though in far more minute creatures the body is
   liquefied.  The chameleon is a living pellicle.  His headkin begins
   straight from his spine, for neck he has none:  and thus reflection
   [32] is hard for him; but, in circumspection, his eyes are outdarting,
   nay, they are revolving points of light.  Dull and weary, he scarce
   raises from the ground, but drags, his footstep amazedly, and moves
   forward,--he rather demonstrates, than takes, a step:  ever fasting, to
   boot, yet never fainting; agape he feeds; heaving, bellowslike, he
   ruminates; his food wind.  Yet withal the chameleon is able to effect a
   total self-mutation, and that is all.  For, whereas his colour is
   properly one, yet, whenever anything has approached him, then he
   blushes.  To the chameleon alone has been granted--as our common saying
   has it--to sport with his own hide.

   Much had to be said in order that, after due preparation, we might
   arrive at man.  From whatever beginning you admit him as springing,
   naked at all events and ungarmented he came from his fashioner's hand:
   afterwards, at length, without waiting for permission, he possesses
   himself, by a premature grasp, of wisdom.  Then and there hastening to
   forecover what, in his newly made body, it was not yet due to modesty
   (to forecover), he surrounds himself meantime with fig-leaves:
   subsequently, on being driven from the confines of his birthplace
   because he had sinned, he went, skinclad, to the world [33] as to a
   mine. [34]

   But these are secrets, nor does their knowledge appertain to all.
   Come, let us hear from your own store--(a store) which the Egyptians
   narrate, and Alexander [35] digests, and his mother reads--touching the
   time of Osiris, [36] when Ammon, rich in sheep, comes to him out of
   Libya.  In short, they tell us that Mercury, when among them, delighted
   with the softness of a ram which he had chanced to stroke, flayed a
   little ewe; and, while he persistently tries and (as the pliancy of the
   material invited him) thins out the thread by assiduous traction, wove
   it into the shape of the pristine net which he had joined with strips
   of linen.  But you have preferred to assign all the management of
   wool-work and structure of the loom to Minerva; whereas a more diligent
   workshop was presided over by Arachne.  Thenceforth material (was
   abundant).  Nor do I speak of the sheep of Miletus, and Selge, and
   Altinum, or of those for which Tarentum or Bætica is famous, with
   nature for their dyer:  but (I speak of the fact) that shrubs afford
   you clothing, and the grassy parts of flax, losing their greenness,
   turn white by washing.  Nor was it enough to plant and sow your tunic,
   unless it had likewise fallen to your lot to fish for raiment.  For the
   sea withal yields fleeces, inasmuch as the more brilliant shells of a
   mossy wooliness furnish a hairy stuff.  Further:  it is no secret that
   the silkworm--a species of wormling it is--presently reproduces safe
   and sound (the fleecy threads) which, by drawing them through the air,
   she distends more skilfully than the dial-like webs of spiders, and
   then devours.  In like manner, if you kill it, the threads which you
   coil are forthwith instinct with vivid colour.

   The ingenuities, therefore, of the tailoring art, superadded to, and
   following up, so abundant a store of materials--first with a view to
   coveting humanity, where Necessity led the way; and subsequently with a
   view to adorning withal, ay, and inflating it, where Ambition followed
   in the wake--have promulgated the various forms of garments.  Of which
   forms, part are worn by particular nations, without being common to the
   rest; part, on the other hand, universally, as being useful to all:
   as, for instance, this Mantle, albeit it is more Greek (than Latin),
   has yet by this time found, in speech, a home in Latium.  With the word
   the garment entered.  And accordingly the very man who used to sentence
   Greeks to extrusion from the city, but learned (when he was now
   advanced in years) their alphabet and speech--the self-same Cato, by
   baring his shoulder at the time of his prætorship, showed no less
   favour to the Greeks by his mantle-like garb.
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   [32] Reflecti:  perhaps a play upon the word = to turn back, or
   (mentally) to reflect.

   [33] Orbi.

   [34] i.e., a place which he was to work, as condemned criminals worked
   mines.  Comp. de Pu., c. xxii. sub init.; and see Gen. ii. 25 (in LXX.
   iii. 1), iii. 7, 21-24.

   [35] Alexander Polyhistor, who dedicated his books on the affairs of
   the Phrygians and Egyptians to his mother (Rig. in Oehler).

   [36] The Egyptian Liber, or Bacchus.  See de Cor., c. vii. (Rig. in
   Oehler).
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   Chapter IV.--Change Not Always Improvement.

   Why, now, if the Roman fashion is (social) salvation to every one, are
   you nevertheless Greek to a degree, even in points not honourable?  Or
   else, if it is not so, whence in the world is it that provinces which
   have had a better training, provinces which nature adapted rather for
   surmounting by hard struggling the difficulties of the soil, derive the
   pursuits of the wrestling-ground--pursuits which fall into a sad old
   age [37] and labour in vain--and the unction with mud, [38] and the
   rolling in sand, and the dry dietary?  Whence comes it that some of our
   Numidians, with their long locks made longer by horsetail plumes, learn
   to bid the barber shave their skin close, and to exempt their crown
   alone from the knife?  Whence comes it that men shaggy and hirsute
   learn to teach the resin [39] to feed on their arms with such rapacity,
   the tweezers to weed their chin so thievishly?  A prodigy it is, that
   all this should be done without the Mantle!  To the Mantle appertains
   this whole Asiatic practice!  What hast thou, Libya, and thou, Europe,
   to do with athletic refinements, which thou knowest not how to dress?
   For, in sooth, what kind of thing is it to practise Greekish depilation
   more than Greekish attire?

   The transfer of dress approximates to culpability just in so far as it
   is not custom, but nature, which suffers the change.  There is a wide
   enough difference between the honour due to time, and religion.  Let
   Custom show fidelity to Time, Nature to God.  To Nature, accordingly,
   the Larissæan hero [40] gave a shock by turning into a virgin; he who
   had been reared on the marrows of wild beasts (whence, too, was derived
   the composition of his name, because he had been a stranger with his
   lips to the maternal breast [41] ); he who had been reared by a rocky
   and wood-haunting and monstrous trainer [42] in a stony school.  You
   would bear patiently, if it were in a boy's case, his mother's
   solicitude; but he at all events was already be-haired, he at all
   events had already secretly given proof of his manhood to some one,
   [43] when he consents to wear the flowing stole, [44] to dress his
   hair, to cultivate his skin, to consult the mirror, to bedizen his
   neck; effeminated even as to his ear by boring, whereof his bust at
   Sigeum still retains the trace.  Plainly afterwards he turned soldier:
   for necessity restored him his sex.  The clarion had sounded of
   battle:  nor were arms far to seek.  "The steel's self," says (Homer),
   "attracteth the hero." [45]   Else if, after that incentive as well as
   before, he had persevered in his maidenhood, he might withal have been
   married!  Behold, accordingly, mutation!  A monster, I call him,--a
   double monster:  from man to woman; by and by from woman to man:
   whereas neither ought the truth to have been belied, nor the deception
   confessed.  Each fashion of changing was evil:  the one opposed to
   nature, the other contrary to safety.

   Still more disgraceful was the case when lust transfigured a man in his
   dress, than when some maternal dread did so:  and yet adoration is
   offered by you to me, whom you ought to blush at,--that
   Clubshaftandhidebearer, who exchanged for womanly attire the whole
   proud heritage of his name!  Such licence was granted to the secret
   haunts of Lydia, [46] that Hercules was prostituted in the person of
   Omphale, and Omphale in that of Hercules.  Where were Diomed and his
   gory mangers? where Busiris and his funereal altars? where Geryon,
   triply one?  The club preferred still to reek with their brains when it
   was being pestered with unguents!  The now veteran (stain of the)
   Hydra's and of the Centaurs' blood upon the shafts was gradually
   eradicated by the pumice-stone, familiar to the hair-pin! while
   voluptuousness insulted over the fact that, after transfixing monsters,
   they should perchance sew a coronet!  No sober woman even, or heroine
   [47] of any note, would have adventured her shoulders beneath the hide
   of such a beast, unless after long softening and smoothening down and
   deodorization (which in Omphale's house, I hope, was effected by balsam
   and fenugreek-salve:  I suppose the mane, too, submitted to the comb)
   for fear of getting her tender neck imbued with lionly toughness.  The
   yawning mouth stuffed with hair, the jaw-teeth overshadowed amid the
   forelocks, the whole outraged visage, would have roared had it been
   able.  Nemea, at all events (if the spot has any presiding genius),
   groaned:  for then she looked around, and saw that she had lost her
   lion.  What sort of being the said Hercules was in Omphale's silk, the
   description of Omphale in Hercules' hide has inferentially depicted.

   But, again, he who had formerly rivalled the Tirynthian [48] --the
   pugilist Cleomachus--subsequently, at Olympia, after losing by efflux
   his masculine sex by an incredible mutation--bruised within his skin
   and without, worthy to be wreathed among the "Fullers" even of Novius,
   [49] and deservedly commemorated by the mimographer Lentulus in his
   Catinensians--did, of course, not only cover with bracelets the traces
   left by (the bands of) the cestus, but likewise supplanted the coarse
   ruggedness of his athlete's cloak with some superfinely wrought tissue.

   Of Physco and Sardanapalus I must be silent, whom, but for their
   eminence in lusts, no one would recognise as kings.  But I must be
   silent, for fear lest even they set up a muttering concerning some of
   your Cæsars, equally lost to shame; for fear lest a mandate have been
   given to canine [50] constancy to point to a Cæsar impurer than Physco,
   softer than Sardanapalus, and indeed a second Nero. [51]

   Nor less warmly does the force of vainglory also work for the mutation
   of clothing, even while manhood is preserved.  Every affection is a
   heat:  when, however, it is blown to (the flame of) affectation,
   forthwith, by the blaze of glory, it is an ardour.  From this fuel,
   therefore, you see a great king [52] --inferior only to his
   glory--seething.  He had conquered the Median race, and was conquered
   by Median garb.  Doffing the triumphal mail, he degraded himself into
   the captive trousers!  The breast dissculptured with scaly bosses, by
   covering it with a transparent texture he bared; punting still after
   the work of war, and (as it were) softening, he extinguished it with
   the ventilating silk!  Not sufficiently swelling of spirit was the
   Macedonian, unless he had likewise found delight in a highly inflated
   garb:  only that philosophers withal (I believe) themselves affect
   somewhat of that kind; for I hear that there has been (such a thing as)
   philosophizing in purple.  If a philosopher (appears) in purple, why
   not in gilded slippers [53] too?  For a Tyrian [54] to be shod in
   anything but gold, is by no means consonant with Greek habits.  Some
   one will say, "Well, but there was another [55] who wore silk indeed,
   and shod himself in brazen sandals."  Worthily, indeed, in order that
   at the bottom of his Bacchantian raiment he might make some tinkling
   sound, did he walk in cymbals!  But if, at that moment, Diogenes had
   been barking from his tub, he would not (have trodden on him [56] )
   with muddy feet--as the Platonic couches testify--but would have
   carried Empedocles down bodily to the secret recesses of the Cloacinæ;
   [57] in order that he who had madly thought himself a celestial being
   might, as a god, salute first his sisters, [58] and afterwards men.
   Such garments, therefore, as alienate from nature and modesty, let it
   be allowed to be just to eye fixedly and point at with the finger and
   expose to ridicule by a nod.  Just so, if a man were to wear a dainty
   robe trailing on the ground with Menander-like effeminacy, he would
   hear applied to himself that which the comedian says, "What sort of a
   cloak is that maniac wasting?"  For, now that the contracted brow of
   censorial vigilance is long since smoothed down, so far as reprehension
   is concerned, promiscuous usage offers to our gaze freedmen in
   equestrian garb, branded slaves in that of gentlemen, the notoriously
   infamous in that of the freeborn, clowns in that of city-folk, buffoons
   in that of lawyers, rustics in regimentals; the corpse-bearer, the
   pimp, the gladiator trainer, clothe themselves as you do.  Turn, again,
   to women.  You have to behold what Cæcina Severus pressed upon the
   grave attention of the senate--matrons stoleless in public.  In fact,
   the penalty inflicted by the decrees of the augur Lentulus upon any
   matron who had thus cashiered herself was the same as for fornication;
   inasmuch as certain matrons had sedulously promoted the disuse of
   garments which were the evidences and guardians of dignity, as being
   impediments to the practising of prostitution.  But now, in their
   self-prostitution, in order that they may the more readily be
   approached, they have abjured stole, and chemise, and bonnet, and cap;
   yes, and even the very litters and sedans in which they used to be kept
   in privacy and secrecy even in public.  But while one extinguishes her
   proper adornments, another blazes forth such as are not hers.  Look at
   the street-walkers, the shambles of popular lusts; also at the female
   self-abusers with their sex; and, if it is better to withdraw your eyes
   from such shameful spectacles of publicly slaughtered chastity, yet do
   but look with eyes askance, (and) you will at once see (them to be)
   matrons!  And, while the overseer of brothels airs her swelling silk,
   and consoles her neck--more impure than her haunt--with necklaces, and
   inserts in the armlets (which even matrons themselves would, of the
   guerdons bestowed upon brave men, without hesitation have appropriated)
   hands privy to all that is shameful, (while) she fits on her impure leg
   the pure white or pink shoe; why do you not stare at such garbs? or,
   again, at those which falsely plead religion as the supporter of their
   novelty? while for the sake of an all-white dress, and the distinction
   of a fillet, and the privilege of a helmet, some are initiated into
   (the mysteries of) Ceres; while, on account of an opposite hankering
   after sombre raiment, and a gloomy woollen covering upon the head,
   others run mad in Bellona's temple; while the attraction of surrounding
   themselves with a tunic more broadly striped with purple, and casting
   over their shoulders a cloak of Galatian scarlet, commends Saturn (to
   the affections of others).  When this Mantle itself, arranged with more
   rigorous care, and sandals after the Greek model, serve to flatter
   Æsculapius, [59] how much more should you then accuse and assail it
   with your eyes, as being guilty of superstition--albeit superstition
   simple and unaffected?  Certainly, when first it clothes this wisdom
   [60] which renounces superstitions with all their vanities, then most
   assuredly is the Mantle, above all the garments in which you array your
   gods and goddesses, an august robe; and, above all the caps and tufts
   of your Salii and Flamines, a sacerdotal attire.  Lower your eyes, I
   advise you, (and) reverence the garb, on the one ground, meantime,
   (without waiting for others,) of being a renouncer of your error.
     __________________________________________________________________

   [37] Male senescentia.  Rig. (as quoted by Oehler) seems to interpret,
   "which entail a feeble old age."  Oehler himself seems to take it to
   mean "pursuits which are growing very old, and toiling to no purpose."

   [38] Or, as some take it, with wax (Oehler).

   [39] Used as a depilatory.

   [40] Achilles.

   [41] 'Achilleus:  from a privative, and cheilos, the lip.  See Oehler.

   [42] The Centaur Chiron, namely.

   [43] Deianira, of whom he had begotten Pyrrhus (Oehler).

   [44] See the note on this word in de Idol., c. xviii.

   [45] Hom., Od., xvi. 294 (Oehler).

   [46] Jos. Mercer, quoted by Oehler, appears to take the meaning to be,
   "to his clandestine Lydian concubine;" but that rendering does not seem
   necessary.

   [47] Viraginis; but perhaps =virginis.  See the Vulg. in Gen. ii. 23.

   [48] i.e., Hercules.

   [49] Or, "which are now attributed to Novius."  Novius was a writer of
   that kind of farce called "Atellanæ fabulæ;" and one of his farces--or
   one attributed to him in Tertullian's day--was called "The Fullers."

   [50] i.e., cynical; comp. de Pa., c. ii. ad init.

   [51] i.e., Domitian, called by Juv. calvum Neronem, Sat. iv. 38.

   [52] Alexander.

   [53] Comp. de Idol., c. viii. med.

   [54] i.e., one who affects Tyrian--dresses in Tyrian purple.

   [55] Empedocles (Salm. in Oehler).

   [56] I have adopted Oehler's suggestion, and inserted these words.

   [57] i.e., of Cloacina or Cluacina (="the Purifier," a name of Venus;
   comp. White and Riddle), which Tertullian either purposely connects
   with "cloaca," a sewer (with which, indeed, it may be really connected,
   as coming derivatively from the same root), and takes to mean "the
   nymphs of the sewers" apparently.

   [58] The nymphs above named (Oehler).

   [59] i.e., are worn by his votaries.

   [60] i.e., Christianity.  Cf. 1 Cor. ii. 6, 7.
     __________________________________________________________________

   Chapter V.--Virtues of the Mantle.  It Pleads in Its Own Defence.

   "Still," say you, "must we thus change from gown [61] to Mantle?"  Why,
   what if from diadem and sceptre?  Did Anacharsis change otherwise, when
   to the royalty of Scythia he preferred philosophy?  Grant that there be
   no (miraculous) signs in proof of your transformation for the better:
   there is somewhat which this your garb can do.  For, to begin with the
   simplicity of its uptaking:  it needs no tedious arrangement.
   Accordingly, there is no necessity for any artist formally to dispose
   its wrinkled folds from the beginning a day beforehand, and then to
   reduce them to a more finished elegance, and to assign to the
   guardianship of the stretchers [62] the whole figment of the massed
   boss; subsequently, at daybreak, first gathering up by the aid of a
   girdle the tunic which it were better to have woven of more moderate
   length (in the first instance), and, again scrutinizing the boss, and
   rearranging any disarrangement, to make one part prominent on the left,
   but (making now an end of the folds) to draw backwards from the
   shoulders the circuit of it whence the hollow is formed, and, leaving
   the right shoulder free, heap it still upon the left, with another
   similar set of folds reserved for the back, and thus clothe the man
   with a burden!  In short, I will persistently ask your own conscience,
   What is your first sensation in wearing your gown?  Do you feel
   yourself clad, or laded? wearing a garment, or carrying it?  If you
   shall answer negatively, I will follow you home; I win see what you
   hasten to do immediately after crossing your threshold.  There is
   really no garment the doffing whereof congratulates a man more than the
   gown's does. [63]   Of shoes we say nothing--implements as they are of
   torture proper to the gown, most uncleanly protection to the feet, yes,
   and false too.  For who would not find it expedient, in cold and heat,
   to stiffen with feet bare rather than in a shoe with feet bound?  A
   mighty munition for the tread have the Venetian shoe-factories provided
   in the shape of effeminate boots!  Well, but, than the Mantle nothing
   is more expedite, even if it be double, like that of Crates. [64]
   Nowhere is there a compulsory waste of time in dressing yourself (in
   it), seeing that its whole art consists in loosely covering.  That can
   be effected by a single circumjection, and one in no case inelegant:
   [65]   thus it wholly covers every part of the man at once.  The
   shoulder it either exposes or encloses: [66]   in other respects it
   adheres to the shoulder; it has no surrounding support; it has no
   surrounding tie; it has no anxiety as to the fidelity with which its
   folds keep their place; easily it manages, easily readjusts itself:
   even in the doffing it is consigned to no cross until the morrow.  If
   any shirt is worn beneath it, the torment of a girdle is superfluous:
   if anything in the way of shoeing is worn, it is a most cleanly work;
   [67] or else the feet are rather bare,--more manly, at all events, (if
   bare,) than in shoes.  These (pleas I advance) for the Mantle in the
   meantime, in so far as you have defamed it by name.  Now, however, it
   challenges you on the score of its function withal.  "I," it says, "owe
   no duty to the forum, the election-ground, or the senate-house; I keep
   no obsequious vigil, preoccupy no platforms, hover about no prætorian
   residences; I am not odorant of the canals, am not odorant of the
   lattices, am no constant wearer out of benches, no wholesale router of
   laws, no barking pleader, no judge, no soldier, no king:  I have
   withdrawn from the populace.  My only business is with myself:  except
   that other care I have none, save not to care.  The better life you
   would more enjoy in seclusion than in publicity.  But you will decry me
   as indolent.  Forsooth, we are to live for our country, and empire, and
   estate.'  Such used, [68] of old, to be the sentiment.  None is born
   for another, being destined to die for himself.  At all events, when we
   come to the Epicuri and Zenones, you give the epithet of sages' to the
   whole teacherhood of Quietude, who have consecrated that Quietude with
   the name of supreme' and unique' pleasure.  Still, to some extent it
   will be allowed, even to me, to confer benefit on the public.  From any
   and every boundary-stone or altar it is my wont to prescribe medicines
   to morals--medicines which will be more felicitous in conferring good
   health upon public affairs, and states, and empires, than your works
   are.  Indeed, if I proceed to encounter you with naked foils, gowns
   have done the commonwealth more hurt than cuirasses.  Moreover, I
   flatter no vices; I give quarter to no lethargy, no slothful
   encrustation.  I apply the cauterizing iron to the ambition which led
   M. Tullius to buy a circular table of citron-wood for more than £4000,
   [69] and Asinius Gallus to pay twice as much for an ordinary table of
   the same Moorish wood (Hem! at what fortunes did they value woody
   dapplings!), or, again, Sulla to frame dishes of an hundred pounds'
   weight.  I fear lest that balance be small, when a Drusillanus (and he
   withal a slave of Claudius!) constructs a tray [70] of the weight of
   500 lbs.!--a tray indispensable, perchance, to the aforesaid tables,
   for which, if a workshop was erected, [71] there ought to have been
   erected a dining-room too.  Equally do I plunge the scalpel into the
   inhumanity which led Vedius Pollio to expose slaves to fill the bellies
   of sea-eels.  Delighted, forsooth, with his novel savagery, he kept
   land-monsters, toothless, clawless, hornless:  it was his pleasure to
   turn perforce into wild beasts his fish, which (of course) were to be
   forthwith cooked, that in their entrails he himself withal might taste
   some savour of the bodies of his own slaves.  I will forelop the
   gluttony which led Hortensius the orator to be the first to have the
   heart to slay a peacock for the sake of food; which led Aufidius Lurco
   to be the first to vitiate meat with stuffing, and by the aid of
   forcemeats to raise them to an adulterous [72] flavour; which led
   Asinius Celer to purchase the viand of a single mullet at nearly £50;
   [73] which led Æsopus the actor to preserve in his pantry a dish of the
   value of nearly £800, made up of birds of the selfsame costliness (as
   the mullet aforesaid), consisting of all the songsters and talkers;
   which led his son, after such a titbit, to have the hardihood to hunger
   after somewhat yet more sumptuous:  for he swallowed down
   pearls--costly even on the ground of their name--I suppose for fear he
   should have supped more beggarly than his father.  I am silent as to
   the Neros and Apicii and Rufi.  I will give a cathartic to the impurity
   of a Scaurus, and the gambling of a Curius, and the intemperance of an
   Antony.  And remember that these, out of the many (whom I have named),
   were men of the toga--such as among the men of the pallium you would
   not easily find.  These purulencies of a state who will eliminate and
   exsuppurate, save a bemantled speech?
     __________________________________________________________________

   [61] Toga.

   [62] Or, "forcipes."

   [63] Of course the meaning is, "on the doffing of which a man
   congratulates himself more," etc.; but Tertullian as it were
   personifies the act of doffing, and represents it as congratulating the
   doffer; and I have scrupulously retained all his extravagances,
   believing them (in the present treatise at least) to be intentional.

   [64] A Cynic philosopher.

   [65] "Inhumano;" or, perhaps, "involving superhuman effort."

   [66] Oehler attempts to defend the common reading, "humerum velans
   exponit vel includit;" but the correction of Salmasius and Lud. de la
   Cerda which he quotes, "vel exponit," is followed in preference.  If
   Oehler's reading be retained, we may render:  "a covering for the
   shoulder, it exposes or encloses it at will."

   [67] i.e., the "shoeing" appropriate to the mantle will consist at most
   of sandals; "shoes" being (as has been said) suited to the gown.

   [68] "Erat."--Oehler, who refers to "errat" as the general reading, and
   (if adopted) renders:  "This sentiment errs (or wanders) in all
   directions;" making olim = passim.

   [69] Reckoning the 1000 sesterces at their pre-Augustan value, £8, 17s.
   1d.

   [70] "Promulsis"--a tray on which the first course ("promulsis" or
   "antecoena") was served, otherwise called "promulsidare."

   [71] As Pliny (quoted by Oehler) tells us was the case.

   [72] Or, "adulterated."

   [73] Reckoning the 1000 sesterces at the post-Augustan value, £7, 16s.
   3d.
     __________________________________________________________________

   Chapter VI.--Further Distinctions, and Crowning Glory, of the Pallium.

   "With speech,' says (my antagonist), you have tried to persuade me,--a
   most sage medicament.'  But, albeit utterance be mute--impeded by
   infancy or else checked by bashfulness, for life is content with an
   even tongueless philosophy--my very cut is eloquent.  A philosopher, in
   fact, is heard so long as he is seen.  My very sight puts vices to the
   blush.  Who suffers not, when he sees his own rival?  Who can bear to
   gaze ocularly at him at whom mentally he cannot?  Grand is the benefit
   conferred by the Mantle, at the thought whereof moral improbity
   absolutely blushes.  Let philosophy now see to the question of her own
   profitableness; for she is not the only associate whom I boast.  Other
   scientific arts of public utility I boast.  From my store are clothed
   the first teacher of the forms of letters, the first explainer of their
   sounds, the first trainer in the rudiments of arithmetic, the
   grammarian, the rhetorician, the sophist, the medical man, the poet,
   the musical timebeater, the astrologer, and the birdgazer.  All that is
   liberal in studies is covered by my four angles.  True; but all these
   rank lower than Roman knights'  Well; but your gladiatorial trainers,
   and all their ignominious following, are conducted into the arena in
   togas.  This, no doubt, will be the indignity implied in From gown to
   Mantle!'"  Well, so speaks the Mantle.  But I confer on it likewise a
   fellowship with a divine sect and discipline.  Joy, Mantle, and exult!
   A better philosophy has now deigned to honour thee, ever since thou
   hast begun to be a Christian's vesture!
     __________________________________________________________________

   Elucidations.

   ------------------------

   I.

   (The garment...too quadrangular, p. 5.)

   Speaking of the Greek priests of Korfou, the erudite Bishop of Lincoln,
   lately deceased, has remarked, "There is something very picturesque in
   the appearance of these persons, with their black caps resembling the
   modius seen on the heads of the ancient statues of Serapis and Osiris,
   their long beards and pale complexions, and their black flowing
   cloak,--a relic, no doubt, of the old ecclesiastical garment of which
   Tertullian wrote."  These remarks [74] are illustrated by an engraving
   on the same page.

   He thus identifies the pallium with the gown of Justin Martyr; [75] nor
   can there be any reasonable doubt that the pallium of the West was the
   counterpart of the Greek phelonion and of the phailone, which St. Paul
   left at Troas.  Endearing associations have clung to it from the
   mention of this apostolic cloak in Holy Scripture.  It doubtless
   influenced Justin in giving his philosopher's gown a new significance,
   and the modern Greeks insist that such was the apparel of the
   apostles.  The seamless robe of Christ Himself belongs to Him only.

   Tertullian rarely acknowledges his obligations to other Doctors; but
   Justin's example and St. Paul's cloak must have been in his thoughts
   when he rejected the toga, and claimed the pallium, as a Christian's
   attire.  Our Edinburgh translator has assumed that it was the
   "ascetics' mantle," and perhaps it was. [76]   Our author wished to
   make all Christians ascetics, like himself, and hence his enthusiasm
   for a distinctive costume.  Anyhow, "the Doctor's gown" of the English
   universities, which is also used among the Gallicans and in Savoy, is
   one of the most ancient as well as dignified vestments in
   ecclesiastical use; and for the prophetic or preaching function of the
   clergy it is singularly appropriate. [77]

   "The pallium," says a learned author, [78] the late Wharton B. Marriott
   of Oxford, "is the Greek himation, the outer garment or wrapper worn
   occasionally by persons of all conditions of life.  It corresponded in
   general use to the Roman toga, but in the earlier Roman language, that
   of republican times, was as distinctively suggestive of a Greek costume
   as the toga of that of Rome."  To Tertullian, therefore, his preference
   for the pallium was doubtless commended by all these considerations;
   and the distinctively Greek character of Christian theology was
   indicated also by his choice.  He loved the learning of Alexandria, and
   reflected the spirit of the East.

   II.

   (Superstition, p. 10, near note 9.)

   The pall afterwards imposed upon Anglican and other primates by the
   Court of Rome was at first a mere complimentary present from the
   patriarchal see of the West.  It became a badge of dependence and of
   bondage (obsta principiis).  Only the ornamental bordering was sent,
   "made of lamb's-wool and superstition," says old Fuller, for whose
   amusing remarks see his Church Hist., vol. i. p. 179, ed. 1845.  Rome
   gives primitive names to middle-age corruptions:  needless to say the
   "pall" of her court is nothing like the pallium of our author.
     __________________________________________________________________

   [74] Wordsworth's Greece, p. 263.  London, 1839.

   [75] See vol. i. p. 160, this series.

   [76] But it was assuming a questionable point (See Kaye, p. 49) to give
   it this name in the title, and I have retained it untranslated.

   [77] See note on p. 160 of vol. i., this series.

   [78] See his valuable and exhaustive treatise, the Vestiarium
   Christianum, especially pp. 73, 125, 233, 490.  Also, for the
   Gallicanum, p. 204 and Appendix E., with pp. 210, 424.  For the Græcum,
   pp. xii. (note), xv. 73, 127, 233.
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   tertullian women_apparel anf04 tertullian-women_apparel On the Apparel
   of Women /ccel/schaff/anf04.iii.iii.html
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  On the Apparel of Women
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     __________________________________________________________________

   II.

   On the Apparel of Women. [79]

   Book I.

   [Translated by the Rev. S. Thelwall.]

   ------------------------

   Chapter I.--Introduction.  Modesty in Apparel Becoming to Women, in
   Memory of the Introduction of Sin into the World Through a Woman.

   If there dwelt upon earth a faith as great as is the reward of faith
   which is expected in the heavens, no one of you at all, best beloved
   sisters, from the time that she had first "known the Lord," [80] and
   learned (the truth) concerning her own (that is, woman's) condition,
   would have desired too gladsome (not to say too ostentatious) a style
   of dress; so as not rather to go about in humble garb, and rather to
   affect meanness of appearance, walking about as Eve mourning and
   repentant, in order that by every garb of penitence [81] she might the
   more fully expiate that which she derives from Eve,--the ignominy, I
   mean, of the first sin, and the odium (attaching to her as the cause)
   of human perdition.  "In pains and in anxieties dost thou bear
   (children), woman; and toward thine husband (is) thy inclination, and
   he lords it over thee." [82]   And do you not know that you are (each)
   an Eve?  The sentence of God on this sex of yours lives in this age:
   [83]   the guilt must of necessity live too.  You are the devil's
   gateway:  you are the unsealer [84] of that (forbidden) tree:  you are
   the first deserter of the divine law:  you are she who persuaded [85]
   him whom the devil was not valiant enough to attack.  You destroyed so
   easily God's image, man.  On account of your desert--that is,
   death--even the Son of God had to die.  And do you think about adorning
   yourself over and above your tunics of skins? [86]   Come, now; if from
   the beginning of the world [87] the Milesians sheared sheep, and the
   Serians [88] spun trees, and the Tyrians dyed, and the Phrygians
   embroidered with the needle, and the Babylonians with the loom, and
   pearls gleamed, and onyx-stones flashed; if gold itself also had
   already issued, with the cupidity (which accompanies it), from the
   ground; if the mirror, too, already had licence to lie so largely, Eve,
   expelled from paradise, (Eve) already dead, would also have coveted
   these things, I imagine!  No more, then, ought she now to crave, or be
   acquainted with (if she desires to live again), what, when she was
   living, she had neither had nor known.  Accordingly these things are
   all the baggage of woman in her condemned and dead state, instituted as
   if to swell the pomp of her funeral.
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   [79] [Written about a.d. 202.  See Kaye, p. 56.]

   [80] Comp. Heb. viii. 11; Jer. xxxi. 34 (in the LXX. it is xxxviii.
   34).

   [81] Satisfactionis.

   [82] Comp. Gen. iii. 16, in Eng. ver. and in LXX.

   [83] Sæculo.

   [84] Resignatrix.  Comp. the phrase "a fountain sealed" in Cant. iv.
   12.

   [85] "Suasisti" is the reading of the mss.; "persuasisti," a
   conjectural emendation adopted by Rig.

   [86] See Gen. iii. 21.

   [87] Rerum.

   [88] i.e., Chinese.
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   Chapter II.--The Origin of Female Ornamentation, Traced Back to the
   Angels Who Had Fallen. [89]

   For they, withal, who instituted them are assigned, under condemnation,
   to the penalty of death,--those angels, to wit, who rushed from heaven
   on the daughters of men; so that this ignominy also attaches to woman.
   For when to an age [90] much more ignorant (than ours) they had
   disclosed certain well-concealed material substances, and several not
   well-revealed scientific arts--if it is true that they had laid bare
   the operations of metallurgy, and had divulged the natural properties
   of herbs, and had promulgated the powers of enchantments, and had
   traced out every curious art, [91] even to the interpretation of the
   stars--they conferred properly and as it were peculiarly upon women
   that instrumental mean of womanly ostentation, the radiances of jewels
   wherewith necklaces are variegated, and the circlets of gold wherewith
   the arms are compressed, and the medicaments of orchil with which wools
   are coloured, and that black powder itself wherewith the eyelids and
   eyelashes are made prominent. [92]   What is the quality of these
   things may be declared meantime, even at this point, [93] from the
   quality and condition of their teachers:  in that sinners could never
   have either shown or supplied anything conducive to integrity, unlawful
   lovers anything conducive to chastity, renegade spirits anything
   conducive to the fear of God.  If (these things) are to be called
   teachings, ill masters must of necessity have taught ill; if as wages
   of lust, there is nothing base of which the wages are honourable.  But
   why was it of so much importance to show these things as well as [94]
   to confer them?  Was it that women, without material causes of
   splendour, and without ingenious contrivances of grace, could not
   please men, who, while still unadorned, and uncouth and--so to
   say--crude and rude, had moved (the mind of) angels? or was it that the
   lovers [95] would appear sordid and--through gratuitous
   use--contumelious, if they had conferred no (compensating) gift on the
   women who had been enticed into connubial connection with them?  But
   these questions admit of no calculation.  Women who possessed angels
   (as husbands) could desire nothing more; they had, forsooth, made a
   grand match!  Assuredly they who, of course, did sometimes think whence
   they had fallen, [96] and, after the heated impulses of their lusts,
   looked up toward heaven, thus requited that very excellence of women,
   natural beauty, as (having proved) a cause of evil, in order that their
   good fortune might profit them nothing; but that, being turned from
   simplicity and sincerity, they, together with (the angels) themselves,
   might become offensive to God.  Sure they were that all ostentation,
   and ambition, and love of pleasing by carnal means, was displeasing to
   God.  And these are the angels whom we are destined to judge: [97]
   these are the angels whom in baptism we renounce: [98]   these, of
   course, are the reasons why they have deserved to be judged by man.
   What business, then, have their things with their judges?  What
   commerce have they who are to condemn with them who are to be
   condemned?  The same, I take it, as Christ has with Belial. [99]   With
   what consistency do we mount that (future) judgment-seat to pronounce
   sentence against those whose gifts we (now) seek after?  For you too,
   (women as you are,) have the self-same angelic nature promised [100] as
   your reward, the self-same sex as men:  the self-same advancement to
   the dignity of judging, does (the Lord) promise you.  Unless, then, we
   begin even here to pre-judge, by pre-condemning their things, which we
   are hereafter to condemn in themselves, they will rather judge and
   condemn us.
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   [89] Comp. with this chapter, de Idol., c. ix.; de Or., c. xxii.; de
   Cult. Fem., l. ii. c. x.; de Virg. Vel., c. vii.

   [90] Sæculo.

   [91] Curiositatem.  Comp. de Idol., c. ix., and Acts xix. 19.

   [92] Quo oculorum exordia producuntur.  Comp. ii. 5.

   [93] "Jam," i.e., without going any farther.  Comp. c. iv. et seqq.

   [94] Sicut.  But Pam. and Rig. read "sive."

   [95] i.e., the angelic lovers.

   [96] Comp. Rev. ii. 5.

   [97] See 1 Cor. vi. 3.

   [98] Comp. de Idol., c. vi.

   [99] Comp. 2 Cor. vi. 14-16.

   [100] See Matt. xxii. 30; Mark xii. 25; Luke xx. 35, 36; and comp. Gal.
   iii. 28.
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   Chapter III.--Concerning the Genuineness of "The Prophecy of Enoch."
   [101]

   I am aware that the Scripture of Enoch, [102] which has assigned this
   order (of action) to angels, is not received by some, because it is not
   admitted into the Jewish canon either.  I suppose they did not think
   that, having been published before the deluge, it could have safely
   survived that world-wide calamity, the abolisher of all things.  If
   that is the reason (for rejecting it), let them recall to their memory
   that Noah, the survivor of the deluge, was the great-grandson of Enoch
   himself; [103] and he, of course, had heard and remembered, from
   domestic renown [104] and hereditary tradition, concerning his own
   great-grandfather's "grace in the sight of God," [105] and concerning
   all his preachings; [106] since Enoch had given no other charge to
   Methuselah than that he should hand on the knowledge of them to his
   posterity.  Noah therefore, no doubt, might have succeeded in the
   trusteeship of (his) preaching; or, had the case been otherwise, he
   would not have been silent alike concerning the disposition (of things)
   made by God, his Preserver, and concerning the particular glory of his
   own house.

   If (Noah) had not had this (conservative power) by so short a route,
   there would (still) be this (consideration) to warrant [107] our
   assertion of (the genuineness of) this Scripture:  he could equally
   have renewed it, under the Spirit's inspiration, [108] after it had
   been destroyed by the violence of the deluge, as, after the destruction
   of Jerusalem by the Babylonian storming of it, every document [109] of
   the Jewish literature is generally agreed to have been restored through
   Ezra.

   But since Enoch in the same Scripture has preached likewise concerning
   the Lord, nothing at all must be rejected by us which pertains to us;
   and we read that "every Scripture suitable for edification is divinely
   inspired." [110]   By the Jews it may now seem to have been rejected
   for that (very) reason, just like all the other (portions) nearly which
   tell of Christ.  Nor, of course, is this fact wonderful, that they did
   not receive some Scriptures which spake of Him whom even in person,
   speaking in their presence, they were not to receive.  To these
   considerations is added the fact that Enoch possesses a testimony in
   the Apostle Jude. [111]
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   [101] [Elucidation.]

   [102] Comp. de Idol., c. iv.

   [103] See Gen. v. 21, 25, 28, 29.

   [104] "Nomine;" perhaps ="account."

   [105] Comp. Gen. vi. 8.

   [106] Prædicatis.

   [107] Tueretur.

   [108] In spiritu.

   [109] Instrumentum.

   [110] See 2 Tim. iii. 16.

   [111] See Jude 14, 15.
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   Chapter IV.--Waiving the Question of the Authors, Tertullian Proposes
   to Consider the Things on Their Own Merits.

   Grant now that no mark of pre-condemnation has been branded on womanly
   pomp by the (fact of the) fate [112] of its authors; let nothing be
   imputed to those angels besides their repudiation of heaven and (their)
   carnal marriage: [113]   let us examine the qualities of the things
   themselves, in order that we may detect the purposes also for which
   they are eagerly desired.

   Female habit carries with it a twofold idea--dress and ornament.  By
   "dress" we mean what they call "womanly gracing;" [114] by "ornament,"
   what it is suitable should be called "womanly disgracing." [115]   The
   former is accounted (to consist) in gold, and silver, and gems, and
   garments; the latter in care of the hair, and of the skin, and of those
   parts of the body which attract the eye.  Against the one we lay the
   charge of ambition, against the other of prostitution; so that even
   from this early stage [116] (of our discussion) you may look forward
   and see what, out of (all) these, is suitable, handmaid of God, to your
   discipline, inasmuch as you are assessed on different principles (from
   other women),--those, namely, of humility and chastity.
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   [112] Exitu.

   [113] Matrimonium carnis.

   [114] Mundum muliebrem.  Comp. Liv. xxxiv. 7.

   [115] Immundum muliebrem.

   [116] Jam hinc; comp. ad. Ux., i. 1 ad init. and ad fin., and 8 ad fin.
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   Chapter V.--Gold and Silver Not Superior in Origin or in Utility to
   Other Metals.

   Gold and silver, the principal material causes of worldly [117]
   splendour, must necessarily be identical (in nature) with that out of
   which they have their being:  (they must be) earth, that is; (which
   earth itself is) plainly more glorious (than they), inasmuch as it is
   only after it has been tearfully wrought by penal labour in the deadly
   laboratories of accursed mines, and there left its name of "earth" in
   the fire behind it, that, as a fugitive from the mine, it passes from
   torments to ornaments, from punishments to embellishments, from
   ignominies to honours.  But iron, and brass, and other the vilest
   material substances, enjoy a parity of condition (with silver and
   gold), both as to earthly origin and metallurgic operation; in order
   that, in the estimation of nature, the substance of gold and of silver
   may be judged not a whit more noble (than theirs).  But if it is from
   the quality of utility that gold and silver derive their glory, why,
   iron and brass excel them; whose usefulness is so disposed (by the
   Creator), that they not only discharge functions of their own more
   numerous and more necessary to human affairs, but do also none the less
   serve the turn of gold and silver, by dint of their own powers, [118]
   in the service of juster causes.  For not only are rings made of iron,
   but the memory of antiquity still preserves (the fame of) certain
   vessels for eating and drinking made out of brass.  Let the insane
   plenteousness of gold and silver look to it, if it serves to make
   utensils even for foul purposes.  At all events, neither is the field
   tilled by means of gold, nor the ship fastened together by the strength
   of silver.  No mattock plunges a golden edge into the ground; no nail
   drives a silver point into planks.  I leave unnoticed the fact that the
   needs of our whole life are dependent upon iron and brass; whereas
   those rich materials themselves, requiring both to be dug up out of
   mines, and needing a forging process in every use (to which they are
   put), are helpless without the laborious vigour of iron and brass.
   Already, therefore, we must judge whence it is that so high dignity
   accrues to gold and silver, since they get precedence over material
   substances which are not only cousin-german to them in point of origin,
   but more powerful in point of usefulness.
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   [117] Sæcularis.

   [118] De suo.  Comp. de Bapt., c. xvii. sub fin.
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   Chapter VI.--Of Precious Stones and Pearls.

   But, in the next place, what am I to interpret those jewels to be which
   vie with gold in haughtiness, except little pebbles and stones and
   paltry particles of the self-same earth; but yet not necessary either
   for laying down foundations, or rearing party-walls, or supporting
   pediments, or giving density to roofs?  The only edifice which they
   know how to rear is this silly pride of women:  because they require
   slow rubbing that they may shine, and artful underlaying that they may
   show to advantage, and careful piercing that they may hang; and
   (because they) render to gold a mutual assistance in meretricious
   allurement.  But whatever it is that ambition fishes up from the
   British or the Indian sea, it is a kind of conch not more pleasing in
   savour than--I do not say the oyster and the sea-snail, but--even the
   giant muscle. [119]   For let me add that I know conchs (which are)
   sweet fruits of the sea.  But if that (foreign) conch suffers from some
   internal pustule, that ought to be regarded rather as its defect than
   as its glory; and although it be called "pearl," still something else
   must be understood than some hard, round excrescence of the fish.  Some
   say, too, that gems are culled from the foreheads of dragons, just as
   in the brains of fishes there is a certain stony substance.  This also
   was wanting to the Christian woman, that she may add a grace to herself
   from the serpent!  Is it thus that she will set her heel on the devil's
   head," [120] while she heaps ornaments (taken) from his head on her own
   neck, or on her very head?
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   [119] Peloris.  Comp. Hor., S., ii. 4, 32, and Macleane's note there.

   [120] See Gen. iii. 15.
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   Chapter VII.--Rarity the Only Cause Which Makes Such Things Valuable.

   It is only from their rarity and outlandishness that all these things
   possess their grace; in short, within their own native limits they are
   not held of so high worth.  Abundance is always contumelious toward
   itself.  There are some barbarians with whom, because gold is
   indigenous and plentiful, it is customary to keep (the criminals) in
   their convict establishments chained with gold, and to lade the wicked
   with riches--the more guilty, the more wealthy.  At last there has
   really been found a way to prevent even gold from being loved!  We have
   also seen at Rome the nobility of gems blushing in the presence of our
   matrons at the contemptuous usage of the Parthians and Medes, and the
   rest of their own fellow-countrymen, only that (their gems) are not
   generally worn with a view to ostentation.  Emeralds [121] lurk in
   their belts; and the sword (that hangs) below their bosom alone is
   witness to the cylindrical stones that decorate its hilt; and the
   massive single pearls on their boots are fain to get lifted out of the
   mud!  In short, they carry nothing so richly gemmed as that which ought
   not to be gemmed if it is (either) not conspicuous, or else is
   conspicuous only that it may be shown to be also neglected.
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   [121] Smaragdi.  Comp. Rev. iv. 3.
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   Chapter VIII.--The Same Rule Holds with Regard to Colours.  God's
   Creatures Generally Not to Be Used, Except for the Purposes to Which He
   Has Appointed Them.

   Similarly, too, do even the servants [122] of those barbarians cause
   the glory to fade from the colours of our garments (by wearing the
   like); nay, even their party-walls use slightingly, to supply the place
   of painting, the Tyrian and the violet-coloured and the grand royal
   hangings, which you laboriously undo and metamorphose.  Purple with
   them is more paltry than red ochre; (and justly,) for what legitimate
   honour can garments derive from adulteration with illegitimate
   colours?  That which He Himself has not produced is not pleasing to
   God, unless He was unable to order sheep to be born with purple and
   sky-blue fleeces!  If He was able, then plainly He was unwilling:  what
   God willed not, of course ought not to be fashioned.  Those things,
   then, are not the best by nature which are not from God, the Author of
   nature.  Thus they are understood to be from the devil, from the
   corrupter of nature:  for there is no other whose they can be, if they
   are not God's; because what are not God's must necessarily be His
   rival's. [123]   But, beside the devil and his angels, other rival of
   God there is none.  Again, if the material substances are of God, it
   does not immediately follow that such ways of enjoying them among men
   (are so too).  It is matter for inquiry not only whence come conchs,
   [124] but what sphere of embellishment is assigned them, and where it
   is that they exhibit their beauty.  For all those profane pleasures of
   worldly [125] shows--as we have already published a volume of their own
   about them [126] --(ay, and) even idolatry itself, derive their
   material causes from the creatures [127] of God.  Yet a Christian ought
   not to attach himself [128] to the frenzies of the racecourse, or the
   atrocities of the arena, or the turpitudes of the stage, simply because
   God has given to man the horse, and the panther, and the power of
   speech:  just as a Christian cannot commit idolatry with impunity
   either, because the incense, and the wine, and the fire which feeds
   [129] (thereon), and the animals which are made the victims, are God's
   workmanship; [130] since even the material thing which is adored is
   God's (creature).  Thus then, too, with regard to their active use,
   does the origin of the material substances, which descends from God,
   excuse (that use) as foreign to God, as guilty forsooth of worldly
   [131] glory!
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   [122] Or, "slaves."

   [123] Comp. de Pæn., c. v. med.

   [124] Comp. c. vi. above.

   [125] Sæcularium.

   [126] i.e., the treatise de Spectaculis.

   [127] Rebus.

   [128] "Affici"--a rare use rather of "afficere," but found in Cic.

   [129] Or perhaps "is fed" thereby; for the word is "vescitur."

   [130] "Conditio"--a rare use again.

   [131] Sæcularis.
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   Chapter IX.--God's Distribution Must Regulate Our Desires, Otherwise We
   Become the Prey of Ambition and Its Attendant Evils.

   For, as some particular things distributed by God over certain
   individual lands, and some one particular tract of sea, are mutually
   foreign one to the other, they are reciprocally either neglected or
   desired:  (desired) among foreigners, as being rarities; neglected
   (rightly), if anywhere, among their own compatriots, because in them
   there is no such fervid longing for a glory which, among its own
   home-folk, is frigid.  But, however, the rareness and outlandishness
   which arise out of that distribution of possessions which God has
   ordered as He willed, ever finding favour in the eyes of strangers,
   excites, from the simple fact of not having what God has made native to
   other places, the concupiscence of having it.  Hence is educed another
   vice--that of immoderate having; because although, perhaps, having may
   be permissible, still a limit [132] is bound (to be observed).  This
   (second vice) will be ambition; and hence, too, its name is to be
   interpreted, in that from concupiscence ambient in the mind it is born,
   with a view to the desire of glory,--a grand desire, forsooth, which
   (as we have said) is recommended neither by nature nor by truth, but by
   a vicious passion of the mind,--(namely,) concupiscence.  And there are
   other vices connected with ambition and glory.  Thus they have withal
   enhanced the cost of things, in order that (thereby) they might add
   fuel to themselves also; for concupiscence becomes proportionably
   greater as it has set a higher value upon the thing which it has
   eagerly desired.  From the smallest caskets is produced an ample
   patrimony.  On a single thread is suspended a million of sesterces.
   One delicate neck carries about it forests and islands. [133]   The
   slender lobes of the ears exhaust a fortune; and the left hand, with
   its every finger, sports with a several money-bag.  Such is the
   strength of ambition--(equal) to bearing on one small body, and that a
   woman's, the product of so copious wealth.
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   [132] Or, "moderation."

   [133] "Saltus et insulæ," i.e., as much as would purchase them.
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   Book II.

   Chapter I.--Introduction.  Modesty to Be Observed Not Only in Its
   Essence, But in Its Accessories.

   Handmaids of the living God, my fellow-servants and sisters, the right
   which I enjoy with you--I, the most meanest [134] in that right of
   fellow-servantship and brotherhood--emboldens me to address to you a
   discourse, not, of course, of affection, but paving the way for
   affection in the cause of your salvation.  That salvation--and not (the
   salvation) of women only, but likewise of men--consists in the
   exhibition principally of modesty.  For since, by the introduction into
   an appropriation [135] (in) us of the Holy Spirit, we are all "the
   temple of God," [136] Modesty is the sacristan and priestess of that
   temple, who is to suffer nothing unclean or profane to be introduced
   (into it), for fear that the God who inhabits it should be offended,
   and quite forsake the polluted abode.  But on the present occasion we
   (are to speak) not about modesty, for the enjoining and exacting of
   which the divine precepts which press (upon us) on every side are
   sufficient; but about the matters which pertain to it, that is, the
   manner in which it behoves you to walk.  For most women (which very
   thing I trust God may permit me, with a view, of course, to my own
   personal censure, to censure in all), either from simple ignorance or
   else from dissimulation, have the hardihood so to walk as if modesty
   consisted only [137] in the (bare) integrity of the flesh, and in
   turning away from (actual) fornication; and there were no need for
   anything extrinsic to boot--in the matter (I mean) of the arrangement
   of dress and ornament, [138] the studied graces of form and
   brilliance:--wearing in their gait the self-same appearance as the
   women of the nations, from whom the sense of true modesty is absent,
   because in those who know not God, the Guardian and Master of truth,
   there is nothing true. [139]   For if any modesty can be believed (to
   exist) in Gentiles, it is plain that it must be imperfect and
   undisciplined to such a degree that, although it be actively tenacious
   of itself in the mind up to a certain point, it yet allows itself to
   relax into licentious extravagances of attire; just in accordance with
   Gentile perversity, in craving after that of which it carefully shuns
   the effect. [140]   How many a one, in short, is there who does not
   earnestly desire even to look pleasing to strangers? who does not on
   that very account take care to have herself painted out, and denies
   that she has (ever) been an object of (carnal) appetite?  And yet,
   granting that even this is a practice familiar to Gentile
   modesty--(namely,) not actually to commit the sin, but still to be
   willing to do so; or even not to be willing, yet still not quite to
   refuse--what wonder? for all things which are not God's are perverse.
   Let those women therefore look to it, who, by not holding fast the
   whole good, easily mingle with evil even what they do hold fast.
   Necessary it is that you turn aside from them, as in all other things,
   so also in your gait; since you ought to be "perfect, as (is) your
   Father who is in the heavens." [141]
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   [134] Postremissimus.

   [135] Consecrato.

   [136] See 1 Cor. iii. 16, 17; vi. 19, 20.

   [137] Comp. de Idol., c. ii.

   [138] Cultus et ornatus.  For the distinction between them, see b. i.
   c. iv.

   [139] Comp. de Pæn., c. i.

   [140] Or, "execution."

   [141] See Matt. v. 48.
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   Chapter II.--Perfect Modesty Will Abstain from Whatever Tends to Sin,
   as Well as from Sin Itself.  Difference Between Trust and Presumption.
   If Secure Ourselves, We Must Not Put Temptation in the Way of Others.
   We Must Love Our Neighbour as Ourself.

   You must know that in the eye of perfect, that is, Christian, modesty,
   (carnal) desire of one's self (on the part of others) is not only not
   to be desired, but even execrated, by you:  first, because the study of
   making personal grace (which we know to be naturally the inviter of
   lust) a mean of pleasing does not spring from a sound conscience:  why
   therefore excite toward yourself that evil (passion)? why invite (that)
   to which you profess yourself a stranger? secondly, because we ought
   not to open a way to temptations, which, by their instancy, sometimes
   achieve (a wickedness) which God expels from them who are His; (or,) at
   all events, put the spirit into a thorough tumult by (presenting) a
   stumbling-block (to it).  We ought indeed to walk so holily, and with
   so entire substantiality [142] of faith, as to be confident and secure
   in regard of our own conscience, desiring that that (gift) may abide in
   us to the end, yet not presuming (that it will).  For he who presumes
   feels less apprehension; he who feels less apprehension takes less
   precaution; he who takes less precaution runs more risk.  Fear [143] is
   the foundation of salvation; presumption is an impediment to fear.
   More useful, then, is it to apprehend that we may possibly fail, than
   to presume that we cannot; for apprehending will lead us to fear,
   fearing to caution, and caution to salvation.  On the other hand, if we
   presume, there will be neither fear nor caution to save us.  He who
   acts securely, and not at the same time warily, possesses no safe and
   firm security; whereas he who is wary will be truly able to be secure.
   For His own servants, may the Lord by His mercy take care that to them
   it may be lawful even to presume on His goodness!  But why are we a
   (source of) danger to our neighbour? why do we import concupiscence
   into our neighbour? which concupiscence, if God, in "amplifying the
   law," [144] do not [145] dissociate in (the way of) penalty from the
   actual commission of fornication, [146] I know not whether He allows
   impunity to him who [147] has been the cause of perdition to some
   other.  For that other, as soon as he has felt concupiscence after your
   beauty, and has mentally already committed (the deed) which his
   concupiscence pointed to, [148] perishes; and you have been made [149]
   the sword which destroys him:  so that, albeit you be free from the
   (actual) crime, you are not free from the odium (attaching to it); as,
   when a robbery has been committed on some man's estate, the (actual)
   crime indeed will not be laid to the owner's charge, while yet the
   domain is branded with ignominy, (and) the owner himself aspersed with
   the infamy.  Are we to paint ourselves out that our neighbours may
   perish?  Where, then, is (the command), "Thou shalt love thy neighbour
   as thyself?" [150]   "Care not merely about your own (things), but
   (about your) neighbour's?" [151]   No enunciation of the Holy Spirit
   ought to be (confined) to the subject immediately in hand merely, and
   not applied and carried out with a view to every occasion to which its
   application is useful. [152]   Since, therefore, both our own interest
   and that of others is implicated in the studious pursuit of most
   perilous (outward) comeliness, it is time for you to know [153] that
   not merely must the pageantry of fictitious and elaborate beauty be
   rejected by you; but that of even natural grace must be obliterated by
   concealment and negligence, as equally dangerous to the glances of (the
   beholder's) eyes.  For, albeit comeliness is not to be censured, [154]
   as being a bodily happiness, as being an additional outlay of the
   divine plastic art, as being a kind of goodly garment [155] of the
   soul; yet it is to be feared, just on account of the injuriousness and
   violence of suitors: [156]   which (injuriousness and violence) even
   the father of the faith, [157] Abraham, [158] greatly feared in regard
   of his own wife's grace; and Isaac, [159] by falsely representing
   Rebecca as his sister, purchased safety by insult! [160]
     __________________________________________________________________

   [142] Substantia.  Comp. Heb. xi. 1, esti de pistis elpizomenon
   hupostasis .

   [143] Timor.

   [144] Matt. v. 17.  Comp. de Or., c. xxii. mid.; de Pa., c. vi. mid.;
   de Pæn., c. iii. sub fin.

   [145] The second "non," or else the first, must apparently be omitted.

   [146] Matt. v. 28.  See de Idol., c. ii.; de Pa., c. vi.; de Pæn., c.
   iii.

   [147] "Qui," Oehler; "quæ," Rig.

   [148] Comp. de Pæn. c. iii. (latter half).

   [149] Tu facta es.

   [150] Lev. xix. 18; Matt. xix. 19; xxii. 39; Mark xii. 31; Luke x. 27;
   Rom. xiii. 9; Gal. v. 14; Jas. ii. 8.

   [151] Comp. 1 Cor. x. 24; xiii. 5; Phil. ii. 4.

   [152] Comp. 2 Pet. i. 20.

   [153] Jam...sciatis.

   [154] Accusandus.

   [155] Comp. Gen. xxvii. 15.

   [156] Sectatorum.

   [157] Comp. Rom. iv. 11, 16.

   [158] Gen. xii. 10-20, and xx.

   [159] Gen. xxvi. 6-11.

   [160] "Salutem contumelia redemit;" the "insult" being the denial of
   her as his wife.
     __________________________________________________________________

   Chapter III.--Grant that Beauty Be Not to Be Feared:  Still It is to Be
   Shunned as Unnecessary and Vainglorious.

   Let it now be granted that excellence of form be not to be feared, as
   neither troublesome to its possessors, nor destructive to its desirers,
   nor perilous to its compartners; [161] let it be thought (to be) not
   exposed to temptations, not surrounded by stumbling-blocks:  it is
   enough that to angels of God [162] it is not necessary.  For, where
   modesty is, there beauty is idle; because properly the use and fruit of
   beauty is voluptuousness, unless any one thinks that there is some
   other harvest for bodily grace to reap. [163]   Are women who think
   that, in furnishing to their neighbour that which is demanded of
   beauty, they are furnishing it to themselves also, to augment that
   (beauty) when (naturally) given them, and to strive after it when not
   (thus) given?  Some one will say, "Why, then, if voluptuousness be shut
   out and chastity let in, may (we) not enjoy the praise of beauty alone,
   and glory in a bodily good?"  Let whoever finds pleasure in "glorying
   in the flesh" [164] see to that.  To us in the first place, there is no
   studious pursuit of "glory," because "glory" is the essence of
   exaltation.  Now exaltation is incongruous for professors of humility
   according to God's precepts.  Secondly, if all "glory" is "vain" and
   insensate, [165] how much more (glory) in the flesh, especially to us?
   For even if "glorying" is (allowable), we ought to wish our sphere of
   pleasing to lie in the graces [166] of the Spirit, not in the flesh;
   because we are "suitors" [167] of things spiritual.  In those things
   wherein our sphere of labour lies, let our joy lie.  From the sources
   whence we hope for salvation, let us cull our "glory."  Plainly, a
   Christian will "glory" even in the flesh; but (it will be) when it has
   endured laceration for Christ's sake, [168] in order that the spirit
   may be crowned in it, not in order that it may draw the eyes and sighs
   of youths after it.  Thus (a thing) which, from whatever point you look
   at it, is in your case superfluous, you may justly disdain if you have
   it not, and neglect if you have.  Let a holy woman, if naturally
   beautiful, give none so great occasion (for carnal appetite).
   Certainly, if even she be so, she ought not to set off (her beauty),
   but even to obscure it. [169]
     __________________________________________________________________

   [161] Conjunctis.

   [162] Angelis Dei.  Comp. the opening sentence of the book.

   [163] Comp. ad Ux., b. i. c. iv.

   [164] See Gal. vi. 13 and 1 Cor. iii. 21; v. 6.

   [165] Stuporata.

   [166] Bonis.

   [167] Sectatores.

   [168] Comp. 2 Cor. xi. 18; xii. 10; Phil. iii. 3, 4.

   [169] Non adjuvare, sed etiam impedire, debet.
     __________________________________________________________________

   Chapter IV.--Concerning the Plea of "Pleasing the Husband."

   As if I were speaking to Gentiles, addressing you with a Gentile
   precept, and (one which is) common to all, (I would say,) "You are
   bound to please your husbands only." [170]   But you will please them
   in proportion as you take no care to please others.  Be ye without
   carefulness, [171] blessed (sisters):  no wife is "ugly" to her own
   husband.  She "pleased" him enough when she was selected (by him as his
   wife); whether commended by form or by character.  Let none of you
   think that, if she abstain from the care of her person, [172] she will
   incur the hatred and aversion of husbands.  Every husband is the
   exactor of chastity; but beauty, a believing (husband) does not
   require, because we are not captivated by the same graces [173] which
   the Gentiles think (to be) graces: [174]   an unbelieving one, on the
   other hand, even regards with suspicion, just from that infamous
   opinion of us which the Gentiles have.  For whom, then, is it that you
   cherish your beauty?  If for a believer, he does not exact it:  if for
   an unbeliever, he does not believe in it unless it be artless. [175]
   Why are you eager to please either one who is suspicious, or else one
   who desires it not?
     __________________________________________________________________

   [170] Comp. 1 Cor. vii. 34.

   [171] Comp. 1 Cor. vii. 32.

   [172] Compositione sui.

   [173] Bonis.

   [174] Bona.

   [175] Simplicem.
     __________________________________________________________________

   Chapter V.--Some Refinements in Dress and Personal Appearance Lawful,
   Some Unlawful.  Pigments Come Under the Latter Head.

   These suggestions are not made to you, of course, to be developed into
   an entire crudity and wildness of appearance; nor are we seeking to
   persuade you of the good of squalor and slovenliness; but of the limit
   and norm and just measure of cultivation of the person.  There must be
   no overstepping of that line to which simple and sufficient refinements
   limit their desires--that line which is pleasing to God.  For they who
   rub [176] their skin with medicaments, stain their cheeks with rouge,
   make their eyes prominent with antimony, [177] sin against Him.  To
   them, I suppose, the plastic skill [178] of God is displeasing!  In
   their own persons, I suppose, they convict, they censure, the Artificer
   of all things!  For censure they do when they amend, when they add to,
   (His work;) taking these their additions, of course, from the adversary
   artificer.  That adversary artificer is the devil. [179]   For who
   would show the way to change the body, but he who by wickedness
   transfigured man's spirit?  He it is, undoubtedly, who adapted
   ingenious devices of this kind; that in your persons it may be apparent
   that you, in a certain sense, do violence to God.  Whatever is born is
   the work of God.  Whatever, then, is plastered on [180] (that), is the
   devil's work.  To superinduce on a divine work Satan's ingenuities, how
   criminal is it!  Our servants borrow nothing from our personal
   enemies:  soldiers eagerly desire nothing from the foes of their own
   general; for, to demand for (your own) use anything from the adversary
   of Him in whose hand [181] you are, is a transgression.  Shall a
   Christian be assisted in anything by that evil one?  (If he do,) I know
   not whether this name (of "Christian") will continue (to belong) to
   him; for he will be his in whose lore he eagerly desires to be
   instructed.  But how alien from your schoolings [182] and professions
   are (these things)!  How unworthy the Christian name, to wear a
   fictitious face, (you,) on whom simplicity in every form is
   enjoined!--to lie in your appearance, (you,) to whom (lying) with the
   tongue is not lawful!--to seek after what is another's, (you,) to whom
   is delivered (the precept of) abstinence from what is another's!--to
   practise adultery in your mien, [183] (you,) who make modesty your
   study!  Think, [184] blessed (sisters), how will you keep God's
   precepts if you shall not keep in your own persons His lineaments?
     __________________________________________________________________

   [176] Urgent.  Comp. de Pæn., c. xi.

   [177] "Fuligine," lit. "soot."  Comp. b. i. c. ii.

   [178] See c. ii. ad fin.

   [179] Comp. b. i. c. viii.

   [180] Infingitur.

   [181] i.e., subject to whom.

   [182] Disciplinis.

   [183] Species.

   [184] Credite.
     __________________________________________________________________

   Chapter VI.--Of Dyeing the Hair.

   I see some (women) turn (the colour of) their hair with saffron.  They
   are ashamed even of their own nation, (ashamed) that their procreation
   did not assign them to Germany and to Gaul:  thus, as it is, they
   transfer their hair [185] (thither)!  Ill, ay, most ill, do they augur
   for themselves with their flame-coloured head, [186] and think that
   graceful which (in fact) they are polluting!  Nay, moreover, the force
   of the cosmetics burns ruin into the hair; and the constant application
   of even any undrugged moisture, lays up a store of harm for the head;
   while the sun's warmth, too, so desirable for imparting to the hair at
   once growth and dryness, is hurtful.  What "grace" is compatible with
   "injury?"  What "beauty" with "impurities?"  Shall a Christian woman
   heap saffron on her head, as upon an altar? [187]   For, whatever is
   wont to be burned to the honour of the unclean spirit, that--unless it
   is applied for honest, and necessary, and salutary uses, for which
   God's creature was provided--may seem to be a sacrifice.  But, however,
   God saith, "Which of you can make a white hair black, or out of a black
   a white?" [188]   And so they refute the Lord!  "Behold!" say they,
   "instead of white or black, we make it yellow,--more winning in grace."
   [189]   And yet such as repent of having lived to old age do attempt to
   change it even from white to black!  O temerity!  The age which is the
   object of our wishes and prayers blushes (for itself)! a theft is
   effected! youth, wherein we have sinned, [190] is sighed after! the
   opportunity of sobriety is spoiled!  Far from Wisdom's daughters be
   folly so great!  The more old age tries to conceal itself, the more
   will it be detected.  Here is a veritable eternity, in the (perennial)
   youth of your head!  Here we have an "incorruptibility" to "put on,"
   [191] with a view to the new house of the Lord [192] which the divine
   monarchy promises!  Well do you speed toward the Lord; well do you
   hasten to be quit of this most iniquitous world, [193] to whom it is
   unsightly to approach (your own) end!
     __________________________________________________________________

   [185] Jam capillos:  so Oehler and Rig.  But the others read patriam
   capillo:  "they change their country by the instrumentality of their
   hair."

   [186] Comp. ad Ux., b. i. c. vi.

   [187] Aram.

   [188] See Matt. v. 36.

   [189] Gratia faciliorem.

   [190] Comp. Ps. xxv. 7 (in LXX. xxiv. 7).

   [191] Comp. 1 Cor. xv. 53.

   [192] Comp. 2 Cor. v. 1.

   [193] Sæculo.
     __________________________________________________________________

   Chapter VII.--Of Elaborate Dressing of the Hair in Other Ways, and Its
   Bearing Upon Salvation.

   What service, again, does all the labour spent in arranging the hair
   render to salvation?  Why is no rest allowed to your hair, which must
   now be bound, now loosed, now cultivated, now thinned out?  Some are
   anxious to force their hair into curls, some to let it hang loose and
   flying; not with good simplicity:  beside which, you affix I know not
   what enormities of subtle and textile perukes; now, after the manner of
   a helmet of undressed hide, as it were a sheath for the head and a
   covering for the crown; now, a mass (drawn) backward toward the neck.
   The wonder is, that there is no (open) contending against the Lord's
   prescripts!  It has been pronounced that no one can add to his own
   stature. [194]   You, however, do add to your weight some kind of
   rolls, or shield-bosses, to be piled upon your necks!  If you feel no
   shame at the enormity, feel some at the pollution; for fear you may be
   fitting on a holy and Christian head the slough [195] of some one
   else's [196] head, unclean perchance, guilty perchance and destined to
   hell. [197]   Nay, rather banish quite away from your "free" [198] head
   all this slavery of ornamentation.  In vain do you labour to seem
   adorned:  in vain do you call in the aid of all the most skilful
   manufacturers of false hair.  God bids you "be veiled." [199]   I
   believe (He does so) for fear the heads of some should be seen!  And oh
   that in "that day" [200] of Christian exultation, I, most miserable (as
   I am), may elevate my head, even though below (the level of) your
   heels!  I shall (then) see whether you will rise with (your) ceruse and
   rouge and saffron, and in all that parade of headgear: [201]   whether
   it will be women thus tricked out whom the angels carry up to meet
   Christ in the air! [202]   If these (decorations) are now good, and of
   God, they will then also present themselves to the rising bodies, and
   will recognise their several places.  But nothing can rise except flesh
   and spirit sole and pure. [203]   Whatever, therefore, does not rise in
   (the form of) [204] spirit and flesh is condemned, because it is not of
   God.  From things which are condemned abstain, even at the present
   day.  At the present day let God see you such as He will see you then.
     __________________________________________________________________

   [194] Mensuram.  See Matt. vi. 27.

   [195] Exuvias.

   [196] "Alieni:"  perhaps here ="alien," i.e., "heathen," as in other
   places.

   [197] Gehennæ.

   [198] Comp. Gal. iv. 31; v. 13.

   [199] See 1 Cor. xi. 2-16; and comp. de Or., c. xxii., and the treatise
   de Virg. Vel.

   [200] Comp. ad Ux., b. ii. c. iii.

   [201] Ambitu (habitu is a conjectural emendation noticed by Oehler)
   capitis.

   [202] See 1 Thess. iv. 13-17.

   [203] Comp. 1 Cor. xv. 50 with 1 Thess. v. 23.

   [204] Or, "within the limits of the flesh and the spirit."
     __________________________________________________________________

   Chapter VIII.--Men Not Excluded from These Remarks on Personal
   Adornment.

   Of course, now, I, a man, as being envious [205] of women, am banishing
   them quite from their own (domains).  Are there, in our case too, some
   things which, in respect of the sobriety [206] we are to maintain on
   account of the fear [207] due to God, are disallowed? [208]   If it is
   true, (as it is,) that in men, for the sake of women (just as in women
   for the sake of men), there is implanted, by a defect of nature, the
   will to please; and if this sex of ours acknowledges to itself
   deceptive trickeries of form peculiarly its own,--(such as) to cut the
   beard too sharply; to pluck it out here and there; to shave round about
   (the mouth); to arrange the hair, and disguise its hoariness by dyes;
   to remove all the incipient down all over the body; to fix (each
   particular hair) in its place with (some) womanly pigment; to smooth
   all the rest of the body by the aid of some rough powder or other:
   then, further, to take every opportunity for consulting the mirror; to
   gaze anxiously into it:--while yet, when (once) the knowledge of God
   has put an end to all wish to please by means of voluptuous attraction,
   all these things are rejected as frivolous, as hostile to modesty.  For
   where God is, there modesty is; there is sobriety [209] her assistant
   and ally.  How, then, shall we practise modesty without her
   instrumental mean, [210] that is, without sobriety? [211]   How,
   moreover, shall we bring sobriety [212] to bear on the discharge of
   (the functions of) modesty, unless seriousness in appearance and in
   countenance, and in the general aspect [213] of the entire man, mark
   our carriage?
     __________________________________________________________________

   [205] Æmulus.

   [206] Gravitatis.

   [207] Metus.

   [208] Detrahuntur.

   [209] Gravitas.

   [210] Comp. de Pa., c. xv. ad fin.

   [211] Gravitate.

   [212] Gravitatem.

   [213] Contemplatione.
     __________________________________________________________________

   Chapter IX.--Excess in Dress, as Well as in Personal Culture, to Be
   Shunned.  Arguments Drawn from I Cor. VII.

   Wherefore, with regard to clothing also, and all the remaining lumber
   of your self-elaboration, [214] the like pruning off and retrenchment
   of too redundant splendour must be the object of your care.  For what
   boots it to exhibit in your face temperance and unaffectedness, and a
   simplicity altogether worthy of the divine discipline, but to invest
   all the other parts of the body with the luxurious absurdities of pomps
   and delicacies?  How intimate is the connection which these pomps have
   with the business of voluptuousness, and how they interfere with
   modesty, is easily discernible from the fact that it is by the allied
   aid of dress that they prostitute the grace of personal comeliness:  so
   plain is it that if (the pomps) be wanting, they render (that grace)
   bootless and thankless, as if it were disarmed and wrecked.  On the
   other hand, if natural beauty fails, the supporting aid of outward
   embellishment supplies a grace, as it were, from its own inherent
   power. [215]   Those times of life, in fact, which are at last blest
   with quiet and withdrawn into the harbour of modesty, the splendour and
   dignity of dress lure away (from that rest and that harbour), and
   disquiet seriousness by seductions of appetite, which compensate for
   the chill of age by the provocative charms of apparel.  First, then,
   blessed (sisters), (take heed) that you admit not to your use
   meretricious and prostitutionary garbs and garments:  and, in the next
   place, if there are any of you whom the exigencies of riches, or birth,
   or past dignities, compel to appear in public so gorgeously arrayed as
   not to appear to have attained wisdom, take heed to temper an evil of
   this kind; lest, under the pretext of necessity, you give the rein
   without stint to the indulgence of licence.  For how will you be able
   to fulfil (the requirements of) humility, which our (school) profess,
   [216] if you do not keep within bounds [217] the enjoyment of your
   riches and elegancies, which tend so much to "glory?"  Now it has ever
   been the wont of glory to exalt, not to humble.  "Why, shall we not use
   what is our own?"  Who prohibits your using it?  Yet (it must be) in
   accordance with the apostle, who warns us "to use this world [218] as
   if we abuse it not; for the fashion [219] of this world [220] is
   passing away."  And "they who buy are so to act as if they possessed
   not." [221]   Why so?  Because he had laid down the premiss, saying,
   "The time is wound up." [222]   If, then he shows plainly that even
   wives themselves are so to be had as if they be not had, [223] on
   account of the straits of the times, what would be his sentiments about
   these vain appliances of theirs?  Why, are there not many, withal, who
   so do, and seal themselves up to eunuchhood for the sake of the kingdom
   of God, [224] spontaneously relinquishing a pleasure so honourable,
   [225] and (as we know) permitted?  Are there not some who prohibit to
   themselves (the use of) the very "creature of God," [226] abstaining
   from wine and animal food, the enjoyments of which border upon no peril
   or solicitude; but they sacrifice to God the humility of their soul
   even in the chastened use of food?  Sufficiently, therefore, have you,
   too, used your riches and your delicacies; sufficiently have you cut
   down the fruits of your dowries, before (receiving) the knowledge of
   saving disciplines.  We are they "upon whom the ends of the ages have
   met, having ended their course." [227]   We have been predestined by
   God, before the world [228] was, (to arise) in the extreme end of the
   times. [229]   And so we are trained by God for the purpose of
   chastising, and (so to say) emasculating, the world. [230]   We are the
   circumcision [231] --spiritual and carnal--of all things; for both in
   the spirit and in the flesh we circumcise worldly [232] principles.
     __________________________________________________________________

   [214] Impedimenta compositionis.

   [215] De suo.  Comp. de Bapt., c. xvii. (sub. fin.), de Cult. Fem., b.
   i. c. v. (med.).

   [216] See c. iii.

   [217] Repastinantes.

   [218] Mundo; kosmo.  See 1 Cor. vii. 31.

   [219] Habitus; schema, ib.

   [220] Kosmou, ib.

   [221] 1 Cor. vii. 30.

   [222] 1 Cor. vii. 29.

   [223] 1 Cor. vii. 29.

   [224] Matt. xix. 12.

   [225] Fortem.

   [226] Comp. 1 Tim. iv. 4, 5.

   [227] 1 Cor. x. 11, eis hous ta tele ton aionon katentesen.

   [228] Mundum.

   [229] In extimatione temporali.  See Eph. i. 4 and 1 Pet. i. 20.

   [230] Sæculo.

   [231] Comp. Phil. iii. 3.

   [232] Sæcularia.
     __________________________________________________________________

   Chapter X.--Tertullian Refers Again to the Question of the Origin of
   All These Ornaments and Embellishments. [233]

   It was God, no doubt, who showed the way to dye wools with the juices
   of herbs and the humours of conchs!  It had escaped Him, when He was
   bidding the universe to come into being, [234] to issue a command for
   (the production of) purple and scarlet sheep!  It was God, too, who
   devised by careful thought the manufactures of those very garments
   which, light and thin (in themselves), were to be heavy in price alone;
   God who produced such grand implements of gold for confining or parting
   the hair; God who introduced (the fashion of) finely-cut wounds for the
   ears, and set so high a value upon the tormenting of His own work and
   the tortures of innocent infancy, learning to suffer with its earliest
   breath, in order that from those scars of the body--born for the
   steel!--should hang I know not what (precious) grains, which, as we may
   plainly see, the Parthians insert, in place of studs, upon their very
   shoes!  And yet even the gold itself, the "glory" of which carries you
   away, serves a certain race (so Gentile literature tells us) for
   chains!  So true is it that it is not intrinsic worth, [235] but
   rarity, which constitutes the goodness (of these things):  the
   excessive labour, moreover, of working them with arts introduced by the
   means of the sinful angels, who were the revealers withal of the
   material substances themselves, joined with their rarity, excited their
   costliness, and hence a lust on the part of women to possess (that)
   costliness.  But, if the self-same angels who disclosed both the
   material substances of this kind and their charms--of gold, I mean, and
   lustrous [236] stones--and taught men how to work them, and by and by
   instructed them, among their other (instructions), in (the virtues of)
   eyelid-powder and the dyeings of fleeces, have been condemned by God,
   as Enoch tells us, how shall we please God while we joy in the things
   of those (angels) who, on these accounts, have provoked the anger and
   the vengeance of God?

   Now, granting that God did foresee these things; that God permitted
   them; that Esaias finds fault with no garment of purple, [237]
   represses no coil, [238] reprobates no crescent-shaped neck ornaments;
   [239] still let us not, as the Gentiles do, flatter ourselves with
   thinking that God is merely a Creator, not likewise a Downlooker on His
   own creatures.  For how far more usefully and cautiously shall we act,
   if we hazard the presumption that all these things were indeed provided
   [240] at the beginning and placed in the world [241] by God, in order
   that there should now be means of putting to the proof the discipline
   of His servants, in order that the licence of using should be the means
   whereby the experimental trials of continence should be conducted?  Do
   not wise heads of families purposely offer and permit some things to
   their servants [242] in order to try whether and how they will use the
   things thus permitted; whether (they will do so) with honesty, or with
   moderation?  But how far more praiseworthy (the servant) who abstains
   entirely; who has a wholesome fear [243] even of his lord's
   indulgence!  Thus, therefore, the apostle too:  "All things," says he,
   "are lawful, but not all are expedient." [244]   How much more easily
   will he fear [245] what is unlawful who has a reverent dread [246] of
   what is lawful?
     __________________________________________________________________

   [233] Comp. i. cc. ii. iii. v. vii. viii.

   [234] Universa nasci.

   [235] Veritate.

   [236] Illustrium.

   [237] De conchylio.

   [238] kosumbous.  Isa. iii. 18 (in LXX.).

   [239] Lunulas = meniskous, ib.

   [240] Or, "foreseen."

   [241] Sæculo.

   [242] Or, "slaves."

   [243] Timuerit.

   [244] 1 Cor. x. 23.

   [245] Timebit.

   [246] Verebitur.
     __________________________________________________________________

   Chapter XI.--Christian Women, Further, Have Not the Same Causes for
   Appearing in Public, and Hence for Dressing in Fine Array as Gentiles.
   On the Contrary, Their Appearance Should Always Distinguish Them from
   Such.

   Moreover, what causes have you for appearing in public in excessive
   grandeur, removed as you are from the occasions which call for such
   exhibitions?  For you neither make the circuit of the temples, nor
   demand (to be present at) public shows, nor have any acquaintance with
   the holy days of the Gentiles.  Now it is for the sake of all these
   public gatherings, and of much seeing and being seen, that all pomps
   (of dress) are exhibited before the public eye; either for the purpose
   of transacting the trade of voluptuousness, or else of inflating
   "glory."  You, however, have no cause of appearing in public, except
   such as is serious.  Either some brother who is sick is visited, or
   else the sacrifice is offered, or else the word of God is dispensed.
   Whichever of these you like to name is a business of sobriety [247] and
   sanctity, requiring no extraordinary attire, with (studious)
   arrangement and (wanton) negligence. [248]   And if the requirements of
   Gentile friendships and of kindly offices call you, why not go forth
   clad in your own armour; (and) all the more, in that (you have to go)
   to such as are strangers to the faith? so that between the handmaids of
   God and of the devil there may be a difference; so that you may be an
   example to them, and they may be edified in you; so that (as the
   apostle says) "God may be magnified in your body." [249]   But
   magnified He is in the body through modesty:  of course, too, through
   attire suitable to modesty.  Well, but it is urged by some, "Let not
   the Name be blasphemed in us, [250] if we make any derogatory change
   from our old style and dress."  Let us, then, not abolish our old
   vices! let us maintain the same character, if we must maintain the same
   appearance (as before); and then truly the nations will not blaspheme!
   A grand blasphemy is that by which it is said, "Ever since she became a
   Christian, she walks in poorer garb!"  Will you fear to appear poorer,
   from the time that you have been made more wealthy; and fouler, [251]
   from the time when you have been made more clean?  Is it according to
   the decree [252] of Gentiles, or according to the decree of God, that
   it becomes Christians to walk?
     __________________________________________________________________

   [247] Gravitatis.

   [248] Et composito et soluto.

   [249] See Phil. i. 20.

   [250] Comp. de Idol., c. xiv.

   [251] Sordidior.

   [252] Or "pleasure:"  placitum.
     __________________________________________________________________

   Chapter XII.--Such Outward Adornments Meretricious, and Therefore
   Unsuitable to Modest Women.

   Let us only wish that we may be no cause for just blasphemy!  But how
   much more provocative of blasphemy is it that you, who are called
   modesty's priestesses, should appear in public decked and painted out
   after the manner of the immodest?  Else, (if you so do,) what
   inferiority would the poor unhappy victims of the public lusts have
   (beneath you)? whom, albeit some laws were (formerly) wont to restrain
   them from (the use of) matrimonial and matronly decorations, now, at
   all events, the daily increasing depravity of the age [253] has raised
   so nearly to an equality with all the most honourable women, that the
   difficulty is to distinguish them.  And yet, even the Scriptures
   suggest (to us the reflection), that meretricious attractivenesses of
   form are invariably conjoined with and appropriate [254] to bodily
   prostitution.  That powerful state [255] which presides over [256] the
   seven mountains and very many waters, has merited from the Lord the
   appellation of a prostitute. [257]   But what kind of garb is the
   instrumental mean of her comparison with that appellation?  She sits,
   to be sure, "in purple, and scarlet, and gold, and precious stone."
   How accursed are the things without (the aid of) which an accursed
   prostitute could not have been described!  It was the fact that Thamar
   "had painted out and adorned herself" that led Judah to regard her as a
   harlot, [258] and thus, because she was hidden beneath her "veil,"--the
   quality of her garb belying her as if she had been a harlot,--he judged
   (her to be one), and addressed and bargained with (her as such).
   Whence we gather an additional confirmation of the lesson, that
   provision must be made in every way against all immodest associations
   [259] and suspicions.  For why is the integrity of a chaste mind
   defiled by its neighbour's suspicion?  Why is a thing from which I am
   averse hoped for in me?  Why does not my garb pre-announce my
   character, to prevent my spirit from being wounded by shamelessness
   through (the channel of) my ears?  Grant that it be lawful to assume
   the appearance of a modest woman: [260]   to assume that of an immodest
   is, at all events, not lawful.
     __________________________________________________________________

   [253] Sæculi.

   [254] Debita.

   [255] Or, "city."

   [256] Or, "sits on high above."

   [257] Comp. Rev. xvii.

   [258] Comp. Gen. xxxviii. 12-30.

   [259] Congressus.

   [260] Videri pudicam.
     __________________________________________________________________

   Chapter XIII.--It is Not Enough that God Know Us to Be Chaste:  We Must
   Seem So Before Men.  Especially in These Times of Persecution We Must
   Inure Our Bodies to the Hardships Which They May Not Improbably Be
   Called to Suffer.

   Perhaps some (woman) will say:  "To me it is not necessary to be
   approved by men; for I do not require the testimony of men: [261]   God
   is the inspector of the heart." [262]   (That) we all know; provided,
   however, we remember what the same (God) has said through the apostle:
   "Let your probity appear before men." [263]   For what purpose, except
   that malice may have no access at all to you, or that you may be an
   example and testimony to the evil?  Else, what is (that):  "Let your
   works shine?" [264]   Why, moreover, does the Lord call us the light of
   the world; why has He compared us to a city built upon a mountain;
   [265] if we do not shine in (the midst of) darkness, and stand eminent
   amid them who are sunk down?  If you hide your lamp beneath a bushel,
   [266] you must necessarily be left quite in darkness, and be run
   against by many.  The things which make us luminaries of the world are
   these--our good works.  What is good, moreover, provided it be true and
   full, loves not darkness:  it joys in being seen, [267] and exults over
   the very pointings which are made at it.  To Christian modesty it is
   not enough to be so, but to seem so too.  For so great ought its
   plenitude to be, that it may flow out from the mind to the garb, and
   burst out from the conscience to the outward appearance; so that even
   from the outside it may gaze, as it were, upon its own furniture, [268]
   --(a furniture) such as to be suited to retain faith as its inmate
   perpetually.  For such delicacies as tend by their softness and
   effeminacy to unman the manliness [269] of faith are to be discarded.
   Otherwise, I know not whether the wrist that has been wont to be
   surrounded with the palmleaf-like bracelet will endure till it grow
   into the numb hardness of its own chain!  I know not whether the leg
   that has rejoiced in the anklet will suffer itself to be squeezed into
   the gyve!  I fear the neck, beset with pearl and emerald nooses, will
   give no room to the broadsword!  Wherefore, blessed (sisters), let us
   meditate on hardships, and we shall not feel them; let us abandon
   luxuries, and we shall not regret them.  Let us stand ready to endure
   every violence, having nothing which we may fear to leave behind.  It
   is these things which are the bonds which retard our hope.  Let us cast
   away earthly ornaments if we desire heavenly.  Love not gold; in which
   (one substance) are branded all the sins of the people of Israel.  You
   ought to hate what ruined your fathers; what was adored by them who
   were forsaking God. [270]   Even then (we find) gold is food for the
   fire. [271]   But Christians always, and now more than ever, pass their
   times not in gold but in iron:  the stoles of martyrdom are (now)
   preparing:  the angels who are to carry us are (now) being awaited!  Do
   you go forth (to meet them) already arrayed in the cosmetics and
   ornaments of prophets and apostles; drawing your whiteness from
   simplicity, your ruddy hue from modesty; painting your eyes with
   bashfulness, and your mouth with silence; implanting in your ears the
   words of God; fitting on your necks the yoke of Christ.  Submit your
   head to your husbands, and you will be enough adorned.  Busy your hands
   with spinning; keep your feet at home; and you will "please" better
   than (by arraying yourselves) in gold.  Clothe yourselves with the silk
   of uprightness, the fine linen of holiness, the purple of modesty.
   Thus painted, you will have God as your Lover!
     __________________________________________________________________

   [261] Comp. John v. 34; 1 Cor. iv. 3.

   [262] Comp. 1 Sam. xvi. 7; Jer. xvii. 10; Luke xvi. 15.

   [263] See Phil. iv. 5, 8; Rom. xii. 17; 2 Cor. viii. 21.

   [264] See Matt. v. 16; and comp. de Idol., c. xv. ad init.

   [265] Matt. v. 14.

   [266] Matt. v. 15; Mark iv. 21; Luke viii. 16; xi. 33.

   [267] See John iii. 21.

   [268] Supellectilem.

   [269] Effeminari virtus.

   [270] Comp. Ex. xxxii.

   [271] Ex. xxxii. 20.
     __________________________________________________________________
     __________________________________________________________________

   Elucidation.

   ------------------------

   (The Prophecy of Enoch, p. 15.)

   Dr. Davidson is the author of a useful article on "Apocalyptic
   Literature," from which we extract all that is requisite to inform the
   reader of the freshest opinion as seen from his well-known point of
   view.  He notes Archbishop Lawrence's translation into English, and
   that it has been rendered back again into German by Dillman (1853), as
   before, less accurately, by Hoffmann.  Ewald, Lücke, Koestlin, and
   Hilgenfeld are referred to, and an article of his own in Kitto's
   Cyclopædia.  We owe its re-appearance, after long neglect, to
   Archbishop Lawrence (1838), and its preservation to the Abyssinians.
   It was rescued by Bruce, the explorer, in an Æthiopic version; and the
   first detailed announcement of its discovery was made by De Sacy,
   1800.  Davidson ascribes its authorship to pre-Messianic times, but
   thinks it has been interpolated by a Jewish Christian.  Tertullian's
   negative testimony points the other way:  he evidently relies upon its
   "Christology" as genuine; and, if interpolated in his day, he could
   hardly have been deceived.

   Its five parts are:  I. The rape of women by fallen angels, and the
   giants that were begotten of them.  The visions of Enoch begun.  II.
   The visions continued, with views of the Messiah's kingdom.  III. The
   physical and astronomical mysteries treated of.  IV. Man's mystery
   revealed in dreams from the beginning to the end of the Messianic
   kingdom.  V. The warnings of Enoch to his own family and to mankind,
   with appendices, which complete the book.  The article in Smith's
   Dictionary of the Bible is accessible, and need only be referred to as
   well worth perusal; and, as it abounds in references to the entire
   literature of criticism respecting it, it is truly valuable.  It seems
   to have been written by Westcott. [272]

   The fact that St. Jude refers to Enoch's prophesyings no more proves
   that this book is other than apocryphal than St. Paul's reference to
   Jannes and Jambres makes Scripture of the Targum.  The apostle Jude
   does, indeed, authenticate that particular saying by inspiration of
   God, and doubtless it was traditional among the Jews.  St. Jerome's
   references to this quotation may be found textually in Lardner. [273]
   Although the book is referred to frequently in the Patrologia,
   Tertullian only, of the Fathers, pays it the respect due to Scripture.
     __________________________________________________________________

   [272] See also Pusey's reply to Dr. Farrar.

   [273] Credibility, etc., iv. pp. 460-462.
     __________________________________________________________________

   tertullian virgins anf04 tertullian-virgins On the Veiling of Virgins
   /ccel/schaff/anf04.iii.iv.html
     __________________________________________________________________

  On the Veiling of Virgins
     __________________________________________________________________

   III.

   On the Veiling of Virgins. [274]

   [Translated by the Rev. S. Thelwall.]

   ------------------------

   Chapter I.--Truth Rather to Be Appealed to Than Custom, and Truth
   Progressive in Its Developments.

   Having already undergone the trouble peculiar to my opinion, I will
   show in Latin also that it behoves our virgins to be veiled from the
   time that they have passed the turning-point of their age:  that this
   observance is exacted by truth, on which no one can impose
   prescription--no space of times, no influence of persons, no privilege
   of regions.  For these, for the most part, are the sources whence, from
   some ignorance or simplicity, custom finds its beginning; and then it
   is successionally confirmed into an usage, and thus is maintained in
   opposition to truth.  But our Lord Christ has surnamed Himself Truth,
   [275] not Custom.  If Christ is always, and prior to all, equally truth
   is a thing sempiternal and ancient.  Let those therefore look to
   themselves, to whom that is new which is intrinsically old.  It is not
   so much novelty as truth which convicts heresies.  Whatever savours of
   opposition to truth, this will be heresy, even (if it be an) ancient
   custom.  On the other hand, if any is ignorant of anything, the
   ignorance proceeds from his own defect.  Moreover, whatever is matter
   of ignorance ought to have been as carefully inquired into as whatever
   is matter of acknowledgment received.  The rule of faith, indeed, is
   altogether one, alone immoveable and irreformable; the rule, to wit, of
   believing in one only God omnipotent, the Creator of the universe, and
   His Son Jesus Christ, born of the Virgin Mary, crucified under Pontius
   Pilate, raised again the third day from the dead, received in the
   heavens, sitting now at the right (hand) of the Father, destined to
   come to judge quick and dead through the resurrection of the flesh as
   well (as of the spirit).  This law of faith being constant, the other
   succeeding points of discipline and conversation admit the "novelty" of
   correction; the grace of God, to wit, operating and advancing even to
   the end.  For what kind of (supposition) is it, that, while the devil
   is always operating and adding daily to the ingenuities of iniquity,
   the work of God should either have ceased, or else have desisted from
   advancing? whereas the reason why the Lord sent the Paraclete was,
   that, since human mediocrity was unable to take in all things at once,
   discipline should, little by little, be directed, and ordained, and
   carried on to perfection, by that Vicar of the Lord, the Holy Spirit.
   "Still," He said, "I have many things to say to you, but ye are not yet
   able to bear them:  when that Spirit of truth shall have come, He will
   conduct you into all truth, and will report to you the supervening
   (things)." [276]   But above, withal, He made a declaration concerning
   this His work. [277]   What, then, is the Paraclete's administrative
   office but this:  the direction of discipline, the revelation of the
   Scriptures, the reformation of the intellect, the advancement toward
   the "better things?" [278]   Nothing is without stages of growth:  all
   things await their season.  In short, the preacher says, "A time to
   everything." [279]   Look how creation itself advances little by little
   to fructification.  First comes the grain, and from the grain arises
   the shoot, and from the shoot struggles out the shrub:  thereafter
   boughs and leaves gather strength, and the whole that we call a tree
   expands:  then follows the swelling of the germen, and from the germen
   bursts the flower, and from the flower the fruit opens:  that fruit
   itself, rude for a while, and unshapely, little by little, keeping the
   straight course of its development, is trained to the mellowness of its
   flavour. [280]   So, too, righteousness--for the God of righteousness
   and of creation is the same--was first in a rudimentary state, having a
   natural fear of God:  from that stage it advanced, through the Law and
   the Prophets, to infancy; from that stage it passed, through the
   Gospel, to the fervour of youth:  now, through the Paraclete, it is
   settling into maturity.  He will be, after Christ, the only one to be
   called and revered as Master; [281] for He speaks not from Himself, but
   what is commanded by Christ. [282]   He is the only prelate, because He
   alone succeeds Christ.  They who have received Him set truth before
   custom.  They who have heard Him prophesying even to the present time,
   not of old, bid virgins be wholly covered.
     __________________________________________________________________

   [274] [Written, possibly, as early as a.d. 204.]

   [275] John xiv. 6.

   [276] John xvi. 12, 13.  See de Monog., c. ii.

   [277] See John xiv. 26.

   [278] Comp. Heb. xi. 40; xii. 24.

   [279] Eccles. iii. 1, briefly.

   [280] Comp. Mark iv. 28.

   [281] Comp. Matt. xxiii. 8.

   [282] John xvi. 13.
     __________________________________________________________________

   Chapter II.--Before Proceeding Farther, Let the Question of Custom
   Itself Be Sifted.

   But I will not, meantime, attribute this usage to Truth.  Be it, for a
   while, custom:  that to custom I may likewise oppose custom.

   Throughout Greece, and certain of its barbaric provinces, the majority
   of Churches keep their virgins covered.  There are places, too, beneath
   this (African) sky, where this practice obtains; lest any ascribe the
   custom to Greek or barbarian Gentilehood.  But I have proposed (as
   models) those Churches which were founded by apostles or apostolic men;
   and antecedently, I think, to certain (founders, who shall be
   nameless).  Those Churches therefore, as well (as others), have the
   self-same authority of custom (to appeal to); in opposing phalanx they
   range "times" and "teachers," more than these later (Churches do).
   What shall we observe?  What shall we choose?  We cannot contemptuously
   reject a custom which we cannot condemn, inasmuch as it is not
   "strange," since it is not among "strangers" that we find it, but among
   those, to wit, with whom we share the law of peace and the name of
   brotherhood.  They and we have one faith, one God, the same Christ, the
   same hope, the same baptismal sacraments; let me say it once for all,
   we are one Church. [283]   Thus, whatever belongs to our brethren is
   ours:  only, the body divides us.

   Still, here (as generally happens in all cases of various practice, of
   doubt, and of uncertainty), examination ought to have been made to see
   which of two so diverse customs were the more compatible with the
   discipline of God.  And, of course, that ought to have been chosen
   which keeps virgins veiled, as being known to God alone; who (besides
   that glory must be sought from God, not from men [284] ) ought to blush
   even at their own privilege.  You put a virgin to the blush more by
   praising than by blaming her; because the front of sin is more hard,
   learning shamelessness from and in the sin itself.  For that custom
   which belies virgins while it exhibits them, would never have been
   approved by any except by some men who must have been similar in
   character to the virgins themselves.  Such eyes will wish that a virgin
   be seen as has the virgin who shall wish to be seen.  The same kinds of
   eyes reciprocally crave after each other.  Seeing and being seen belong
   to the self-same lust.  To blush if he see a virgin is as much a mark
   of a chaste [285] man, as of a chaste [286] virgin if seen by a man.
     __________________________________________________________________

   [283] Comp. Eph. iv. 1-6.

   [284] Comp. John v. 44 and xii. 43.

   [285] Sancti.

   [286] Sanctæ.
     __________________________________________________________________

   Chapter III.--Gradual Development of Custom, and Its Results.
   Passionate Appeal to Truth.

   But not even between customs have those most chaste [287] teachers
   chosen to examine.  Still, until very recently, among us, either custom
   was, with comparative indifference, admitted to communion.  The matter
   had been left to choice, for each virgin to veil herself or expose
   herself, as she might have chosen, just as (she had equal liberty) as
   to marrying, which itself withal is neither enforced nor prohibited.
   Truth had been content to make an agreement with custom, in order that
   under the name of custom it might enjoy itself even partially.  But
   when the power of discerning began to advance, so that the licence
   granted to either fashion was becoming the mean whereby the indication
   of the better part emerged; immediately the great adversary of good
   things--and much more of good institutions--set to his own work.  The
   virgins of men go about, in opposition to the virgins of God, with
   front quite bare, excited to a rash audacity; and the semblance of
   virgins is exhibited by women who have the power of asking somewhat
   from husbands, [288] not to say such a request as that (forsooth) their
   rivals--all the more "free" in that they are the "hand-maids" of Christ
   alone [289] --may be surrendered to them.  "We are scandalized," they
   say, "because others walk otherwise (than we do);" and they prefer
   being "scandalized" to being provoked (to modesty).  A "scandal," if I
   mistake not, is an example not of a good thing, but of a bad, tending
   to sinful edification.  Good things scandalize none but an evil mind.
   If modesty, if bashfulness, if contempt of glory, anxious to please God
   alone, are good things, let women who are "scandalized" by such good
   learn to acknowledge their own evil.  For what if the incontinent
   withal say they are "scandalized" by the continent?  Is continence to
   be recalled?  And, for fear the multinubists be "scandalized," is
   monogamy to be rejected?  Why may not these latter rather complain that
   the petulance, the impudence, of ostentatious virginity is a "scandal"
   to them?  Are therefore chaste virgins to be, for the sake of these
   marketable creatures, dragged into the church, blushing at being
   recognised in public, quaking at being unveiled, as if they had been
   invited as it were to rape?  For they are no less unwilling to suffer
   even this.  Every public exposure of an honourable virgin is (to her) a
   suffering of rape:  and yet the suffering of carnal violence is the
   less (evil), because it comes of natural office.  But when the very
   spirit itself is violated in a virgin by the abstraction of her
   covering, she has learnt to lose what she used to keep.  O sacrilegious
   hands, which have had the hardihood to drag off a dress dedicated to
   God!  What worse could any persecutor have done, if he had known that
   this (garb) had been chosen by a virgin?  You have denuded a maiden in
   regard of her head, and forthwith she wholly ceases to be a virgin to
   herself; she has undergone a change!  Arise, therefore, Truth; arise,
   and as it were burst forth from Thy patience!  No custom do I wish Thee
   to defend; for by this time even that custom under which Thou didst
   enjoy thy own liberty is being stormed!  Demonstrate that it is Thyself
   who art the coverer of virgins.  Interpret in person Thine own
   Scriptures, which Custom understandeth not; for, if she had, she never
   would have had an existence.
     __________________________________________________________________

   [287] Sanctissimi.

   [288] The allusion is perhaps to 1 Cor. xiv. 35.

   [289] Comp. 1 Cor. vii. 21, 22.
     __________________________________________________________________

   Chapter IV.--Of the Argument Drawn from 1 Cor. XI. 5-16.

   But in so far as it is the custom to argue even from the Scriptures in
   opposition to truth, there is immediately urged against us the fact
   that "no mention of virgins is made by the apostle where he is
   prescribing about the veil, but that women' only are named; whereas, if
   he had willed virgins as well to be covered, he would have pronounced
   concerning virgins' also together with the women' named; just as," says
   (our opponent), "in that passage where he is treating of marriage,
   [290] he declares likewise with regard to virgins' what observance is
   to be followed."  And accordingly (it is urged) that "they are not
   comprised in the law of veiling the head, as not being named in this
   law; nay rather, that this is the origin of their being unveiled,
   inasmuch as they who are not named are not bidden."

   But we withal retort the self-same line of argument.  For he who knew
   elsewhere how to make mention of each sex--of virgin I mean, and woman,
   that is, not-virgin--for distinction's sake; in these (passages), in
   which he does not name a virgin, points out (by not making the
   distinction) community of condition.  Otherwise he could here also have
   marked the difference between virgin and woman, just as elsewhere he
   says, "Divided is the woman and the virgin." [291]   Therefore those
   whom, by passing them over in silence, he has not divided, he has
   included in the other species.

   Nor yet, because in that case "divided is both woman and virgin," will
   this division exert its patronizing influence in the present case as
   well, as some will have it.  For how many sayings, uttered on another
   occasion, have no weight--in cases, to wit, where they are not
   uttered--unless the subject-matter be the same as on the other
   occasion, so that the one utterance may suffice!  But the former case
   of virgin and woman is widely "divided" from the present question.
   "Divided," he says, "is the woman and the virgin."  Why?  Inasmuch as
   "the unmarried," that is, the virgin, "is anxious about those (things)
   which are the Lord's, that she may be holy both in body and in spirit;
   but the married," that is, the not-virgin, "is anxious how she may
   please her husband."  This will be the interpretation of that
   "division," having no place in this passage (now under consideration);
   in which pronouncement is made neither about marriage, nor about the
   mind and the thought of woman and of virgin, but about the veiling of
   the head.  Of which (veiling) the Holy Spirit, willing that there
   should be no distinction, willed that by the one name of woman should
   likewise be understood the virgin; whom, by not specially naming, He
   has not separated from the woman, and, by not separating, has conjoined
   to her from whom He has not separated her.

   Is it now, then, a "novelty" to use the primary word, and nevertheless
   to have the other (subordinate divisions) understood in that word, in
   cases where there is no necessity for individually distinguishing the
   (various parts of the) universal whole?  Naturally, a compendious style
   of speech is both pleasing and necessary; inasmuch as diffuse speech is
   both tiresome and vain.  So, too, we are content with general words,
   which comprehend in themselves the understanding of the specialties.
   Proceed we, then, to the word itself.  The word (expressing the)
   natural (distinction) is female.  Of the natural word, the general word
   is woman.  Of the general, again, the special is virgin, or wife, or
   widow, or whatever other names, even of the successive stages of life,
   are added hereto.  Subject, therefore, the special is to the general
   (because the general is prior); and the succedent to the antecedent,
   and the partial to the universal:  (each) is implied in the word itself
   to which it is subject; and is signified in it, because contained in
   it.  Thus neither hand, nor foot, nor any one of the members, requires
   to be signified when the body is named.  And if you say the universe,
   therein will be both the heaven and the things that are in it,--sun and
   moon, and constellations and stars,--and the earth and the seas, and
   everything that goes to make up the list of elements.  You will have
   named all, when you have named that which is made up of all.  So, too,
   by naming woman, he has named whatever is woman's.
     __________________________________________________________________

   [290] 1 Cor. vii.

   [291] 1 Cor. vii. 34.
     __________________________________________________________________

   Chapter V.--Of the Word Woman, Especially in Connection with Its
   Application to Eve.

   But since they use the name of woman in such a way as to think it
   inapplicable save to her alone who has known a man, the pertinence of
   the propriety of this word to the sex itself, not to a grade of the
   sex, must be proved by us; that virgins as well (as others) may be
   commonly comprised in it.

   When this kind of second human being was made by God for man's
   assistance, that female was forthwith named woman; still happy, still
   worthy of paradise, still virgin.  "She shall be called," said (Adam),
   "Woman."  And accordingly you have the name,--I say, not already common
   to a virgin, but--proper (to her; a name) which from the beginning was
   allotted to a virgin.  But some ingeniously will have it that it was
   said of the future, "She shall be called woman," as if she were
   destined to be so when she had resigned her virginity; since he added
   withal:  "For this cause shall a man leave father and mother, and be
   conglutinated to his own woman; and the two shall be one flesh."  Let
   them therefore among whom that subtlety obtains show us first, if she
   were surnamed woman with a future reference, what name she meantime
   received.  For without a name expressive of her present quality she
   cannot have been.  But what kind of (hypothesis) is it that one who,
   with an eye to the future, was called by a definite name, at the
   present time should have nothing for a surname?  On all animals Adam
   imposed names; and on none on the ground of future condition, but on
   the ground of the present purpose which each particular nature served;
   [292] called (as each nature was) by that to which from the beginning
   it showed a propensity.  What, then, was she at that time called?  Why,
   as often as she is named in the Scripture, she has the appellation
   woman before she was wedded, and never virgin while she was a virgin.

   This name was at that time the only one she had, and (that) when
   nothing was (as yet) said prophetically.  For when the Scripture
   records that "the two were naked, Adam and his woman," neither does
   this savour of the future, as if it said "his woman" as a presage of
   "wife;" but because his woman [293] was withal unwedded, as being
   (formed) from his own substance.  "This bone," he says, "out of my
   bones, and flesh out of my flesh, shall be called woman."  Hence, then,
   it is from the tacit consciousness of nature that the actual divinity
   of the soul has educed into the ordinary usage of common speech,
   unawares to men, (just as it has thus educed many other things too
   which we shall elsewhere be able to show to derive from the Scriptures
   the origin of their doing and saying,) our fashion of calling our wives
   our women, however improperly withal we may in some instances speak.
   For the Greeks, too, who use the name of woman more (than we do) in the
   sense of wife, have other names appropriate to wife.  But I prefer to
   assign this usage as a testimony to Scripture.  For when two are made
   into one flesh through the marriage-tie, the "flesh of flesh and bone
   of bones" is called the woman of him of whose substance she begins to
   be accounted by being made his wife.  Thus woman is not by nature a
   name of wife, but wife by condition is a name of woman.  In fine,
   womanhood is predicable apart from wifehood; but wifehood apart from
   womanhood is not, because it cannot even exist.  Having therefore
   settled the name of the newly-made female--which (name) is woman--and
   having explained what she formerly was, that is, having sealed the name
   to her, he immediately turned to the prophetic reason, so as to say,
   "On this account shall a man leave father and mother."  The name is so
   truly separate from the prophecy, as far as (the prophecy) from the
   individual person herself, that of course it is not with reference to
   Eve herself that (Adam) has uttered (the prophecy), but with a view to
   those future females whom he has named in the maternal fount of the
   feminine race.  Besides, Adam was not to leave "father and
   mother"--whom he had not--for the sake of Eve.  Therefore that which
   was prophetically said does not apply to Eve, because it does not to
   Adam either.  For it was predicted with regard to the condition of
   husbands, who were destined to leave their parents for a woman's sake;
   which could not chance to Eve, because it could not to Adam either.

   If the case is so, it is apparent that she was not surnamed woman on
   account of a future (circumstance), to whom (that) future
   (circumstance) did not apply.

   To this is added, that (Adam) himself published the reason of the
   name.  For, after saying, "She shall be called woman," he said,
   "inasmuch as she hath been taken out of man"--the man himself withal
   being still a virgin.  But we will speak, too, about the name of man
   [294] in its own place.  Accordingly, let none interpret with a
   prophetic reference a name which was deduced from another
   signification; especially since it is apparent when she did receive a
   name founded upon a future (circumstance)--there, namely, where she is
   surnamed "Eve," with a personal name now, because the natural one had
   gone before. [295]   For if "Eve" means "the mother of the living,"
   behold, she is surnamed from a future (circumstance)! behold, she is
   pre-announced to be a wife, and not a virgin!  This will be the name of
   one who is about to wed; for of the bride (comes) the mother.

   Thus in this case too it is shown, that it was not from a future
   (circumstance) that she was at that time named woman, who was shortly
   after to receive the name which would be proper to her future
   condition.

   Sufficient answer has been made to this part (of the question).
     __________________________________________________________________

   [292] Gen. ii. 19, 20.

   [293] Mulier, throughout.

   [294] Viri:  so throughout.

   [295] See Gen. iii. 20.
     __________________________________________________________________

   Chapter VI.--The Parallel Case of Mary Considered.

   Let us now see whether the apostle withal observes the norm of this
   name in accordance with Genesis, attributing it to the sex; calling the
   virgin Mary a woman, just as Genesis (does) Eve.  For, writing to the
   Galatians, "God," he says, "sent His own Son, made of a woman," [296]
   who, of course, is admitted to have been a virgin, albeit Hebion [297]
   resist (that doctrine).  I recognise, too, the angel Gabriel as having
   been sent to "a virgin." [298]   But when he is blessing her, it is
   "among women," not among virgins, that he ranks her:  "Blessed (be)
   thou among women."  The angel withal knew that even a virgin is called
   a woman.

   But to these two (arguments), again, there is one who appears to
   himself to have made an ingenious answer; (to the effect that) inasmuch
   as Mary was "betrothed," therefore it is that both by angel and apostle
   she is pronounced a woman; for a "betrothed" is in some sense a
   "bride."  Still, between "in some sense" and "truth" there is
   difference enough, at all events in the present place:  for elsewhere,
   we grant, we must thus hold.  Now, however, it is not as being already
   wedded that they have pronounced Mary a woman, but as being none the
   less a female even if she had not been espoused; as having been called
   by this (name) from the beginning:  for that must necessarily have a
   prejudicating force from which the normal type has descended.  Else, as
   far as relates to the present passage, if Mary is here put on a level
   with a "betrothed," so that she is called a woman not on the ground of
   being a female, but on the ground of being assigned to a husband, it
   immediately follows that Christ was not born of a virgin, because
   (born) of one "betrothed," who by this fact will have ceased to be a
   virgin.  Whereas, if He was born of a virgin--albeit withal
   "betrothed," yet intact--acknowledge that even a virgin, even an intact
   one, is called a woman.  Here, at all events, there can be no semblance
   of speaking prophetically, as if the apostle should have named a future
   woman, that is, bride, in saying "made of a woman."  For he could not
   be naming a posterior woman, from whom Christ had not to be born--that
   is, one who had known a man; but she who was then present, who was a
   virgin, was withal called a woman in consequence of the propriety of
   this name,--vindicated, in accordance with the primordial norm, (as
   belonging) to a virgin, and thus to the universal class of women.
     __________________________________________________________________

   [296] Gal. iv. 4.

   [297] [i.e., Ebion, founder of the Ebionites.]

   [298] Luke i. 26, 27.
     __________________________________________________________________

   Chapter VII.--Of the Reasons Assigned by the Apostle for Bidding Women
   to Be Veiled.

   Turn we next to the examination of the reasons themselves which lead
   the apostle to teach that the female ought to be veiled, (to see)
   whether the self-same (reasons) apply to virgins likewise; so that
   hence also the community of the name between virgins and not-virgins
   may be established, while the self-same causes which necessitate the
   veil are found to exist in each case.

   If "the man is head of the woman," [299] of course (he is) of the
   virgin too, from whom comes the woman who has married; unless the
   virgin is a third generic class, some monstrosity with a head of its
   own.  If "it is shameful for a woman to be shaven or shorn," of course
   it is so for a virgin.  (Hence let the world, the rival of God, see to
   it, if it asserts that close-cut hair is graceful to a virgin in like
   manner as that flowing hair is to a boy.)  To her, then, to whom it is
   equally unbecoming to be shaven or shorn, it is equally becoming to be
   covered.  If "the woman is the glory of the man," how much more the
   virgin, who is a glory withal to herself!  If "the woman is of the
   man," and "for the sake of the man," that rib of Adam [300] was first a
   virgin.  If "the woman ought to have power upon the head," [301] all
   the more justly ought the virgin, to whom pertains the essence of the
   cause (assigned for this assertion).  For if (it is) on account of the
   angels--those, to wit, whom we read of as having fallen from God and
   heaven on account of concupiscence after females--who can presume that
   it was bodies already defiled, and relics of human lust, which such
   angels yearned after, so as not rather to have been inflamed for
   virgins, whose bloom pleads an excuse for human lust likewise?  For
   thus does Scripture withal suggest:  "And it came to pass," it says,
   "when men had begun to grow more numerous upon the earth, there were
   withal daughters born them; but the sons of God, having descried the
   daughters of men, that they were fair, took to themselves wives of all
   whom they elected." [302]   For here the Greek name of women does seem
   to have the sense "wives," inasmuch as mention is made of marriage.
   When, then, it says "the daughters of men," it manifestly purports
   virgins, who would be still reckoned as belonging to their parents--for
   wedded women are called their husbands'--whereas it could have said
   "the wives of men:"  in like manner not naming the angels adulterers,
   but husbands, while they take unwedded "daughters of men," who it has
   above said were "born," thus also signifying their virginity:  first,
   "born;" but here, wedded to angels.  Anything else I know not that they
   were except "born" and subsequently wedded.  So perilous a face, then,
   ought to be shaded, which has cast stumbling-stones even so far as
   heaven:  that, when standing in the presence of God, at whose bar it
   stands accused of the driving of the angels from their (native)
   confines, it may blush before the other angels as well; and may repress
   that former evil liberty of its head,--(a liberty) now to be exhibited
   not even before human eyes.  But even if they were females already
   contaminated whom those angels had desired, so much the more "on
   account of the angels" would it have been the duty of virgins to be
   veiled, as it would have been the more possible for virgins to have
   been the cause of the angels' sinning.  If, moreover, the apostle
   further adds the prejudgment of "nature," that redundancy of locks is
   an honour to a woman, because hair serves for a covering, [303] of
   course it is most of all to a virgin that this is a distinction; for
   their very adornment properly consists in this, that, by being massed
   together upon the crown, it wholly covers the very citadel of the head
   with an encirclement of hair.
     __________________________________________________________________

   [299] 1 Cor. xi. 3 sqq.

   [300] Gen. ii. 23.

   [301] 1 Cor. xi. 10.

   [302] Gen. vi. 1, 2.

   [303] 1 Cor. xi. 14, 15.
     __________________________________________________________________

   Chapter VIII.--The Argument E Contrario.

   The contraries, at all events, of all these (considerations) effect
   that a man is not to cover his head:  to wit, because he has not by
   nature been gifted with excess of hair; because to be shaven or shorn
   is not shameful to him; because it was not on his account that the
   angels transgressed; because his Head is Christ. [304]   Accordingly,
   since the apostle is treating of man and woman--why the latter ought to
   be veiled, but the former not--it is apparent why he has been silent as
   to the virgin; allowing, to wit, the virgin to be understood in the
   woman by the self-same reason by which he forbore to name the boy as
   implied in the man; embracing the whole order of either sex in the
   names proper (to each) of woman and man.  So likewise Adam, while still
   intact, is surnamed in Genesis man: [305]   "She shall be called," says
   he, "woman, because she hath been taken from her own man."  Thus was
   Adam a man before nuptial intercourse, in like manner as Eve a woman.
   On either side the apostle has made his sentence apply with sufficient
   plainness to the universal species of each sex; and briefly and fully,
   with so well-appointed a definition, he says, "Every woman."  What is
   "every," but of every class, of every order, of every condition, of
   every dignity, of every age?--if, (as is the case), "every" means total
   and entire, and in none of its parts defective.  But the virgin is
   withal a part of the woman.  Equally, too, with regard to not veiling
   the man, he says "every."  Behold two diverse names, Man and
   woman--"every one" in each case:  two laws, mutually distinctive; on
   the one hand (a law) of veiling, on the other (a law) of baring.
   Therefore, if the fact that it is said "every man" makes it plain that
   the name of man is common even to him who is not yet a man, a stripling
   male; (if), moreover, since the name is common according to nature, the
   law of not veiling him who among men is a virgin is common too
   according to discipline:  why is it that it is not consequently
   prejudged that, woman being named, every woman-virgin is similarly
   comprised in the fellowship of the name, so as to be comprised too in
   the community of the law?  If a virgin is not a woman, neither is a
   stripling a man.  If the virgin is not covered on the plea that she is
   not a woman, let the stripling be covered on the plea that he is not a
   man.  Let identity of virginity share equality of indulgence.  As
   virgins are not compelled to be veiled, so let boys not be bidden to be
   unveiled.  Why do we partly acknowledge the definition of the apostle,
   as absolute with regard to "every man," without entering upon
   disquisitions as to why he has not withal named the boy; but partly
   prevaricate, though it is equally absolute with regard to "every
   woman?"  "If any," he says, "is contentious, we have not such a custom,
   nor (has) the Church of God." [306]   He shows that there had been some
   contention about this point; for the extinction whereof he uses the
   whole compendiousness (of language):  not naming the virgin, on the one
   hand, in order to show that there is to be no doubt about her veiling;
   and, on the other hand, naming "every woman," whereas he would have
   named the virgin (had the question been confined to her).  So, too, did
   the Corinthians themselves understand him.  In fact, at this day the
   Corinthians do veil their virgins.  What the apostles taught, their
   disciples approve.
     __________________________________________________________________

   [304] 1 Cor. xi. 3.

   [305] See Gen. ii. 23.

   [306] 1 Cor. xi. 16.
     __________________________________________________________________

   Chapter IX.--Veiling Consistent with the Other Rules of Discipline
   Observed by Virgins and Women in General.

   Let us now see whether, as we have shown the arguments drawn from
   nature and the matter itself to be applicable to the virgin as well (as
   to other females), so likewise the precepts of ecclesiastical
   discipline concerning women have an eye to the virgin.

   It is not permitted to a woman to speak in the church; [307] but
   neither (is it permitted her) to teach, nor to baptize, nor to offer,
   nor to claim to herself a lot in any manly function, not to say (in
   any) sacerdotal office.  Let us inquire whether any of these be lawful
   to a virgin.  If it is not lawful to a virgin, but she is subjected on
   the self-same terms (as the woman), and the necessity for humility is
   assigned her together with the woman, whence will this one thing be
   lawful to her which is not lawful to any and every female?  If any is a
   virgin, and has proposed to sanctify her flesh, what prerogative does
   she (thereby) earn adverse to her own condition?  Is the reason why it
   is granted her to dispense with the veil, that she may be notable and
   marked as she enters the church? that she may display the honour of
   sanctity in the liberty of her head?  More worthy distinction could
   have been conferred on her by according her some prerogative of manly
   rank or office!  I know plainly, that in a certain place a virgin of
   less than twenty years of age has been placed in the order of widows!
   whereas if the bishop had been bound to accord her any relief, he
   might, of course, have done it in some other way without detriment to
   the respect due to discipline; that such a miracle, not to say monster,
   should not be pointed at in the church, a virgin-widow! the more
   portentous indeed, that not even as a widow did she veil her head;
   denying herself either way; both as virgin, in that she is counted a
   widow, and as widow, in that she is styled a virgin.  But the authority
   which licenses her sitting in that seat uncovered is the same which
   allows her to sit there as a virgin:  a seat to which (besides the
   "sixty years" [308] not merely "single-husbanded" (women)--that is,
   married women--are at length elected, but "mothers" to boot, yes, and
   "educators of children;" in order, forsooth, that their experimental
   training in all the affections may, on the one hand, have rendered them
   capable of readily aiding all others with counsel and comfort, and
   that, on the other, they may none the less have travelled down the
   whole course of probation whereby a female can be tested.  So true is
   it, that, on the ground of her position, nothing in the way of public
   honour is permitted to a virgin.
     __________________________________________________________________

   [307] 1 Cor. xiv. 34, 35; 1 Tim. ii. 11, 12.

   [308] 1 Tim. v. 9.
     __________________________________________________________________

   Chapter X.--If the Female Virgins are to Be Thus Conspicuous, Why Not
   the Male as Well?

   Nor, similarly, (is it permitted) on the ground of any distinctions
   whatever.  Otherwise, it were sufficiently discourteous, that while
   females, subjected as they are throughout to men, bear in their front
   an honourable mark of their virginity, whereby they may be looked up to
   and gazed at on all sides and magnified by the brethren, so many
   men-virgins, so many voluntary eunuchs, should carry their glory in
   secret, carrying no token to make them, too, illustrious.  For they,
   too, will be bound to claim some distinctions for themselves--either
   the feathers of the Garamantes, or else the fillets of the barbarians,
   or else the cicadas of the Athenians, or else the curls of the Germans,
   or else the tattoo-marks of the Britons; or else let the opposite
   course be taken, and let them lurk in the churches with head veiled.
   Sure we are that the Holy Spirit could rather have made some such
   concession to males, if He had made it to females; forasmuch as,
   besides the authority of sex, it would have been more becoming that
   males should have been honoured on the ground of continency itself
   likewise.  The more their sex is eager and warm toward females, so much
   the more toil does the continence of (this) greater ardour involve; and
   therefore the worthier is it of all ostentation, if ostentation of
   virginity is dignity.  For is not continence withal superior to
   virginity, whether it be the continence of the widowed, or of those
   who, by consent, have already renounced the common disgrace (which
   matrimony involves)? [309]   For constancy of virginity is maintained
   by grace; of continence, by virtue.  For great is the struggle to
   overcome concupiscence when you have become accustomed to such
   concupiscence; whereas a concupiscence the enjoyment whereof you have
   never known you will subdue easily, not having an adversary (in the
   shape of) the concupiscence of enjoyment. [310]   How, then, would God
   have failed to make any such concession to men more (than to women),
   whether on the ground of nearer intimacy, as being "His own image," or
   on the ground of harder toil?  But if nothing (has been thus conceded)
   to the male, much more to the female.
     __________________________________________________________________

   [309] See 1 Cor. vii. 5.  Comp. ad Ux., l. i. c. viii.; de Ex. Cast.,
   c. i.

   [310] So Oehler and others.  But one ms. reads "concupiscentiæ fructum"
   for "concupiscentiam fructus;" which would make the sense somewhat
   plainer, and hence is perhaps less likely to be the genuine reading.
     __________________________________________________________________

   Chapter XI.--The Rule of Veiling Not Applicable to Children.

   But what we intermitted above for the sake of the subsequent
   discussion--not to dissipate its coherence--we will now discharge by an
   answer.  For when we joined issue about the apostle's absolute
   definition, that " every woman" must be understood (as meaning woman)
   of even every age, it might be replied by the opposite side, that in
   that case it behoved the virgin to be veiled from her nativity, and
   from the first entry of her age (upon the roll of time).

   But it is not so; but from the time when she begins to be
   self-conscious, and to awake to the sense of her own nature, and to
   emerge from the virgin's (sense), and to experience that novel
   (sensation) which belongs to the succeeding age.  For withal the
   founders of the race, Adam and Eve, so long as they were without
   intelligence, went "naked;" but after they tasted of "the tree of
   recognition," they were first sensible of nothing more than of their
   cause for shame.  Thus they each marked their intelligence of their own
   sex by a covering. [311]   But even if it is "on account of the angels"
   that she is to be veiled, [312] doubtless the age from which the law of
   the veil will come into operation will be that from which "the
   daughters of men" were able to invite concupiscence of their persons,
   and to experience marriage.  For a virgin ceases to be a virgin from
   the time that it becomes possible for her not to be one.  And
   accordingly, among Israel, it is unlawful to deliver one to a husband
   except after the attestation by blood of her maturity; [313] thus,
   before this indication, the nature is unripe.  Therefore if she is a
   virgin so long as she is unripe, she ceases to be a virgin when she is
   perceived to be ripe; and, as not-virgin, is now subject to the law,
   just as she is to marriage.  And the betrothed indeed have the example
   of Rebecca, who, when she was being conducted--herself still
   unknown--to an unknown betrothed, as soon as she learned that he whom
   she had sighted from afar was the man, awaited not the grasp of the
   hand, nor the meeting of the kiss, nor the interchange of salutation;
   but confessing what she had felt--namely, that she had been (already)
   wedded in spirit--denied herself to be a virgin by then and there
   veiling herself. [314]   Oh woman already belonging to Christ's
   discipline!  For she showed that marriage likewise, as fornication is,
   is transacted by gaze and mind; only that a Rebecca likewise some do
   still veil.  With regard to the rest, however (that is, those who are
   not betrothed), let the procrastination of their parents, arising from
   straitened means or scrupulosity, look (to them); let the vow of
   continence itself look (to them).  In no respect does (such
   procrastination) pertain to an age which is already running its own
   assigned course, and paying its own dues to maturity.  Another secret
   mother, Nature, and another hidden father, Time, have wedded their
   daughter to their own laws.  Behold that virgin-daughter of yours
   already wedded--her soul by expectancy, her flesh by
   transformation--for whom you are preparing a second husband!  Already
   her voice is changed, her limbs fully formed, her "shame" everywhere
   clothing itself, the months paying their tributes; and do you deny her
   to be a woman whom you assert to be undergoing womanly experiences?  If
   the contact of a man makes a woman, let there be no covering except
   after actual experience of marriage.  Nay, but even among the heathens
   (the betrothed) are led veiled to the husband.  But if it is at
   betrothal that they are veiled, because (then) both in body and in
   spirit they have mingled with a male, through the kiss and the right
   hands, through which means they first in spirit unsealed their modesty,
   through the common pledge of conscience whereby they mutually plighted
   their whole confusion; how much more will time veil them?--(time)
   without which espoused they cannot be; and by whose urgency, without
   espousals, they cease to be virgins.  Time even the heathens observe,
   that, in obedience to the law of nature, they may render their own
   rights to the (different) ages.  For their females they despatch to
   their businesses from (the age of) twelve years, but the male from two
   years later; decreeing puberty (to consist) in years, not in espousals
   or nuptials.  "Housewife" one is called, albeit a virgin, and
   "house-father," albeit a stripling.  By us not even natural laws are
   observed; as if the God of nature were some other than ours!
     __________________________________________________________________

   [311] Gen. ii. 25; iii. 7 (in LXX. iii. 1, iii. 7).

   [312] See ch. vii. above.

   [313] See Deut. xxii. 13-21.

   [314] Gen. xxiv. 64, 65.  Comp. de Or., c. xxii. ad fin.
     __________________________________________________________________

   Chapter XII.--Womanhood Self-Evident, and Not to Be Concealed by Just
   Leaving the Head Bare.

   Recognise the woman, ay, recognise the wedded woman, by the testimonies
   both of body and of spirit, which she experiences both in conscience
   and in flesh.  These are the earlier tablets of natural espousals and
   nuptials.  Impose a veil externally upon her who has (already) a
   covering internally.  Let her whose lower parts are not bare have her
   upper likewise covered.  Would you know what is the authority which age
   carries?  Set before yourself each (of these two); one prematurely
   [315] compressed in woman's garb, and one who, though advanced in
   maturity, persists in virginity with its appropriate garb:  the former
   will more easily be denied to be a woman than the latter believed a
   virgin.  Such is, then, the honesty of age, that there is no
   overpowering it even by garb.  What of the fact that these (virgins) of
   ours confess their change of age even by their garb; and, as soon as
   they have understood themselves to be women, withdraw themselves from
   virgins, laying aside (beginning with their head itself) their former
   selves:  dye [316] their hair; and fasten their hair with more wanton
   pin; professing manifest womanhood with their hair parted from the
   front.  The next thing is, they consult the looking-glass to aid their
   beauty, and thin down their over-exacting face with washing, perhaps
   withal vamp it up with cosmetics, toss their mantle about them with an
   air, fit tightly the multiform shoe, carry down more ample appliances
   to the baths.  Why should I pursue particulars?  But their manifest
   appliances alone [317] exhibit their perfect womanhood:  yet they wish
   to play the virgin by the sole fact of leaving their head bare--denying
   by one single feature what they profess by their entire deportment.
     __________________________________________________________________

   [315] Oehler's "immutare" appears certainly to be a misprint for
   "immature."

   [316] Vertunt:  or perhaps "change the style of."  But comp. (with
   Oehler) de Cult. Fem., l. ii. c. vi.

   [317] i.e., without appealing to any further proof.
     __________________________________________________________________

   Chapter XIII.--If Unveiling Be Proper, Why Not Practise It Always, Out
   of the Church as Well as in It?

   If on account of men [318] they adopt a false garb, let them carry out
   that garb fully even for that end; [319] and as they veil their head in
   presence of heathens, let them at all events in the church conceal
   their virginity, which they do veil outside the church.  They fear
   strangers:  let them stand in awe of the brethren too; or else let them
   have the consistent hardihood to appear as virgins in the streets as
   well, as they have the hardihood to do in the churches.  I will praise
   their vigour, if they succeed in selling aught of virginity among the
   heathens withal. [320]   Identity of nature abroad as at home, identity
   of custom in the presence of men as of the Lord, consists in identity
   of liberty.  To what purpose, then, do they thrust their glory out of
   sight abroad, but expose it in the church?  I demand a reason.  Is it
   to please the brethren, or God Himself?  If God Himself, He is as
   capable of beholding whatever is done in secret, as He is just to
   remunerate what is done for His sole honour.  In fine, He enjoins us
   not to trumpet forth [321] any one of those things which will merit
   reward in His sight, nor get compensation for them from men.  But if we
   are prohibited from letting "our left hand know" when we bestow the
   gift of a single halfpenny, or any eleemosynary bounty whatever, how
   deep should be the darkness in which we ought to enshroud ourselves
   when we are offering God so great an oblation of our very body and our
   very spirit--when we are consecrating to Him our very nature!  It
   follows, therefore, that what cannot appear to be done for God's sake
   (because God wills not that it be done in such a way) is done for the
   sake of men,--a thing, of course, primarily unlawful, as betraying a
   lust of glory.  For glory is a thing unlawful to those whose probation
   consists in humiliation of every kind.  And if it is by God that the
   virtue of continence is conferred, "why gloriest thou, as if thou have
   not received?" [322]   If, however, you have not received it, "what
   hast thou which has not been given thee?"  But by this very fact it is
   plain that it has not been given you by God--that it is not to God
   alone that you offer it.  Let us see, then, whether what is human be
   firm and true.
     __________________________________________________________________

   [318] As distinguished from the "on account of the angels" of c. xi.

   [319] i.e., for the sake of the brethren, who (after all) are men, as
   the heathens are (Oehler, after Rig.).

   [320] i.e., as Rig. quoted by Oehler explains it, in inducing the
   heathens to practise it.

   [321] See Matt. vi. 2.

   [322] 1 Cor. iv. 7.
     __________________________________________________________________

   Chapter XIV.--Perils to the Virgins Themselves Attendant Upon
   Not-Veiling.

   They report a saying uttered at one time by some one when first this
   question was mooted, "And how shall we invite the other (virgins) to
   similar conduct?"  Forsooth, it is their numbers that will make us
   happy, and not the grace of God and the merits of each individual!  Is
   it virgins who (adorn or commend) the Church in the sight of God, or
   the Church which adorns or commends virgins?  (Our objector) has
   therefore confessed that "glory" lies at the root of the matter.  Well,
   where glory is, there is solicitation; where solicitation, there
   compulsion; where compulsion, there necessity; where necessity, there
   infirmity.  Deservedly, therefore, while they do not cover their head,
   in order that they may be solicited for the sake of glory, they are
   forced to cover their bellies by the ruin resulting from infirmity.
   For it is emulation, not religion, which impels them.  Sometimes it is
   that god--their belly [323] --himself; because the brotherhood readily
   undertakes the maintenance of virgins.  But, moreover, it is not merely
   that they are ruined, but they draw after them "a long rope of sins."
   [324]   For, after being brought forth into the midst (of the church),
   and elated by the public appropriation of their property, [325] and
   laden by the brethren with every honour and charitable bounty, so long
   as they do not fall,--when any sin has been committed, they meditate a
   deed as disgraceful as the honour was high which they had.  (It is
   this.)  If an uncovered head is a recognised mark of virginity, (then)
   if any virgin falls from the grace of virginity, she remains
   permanently with head uncovered for fear of discovery, and walks about
   in a garb which then indeed is another's.  Conscious of a now undoubted
   womanhood, they have the audacity to draw near to God with head bare.
   But the "jealous God and Lord," who has said, "Nothing covered which
   shall not be revealed," [326] brings such in general before the public
   gaze; for confess they will not, unless betrayed by the cries of their
   infants themselves.  But, in so far as they are "more numerous," will
   you not just have them suspected of the more crimes?  I will say
   (albeit I would rather not) it is a difficult thing for one to turn
   woman once for all who fears to do so, and who, when already so turned
   (in secret), has the power of (still) falsely pretending to be a virgin
   under the eye of God.  What audacities, again, will (such an one)
   venture on with regard to her womb, for fear of being detected in being
   a mother as well!  God knows how many infants He has helped to
   perfection and through gestation till they were born sound and whole,
   after being long fought against by their mothers!  Such virgins ever
   conceive with the readiest facility, and have the happiest deliveries,
   and children indeed most like to their fathers!

   These crimes does a forced and unwilling virginity incur.  The very
   concupiscence of non-concealment is not modest:  it experiences
   somewhat which is no mark of a virgin,--the study of pleasing, of
   course, ay, and (of pleasing) men.  Let her strive as much as you
   please with an honest mind; she must necessarily be imperilled by the
   public exhibition [327] of herself, while she is penetrated by the gaze
   of untrustworthy and multitudinous' eyes, while she is tickled by
   pointing fingers, while she is too well loved, while she feels a warmth
   creep over her amid assiduous embraces and kisses.  Thus the forehead
   hardens; thus the sense of shame wears away; thus it relaxes; thus is
   learned the desire of pleasing in another way!
     __________________________________________________________________

   [323] Comp. Phil. iii. 19.

   [324] See Isa. v. 18.

   [325] So Oehler, with Rig., seems to understand "publicato bono suo."
   But it may be doubted whether the use of the singular "bono," and the
   sense in which "publicare" and "bonum" have previously occurred in this
   treatise, do not warrant the rendering, "and elated by the public
   announcement of their good deed"--in self-devotion.  Comp. "omnis
   publicatio virginis bonæ" in c. iii., and similar phrases.  Perhaps the
   two meanings may be intentionally implied.

   [326] Matt. x. 26.  Again apparently a double meaning, in the word
   "revelabitus" ="unveiled," which (of course) is the strict sense of
   "revealed," i.e., "re-veiled."

   [327] Comp. the note above on "publicato bono suo."
     __________________________________________________________________

   Chapter XV.--Of Fascination.

   Nay, but true and absolute and pure virginity fears nothing more than
   itself.  Even female eyes it shrinks from encountering.  Other eyes
   itself has.  It betakes itself for refuge to the veil of the head as to
   a helmet, as to a shield, to protect its glory against the blows of
   temptations, against the dam of scandals, against suspicions and
   whispers and emulation; (against) envy also itself.  For there is a
   something even among the heathens to be apprehended, which they call
   Fascination, the too unhappy result of excessive praise and glory.
   This we sometimes interpretatively ascribe to the devil, for of him
   comes hatred of good; sometimes we attribute it to God, for of Him
   comes judgment upon haughtiness, exalting, as He does, the humble, and
   depressing the elated. [328]   The more holy virgin, accordingly, will
   fear, even under the name of fascination, on the one hand the
   adversary, on the other God, the envious disposition of the former, the
   censorial light of the latter; and will joy in being known to herself
   alone and to God.  But even if she has been recognized by any other,
   she is wise to have blocked up the pathway against temptations.  For
   who will have the audacity to intrude with his eyes upon a shrouded
   face? a face without feeling? a face, so to say, morose?  Any evil
   cogitation whatsoever will be broken by the very severity.  She who
   conceals her virginity, by that fact denies even her womanhood.
     __________________________________________________________________

   [328] Comp. Ps. cxlvii. (in LXX. and Vulg. cxlvi.) 6; Luke i. 52.
     __________________________________________________________________

   Chapter XVI.--Tertullian, Having Shown His Defence to Be Consistent
   with Scripture, Nature, and Discipline, Appeals to the Virgins
   Themselves.

   Herein consists the defence of our opinion, in accordance with
   Scripture, in accordance with Nature, in accordance with Discipline.
   Scripture founds the law; Nature joins to attest it; Discipline exacts
   it.  Which of these (three) does a custom founded on (mere) opinion
   appear in behalf of? or what is the colour of the opposite view?  God's
   is Scripture; God's is Nature; God's is Discipline.  Whatever is
   contrary to these is not God's.  If Scripture is uncertain, Nature is
   manifest; and concerning Nature's testimony Scripture cannot be
   uncertain. [329]   If there is a doubt about Nature, Discipline points
   out what is more sanctioned by God.  For nothing is to Him dearer than
   humility; nothing more acceptable than modesty; nothing more offensive
   than "glory" and the study of men-pleasing.  Let that, accordingly, be
   to you Scripture, and Nature, and Discipline, which you shall find to
   have been sanctioned by God; just as you are bidden to "examine all
   things, and diligently follow whatever is better." [330]

   It remains likewise that we turn to (the virgins) themselves, to induce
   them to accept these (suggestions) the more willingly.  I pray you, be
   you mother, or sister, or virgin-daughter--let me address you according
   to the names proper to your years--veil your head:  if a mother, for
   your sons' sakes; if a sister, for your brethren's sakes; if a daughter
   for your fathers' sakes.  All ages are perilled in your person.  Put on
   the panoply of modesty; surround yourself with the stockade of
   bashfulness; rear a rampart for your sex, which must neither allow your
   own eyes egress nor ingress to other people's.  Wear the full garb of
   woman, to preserve the standing of virgin.  Belie somewhat of your
   inward consciousness, in order to exhibit the truth to God alone.  And
   yet you do not belie yourself in appearing as a bride.  For wedded you
   are to Christ:  to Him you have surrendered your flesh; to Him you have
   espoused your maturity.  Walk in accordance with the will of your
   Espoused.  Christ is He who bids the espoused and wives of others veil
   themselves; [331] (and,) of course, much more His own.
     __________________________________________________________________

   [329] See 1 Cor. xi. 14, above quoted.

   [330] See 1 Thess. v. 21.

   [331] See 1 Cor. xi.
     __________________________________________________________________

   Chapter XVII.--An Appeal to the Married Women.

   But we admonish you, too, women of the second (degree of) modesty, who
   have fallen into wedlock, not to outgrow so far the discipline of the
   veil, not even in a moment of an hour, as, because you cannot refuse
   it, to take some other means to nullify it, by going neither covered
   nor bare.  For some, with their turbans and woollen bands, do not veil
   their head, but bind it up; protected, indeed, in front, but, where the
   head properly lies, bare.  Others are to a certain extent covered over
   the region of the brain with linen coifs of small dimensions--I suppose
   for fear of pressing the head--and not reaching quite to the ears.  If
   they are so weak in their hearing as not to be able to hear through a
   covering, I pity them.  Let them know that the whole head constitutes
   "the woman." [332]   Its limits and boundaries reach as far as the
   place where the robe begins.  The region of the veil is co-extensive
   with the space covered by the hair when unbound; in order that the
   necks too may be encircled.  For it is they which must be subjected,
   for the sake of which "power" ought to be "had on the head:"  the veil
   is their yoke.  Arabia's heathen females will be your judges, who cover
   not only the head, but the face also, so entirely, that they are
   content, with one eye free, to enjoy rather half the light than to
   prostitute the entire face.  A female would rather see than be seen.
   And for this reason a certain Roman queen said that they were most
   unhappy, in that they could more easily fall in love than be fallen in
   love with; whereas they are rather happy in their immunity from that
   second (and indeed more frequent) infelicity, that females are more apt
   to be fallen in love with than to fall in love.  And the modesty of
   heathen discipline, indeed, is more simple, and, so to say, more
   barbaric.  To us the Lord has, even by revelations, measured the space
   for the veil to extend over.  For a certain sister of ours was thus
   addressed by an angel, beating her neck, as if in applause:  "Elegant
   neck, and deservedly bare! it is well for thee to unveil thyself from
   the head right down to the loins, lest withal this freedom of thy neck
   profit thee not!"  And, of course, what you have said to one you have
   said to all.  But how severe a chastisement will they likewise deserve,
   who, amid (the recital of) the Psalms, and at any mention of (the name
   of) God, continue uncovered; (who) even when about to spend time in
   prayer itself, with the utmost readiness place a fringe, or a tuft, or
   any thread whatever, on the crown of their heads, and suppose
   themselves to be covered?  Of so small extent do they falsely imagine
   their head to be!  Others, who think the palm of their hand plainly
   greater than any fringe or thread, misuse their head no less; like a
   certain (creature), more beast than bird, albeit winged, with small
   head, long legs, and moreover of erect carriage.  She, they say, when
   she has to hide, thrusts away into a thicket her head alone--plainly
   the whole of it, (though)--leaving all the rest of herself exposed.
   Thus, while she is secure in head, (but) bare in her larger parts, she
   is taken wholly, head and all.  Such will be their plight withal,
   covered as they are less than is useful.

   It is incumbent, then, at all times and in every place, to walk mindful
   of the law, prepared and equipped in readiness to meet every mention of
   God; who, if He be in the heart, will be recognised as well in the head
   of females.  To such as read these (exhortations) with good will, to
   such as prefer Utility to Custom, may peace and grace from our Lord
   Jesus Christ redound:  as likewise to Septimius Tertullianus, whose
   this tractate is.
     __________________________________________________________________

   [332] 1 Cor. xi. 6, etc.
     __________________________________________________________________

   Elucidations.

   ------------------------

   I.

   (Vicar of the Lord, p. 27.)

   The recurrence of this emphatic expression in our author is worthy of
   special note.  He knew of no other "Vicar of Christ" than the promised
   Paraclete, who should bring all Christ's words to remembrance, and be
   "another Comforter."  Let me quote from Dr. Scott [333] a very striking
   passage in illustration:  "The Holy Ghost, after Christ's departure
   from the world, acted immediately under Christ as the supreme
   vicegerent of his kingdom; for next, and immediately under Christ, He
   authorized the bishops and governors of the Church, and constituted
   them overseers of the flock (Acts xx. 28).  It was He that chose their
   persons, and appointed their work, and gave them their several orders
   and directions:  in all which, it is evident that He acted under Christ
   as His supreme substitute.  Accordingly, by Tertullian he is styled the
   Vicarious Virtue, or Power,' as He was the Supreme Vicar and substitute
   of Christ in mediating for God with men."

   II.

   (She shall be called woman, p. 31.)

   The Vulgate reads, preserving something of the original epigrammatic
   force, "Vocabitur Vir-ago, quoniam de Vir-o sumpta est."  The late
   revised English gives us, in the margin, Isshah and Ish, which marks
   the play upon words in the Hebrew,--"She shall be called Isshah because
   she was taken out of Ish."  This Epithalamium is the earliest poem, and
   Adam was the first poet.

   As to the argument of our author, it is quite enough to say, that,
   whatever we may think of his refinements upon St. Paul, he sticks to
   the inspired text, and enforces God's Law in the Gospel.  Let us
   reflect, moreover, upon the awful immodesty of heathen manners (see
   Martial, passim), and the necessity of enforcing a radical reform.  All
   that adorns the sex among Christians has sprung out of these severe and
   caustic criticisms of the Gentile world and its customs.  And let us
   reflect that there is a growing licence in our age, which makes it
   important to revert to first principles, and to renew the apostolic
   injunctions, if not as Tertullian did, still as best we may, in our own
   times and ways.

   III.

   (These crimes, p. 36.)

   The iniquity here pointed at has become of frightful magnitude in the
   United States of America.  We shall hear of it again when we come to
   Hippolytus. [334]   May the American editor be pardoned for referring
   to his own commonitory to his countrywomen on this awful form of
   murder, in Moral Reforms, [335] a little book upon practical subjects,
   addressed to his own diocese.

   Hippolytus speaks of the crime which had shocked Tertullian as assuming
   terrible proportions at Rome in the time of Callistus [336] and under
   his patronage, circa A.D. 220.  But in this case it was not so much the
   novelty of the evil which attracted the rebuke of the Christian
   moralist, but the fact that it was licensed by a bishop.
     __________________________________________________________________

   [333] The Christian Life, vol. iii. p. 64.

   [334] Tertullian speaks of the heathen as "decimated by abortions."
   See ad Uxor., p. 41, infra.

   [335] Lippincotts, Philadelphia, 1868.

   [336] Bunsen, vol. i. p. 134.
     __________________________________________________________________

   tertullian wife anf04 tertullian-wife To His Wife
   /ccel/schaff/anf04.iii.v.html
     __________________________________________________________________

  To His Wife
     __________________________________________________________________
     __________________________________________________________________

   IV.

   To His Wife. [337]

   Book I.

   [Translated by the Rev. S. Thelwall.]

   ------------------------

   Chapter I.--Design of the Treatise.  Disavowal of Personal Motives in
   Writing It.

   I have thought it meet, my best beloved fellow-servant in the Lord,
   even from this early period, [338] to provide for the course which you
   must pursue after my departure from the world, [339] if I shall be
   called before you; (and) to entrust to your honour [340] the observance
   of the provision.  For in things worldly [341] we are active enough,
   and we wish the good of each of us to be consulted.  If we draw up
   wills for such matters, why ought we not much more to take forethought
   for our posterity [342] in things divine and heavenly, and in a sense
   to bequeath a legacy to be received before the inheritance be
   divided,--(the legacy, I mean, of) admonition and demonstration
   touching those (bequests) which are allotted [343] out of (our)
   immortal goods, and from the heritage of the heavens?  Only, that you
   may be able to receive in its entirety [344] this feoffment in trust
   [345] of my admonition, may God grant; to whom be honour, glory,
   renown, dignity, and power, now and to the ages of the ages!

   The precept, therefore, which I give you is, that, with all the
   constancy you may, you do, after our departure, renounce nuptials; not
   that you will on that score confer any benefit on me, except in that
   you will profit yourself.  But to Christians, after their departure
   from the world, [346] no restoration of marriage is promised in the day
   of the resurrection, translated as they will be into the condition and
   sanctity of angels. [347]   Therefore no solicitude arising from carnal
   jealousy will, in the day of the resurrection, even in the case of her
   whom they chose to represent as having been married to seven brothers
   successively, wound any one [348] of her so many husbands; nor is any
   (husband) awaiting her to put her to confusion. [349]   The question
   raised by the Sadducees has yielded to the Lord's sentence.  Think not
   that it is for the sake of preserving to the end for myself the entire
   devotion of your flesh, that I, suspicious of the pain of (anticipated)
   slight, am even at this early period [350] instilling into you the
   counsel of (perpetual) widowhood.  There will at that day be no
   resumption of voluptuous disgrace between us.  No such frivolities, no
   such impurities, does God promise to His (servants).  But whether to
   you, or to any other woman whatever who pertains to God, the advice
   which we are giving shall be profitable, we take leave to treat of at
   large.
     __________________________________________________________________

   [337] [Written circa a.d. 207.  Tertullian survived his wife; and we
   cannot date these books earlier than about the time of his writing the
   De Pallio, in the opinion of some.]

   [338] Jam hinc.

   [339] Sæculo.

   [340] Fidei.

   [341] Sæcularibus.

   [342] Posteritati; or, with Mr. Dodgson, "our future."

   [343] Deputantur.

   [344] Solidum; alluding to certain laws respecting a widow's power of
   receiving "in its entirety" her deceased husband's property.

   [345] Fidei commissum.

   [346] Sæculo.

   [347] Luke xx. 36.

   [348] Nulla...neminem--two negatives.

   [349] See Matt. xxii. 23-33; Mark xii. 18-27; Luke xx. 27-40.

   [350] Jam hinc.  See beginning of chapter.
     __________________________________________________________________

   Chapter II.--Marriage Lawful, But Not Polygamy.

   We do not indeed forbid the union of man and woman, blest by God as the
   seminary of the human race, and devised for the replenishment of the
   earth [351] and the furnishing of the world, [352] and therefore
   permitted, yet singly.  For Adam was the one husband of Eve, and Eve
   his one wife, one woman, one rib. [353]   We grant, [354] that among
   our ancestors, and the patriarchs themselves, it was lawful [355] not
   only to marry, but even to multiply wives. [356]   There were
   concubines, too, (in those days.)  But although the Church did come in
   figuratively in the synagogue, yet (to interpret simply) it was
   necessary to institute (certain things) which should afterward deserve
   to be either lopped off or modified.  For the Law was (in due time) to
   supervene.  (Nor was that enough:)  for it was meet that causes for
   making up the deficiencies of the Law should have forerun (Him who was
   to supply those deficiencies).  And so to the Law presently had to
   succeed the Word [357] of God introducing the spiritual circumcision.
   [358]   Therefore, by means of the wide licence of those days,
   materials for subsequent emendations were furnished beforehand, of
   which materials the Lord by His Gospel, and then the apostle in the
   last days of the (Jewish) age, [359] either cut off the redundancies or
   regulated the disorders.
     __________________________________________________________________

   [351] Orbi.  Gen. i. 28.

   [352] Sæculo.

   [353] Gen. ii. 21, 22.

   [354] Sane.

   [355] "Fas," strictly divine law, opp. to "jus," human law; thus
   "lawful," as opp. to "legal."

   [356] Plurifariam matrimoniis uti.  The neut. pl. "matrimonia" is
   sometimes used for "wives."  Comp. c. v. ad fin. and de Pæn., c. xii.
   ad fin.

   [357] Sermo, i.e., probably the personal Word.  Comp. de Or., c. i. ad
   init.

   [358] Rom. ii. 28, 29; Phil. iii. 3; Col. ii. 11.

   [359] Sæculi.  The meaning here seems clearly to be, as in the text,
   "the Jewish age" or dispensation; as in the passages referred to--1
   Cor. x. 11, where it is ta tele ton aionon; and Heb. ix. 26, where
   again it is ton aionon, the Jewish and all preceding ages being
   intended.
     __________________________________________________________________

   Chapter III.--Marriage Good:  Celibacy Preferable.

   But let it not be thought that my reason for premising thus much
   concerning the liberty granted to the old, and the restraint imposed on
   the later time, is that I may lay a foundation for teaching that
   Christ's advent was intended to dissolve wedlock, (and) to abolish
   marriage talons; as if from this period onward [360] I were prescribing
   an end to marrying.  Let them see to that, who, among the rest of their
   perversities, teach the disjoining of the "one flesh in twain;" [361]
   denying Him who, after borrowing the female from the male, recombined
   between themselves, in the matrimonial computation, the two bodies
   taken out of the consortship of the self-same material substance.  In
   short, there is no place at all where we read that nuptials are
   prohibited; of course on the ground that they are "a good thing."
   What, however, is better than this "good," we learn from the apostle,
   who permits marrying indeed, but prefers abstinence; the former on
   account of the insidiousnesses of temptations, the latter on account of
   the straits of the times. [362]   Now, by looking into the reason thus
   given for each proposition, it is easily discerned that the ground on
   which the power of marrying is conceded is necessity; but whatever
   necessity grants, she by her very nature depreciates.  In fact, in that
   it is written, "To marry is better than to burn," what, pray, is the
   nature of this "good" which is (only) commended by comparison with
   "evil," so that the reason why "marrying" is more good is (merely) that
   "burning" is less?  Nay, but how far better is it neither to marry nor
   to burn?  Why, even in persecutions it is better to take advantage of
   the permission granted, and "flee from town to town," [363] than, when
   apprehended and racked, to deny (the faith). [364]   And therefore more
   blessed are they who have strength to depart (this life) in blessed
   confession of their testimony. [365]   I may say, What is permitted is
   not good.  For how stands the case?  I must of necessity die (if I be
   apprehended and confess my faith.)  If I think (that fate) deplorable,
   (then flight) is good; but if I have a fear of the thing which is
   permitted, (the permitted thing) has some suspicion attaching to the
   cause of its permission.  But that which is "better" no one (ever)
   "permitted," as being undoubted, and manifest by its own inherent
   purity.  There are some things which are not to be desired merely
   because they are not forbidden, albeit they are in a certain sense
   forbidden when other things are preferred to them; for the preference
   given to the higher things is a dissuasion from the lowest.  A thing is
   not "good" merely because it is not "evil," nor is it "evil" merely
   because it is not "harmful." [366]   Further:  that which is fully
   "good" excels on this ground, that it is not only not harmful, but
   profitable into the bargain.  For you are bound to prefer what is
   profitable to what is (merely) not harmful.  For the first place is
   what every struggle aims at; the second has consolation attaching to
   it, but not victory.  But if we listen to the apostle, forgetting what
   is behind, let us both strain after what is before, [367] and be
   followers after the better rewards.  Thus, albeit he does not "cast a
   snare [368] upon us," he points out what tends to utility when he says,
   "The unmarried woman thinks on the things of the Lord, that both in
   body and spirit she may be holy; but the married is solicitous how to
   please her husband." [369]   But he nowhere permits marriage in such a
   way as not rather to wish us to do our utmost in imitation of his own
   example.  Happy the man who shall prove like Paul!
     __________________________________________________________________

   [360] "Jam hinc," i.e., apparently from the time of Christ's advent.

   [361] Matt. xix. 5, 6.

   [362] 1 Cor. vii.

   [363] Matt. x. 23; perhaps confused with xxiii. 34.

   [364] Comp. de Idol., c. xxiii., and the note there on "se negant."

   [365] i.e., in martyrdom, on the ground of that open confession.

   [366] Non obest.

   [367] Phil. iii. 13, 14.

   [368] Laqueum = brochon (1 Cor. vii. 35), "a noose," "lasso" ("snare,"
   Eng. ver.). "Laqueo trahuntur inviti" (Bengel).

   [369] See note 13.
     __________________________________________________________________

   Chapter IV.--Of the Infirmity of the Flesh, and Similar Pleas.

   But we read "that the flesh is weak;" [370] and hence we soothe [371]
   ourselves in some cases.  Yet we read, too, that "the spirit is
   strong;" [372] for each clause occurs in one and the same sentence.
   Flesh is an earthly, spirit a heavenly, material.  Why, then, do we,
   too prone to self-excuse, put forward (in our defence) the weak part of
   us, but not look at [373] the strong?  Why should not the earthly yield
   to the heavenly?  If the spirit is stronger than the flesh, because it
   is withal of nobler origin, it is our own fault if we follow the
   weaker.  Now there are two phases [374] of human weakness which make
   marriages [375] necessary to such as are disjoined from matrimony.  The
   first and most powerful is that which arises from fleshly
   concupiscence; the second, from worldly concupiscence.  But by us, who
   are servants of God, who renounce both voluptuousness and ambition,
   each is to be repudiated.  Fleshly concupiscence claims the functions
   of adult age, craves after beauty's harvest, rejoices in its own shame,
   pleads the necessity of a husband to the female sex, as a source of
   authority and of comfort, or to render it safe from evil rumours.  To
   meet these its counsels, do you apply the examples of sisters of ours
   whose names are with the Lord, [376] --who, when their husbands have
   preceded them (to glory), give to no opportunity of beauty or of age
   the precedence over holiness.  They prefer to be wedded to God.  To God
   their beauty, to God their youth (is dedicated).  With Him they live;
   with Him they converse; Him they "handle" [377] by day and by night; to
   the Lord they assign their prayers as dowries; from Him, as oft as they
   desire it, they receive His approbation [378] as dotal gifts.  Thus
   they have laid hold for themselves of an eternal gift of the Lord; and
   while on earth, by abstaining from marriage, are already counted as
   belonging to the angelic family.  Training yourself to an emulation of
   (their) constancy by the examples of such women, you will by spiritual
   affection bury that fleshly concupiscence, in abolishing the temporal
   [379] and fleeting desires of beauty and youth by the compensating gain
   of immortal blessings.

   On the other hand, this worldly concupiscence (to which I referred)
   has, as its causes, glory, cupidity, ambition, want of sufficiency;
   through which causes it trumps up the "necessity" for
   marrying,--promising itself, forsooth, heavenly things in return--to
   lord it, (namely,) in another's family; to roost [380] on another's
   wealth; to extort splendour from another's store to lavish expenditure
   [381] which you do not feel!  Far be all this from believers, who have
   no care about maintenance, unless it be that we distrust the promises
   of God, and (His) care and providence, who clothes with such grace the
   lilies of the field; [382] who, without any labour on their part, feeds
   the fowls of the heaven; [383] who prohibits care to be taken about
   to-morrow's food and clothing, [384] promising that He knows what is
   needful for each of His servants--not indeed ponderous necklaces, not
   burdensome garments, not Gallic mules nor German bearers, which all add
   lustre to the glory of nuptials; but "sufficiency," [385] which is
   suitable to moderation and modesty.  Presume, I pray you, that you have
   need of nothing if you "attend upon the Lord;" [386] nay, that you have
   all things, if you have the Lord, whose are all things.  Think often
   [387] on things heavenly, and you will despise things earthly.  To
   widowhood signed and sealed before the Lord nought is necessary but
   perseverance.
     __________________________________________________________________

   [370] Matt. xxvi. 41.

   [371] Adulamur:  "we fawn upon," or "caress," or "flatter."  Comp. de
   Pæn., c. vi. sub init.:  "flatter their own sweetness."

   [372] "Firmum," opp. to "infirmam" above.  In the passage there
   referred to (Matt. xxvi. 41) the word is prothumon.

   [373] Tuemur.  Mr. Dodgson renders, "guard not."

   [374] Species.

   [375] i.e., apparently second marriages:  "disjunctis a matrimonio" can
   scarcely include such as were never "juncti;" and comp. the "præmissis
   maritis" below.

   [376] Comp. Phil. iv. 3; 2 Tim. ii. 19; Mal. iii. 16; and similar
   passages.

   [377] 1 John i. 1; Luke xxiv. 39; John xx. 17.

   [378] Dignationem.

   [379] Or, "temporary."

   [380] Incubare.

   [381] Cædere sumptum.

   [382] Matt. vi. 28-30.

   [383] Matt. vi. 26.

   [384] Matt. vi. 31, 34.

   [385] Comp. Phil. iv. 19; 1 Tim. vi. 8.

   [386] Comp. 1 Cor. vii. 35, esp. in Eng. ver.

   [387] Recogita.
     __________________________________________________________________

   Chapter V.--Of the Love of Offspring as a Plea for Marriage.

   Further reasons for marriage which men allege for themselves arise from
   anxiety for posterity, and the bitter, bitter pleasure of children.  To
   us this is idle.  For why should we be eager to bear children, whom,
   when we have them, we desire to send before us (to glory) [388] (in
   respect, I mean, of the distresses that are now imminent); desirous as
   we are ourselves, too, to be taken out of this most wicked world, [389]
   and received into the Lord's presence, which was the desire even of an
   apostle? [390]   To the servant of God, forsooth, offspring is
   necessary!  For of our own salvation we are secure enough, so that we
   have leisure for children!  Burdens must be sought by us for ourselves
   which are avoided even by the majority of the Gentiles, who are
   compelled by laws, [391] who are decimated [392] by abortions; [393]
   burdens which, finally, are to us most of all unsuitable, as being
   perilous to faith!  For why did the Lord foretell a "woe to them that
   are with child, and them that give suck," [394] except because He
   testifies that in that day of disencumbrance the encumbrances of
   children will be an inconvenience?  It is to marriage, of course, that
   those encumbrances appertain; but that ("woe") will not pertain to
   widows.  (They) at the first trump of the angel will spring forth
   disencumbered--will freely bear to the end whatsoever pressure and
   persecution, with no burdensome fruit of marriage heaving in the womb,
   none in the bosom.

   Therefore, whether it be for the sake of the flesh, or of the world,
   [395] or of posterity, that marriage is undertaken, nothing of all
   these "necessities" affects the servants of God, so as to prevent my
   deeming it enough to have once for all yielded to some one of them, and
   by one marriage appeased [396] all concupiscence of this kind.  Let us
   marry daily, and in the midst of our marrying let us be overtaken, like
   Sodom and Gomorrah, by that day of fear! [397]   For there it was not
   only, of course, that they were dealing in marriage and merchandise;
   but when He says, "They were marrying and buying," He sets a brand
   [398] upon the very leading vices of the flesh and of the world, [399]
   which call men off the most from divine disciplines--the one through
   the pleasure of rioting, the other though the greed of acquiring.  And
   yet that "blindness" then was felt long before "the ends of the world."
   [400]   What, then, will the case be if God now keep us from the vices
   which of old were detestable before Him?  "The time," says (the
   apostle), "is compressed. [401]   It remaineth that they who have wives
   [402] act as if they had them not."
     __________________________________________________________________

   [388] Comp. c. iv. above "præmissis maritis;" "when their husbands have
   preceded them (to glory)."

   [389] Sæculo.

   [390] Phil. i. 23; comp. de Pa., c. ix. ad fin.

   [391] i.e., to get children.

   [392] Expugnantur.

   [393] "Parricidiis."  So Oehler seems to understand it.

   [394] Luke xxi. 23; Matt. xxiv. 19.

   [395] Sæculi.

   [396] "Expiasse"--a rare but Ciceronian use of the word.

   [397] Luke xvii. 28, 29.

   [398] Denotat.

   [399] Sæculi.

   [400] Sæculi.  Comp. 1 Cor. x. 11; but the Greek there is, ta tele ton
   aionon.  By the "blindness," Tertullian may refer to Gen. xix. 11.

   [401] Or, "short" (Eng. ver.); 1 Cor. vii. 29.  ho kairos
   sunestalmenos, "in collecto."

   [402] "Matrimonia," neut. pl. again for the fem., the abstract for the
   concrete.  See c. ii., "to multiply wives," and the note there.  In the
   Greek (1 Cor. vii. 29) it is gunaikas:  but the ensuing chapter shows
   that Tertullian refers the passage to women as well.
     __________________________________________________________________

   Chapter VI.--Examples of Heathens Urged as Commendatory of Widowhood
   and Celibacy.

   But if they who have (wives) are (thus) bound to consign to oblivion
   what they have, how much more are they who have not, prohibited from
   seeking a second time what they no longer have; so that she whose
   husband has departed from the world should thenceforward impose rest on
   her sex by abstinence from marriage--abstinence which numbers of
   Gentile women devote to the memory of beloved husbands!  When anything
   seems difficult, let us survey others who cope with still greater
   difficulties.  How many are there who from the moment of their baptism
   set the seal (of virginity) upon their flesh?  How many, again, who by
   equal mutual consent cancel the debt of matrimony--voluntary eunuchs
   [403] for the sake of their desire after the celestial kingdom!  But
   if, while the marriage-tie is still intact, abstinence is endured, how
   much more when it has been undone!  For I believe it to be harder for
   what is intact to be quite forsaken, than for what has been lost not to
   be yearned after.  A hard and arduous thing enough, surely, is the
   continence for God's sake of a holy woman after her husband's decease,
   when Gentiles, [404] in honour of their own Satan, endure sacerdotal
   offices which involve both virginity and widowhood! [405]   At Rome,
   for instance, they who have to do with the type of that
   "inextinguishable fire," [406] keeping watch over the omens of their
   own (future) penalty, in company with the (old) dragon [407] himself,
   are appointed on the ground of virginity.  To the Achæan Juno, at the
   town Ægium, a virgin is allotted; and the (priestesses) who rave at
   Delphi know not marriage.  Moreover, we know that widows minister to
   the African Ceres; enticed away, indeed, from matrimony by a most stem
   oblivion:  for not only do they withdraw from their still living
   husbands, but they even introduce other wives to them in their own
   room--the husbands, of course, smiling on it--all contact (with males),
   even as far as the kiss of their sons, being forbidden them; and yet,
   with enduring practice, they persevere in such a discipline of
   widowhood, which excludes the solace even of holy affection. [408]
   These precepts has the devil given to his servants, and he is heard!
   He challenges, forsooth, God's servants, by the continence of his own,
   as if on equal terms!  Continent are even the priests of hell! [409]
   For he has found a way to ruin men even in good pursuits; and with him
   it makes no difference to slay some by voluptuousness, some by
   continence.
     __________________________________________________________________

   [403] Comp. de Pa., xiii., and Matt. xix. 12.  Comp. too, de Ex. Cast.,
   c. i.

   [404] i.e., Gentile women.

   [405] Oehler marks this as a question.

   [406] Matt. iii. 12.

   [407] Comp. Rev. xii. 9, and de Bapt., 1.

   [408] Pietatis.

   [409] Gehennæ; comp. de Pæn., c. xii. ad init.
     __________________________________________________________________

   Chapter VII.--The Death of a Husband is God's Call to the Widow to
   Continence.  Further Evidences from Scripture and from Heathenism.

   To us continence has been pointed out by the Lord of salvation as an
   instrument for attaining eternity, [410] and as a testimony of (our)
   faith; as a commendation of this flesh of ours, which is to be
   sustained for the "garment of immortality," [411] which is one day to
   supervene; for enduring, in fine, the will of God.  Besides, reflect, I
   advise you, that there is no one who is taken out of the world [412]
   but by the will of God, if, (as is the case,) not even a leaf falls
   from off a tree without it.  The same who brings us into the world
   [413] must of necessity take us out of it too.  Therefore when, through
   the will of God, the husband is deceased, the marriage likewise, by the
   will of God, deceases.  Why should you restore what God has put an end
   to?  Why do you, by repeating the servitude of matrimony, spurn the
   liberty which is offered you?  "You have been bound to a wife," [414]
   says the apostle; "seek not loosing.  You have been loosed from a wife;
   [415] seek not binding."  For even if you do not "sin" in re-marrying,
   still he says "pressure of the flesh ensues." [416]   Wherefore, so far
   as we can, let us love the opportunity of continence; as soon as it
   offers itself, let us resolve to accept it, that what we have not had
   strength [417] (to follow) in matrimony we may follow in widowhood.
   The occasion must be embraced which puts an end to that which necessity
   [418] commanded.  How detrimental to faith, how obstructive to
   holiness, second marriages are, the discipline of the Church and the
   prescription of the apostle declare, when he suffers not men twice
   married to preside (over a Church [419] ), when he would not grant a
   widow admittance into the order unless she had been "the wife of one
   man;" [420] for it behoves God's altar [421] to be set forth pure.
   That whole halo [422] which encircles the Church is represented (as
   consisting) of holiness.  Priesthood is (a function) of widowhood and
   of celibacies among the nations.  Of course (this is) in conformity
   with the devil's principle of rivalry.  For the king of heathendom,
   [423] the chief pontiff, [424] to marry a second time is unlawful.  How
   pleasing must holiness be to God, when even His enemy affects it!--not,
   of course, as having any affinity with anything good, but as
   contumeliously affecting what is pleasing to [425] God the Lord.
     __________________________________________________________________

   [410] i.e., eternal life; comp. "consecutio æternitatis," de Bapt., c.
   ii.

   [411] 1 Cor. xv. 53; 2 Cor. v. 4.

   [412] Sæculo.

   [413] Mundo.

   [414] "Matrimonio," or "by matrimony."  Comp. 1 Cor. vii. 27:  dedesai
   gunaiki; me zetei lusin; lelusai apo gunaikos; me zetei gunaika.
   Tertullian's rendering, it will be seen, is not verbatim.

   [415] "Matrimonio," or "by matrimony."  Comp. 1 Cor. vii. 27:  dedesai
   gunaiki; me zetei lusin; lelusai apo gunaikos; me zetei gunaika.
   Tertullian's rendering, it will be seen, is not verbatim.

   [416] 1 Cor. vii. 28.

   [417] Or, "been able"--valuimus.  But comp. c. vi.

   [418] See c. iii., "quod autem necessitas præstat, depretiat ipsa,"
   etc.

   [419] 1 Tim. ii. 2; Tit. i. 6.

   [420] 1 Tim. v. 9, 10.

   [421] Aram.

   [422] Comp. de Cor., c. i., "et de martyrii candida melius coronatus,"
   and Oehler's note.

   [423] Sæculi.

   [424] Or, "Pontifex maximus."

   [425] Or, "has been decreed by."
     __________________________________________________________________

   Chapter VIII.--Conclusion.

   For, concerning the honours which widowhood enjoys in the sight of God,
   there is a brief summary in one saying of His through the prophet:  "Do
   thou [426] justly to the widow and to the orphan; and come ye, [427]
   let us reason, saith the Lord."  These two names, left to the care of
   the divine mercy, in proportion as they are destitute of human aid, the
   Father of all undertakes to defend.  Look how the widow's benefactor is
   put on a level with the widow herself, whose champion shall "reason
   with the Lord!"  Not to virgins, I take it, is so great a gift given.
   Although in their case perfect integrity and entire sanctity shall have
   the nearest vision of the face of God, yet the widow has a task more
   toilsome, because it is easy not to crave after that which you know
   not, and to turn away from what you have never had to regret. [428]
   More glorious is the continence which is aware of its own right, which
   knows what it has seen.  The virgin may possibly be held the happier,
   but the widow the more hardly tasked; the former in that she has always
   kept "the good," [429] the latter in that she has found "the good for
   herself."  In the former it is grace, in the latter virtue, that is
   crowned.  For some things there are which are of the divine liberality,
   some of our own working.  The indulgences granted by the Lord are
   regulated by their own grace; the things which are objects of man's
   striving are attained by earnest pursuit.  Pursue earnestly, therefore,
   the virtue of continence, which is modesty's agent; industry, which
   allows not women to be "wanderers;" [430] frugality, which scorns the
   world. [431]   Follow companies and conversations worthy of God,
   mindful of that short verse, sanctified by the apostle's quotation of
   it, "Ill interviews good morals do corrupt." [432]   Talkative, idle,
   winebibbing, curious tent-fellows, [433] do the very greatest hurt to
   the purpose of widow-hood.  Through talkativeness there creep in words
   unfriendly to modesty; through idleness they seduce one from
   strictness; through winebibbing they insinuate any and every evil;
   through curiosity they convey a spirit of rivalry in lust.  Not one of
   such women knows how to speak of the good of single-husbandhood; for
   their "god," as the apostle says, "is their belly;" [434] and so, too,
   what is neighbour to the belly.

   These considerations, dearest fellow-servant, I commend to you thus
   early, [435] handled throughout superfluously indeed, after the
   apostle, but likely to prove a solace to you, in that (if so it shall
   turn out [436] ) you will cherish my memory in them.
     __________________________________________________________________

   [426] So Oehler reads, with Rhenanus and the mss.  The other edd. have
   the plural in each case, as the LXX. in the passage referred to (Isa.
   i. 17, 18).

   [427] So Oehler reads, with Rhenanus and the mss.  The other edd. have
   the plural in each case, as the LXX. in the passage referred to (Isa.
   i. 17, 18).

   [428] Desideraveris.  Oehler reads "desideres."

   [429] Comp. c. iii.

   [430] 1 Tim. v. 13.

   [431] Sæculum.

   [432] A verse said to be Menander's, quoted by St. Paul, 1 Cor. xv. 33;
   quoted again, but somewhat differently rendered, by Tertullian in b. i.
   c. iii.

   [433] i.e., here "female companions."

   [434] Phil. iii. 19.

   [435] Comp. c. i.

   [436] i.e., if I be called before you; comp. c. i.
     __________________________________________________________________
     __________________________________________________________________
     __________________________________________________________________

   Book II.

   Chapter I.--Reasons Which Led to the Writing of This Second Book.

   Very lately, best beloved fellow-servant in the Lord, I, as my ability
   permitted, entered for your benefit at some length into the question
   what course is to be followed by a holy woman when her marriage has (in
   whatever way) been brought to an end.  Let us now turn our attention to
   the next best advice, in regard of human infirmity; admonished hereto
   by the examples of certain, who, when an opportunity for the practice
   of continence has been offered them, by divorce, or by the decease of
   the husband, have not only thrown away the opportunity of attaining so
   great a good, but not even in their remarriage have chosen to be
   mindful of the rule that "above all [437] they marry in the Lord."  And
   thus my mind has been thrown into confusion, in the fear that, having
   exhorted you myself to perseverance in single husbandhood and
   widowhood, I may now, by the mention of precipitate [438] marriages,
   put "an occasion of falling" [439] in your way.  But if you are perfect
   in wisdom, you know, of course, that the course which is the more
   useful is the course which you must keep.  But, inasmuch as that course
   is difficult, and not without its embarrassments, [440] and on this
   account is the highest aim of (widowed) life, I have paused somewhat
   (in my urging you to it); nor would there have been any causes for my
   recurring to that point also in addressing you, had I not by this time
   taken up a still graver solicitude.  For the nobler is the continence
   of the flesh which ministers to widowhood, the more pardonable a thing
   it seems if it be not persevered in.  For it is then when things are
   difficult that their pardon is easy.  But in as far as marrying "in the
   Lord" is permissible, as being within our power, so far more culpable
   is it not to observe that which you can observe.  Add to this the fact
   that the apostle, with regard to widows and the unmarried, advises them
   to remain permanently in that state, when he says, "But I desire all to
   persevere in (imitation of) my example:" [441]   but touching marrying
   "in the Lord," he no longer advises, but plainly [442] bids. [443]
   Therefore in this case especially, if we do not obey, we run a risk,
   because one may with more impunity neglect an "advice" than an "order;"
   in that the former springs from counsel, and is proposed to the will
   (for acceptance or rejection):  the other descends from authority, and
   is bound to necessity.  In the former case, to disregard appears
   liberty, in the latter, contumacy.
     __________________________________________________________________

   [437] Potissimum; Gr. "monon," 1 Cor. vii. 39.

   [438] Proclivium.

   [439] Ps. lxix. 23 (according to the "Great Bible" version, ed. 1539.
   This is the translation found in the "Book of Common Prayer").  Comp.
   Rom. xiv. 13.

   [440] Necessitatibus.

   [441] 1 Cor. vii. 6-8.

   [442] Exerte.  Comp. the use of "exertus" in de Bapt., cc. xii. and
   xviii.

   [443] 1 Cor. vii. 39, where the monon en Kurio is on the same footing
   as gune dedetai eph' hoson chronon ze ho aner autes:  comp. c. ix. and
   Rom. vii. 1 (in the Eng. ver. 2).
     __________________________________________________________________

   Chapter II.--Of the Apostle's Meaning in 1 Cor. VII. 12-14.

   Therefore, when in these days a certain woman removed her marriage from
   the pale of the Church, and united herself to a Gentile, and when I
   remembered that this had in days gone by been done by others:
   wondering at either their own waywardness or else the double-dealing
   [444] of their advisers, in that there is no scripture which holds
   forth a licence of this deed,--"I wonder," said I, "whether they
   flatter themselves on the ground of that passage of the first (Epistle)
   to the Corinthians, where it is written:  If any of the brethren has an
   unbelieving wife, and she consents to the matrimony, let him not
   dismiss her; similarly, let not a believing woman, married to an
   unbeliever, if she finds her husband agreeable (to their continued
   union), dismiss him:  for the unbelieving husband is sanctified by the
   believing wife, and the unbelieving wife by the believing husband; else
   were your children unclean." [445]   It may be that, by understanding
   generally this monition regarding married believers, they think that
   licence is granted (thereby) to marry even unbelievers.  God forbid
   that he who thus interprets (the passage) be wittingly ensnaring
   himself!  But it is manifest that this scripture points to those
   believers who may have been found by the grace of God in (the state of)
   Gentile matrimony; according to the words themselves:  "If," it says,
   "any believer has an unbelieving wife;" it does not say, "takes an
   unbelieving wife."  It shows that it is the duty of one who, already
   living in marriage with an unbelieving woman, [446] has presently been
   by the grace of God converted, to continue with his wife; for this
   reason, to be sure, in order that no one, after attaining to faith,
   should think that he must turn away from a woman [447] who is now in
   some sense an "alien" and "stranger." [448]   Accordingly he subjoins
   withal a reason, that "we are called in peace unto the Lord God;" and
   that "the unbeliever may, through the use of matrimony, be gained by
   the believer." [449]   The very closing sentence of the period confirms
   (the supposition) that this is thus to be understood.  "As each," it
   says, "is called by the Lord, so let him persevere." [450]   But it is
   Gentiles who "are called," I take it, not believers.  But if he had
   been pronouncing absolutely, (in the words under discussion,) touching
   the marriage of believers merely, (then) had he (virtually) given to
   saints a permission to marry promiscuously.  If, however, he had given
   such a permission, he would never have subjoined a declaration so
   diverse from and contrary to his own permission, saying:  "The woman,
   when her husband is dead, is free:  let her marry whom she wishes, only
   in the Lord." [451]   Here, at all events, there is no need for
   reconsidering; for what there might have been reconsideration about,
   the Spirit has oracularly declared.  For fear we should make an ill use
   of what he says, "Let her marry whom she wishes," he has added, "only
   in the Lord," that is, in the name of the Lord, which is, undoubtedly,
   "to a Christian."  That "Holy Spirit," [452] therefore, who prefers
   that widows and unmarried women should persevere in their integrity,
   who exhorts us to a copy [453] of himself, prescribes no other manner
   of repeating marriage except "in the Lord:"  to this condition alone
   does he concede the foregoing [454] of continence.  "Only," he says,
   "in the Lord:"  he has added to his law a weight--"only."  Utter that
   word with what tone and manner you may, it is weighty:  it both bids
   and advises; both enjoins and exhorts; both asks and threatens.  It is
   a concise, [455] brief sentence; and by its own very brevity,
   eloquent.  Thus is the divine voice wont (to speak), that you may
   instantly understand, instantly observe.  For who but could understand
   that the apostle foresaw many dangers and wounds to faith in marriages
   of this kind, which he prohibits? and that he took precaution, in the
   first place, against the defilement of holy flesh in Gentile flesh?  At
   this point some one says, "What, then, is the difference between him
   who is chosen by the Lord to Himself in (the state of) Gentile
   marriage, and him who was of old (that is, before marriage) a believer,
   that they should not be equally cautious for their flesh?--whereas the
   one is kept from marriage with an unbeliever, the other bidden to
   continue in it.  Why, if we are defiled by a Gentile, is not the one
   disjoined, just as the other is not bound?"  I will answer, if the
   Spirit give (me ability); alleging, before all (other arguments), that
   the Lord holds it more pleasing that matrimony should not be
   contracted, than that it should at all be dissolved:  in short, divorce
   He prohibits, except for the cause of fornication; but continence He
   commends.  Let the one, therefore, have the necessity of continuing;
   the other, further, even the power of not marrying.  Secondly, if,
   according to the Scripture, they who shall be "apprehended" [456] by
   the faith in (the state of) Gentile marriage are not defiled (thereby)
   for this reason, that, together with themselves, others [457] also are
   sanctified:  without doubt, they who have been sanctified before
   marriage, if they commingle themselves with "strange flesh," [458]
   cannot sanctify that (flesh) in (union with) which they were not
   "apprehended."  The grace of God, moreover, sanctifies that which it
   finds.  Thus, what has not been able to be sanctified is unclean; what
   is unclean has no part with the holy, unless to defile and slay it by
   its own (nature).
     __________________________________________________________________

   [444] Prævaricationem.  Comp. de Pæn., c. iii.:  "Dissimulator et
   prævaricator perspicaciæ suæ (Deus) non est."

   [445] 1 Cor. vii. 12-14, in sense, not verbatim.

   [446] Mulieris.

   [447] Femina.

   [448] Comp. Eph. ii. 12, 19.

   [449] Comp. 1 Cor. vii. 15, 16 and Phil. iii. 8, in Vulg., for the word
   "lucrifieri."

   [450] 1 Cor. vii. 17, inexactly given, like the two preceding
   citations.

   [451] 1 Cor. vii. 39, not verbatim.

   [452] i.e., St. Paul, who, as inspired by the Holy Spirit, is regarded
   by Tertullian as merged, so to speak, in the Spirit.

   [453] "Exemplum," a rarer use of the word, but found in Cic.  The
   reference is to 1 Cor. vii. 7.

   [454] Detrimenta.

   [455] Districta (? =dis-stricta, "doubly strict").

   [456] Comp. Phil. iii. 12, and c. vii. ad init.

   [457] See 1 Cor. vii. 14.

   [458] Comp. Jude 7, and above, "an alien and stranger," with the
   reference there.
     __________________________________________________________________

   Chapter III.--Remarks on Some of the "Dangers and Wounds" Referred to
   in the Preceding Chapter.

   If these things are so, it is certain that believers contracting
   marriages with Gentiles are guilty of fornication, [459] and are to be
   excluded from all communication with the brotherhood, in accordance
   with the letter of the apostle, who says that "with persons of that
   kind there is to be no taking of food even." [460]   Or shall we "in
   that day" [461] produce (our) marriage certificates before the Lord's
   tribunal, and allege that a marriage such as He Himself has forbidden
   has been duly contracted?  What is prohibited (in the passage just
   referred to) is not "adultery;" it is not "fornication."  The admission
   of a strange man (to your couch) less violates "the temple of God,"
   [462] less commingles "the members of Christ" with the members of an
   adulteress. [463]   So far as I know, "we are not our own, but bought
   with a price;" [464] and what kind of price?  The blood of God. [465]
   In hurting this flesh of ours, therefore, we hurt Him directly. [466]
   What did that man mean who said that "to wed a stranger' was indeed a
   sin, but a very small one?" whereas in other cases (setting aside the
   injury done to the flesh which pertains to the Lord) every voluntary
   sin against the Lord is great.  For, in as far as there was a power of
   avoiding it, in so far is it burdened with the charge of contumacy.

   Let us now recount the other dangers or wounds (as I have said) to
   faith, foreseen by the apostle; most grievous not to the flesh merely,
   but likewise to the spirit too.  For who would doubt that faith
   undergoes a daily process of obliteration by unbelieving intercourse?
   "Evil confabulations corrupt good morals;" [467] how much more
   fellowship of life, and indivisible intimacy!  Any and every believing
   woman must of necessity obey God.  And how can she serve two lords
   [468] --the Lord, and her husband--a Gentile to boot?  For in obeying a
   Gentile she will carry out Gentile practices,--personal attractiveness,
   dressing of the head, worldly [469] elegancies, baser blandishments,
   the very secrets even of matrimony tainted:  not, as among the saints,
   where the duties of the sex are discharged with honour (shown) to the
   very necessity (which makes them incumbent), with modesty and
   temperance, as beneath the eyes of God.
     __________________________________________________________________

   [459] Comp. de Pa., c. xii. (mid.), and the note there.

   [460] Comp. 1 Cor. v. 11.

   [461] The translator has ventured to read "die illo" here, instead of
   Oehler's "de illo."

   [462] 1 Cor. iii. 16, comp. vi. 19.

   [463] 1 Cor. vi. 15.

   [464] 1 Cor. vi. 19, 20.

   [465] See the last reference, and Acts xx. 28, where the mss. vary
   between Theou and Kuriou.

   [466] De proximo.  Comp. de Pa., cc. v. and vii.  "Deo de proximo
   amicus;" "de proximo in Deum peccat."

   [467] Comp. b. i. c. viii. sub. fin., where Tertullian quotes the same
   passage, but renders it somewhat differently.

   [468] Comp. Matt. vi. 24; Luke xvi. 13.

   [469] Sæculares.
     __________________________________________________________________

   Chapter IV.--Of the Hindrances Which an Unbelieving Husband Puts in His
   Wife's Way.

   But let her see to (the question) how she discharges her duties to her
   husband.  To the Lord, at all events, she is unable to give
   satisfaction according to the requirements of discipline; having at her
   side a servant of the devil, his lord's agent for hindering the
   pursuits and duties of believers:  so that if a station [470] is to be
   kept, the husband at daybreak makes an appointment with his wife to
   meet him at the baths; if there are fasts to be observed, the husband
   that same day holds a convivial banquet; if a charitable expedition has
   to be made, never is family business more urgent.  For who would suffer
   his wife, for the sake of visiting the brethren, to go round from
   street to street to other men's, and indeed to all the poorer,
   cottages?  Who will willingly bear her being taken from his side by
   nocturnal convocations, if need so be?  Who, finally, will without
   anxiety endure her absence all the night long at the paschal
   solemnities?  Who will, without some suspicion of his own, dismiss her
   to attend that Lord's Supper which they defame?  Who will suffer her to
   creep into prison to kiss a martyr's bonds? nay, truly, to meet any one
   of the brethren to exchange the kiss? to offer water for the saints'
   feet? [471] to snatch (somewhat for them) from her food, from her cup?
   to yearn (after them)? to have (them) in her mind?  If a pilgrim
   brother arrive, what hospitality for him in an alien home?  If bounty
   is to be distributed to any, the granaries, the storehouses, are
   foreclosed.
     __________________________________________________________________

   [470] For the meaning of "statio," see de Or., c. xix.

   [471] 1 Tim. v. 10.
     __________________________________________________________________

   Chapter V.--Of Sin and Danger Incurred Even with a "Tolerant" Husband.

   "But some husband does endure our (practices), and not annoy us."
   Here, therefore, there is a sin; in that Gentiles know our (practices);
   in that we are subject to the privity of the unjust; in that it is
   thanks to them that we do any (good) work.  He who "endures" (a thing)
   cannot be ignorant of it; or else, if he is kept in ignorance because
   he does not endure (it), he is feared.  But since Scripture commands
   each of two things--namely, that we work for the Lord without the
   privity of any second person, [472] and without pressure upon
   ourselves, it matters not in which quarter you sin; whether in regard
   to your husband's privity, if he be tolerant, or else in regard of your
   own affliction in avoiding his intolerance.  "Cast not," saith He,
   "your pearls to swine, lest they trample them to pieces, and turn round
   and overturn you also." [473]   "Your pearls" are the distinctive marks
   [474] of even your daily conversation.  The more care you take to
   conceal them, the more liable to suspicion you will make them, and the
   more exposed to the grasp of Gentile curiosity.  Shall you escape
   notice when you sign your bed, (or) your body; when you blow away some
   impurity; [475] when even by night you rise to pray?  Will you not be
   thought to be engaged in some work of magic?  Will not your husband
   know what it is which you secretly taste before (taking) any food? and
   if he knows it to be bread, does he not believe it to be that (bread)
   which it is said to be?  And will every (husband), ignorant of the
   reason of these things, simply endure them, without murmuring, without
   suspicion whether it be bread or poison?  Some, (it is true,) do endure
   (them); but it is that they may trample on, that they may make sport of
   such women; whose secrets they keep in reserve against the danger which
   they believe in, in case they ever chance to be hurt:  they do endure
   (wives), whose dowries, by casting in their teeth their (Christian)
   name, they make the wages of silence; while they threaten them,
   forsooth, with a suit before some spy [476] as arbitrator! which most
   women, not foreseeing, have been wont to discover either by the
   extortion of their property, or else by the loss of their faith.
     __________________________________________________________________

   [472] Comp. Matt. vi. 1-4.

   [473] Matt. vii. 6.

   [474] Insignia.

   [475] Comp. de Idol., c. xi. sub fin.

   [476] "Speculatorem;" also = "an" executioner.  Comp. Mark vi. 27.
     __________________________________________________________________

   Chapter VI.--Danger of Having to Take Part in Heathenish Rites, and
   Revels.

   The handmaid of God [477] dwells amid alien labours; and among these
   (labours), on all the memorial days [478] of demons, at all solemnities
   of kings, at the beginning of the year, at the beginning of the month,
   she will be agitated by the odour of incense.  And she will have to go
   forth (from her house) by a gate wreathed with laurel, and hung with
   lanterns, as from some new consistory of public lusts; she will have to
   sit with her husband ofttimes in club meetings, oft-times in taverns;
   and, wont as she was formerly to minister to the "saints," will
   sometimes have to minister to the "unjust." [479]   And will she not
   hence recognise a prejudgment of her own damnation, in that she tends
   them whom (formerly) she was expecting to judge? [480] whose hand will
   she yearn after? of whose cup will she partake?  What will her husband
   sing [481] to her, or she to her husband?  From the tavern, I suppose,
   she who sups upon God [482] will hear somewhat!  From hell what mention
   of God (arises)? what invocation of Christ?  Where are the fosterings
   of faith by the interspersion of the Scriptures (in conversation)?
   Where the Spirit? where refreshment? where the divine benediction?  All
   things are strange, all inimical, all condemned; aimed by the Evil One
   for the attrition of salvation!
     __________________________________________________________________

   [477] Comp. Luke i. 38, and de Cult. Fem., b. ii. c. i. ad init.

   [478] Nominibus; al. honoribus.

   [479] Sanctis--iniquis.  Comp. St. Paul's antithesis of adikon and
   hagion in 1 Cor. vi. 1.

   [480] See 1 Cor. vi. 2, 3.

   [481] See Eph. v. 19.

   [482] So Oehler understands (apparently) the meaning to be.  The
   translator is inclined to think that, adopting Oehler's reading, we may
   perhaps take the "Dei" with "aliquid," and the "coenans" absolutely,
   and render, "From the tavern, no doubt, while supping, she will hear
   some (strain) of God," in allusion to the former sentence, and to such
   passages as Ps. cxxxvii. 4 (in the LXX. it is cxxxvi. 4).
     __________________________________________________________________

   Chapter VII.--The Case of a Heathen Whose Wife is Converted After
   Marriage with Him Very Different, and Much More Hopeful.

   If these things may happen to those women also who, having attained the
   faith while in (the state of) Gentile matrimony, continue in that
   state, still they are excused, as having been "apprehended by God"
   [483] in these very circumstances; and they are bidden to persevere in
   their married state, and are sanctified, and have hope of "making a
   gain" [484] held out to them.  "If, then, a marriage of this kind
   (contracted before conversion) stands ratified before God, why should
   not (one contracted after conversion) too go prosperously forward, so
   as not to be thus harassed by pressures, and straits, and hindrances,
   and defilements, having already (as it has) the partial sanction of
   divine grace?  "Because, on the one hand, the wife [485] in the former
   case, called from among the Gentiles to the exercise of some eminent
   heavenly virtue, is, by the visible proofs of some marked (divine)
   regard, a terror to her Gentile husband, so as to make him less ready
   to annoy her, less active in laying snares for her, less diligent in
   playing the spy over her.  He has felt "mighty works;" [486] he has
   seen experimental evidences; he knows her changed for the better:  thus
   even he himself is, by his fear, [487] a candidate for God. [488]
   Thus men of this kind, with regard to whom the grace of God has
   established a familiar intimacy, are more easily "gained."  But, on the
   other hand, to descend into forbidden ground unsolicited and
   spontaneously, is (quite) another thing.  Things which are not pleasing
   to the Lord, of course offend the Lord, are of course introduced by the
   Evil One.  A sign hereof is this fact, that it is wooers only who find
   the Christian name pleasing; and, accordingly, some heathen men are
   found not to shrink in horror from Christian women, just in order to
   exterminate them, to wrest them away, to exclude them from the faith.
   So long as marriage of this kind is procured by the Evil One, but
   condemned by God, you have a reason why you need not doubt that it can
   in no case be carried to a prosperous end.
     __________________________________________________________________

   [483] Comp. Phil. iii. 12, and c. ii. sub fin.

   [484] Comp. 1 Cor. vii. 16 and 1 Pet. iii. 1.

   [485] Tertullian here and in other places appears, as the best editors
   maintain, to use the masculine gender for the feminine.

   [486] Magnalia.  Comp. 2 Cor. xii. 12.

   [487] Timore.

   [488] Comp. de Or., c. iii. (med.), "angelorum candidati;" and de
   Bapt., c. x. sub fin., "candidatus remissionis."
     __________________________________________________________________

   Chapter VIII.--Arguments Drawn Even from Heathenish Laws to
   Discountenance Marriage with Unbelievers.  The Happiness of Union
   Between Partners in the Faith Enlarged on in Conclusion.

   Let us further inquire, as if we were in very deed inquisitors of
   divine sentences, whether they be lawfully (thus condemned).  Even
   among the nations, do not all the strictest lords and most tenacious of
   discipline interdict their own slaves from marrying out of their own
   house?--in order, of course, that they may not run into lascivious
   excess, desert their duties, purvey their lords' goods to strangers.
   Yet, further, have not (the nations) decided that such women as have,
   after their lords' [489] formal warning, persisted in intercourse with
   other men's slaves, may be claimed as slaves?  Shall earthly
   disciplines be held more strict than heavenly prescripts; so that
   Gentile women, if united to strangers, lose their liberty; ours conjoin
   to themselves the devil's slaves, and continue in their (former)
   position?  Forsooth, they will deny that any formal warning has been
   given them by the Lord through His own apostle! [490]

   What am I to fasten on as the cause of this madness, except the
   weakness of faith, ever prone to the concupiscences of worldly [491]
   joys?--which, indeed, is chiefly found among the wealthier; for the
   more any is rich, and inflated with the name of "matron," the more
   capacious house does she require for her burdens, as it were a field
   wherein ambition may run its course.  To such the churches look
   paltry.  A rich man is a difficult thing (to find) in the house of God;
   [492] and if such an one is (found there), difficult (is it to find
   such) unmarried.  What, then, are they to do?  Whence but from the
   devil are they to seek a husband apt for maintaining their sedan, and
   their mules, and their hair-curlers of outlandish stature?  A
   Christian, even although rich, would perhaps not afford (all) these.
   Set before yourself, I beg of you, the examples of Gentiles.  Most
   Gentile women, noble in extraction and wealthy in property, unite
   themselves indiscriminately with the ignoble and the mean, sought out
   for themselves for luxurious, or mutilated for licentious, purposes.
   Some take up with their own freedmen and slaves, despising public
   opinion, provided they may but have (husbands) from whom to fear no
   impediment to their own liberty.  To a Christian believer it is irksome
   to wed a believer inferior to herself in estate, destined as she will
   be to have her wealth augmented in the person of a poor husband!  For
   if it is "the poor," not the rich, "whose are the kingdoms of the
   heavens," [493] the rich will find more in the poor (than she brings
   him, or than she would in the rich).  She will be dowered with an
   ampler dowry from the goods of him who is rich in God.  Let her be on
   an equality with him on earth, who in the heavens will perhaps not be
   so.  Is there need for doubt, and inquiry, and repeated deliberation,
   whether he whom God has entrusted with His own property [494] is fit
   for dotal endowments? [495]   Whence are we to find (words) enough
   fully to tell the happiness of that marriage which the Church cements,
   and the oblation confirms, and the benediction signs and seals; (which)
   angels carry back the news of (to heaven), (which) the Father holds for
   ratified?  For even on earth children [496] do not rightly and lawfully
   wed without their fathers' consent.  What kind of yoke is that of two
   believers, (partakers) of one hope, one desire, [497] one discipline,
   one and the same service?  Both (are) brethren, both fellow servants,
   no difference of spirit or of flesh; nay, (they are) truly "two in one
   flesh." [498]   Where the flesh is one, one is the spirit too.
   Together they pray, together prostrate themselves, together perform
   their fasts; mutually teaching, mutually exhorting, [499] mutually
   sustaining.  Equally (are they) both (found) in the Church of God;
   equally at the banquet of God; equally in straits, in persecutions, in
   refreshments.  Neither hides (ought) from the other; neither shuns the
   other; neither is troublesome to the other.  The sick is visited, the
   indigent relieved, with freedom.  Alms (are given) without (danger of
   ensuing) torment; sacrifices (attended) without scruple; daily
   diligence (discharged) without impediment:  (there is) no stealthy
   signing, no trembling greeting, no mute benediction.  Between the two
   echo psalms and hymns; [500] and they mutually challenge each other
   which shall better chant to their Lord.  Such things when Christ sees
   and hears, He joys.  To these He sends His own peace. [501]   Where two
   (are), there withal (is) He Himself. [502]   Where He (is), there the
   Evil One is not.

   These are the things which that utterance of the apostle has, beneath
   its brevity, left to be understood by us.  These things, if need shall
   be, suggest to your own mind.  By these turn yourself away from the
   examples of some.  To marry otherwise is, to believers, not "lawful;"
   is not "expedient." [503]
     __________________________________________________________________

   [489] Oehler refers us to Tac., Ann., xii. 53, and the notes on that
   passage.  (Consult especially Orelli's edition.)

   [490] The translator inclines to think that Tertullian, desiring to
   keep up the parallelism of the last-mentioned case, in which (see note
   1) the slave's master had to give the "warning," means by "domino"
   here, not "the Lord," who on his hypothesis is the woman's Master, not
   the slave's, but the "lord" of the "unbeliever," i.e., the devil:  so
   that the meaning would be (with a bitter irony, especially if we
   compare the end of the last chapter, where "the Evil One" is said to
   "procure" these marriages, so far is he from "condemning" them):
   "Forsooth, they" (i.e., the Christian women) "will deny that a formal
   warning has been given them by the lord:"  (of the unbelievers, i.e.,
   the Evil One) "through an apostle of his!"  If the other interpretation
   be correct, the reference will be to c. ii. above.

   [491] Sæcularium.

   [492] Matt. xix. 23, 24; Mark x. 23, 24; Luke xviii. 24, 25; 1 Cor. i.
   26, 27.

   [493] Matt. v. 3; but Tertullian has omitted "spiritu," which he
   inserts in de Pa., c. xi., where he refers to the same passage.  In
   Luke vi. 20 there is no to pneumati.

   [494] Censum.

   [495] Invecta.  Comp. de Pa., c. xiii. ad init.

   [496] Filii.

   [497] Comp. de Or., c. v. ad fin.; de Pa., c. ix. ad fin.; ad Ux., i.
   c. v. ad init.

   [498] Gen. ii. 24; Matt. xix. 5; Mark x. 8; Eph. v. 31.

   [499] Col. iii. 16.

   [500] Eph. v. 19; Col. iii. 16.

   [501] Comp. John xiv. 27.

   [502] Matt. xviii. 20.

   [503] Comp. 1 Cor. x. 23.
     __________________________________________________________________
     __________________________________________________________________

   Elucidation.

   ------------------------

   (Marriage lawful, p. 39.)

   St. Peter was a married apostle, and the traditions of his wife which
   connect her married life with Rome itself render it most surprising
   that those who claim to be St. Peter's successors should denounce the
   marriage of the clergy as if it were crime.  The touching story,
   borrowed from Clement of Alexandria, is related by Eusebius.  "And will
   they," says Clement, "reject even the apostles?  Peter and Philip,
   indeed, had children; Philip also gave his daughters in marriage to
   husbands; and Paul does not demur, in a certain Epistle, to mention his
   own wife, whom he did not take about with him, in order to expedite his
   ministry the better."  Of St. Peter and his wife, Eusebius subjoins,
   "Such was the marriage of these blessed ones, and such was their
   perfect affection." [504]

   The Easterns to this day perpetuate the marriage of the clergy, and
   enjoin it; but unmarried men only are chosen to be bishops.  Even Rome
   relaxes her discipline for the Uniats, and hundreds of her priesthood,
   therefore, live in honourable marriage.  Thousands live in secret
   marriage, but their wives are dishonoured as "concubines."  It was not
   till the eleventh century that the celibate was enforced.  In England
   it was never successfully imposed; and, though the "priest's leman" was
   not called his wife (to the disgrace of the whole system), she was yet
   honoured (see Chaucer), and often carried herself too proudly.

   The enormous evils of an enforced celibacy need not here be remarked
   upon.  The history of Sacerdotal Celibacy, by Henry C. Lea [505] of
   Philadelphia, is compendious, and can be readily procured by all who
   wish to understand what it is that this treatise of Tertullian's
   orthodoxy may best be used to teach; viz., that we must not be wiser
   than God, even in our zeal for His service.
     __________________________________________________________________

   [504] Eccl. Hist., Book III. cap. xxx.

   [505] Boston:  Houghton, Mifflin, & Co., second edition, enlarged,
   1884.
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  On Exhortation to Chastity
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   V.

   On Exhortation to Chastity. [506]

   [Translated by the Rev. S. Thelwall.]

   ------------------------

   Chapter I.--Introduction.  Virginity Classified Under Three Several
   Species.

   I doubt not, brother, that after the premission in peace of your wife,
   you, being wholly bent upon the composing of your mind (to a right
   frame), are seriously thinking about the end of your lone life, and of
   course are standing in need of counsel.  Although, in cases of this
   kind, each individual ought to hold colloquy with his own faith, and
   consult its strength; still, inasmuch as, in this (particular) species
   (of trial), the necessity of the flesh (which generally is faith's
   antagonist at the bar of the same inner consciousness, to which I have
   alluded) sets cogitation astir, faith has need of counsel from without,
   as an advocate, as it were, to oppose the necessities of the flesh:
   which necessity, indeed, may very easily be circumscribed, if the will
   rather than the indulgence of God be considered.  No one deserves
   (favour) by availing himself of the indulgence, but by rendering a
   prompt obedience to the will, (of his master). [507]   The will of God
   is our sanctification, [508] for He wishes His "image"--us--to become
   likewise His "likeness;" [509] that we may be "holy" just as Himself is
   "holy." [510]   That good--sanctification, I mean--I distribute into
   several species, that in some one of those species we may be found.
   The first species is, virginity from one's birth:  the second,
   virginity from one's second birth, that is, from the font; which
   (second virginity) either in the marriage state keeps (its subject)
   pure by mutual compact, [511] or else perseveres in widowhood from
   choice:  a third grade remains, monogamy, when, after the interception
   of a marriage once contracted, there is thereafter a renunciation of
   sexual connection.  The first virginity is (the virginity) of
   happiness, (and consists in) total ignorance of that from which you
   will afterwards wish to be freed:  the second, of virtue, (and consists
   in) contemning that the power of which you know full well:  the
   remaining species, (that) of marrying no more after the disjunction of
   matrimony by death, besides being the glory of virtue, is (the glory)
   of moderation likewise; [512] for moderation is the not regretting a
   thing which has been taken away, and taken away by the Lord God, [513]
   without whose will neither does a leaf glide down from a tree, nor a
   sparrow of one farthing's worth fall to the earth. [514]
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   [506] [Written, possibly, circa a.d. 204.]

   [507] Comp. c. iii. and the references there.

   [508] 1 Thess. iv. 3.

   [509] Comp. 1 Cor. xi. 7, where the Greek is eikon kai doxa.

   [510] Lev. xi. 44; 1 Pet. i. 16.

   [511] Comp. 1 Cor. vii. 5; and ad Ux., b. i. c. vi.

   [512] Comp. ad Ux., b. i. c. viii.

   [513] Comp. Job i. 21.

   [514] Comp. Matt. x. 29.
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   Chapter II.--The Blame of Our Misdeeds Not to Be Cast Upon God.  The
   One Power Which Rests with Man is the Power of Volition.

   What moderation, in short, is there in that utterance, "The Lord gave,
   the Lord hath taken away; as seemed (good) to the Lord, so hath it been
   done!" [515]   And accordingly, if we renew nuptials which have been
   taken away, doubtless we strive against the will of God, willing to
   have over again a thing which He has not willed us to have.  For had He
   willed (that we should), He would not have taken it away; unless we
   interpret this, too, to be the will of God, as if He again willed us to
   have what He just now did not will.  It is not the part of good and
   solid faith to refer all things to the will of God in such a manner as
   that; and that each individual should so flatter [516] himself by
   saying that "nothing is done without His permission," as to make us
   fail to understand that there is a something in our own power.  Else
   every sin will be excused if we persist in contending that nothing is
   done by us without the will of God; and that definition will go to the
   destruction of (our) whole discipline, (nay), even of God Himself; if
   either He produce by [517] His own will things which He wills not, or
   else (if) there is nothing which God wills not.  But as there are some
   things which He forbids, against which He denounces even eternal
   punishment--for, of course, things which He forbids, and by which
   withal He is offended, He does not will--so too, on the contrary, what
   He does will, He enjoins and sets down as acceptable, and repays with
   the reward of eternity. [518]   And so, when we have learnt from His
   precepts each (class of actions), what He does not will and what He
   does, we still have a volition and an arbitrating power of electing the
   one; just as it is written, "Behold, I have set before thee good and
   evil:  for thou hast tasted of the tree of knowledge."  And accordingly
   we ought not to lay to the account of the Lord's will that which lies
   subject to our own choice; (on the hypothesis) that He does not will,
   or else (positively) nills what is good, who does nill what is evil.
   Thus, it is a volition of our own when we will what is evil, in
   antagonism to God's will, who wills what is good.  Further, if you
   inquire whence comes that volition whereby we will anything in
   antagonism to the will of God, I shall say, It has its source in
   ourselves.  And I shall not make the assertion rashly--for you must
   needs correspond to the seed whence you spring--if indeed it be true,
   (as it is), that the originator of our race and our sin, Adam, [519]
   willed the sin which he committed.  For the devil did not impose upon
   him the volition to sin, but subministered material to the volition.
   On the other hand, the will of God had come to be a question of
   obedience. [520]   In like manner you, too, if you fail to obey God,
   who has trained you by setting before you the precept of free action,
   will, through the liberty of your will, willingly turn into the
   downward course of doing what God nills:  and thus you think yourself
   to have been subverted by the devil; who, albeit he does will that you
   should will something which God nills still does not make you will it,
   inasmuch as he did not reduce those our protoplasts to the volition of
   sin; nay, nor (did reduce them at all) against their will, or in
   ignorance as to what God nilled.  For, of course, He nilled (a thing)
   to be done when He made death the destined consequence of its
   commission.  Thus the work of the devil is one:  to make trial whether
   you do will that which it rests with you to will.  But when you have
   willed, it follows that he subjects you to himself; not by having
   wrought volition in you, but by having found a favourable opportunity
   in your volition.  Therefore, since the only thing which is in our
   power is volition--and it is herein that our mind toward God is put to
   proof, whether we will the things which coincide with His will--deeply
   and anxiously must the will of God be pondered again and again, I say,
   (to see) what even in secret He may will.
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   [515] Job i. 21 (in LXX. and Vulg.).

   [516] Adulari.  Comp. de Pæn., c. vi. sub init.; ad Ux., b. i. c. iv.
   ad init.

   [517] Or, "from"--de.

   [518] i.e., eternal life:  as in de Bapt., c. ii.; ad Ux., b. i. c.
   vii. ad init.

   [519] De Pæn., c. xii. ad fin.

   [520] In obaudientiam venerat.
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   Chapter III.--Of Indulgence and Pure Volition.  The Question
   Illustrated. [521]

   For what things are manifest we all know; and in what sense these very
   things are manifest must be thoroughly examined.  For, albeit some
   things seem to savour of "the will of God," seeing that they are
   allowed by Him, it does not forthwith follow that everything which is
   permitted proceeds out of the mere and absolute will of him who
   permits.  Indulgence is the source of all permission.  And albeit
   indulgence is not independent of volition, still, inasmuch as it has
   its cause in him to whom the indulgence is granted, it comes (as it
   were) from unwilling volition, having experienced a producing cause of
   itself which constrains volition.  See what is the nature of a volition
   of which some second party is the cause.  There is, again, a second
   species of pure volition to be considered.  God wills us to do some
   acts pleasing to [522] Himself, in which it is not indulgence which
   patronizes, but discipline which lords it.  If, however, He has given a
   preference over these to some other acts--(acts), of course, which He
   more wills--is there a doubt that the acts which we are to pursue are
   those which He more wills; since those which He less wills (because He
   wills others more) are to be similarly regarded as if He did not will
   them?  For, by showing what He more wills, He has effaced the lesser
   volition by the greater.  And in as far as He has proposed each
   (volition) to your knowledge, in so far has He defined it to be your
   duty to pursue that which He has declared that He more wills.  Then, if
   the object of His declaring has been that you may pursue that which He
   more wills; doubtless, unless you do so, you savour of contrariety to
   His volition, by savouring of contrariety to His superior volition; and
   you rather offend than merit reward, by doing what He wills indeed, and
   rejecting what He more wills.  Partly, you sin; partly, if you sin not,
   still you deserve no reward.  Moreover, is not even the unwillingness
   to deserve reward a sin?

   If, therefore, second marriage finds the source of its allowance in
   that "will of God" which is called indulgence, we shall deny that that
   which has indulgence for its cause is volition pure; if in that to
   which some other--that, namely, which regards continence as more
   desirable--is preferred as superior, we shall have learned (by what has
   been argued above), that the not-superior is rescinded by the
   superior.  Suffer me to have touched upon these considerations, in
   order that I may now follow the course of the apostle's words.  But, in
   the first place, I shall not be thought irreligious if I remark on what
   he himself professes; (namely), that he has introduced all indulgence
   in regard to marriage from his own (judgment)--that is, from human
   sense, not from divine prescript.  For, withal, when he has laid down
   the definitive rule with reference to "the widowed and the unwedded,"
   that they are to "marry if they cannot contain," because "better it is
   to marry than to burn," [523] he turns round to the other class, and
   says:  "But to the wedded I make official declaration--not indeed I,
   but the Lord."  Thus he shows, by the transfer of his own personality
   to the Lord, that what he had said above he had pronounced not in the
   Lord's person, but in his own:  "Better it is to marry than to burn."
   Now, although that expression pertain to such as are "apprehended" by
   the faith in an unwedded or widowed condition, still, inasmuch as all
   cling to it with a view to licence in the way of marrying, I should
   wish to give a thorough treatment to the inquiry what kind of good he
   is pointing out which is "better than" a penalty; which cannot seem
   good but by comparison with something very bad; so that the reason why
   "marrying" is good, is that "burning" is worse.  "Good" is worthy of
   the name if it continue to keep that name without comparison, I say not
   with evil, but even with some second good; so that, even if it is
   compared to some other good, and is by some other cast into the shade,
   it do nevertheless remain in possession of the name "good."  If,
   however, it is the nature of an evil which is the means which compels
   the predicating "good," it is not so much "good" as a species of
   inferior evil, which by being obscured by a superior evil is driven to
   the name of good.  Take away, in short, the condition of comparison, so
   as not to say, "Better it is to marry than to burn;" and I question
   whether you will have the hardihood to say, "Better it is to marry,"
   not adding what that is which is better.  Therefore what is not better,
   of course is not good either; inasmuch as you have taken away and
   removed the condition of comparison, which, while it makes the thing
   "better," so compels it to be regarded as "good."  "Better it is to
   marry than to burn" is to be understood in the same way as, "Better it
   is to lack one eye than two:"  if, however, you withdraw from the
   comparison, it will not be "better" to have one eye, inasmuch as it is
   not "good" either.  Let none therefore catch at a defence (of marriage)
   from this paragraph, which properly refers to "the unmarried and
   widows," for whom no (matrimonial) conjunction is yet reckoned:
   although I hope I have shown that even such must understand the nature
   of the permission.
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   [521] From 1 Cor. vii.

   [522] Or, "decreed by."

   [523] 1 Cor. vii. 8, 9.
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   Chapter IV.--Further Remarks Upon the Apostle's Language.

   However, touching second marriage, we know plainly that the apostle has
   pronounced:  "Thou hast been loosed from a wife; seek not a wife.  But
   if thou shalt marry, thou wilt not sin." [524]   Still, as in the
   former case, he has introduced the order of this discourse too from his
   personal suggestion, not from a divine precept.  But there is a wide
   difference between a precept of God and a suggestion of man.  "Precept
   of the Lord," says he, "I have not; but I give advice, as having
   obtained mercy of the Lord to be faithful." [525]   In fact, neither in
   the Gospel nor in Paul's own Epistles will you find a precept of God as
   the source whence repetition of marriage is permitted.  Whence the
   doctrine that unity (of marriage) must be observed derives
   confirmation; inasmuch as that which is not found to be permitted by
   the Lord is acknowledged to be forbidden.  Add (to this consideration)
   the fact, that even this very introduction of human advice, as if
   already beginning to reflect upon its own extravagance, immediately
   restrains and recalls itself, while it subjoins, "However, such shall
   have pressure of the flesh;" while he says that he "spares them;" while
   he adds that "the time is wound up," so that "it behoves even such as
   have wives to act as if they had not;" while he compares the solicitude
   of the wedded and of the unwedded:  for, in teaching, by means of these
   considerations, the reasons why marrying is not expedient, he dissuades
   from that to which he had above granted indulgence.  And this is the
   case with regard to first marriage:  how much more with regard to
   second!  When, however, he exhorts us to the imitation of his own
   example, of course, in showing what he does wish us to be; that is,
   continent; he equally declares what he does not wish us to be, that is,
   incontinent.  Thus he, too, while he wills one thing, gives no
   spontaneous or true permission to that which he nills.  For had he
   willed, he would not have permitted; nay, rather, he would have
   commanded.  "But see again:  a woman when her husband is dead, he says,
   can marry, if she wish to marry any one, only in the Lord.'"  Ah! but
   "happier will she be," he says, "if she shall remain permanently as she
   is, according to my opinion.  I think, moreover, I too have the Spirit
   of God."  We see two advices:  that whereby, above, he grants the
   indulgence of marrying; and that whereby, just afterwards, he teaches
   continence with regard to marrying.  "To which, then," you say, "shall
   we assent?"  Look at them carefully, and choose.  In granting
   indulgence, he alleges the advice of a prudent man; in enjoining
   continence, he affirms the advice of the Holy Spirit.  Follow the
   admonition which has divinity for its patron.  It is true that
   believers likewise "have the Spirit of God;" but not all believers are
   apostles.  When then, he who had called himself a "believer," added
   thereafter that he "had the Spirit of God," which no one would doubt
   even in the case of an (ordinary) believer; his reason for saying so
   was, that he might reassert for himself apostolic dignity.  For
   apostles have the Holy Spirit properly, who have Him fully, in the
   operations of prophecy, and the efficacy of (healing) virtues, and the
   evidences of tongues; not partially, as all others have.  Thus he
   attached the Holy Spirit's authority to that form (of advice) to which
   he willed us rather to attend; and forthwith it became not an advice of
   the Holy Spirit, but, in consideration of His majesty, a precept.
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   [524] 1 Cor. vii. 27, 28.

   [525] Or, "to be a believer;" ver. 25.
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   Chapter V.--Unity of Marriage Taught by Its First Institution, and by
   the Apostle's Application of that Primal Type to Christ and the Church.

   For the laying down [526] of the law of once marrying, the very origin
   of the human race is our authority; witnessing as it emphatically does
   what God constituted in the beginning for a type to be examined with
   care by posterity.  For when He had moulded man, and had foreseen that
   a peer was necessary for him, He borrowed from his ribs one, and
   fashioned for him one woman; [527] whereas, of course, neither the
   Artificer nor the material would have been insufficient (for the
   creation of more).  There were more ribs in Adam, and hands that knew
   no weariness in God; but not more wives [528] in the eye of God. [529]
     And accordingly the man of God, Adam, and the woman of God, Eve,
   discharging mutually (the duties of) one marriage, sanctioned for
   mankind a type by (the considerations of) the authoritative precedent
   of their origin and the primal will of God.  Finally, "there shall be,"
   said He, "two in one flesh," [530] not three nor four.  On any other
   hypothesis, there would no longer be "one flesh," nor "two (joined)
   into one flesh."  These will be so, if the conjunction and the growing
   together in unity take place once for all.  If, however, (it take
   place) a second time, or oftener, immediately (the flesh) ceases to be
   "one," and there will not be "two (joined) into one flesh," but plainly
   one rib (divided) into more.  But when the apostle interprets, "The two
   shall be (joined) into one flesh" [531] of the Church and Christ,
   according to the spiritual nuptials of the Church and Christ (for
   Christ is one, and one is His Church), we are bound to recognise a
   duplication and additional enforcement for us of the law of unity of
   marriage, not only in accordance with the foundation of our race, but
   in accordance with the sacrament of Christ.  From one marriage do we
   derive our origin in each case; carnally in Adam, spiritually in
   Christ.  The two births combine in laying down one prescriptive rule of
   monogamy.  In regard of each of the two, is he degenerate who
   transgresses the limit of monogamy.  Plurality of marriage began with
   an accursed man.  Lamech was the first who, by marrying himself to two
   women, caused three to be (joined) "into one flesh." [532]
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   [526] Dirigendam.

   [527] Gen. ii. 21, 22.

   [528] Or, "but no plurality of wives."

   [529] Apud Deum.

   [530] Gen. ii. 24.

   [531] Eph. v. 31.

   [532] Gen. iv. 18, 19.
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   Chapter VI.--The Objection from the Polygamy of the Patriarchs
   Answered.

   "But withal the blessed patriarchs," you say, "made mingled alliances
   not only with more wives (than one), but with concubines likewise."
   Shall that, then, make it lawful for us also to marry without limit?  I
   grant that it will, if there still remain types--sacraments of
   something future--for your nuptials to figure; or if even now there is
   room for that command, "Grow and multiply;" [533] that is, if no other
   command has yet supervened:  "The time is already wound up; it remains
   that both they who have wives act as if they had not:"  for, of course,
   by enjoining continence, and restraining concubitance, the seminary of
   our race, (this latter command) has abolished that "Grow and
   multiply."  As I think, moreover, each pronouncement and arrangement is
   (the act) of one and the same God; who did then indeed, in the
   beginning, send forth a sowing of the race by an indulgent laxity
   granted to the reins of connubial alliances, until the world should be
   replenished, until the material of the new discipline should attain to
   forwardness:  now, however, at the extreme boundaries of the times, has
   checked (the command) which He had sent out, and recalled the
   indulgence which He had granted; not without a reasonable ground for
   the extension (of that indulgence) in the beginning, and the limitation
   [534] of it in the end.  Laxity is always allowed to the beginning (of
   things).  The reason why any one plants a wood and lets it grow, is
   that at his own time he may cut it.  The wood was the old order, which
   is being pruned down by the new Gospel, in which withal "the axe has
   been laid at the roots." [535]   So, too, "Eye for eye, and tooth for
   tooth," [536] has now grown old, ever since "Let none render evil for
   evil" [537] grew young.  I think, moreover, that even with a view to
   human institutions and decrees, things later prevail over things
   primitive.
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   [533] Gen. i. 28.

   [534] Repastinationis.  Comp. de Cult. Fem., l. ii. c. ix.,
   repastinantes.

   [535] Comp. Matt. iii. 10.

   [536] Ex. xxi. 24; Lev. xxiv. 20; Deut. xix. 21; Matt. v. 38.

   [537] See Rom. xii. 17; Matt. v. 39; 1 Thess. v. 16.
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   Chapter VII.--Even the Old Discipline Was Not Without Precedents to
   Enforce Monogamy.  But in This as in Other Respects, the New Has
   Brought in a Higher Perfection.

   Why, moreover, should we not rather recognise, from among (the store
   of) primitive precedents, those which communicate with the later (order
   of things) in respect of discipline, and transmit to novelty the
   typical form of antiquity?  For look, in the old law I find the
   pruning-knife applied to the licence of repeated marriage.  There is a
   caution in Leviticus:  "My priests shall not pluralize marriages."
   [538]   I may affirm even that that is plural which is not once for
   all.  That which is not unity is number.  In short, after unity begins
   number.  Unity, moreover, is everything which is once for all.  But for
   Christ was reserved, as in all other points so in this also, the
   "fulfilling of the law." [539]   Thence, therefore, among us the
   prescript is more fully and more carefully laid down, that they who are
   chosen into the sacerdotal order must be men of one marriage; [540]
   which rule is so rigidly observed, that I remember some removed from
   their office for digamy.  But you will say, "Then all others may (marry
   more than once), whom he excepts."  Vain shall we be if we think that
   what is not lawful for priests [541] is lawful for laics.  Are not even
   we laics priests?  It is written:  "A kingdom also, and priests to His
   God and Father, hath He made us." [542]   It is the authority of the
   Church, and the honour which has acquired sanctity through the joint
   session of the Order, which has established the difference between the
   Order and the laity.  Accordingly, where there is no joint session of
   the ecclesiastical Order, you offer, and baptize, and are priest, alone
   for yourself.  But where three are, a church is, albeit they be laics.
   For each individual lives by his own faith, [543] nor is there
   exception of persons with God; since it is not hearers of the law who
   are justified by the Lord, but doers, according to what the apostle
   withal says. [544]   Therefore, if you have the right of a priest in
   your own person, in cases of necessity, it behoves you to have likewise
   the discipline of a priest whenever it may be necessary to have the
   right of a priest.  If you are a digamist, do you baptize?  If you are
   a digamist, do you offer?  How much more capital (a crime) is it for a
   digamist laic to act as a priest, when the priest himself, if he turn
   digamist, is deprived of the power of acting the priest!  "But to
   necessity," you say, "indulgence is granted."  No necessity is
   excusable which is avoidable.  In a word, shun to be found guilty of
   digamy, and you do not expose yourself to the necessity of
   administering what a digamist may not lawfully administer.  God wills
   us all to be so conditioned, as to be ready at all times and places to
   undertake (the duties of) His sacraments.  There is "one God, one
   faith," [545] one discipline too.  So truly is this the case, that
   unless the laics as well observe the rules which are to guide the
   choice of presbyters, how will there be presbyters at all, who are
   chosen to that office from among the laics?  Hence we are bound to
   contend that the command to abstain from second marriage relates first
   to the laic; so long as no other can be a presbyter than a laic,
   provided he have been once for all a husband.
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   [538] I cannot find any such passage.  Oehler refers to Lev. xxi. 14,
   but neither the Septuagint nor the Vulgate has any such prohibition
   there.

   [539] Matt. v. 17, very often referred to by Tertullian.

   [540] Comp. 1 Tim. iii. 1, 2; Tit. i. 5, 6; and Ellicott's Commentary.

   [541] Sacerdotibus.

   [542] Rev. i. 6.

   [543] See Hab. ii. 4; Rom. i. 17; Gal. iii. 11; Heb. x. 38.

   [544] Rom. ii. 13; Eph. vi. 9; Col. iii. 25; 1 Pet. i. 17; Deut. x. 17.

   [545] Eph. iv. 5, 6.
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   Chapter VIII.--If It Be Granted that Second Marriage is Lawful, Yet All
   Things Lawful are Not Expedient.

   Let it now be granted that repetition of marriage is lawful, if
   everything which is lawful is good.  The same apostle exclaims:  "All
   things are lawful, but all are not profitable." [546]   Pray, can what
   is "not profitable" be called good?  If even things which do not make
   for salvation are "lawful," it follows that even things which are not
   good are "lawful."  But what will it be your duty rather to choose;
   that which is good because it is "lawful," or that which is so because
   it is "profitable?"  A wide difference I take to exist between
   "licence" and salvation.  Concerning the "good" it is not said "it is
   lawful;" inasmuch as "good" does not expect to be permitted, but to be
   assumed.  But that is "permitted" about which a doubt exists whether it
   be "good;" which may likewise not be permitted, if it have not some
   first (extrinsic) cause of its being:--inasmuch as it is on account of
   the danger of incontinence that second marriage, (for instance), is
   permitted:--because, unless the "licence" of some not (absolutely) good
   thing were subject (so our choice), there were no means of proving who
   rendered a willing obedience to the Divine will, and who to his own
   power; which of us follows presentiality, and which embraces the
   opportunity of licence.  "Licence," for the most part, is a trial of
   discipline; since it is through trial that discipline is proved, and
   through "licence" that trial operates.  Thus it comes to pass that "all
   things are lawful, but not all are expedient," so long as (it remains
   true that) whoever has a "permission" granted is (thereby) tried, and
   is (consequently) judged during the process of trial in (the case of
   the particular) "permission."  Apostles, withal, had a "licence" to
   marry, and lead wives about (with them [547] ).  They had a "licence,"
   too, to "live by the Gospel." [548]   But he who, when occasion
   required, [549] "did not use this right," provokes us to imitate his
   own example; teaching us that our probation consists in that wherein
   "licence" has laid the groundwork for the experimental proof of
   abstinence.
     __________________________________________________________________

   [546] 1 Cor. x. 23.

   [547] See 1 Cor. ix. 5.

   [548] See vers. 4, 9-18.

   [549] In occasionem.
     __________________________________________________________________

   Chapter IX.--Second Marriage a Species of Adultery, Marriage Itself
   Impugned, as Akin to Adultery.

   If we look deeply into his meanings, and interpret them, second
   marriage will have to be termed no other than a species of
   fornication.  For, since he says that married persons make this their
   solicitude, "how to please one another" [550] (not, of course, morally,
   for a good solicitude he would not impugn); and (since), he wishes them
   to be understood to be solicitous about dress, and ornament, and every
   kind of personal attraction, with a view to increasing their power of
   allurement; (since), moreover, to please by personal beauty and dress
   is the genius of carnal concupiscence, which again is the cause of
   fornication:  pray, does second marriage seem to you to border upon
   fornication, since in it are detected those ingredients which are
   appropriate to fornication?  The Lord Himself said, "Whoever has seen a
   woman with a view to concupiscence has already violated her in his
   heart." [551]   But has he who has seen her with a view to marriage
   done so less or more?  What if he have even married her?--which he
   would not do had he not desired her with a view to marriage, and seen
   her with a view to concupiscence; unless it is possible for a wife to
   be married whom you have not seen or desired.  I grant it makes a wide
   difference whether a married man or an unmarried desire another woman.
   Every woman, (however), even to an unmarried man, is "another," so long
   as she belongs to some one else; nor yet is the mean through which she
   becomes a married woman any other than that through which withal (she
   becomes) an adulteress.  It is laws which seem to make the difference
   between marriage and fornication; through diversity of illicitness, not
   through the nature of the thing itself.  Besides, what is the thing
   which takes place in all men and women to produce marriage and
   fornication?  Commixture of the flesh, of course; the concupiscence
   whereof the Lord put on the same footing with fornication.  "Then,"
   says (some one), "are you by this time destroying first--that is,
   single--marriage too?"  And (if so) not without reason; inasmuch as it,
   too, consists of that which is the essence of fornication. [552]
   Accordingly, the best thing for a man is not to touch a woman; and
   accordingly the virgin's is the principal sanctity, [553] because it is
   free from affinity with fornication.  And since these considerations
   may be advanced, even in the case of first and single marriage, to
   forward the cause of continence, how much more will they afford a
   prejudgment for refusing second marriage?  Be thankful if God has once
   for all granted you indulgence to marry.  Thankful, moreover, you will
   be if you know not that He has granted you that indulgence a second
   time.  But you abuse indulgence if you avail yourself of it without
   moderation.  Moderation is understood (to be derived) from modus, a
   limit.  It does not suffice you to have fallen back, by marrying, from
   that highest grade of immaculate virginity; but you roll yourself down
   into yet a third, and into a fourth, and perhaps into more, after you
   have failed to be continent in the second stage; inasmuch as he who has
   treated about contracting second marriages has not willed to prohibit
   even more.  Marry we, therefore, daily. [554]   And marrying, let us be
   overtaken by the last day, like Sodom and Gomorrah; that day when the
   "woe" pronounced over "such as are with child and giving suck" shall be
   fulfilled, that is, over the married and the incontinent:  for from
   marriage result wombs, and breasts, and infants.  And when an end of
   marrying?  I believe after the end of living!
     __________________________________________________________________

   [550] Sibi, "themselves," i.e., mutually.  See 1 Cor. vii. 32-35.

   [551] Matt. v. 28.  See de Idol., cc. ii. xxiii.; de Pæn., c. iii.; de
   Cult. Fem., l. ii. c. ii.; de Pa., c. vi.

   [552] But compare, or rather, contrast, herewith, ad Ux., l. i. cc. ii.
   iii.

   [553] Comp. ad Ux., l. i. c. viii.; c. i. above; and de Virg. Vel., c.
   x.

   [554] Comp. ad Ux., l. i. c. v. ad fin.
     __________________________________________________________________

   Chapter X.--Application of the Subject.  Advantages of Widowhood.

   Renounce we things carnal, that we may at length bear fruits
   spiritual.  Seize the opportunity--albeit not earnestly desired, yet
   favourable--of not having any one to whom to pay a debt, and by whom to
   be (yourself) repaid!  You have ceased to be a debtor.  Happy man!  You
   have released [555] your debtor; sustain the loss.  What if you come to
   feel that what we have called a loss is a gain?  For continence will be
   a mean whereby you will traffic in [556] a mighty substance of
   sanctity; by parsimony of the flesh you will gain the Spirit.  For let
   us ponder over our conscience itself, (to see) how different a man
   feels himself when he chances to be deprived of his wife.  He savours
   spiritually.  If he is making prayer to the Lord, he is near heaven.
   If he is bending over the Scriptures, he is "wholly in them." [557]
   If he is singing a psalm, he satisfies himself. [558]   If he is
   adjuring a demon, he is confident in himself.  Accordingly, the apostle
   added (the recommendation of) a temporary abstinence for the sake of
   adding an efficacy to prayers, [559] that we might know that what is
   profitable "for a time" should be always practised by us, that it may
   be always profitable.  Daily, every moment, prayer is necessary to men;
   of course continence (is so) too, since prayer is necessary.  Prayer
   proceeds from conscience.  If the conscience blush, prayer blushes.  It
   is the spirit which conducts prayer to God.  If the spirit be
   self-accused of a blushing [560] conscience, how will it have the
   hardihood to conduct prayer to the altar; seeing that, if prayer blush,
   the holy minister (of prayer) itself is suffused too?  For there is a
   prophetic utterance of the Old Testament:  "Holy shall ye be, because
   God is holy;" [561] and again:  "With the holy thou shalt be
   sanctified; and with the innocent man thou shalt be innocent; and with
   the elect, elect." [562]   For it is our duty so to walk in the Lord's
   discipline as is "worthy," [563] not according to the filthy
   concupiscences of the flesh.  For so, too, does the apostle say, that
   "to savour according to the flesh is death, but to savour according to
   the spirit is life eternal in Jesus Christ our Lord." [564]   Again,
   through the holy prophetess Prisca [565] the Gospel is thus preached:
   that "the holy minister knows how to minister sanctity."  "For purity,"
   says she, "is harmonious, and they see visions; and, turning their face
   downward, they even hear manifest voices, as salutary as they are
   withal secret."  If this dulling (of the spiritual faculties), even
   when the carnal nature is allowed room for exercise in first marriage,
   averts the Holy Spirit; how much more when it is brought into play in
   second marriage!
     __________________________________________________________________

   [555] Dimisisti, al. amisisti ="you have lost."

   [556] Or, "amass"--negotiaberis.  See Luke xix. 15.

   [557] Comp. 1 Tim. iv. 15.

   [558] Placet sibi.

   [559] See 1 Cor. vii. 5.

   [560] i.e., guilty.

   [561] See Lev. xi. 44, 45; xix. 2; xx. 7, LXX. and Vulg.

   [562] See Ps. xviii. 25, 26, esp. in Vulg. and LXX., where it is xvii.
   26, 27.

   [563] See Eph. iv. 1; Col. i. 10; 1 Thess. ii. 12.

   [564] See Rom. viii. 5, 6, esp. in Vulg.

   [565] A Marcionite prophetess, also called Priscilla.
     __________________________________________________________________

   Chapter XI.--The More the Wives, the Greater the Distraction of the
   Spirit.

   For (in that case) the shame is double; inasmuch as, in second
   marriage, two wives beset the same husband--one in spirit, one in
   flesh.  For the first wife you cannot hate, for whom you retain an even
   more religious affection, as being already received into the Lord's
   presence; for whose spirit you make request; for whom you render annual
   oblations.  Will you stand, then, before the Lord with as many wives as
   you commemorate in prayer; and will you offer for two; and will you
   commend those two (to God) by the ministry of a priest ordained (to his
   sacred office) on the score of monogamy, or else consecrated (thereto)
   on the score even of virginity, surrounded by widows married but to one
   husband?  And will your sacrifice ascend with unabashed front,
   and--among all the other (graces) of a good mind--will you request for
   yourself and for your wife chastity?
     __________________________________________________________________

   Chapter XII.--Excuses Commonly Urged in Defence of Second Marriage.
   Their Futility, Especially in the Case of Christians, Pointed Out.

   I am aware of the excuses by which we colour our insatiable carnal
   appetite. [566]   Our pretexts are:  the necessities of props to lean
   on; a house to be managed; a family to be governed; chests [567] and
   keys to be guarded; the wool-spinning to be dispensed; food to be
   attended to; cares to be generally lessened.  Of course the houses of
   none but married men fare well!  The families of celibates, the estates
   of eunuchs, the fortunes of military men, or of such as travel without
   wives, have gone to rack and ruin!  For are not we, too, soldiers?
   Soldiers, indeed, subject to all the stricter discipline, that we are
   subject to so great a General? [568]   Are not we, too, travellers in
   this world? [569]   Why moreover, Christian, are you so conditioned,
   that you cannot (so travel) without a wife?  "In my present (widowed)
   state, too, a consort in domestic works is necessary."  (Then) take
   some spiritual wife.  Take to yourself from among the widows one fair
   in faith, dowered with poverty, sealed with age.  You will (thus) make
   a good marriage.  A plurality of such wives is pleasing to God.  "But
   Christians concern themselves about posterity"--to whom there is no
   to-morrow! [570]   Shall the servant of God yearn after heirs, who has
   disinherited himself from the world?  And is it to be a reason for a
   man to repeat marriage, if from his first (marriage) he have no
   children?  And shall he thus have, as the first benefit (resulting
   therefrom), this, that he should desire longer life, when the apostle
   himself is in haste to be "with the Lord?" [571]   Assuredly, most free
   will he be from encumbrance in persecutions, most constant in
   martyrdoms, most prompt in distributions of his goods, most temperate
   in acquisitions; lastly, undistracted by cares will he die, when he has
   left children behind him--perhaps to perform the last rites over his
   grave!  Is it then, perchance, in forecast for the commonwealth that
   such (marriages)are contracted? for fear the States fail, if no rising
   generations be trained up? for fear the rights of law, for fear the
   branches of commerce, sink quite into decay? for fear the temples be
   quite forsaken? for fear there be none to raise the acclaim, "The lion
   for the Christians?"--for these are the acclaims which they desire to
   hear who go in quest of offspring!  Let the well-known burdensomeness
   of children--especially in our case--suffice to counsel widowhood:
   (children) whom men are compelled by laws to undertake (the charge of);
   because no wise man would ever willingly have desired sons!  What,
   then, will you do if you succeed in filling your new wife with your own
   conscientious scruples?  Are you to dissolve the conception by aid of
   drugs?  I think to us it is no more lawful to hurt (a child) in process
   of birth, than one (already) born.  But perhaps at that time of your
   wife's pregnancy you will have the hardihood to beg from God a remedy
   for so grave a solicitude, which, when it lay in your own power, you
   refused?  Some (naturally) barren woman, I suppose, or (some woman) of
   an age already feeling the chill of years, will be the object of your
   forecasting search.  A course prudent enough, and, above all, worthy of
   a believer!  For there is no woman whom we have believed to have borne
   (a child) when barren or old, when God so willed! which he is all the
   more likely to do if any one, by the presumption of this foresight of
   his own, provoke emulation on the part of God.  In fine, we know a case
   among our brethren, in which one of them took a barren woman in second
   marriage for his daughter's sake, and became as well for the second
   time a father as for the second time a husband.
     __________________________________________________________________

   [566] Comp. herewith, ad Ux., l. i. c. iv.

   [567] Or "purses."

   [568] Comp. 2 Tim. ii. 3, 4; Heb. ii. 10.

   [569] Or "age"--sæculo.  Comp. Ps. xxxix. 12 (in LXX. xxxviii. 13, as
   in Vulg.) and Heb. xi. 13.

   [570] Comp. Matt. vi. 34; Jas. iv. 13-15.

   [571] Comp. Phil. i. 23.
     __________________________________________________________________

   Chapter XIII.--Examples from Among the Heathen, as Well as from the
   Church, to Enforce the Foregoing Exhortation.

   To this my exhortation, best beloved brother, there are added even
   heathenish examples; which have often been set by ourselves as well (as
   by others) in evidence, when anything good and pleasing to God is, even
   among "strangers," recognised and honoured with a testimony.  In short,
   monogamy among the heathen is so held in highest honour, that even
   virgins, when legitimately marrying, have a woman never married but
   once appointed them as brideswoman; and if you say that "this is for
   the sake of the omen," of course it is for the sake of a good omen;
   again, that in some solemnities and official functions,
   single-husbandhood takes the precedence:  at all events, the wife of a
   Flamen must be but once married, which is the law of the Flamen
   (himself) too.  For the fact that the chief pontiff himself must not
   iterate marriage is, of course, a glory to monogamy.  When, however,
   Satan affects God's sacraments, it is a challenge to us; nay, rather, a
   cause for blushing, if we are slow to exhibit to God a continence which
   some render to the devil, by perpetuity sometimes of virginity,
   sometimes of widowhood.  We have heard of Vesta's virgins, and Juno's
   at the town [572] of Achaia, and Apollo's among the Delphians, and
   Minerva's and Diana's in some places.  We have heard, too, of continent
   men, and (among others) the priests of the famous Egyptian bull:
   women, moreover, (dedicated) to the African Ceres, in whose honour they
   even spontaneously abdicate matrimony, and so live to old age, shunning
   thenceforward all contact with males, even so much as the kisses of
   their sons.  The devil, forsooth, has discovered, after voluptuousness,
   even a chastity which shall work perdition; that the guilt may be all
   the deeper of the Christian who refuses the chastity which helps to
   salvation!  A testimony to us shall be, too, some of heathendom's
   women, who have won renown for their obstinate persistence in
   single-husbandhood:  some Dido, [573] (for instance), who, refugee as
   she was on alien soil, when she ought rather to have desired, without
   any external solicitation, marriage with a king, did yet, for fear of
   experiencing a second union, prefer, contrariwise, to "burn" rather
   than to "marry;" or the famous Lucretia, who, albeit it was but once,
   by force, and against her will, that she had suffered a strange man,
   washed her stained flesh in her own blood, lest she should live, when
   no longer single-husbanded in her own esteem!  A little more care will
   furnish you with more examples from our own (sisters); and those
   indeed, superior to the others, inasmuch as it is a greater thing to
   live in chastity than to die for it.  Easier it is to lay down your
   life because you have lost a blessing, than to keep by living that for
   which you would rather die outright.  How many men, therefore, and how
   many women, in Ecclesiastical Orders, owe their position to continence,
   who have preferred to be wedded to God; who have restored the honour of
   their flesh, and who have already dedicated themselves as sons of that
   (future) age, by slaying in themselves the concupiscence of lust, and
   that whole (propensity) which could not be admitted within Paradise!
   [574]   Whence it is presumable that such as shall wish to be received
   within Paradise, ought at last to begin to cease from that thing from
   which Paradise is intact.
     __________________________________________________________________

   [572] Ægium (Jos. Scaliger, in Oehler).

   [573] But Tertullian overlooks the fact that both Ovid and Virgil
   represent her as more than willing to marry Æneas.  [Why should he note
   the fables of poets?  This testimony of a Carthaginian is historic
   evidence of the fact.]

   [574] Comp. Matt. xxii. 29, 30; Mark xii. 24, 25; Luke xx. 34-36.
     __________________________________________________________________

   Elucidation.

   ------------------------

   (Albeit they be laics, p. 54.)

   In the tract on Baptism [575] Tertullian uses language implying that
   three persons compose a Church.  But here we find it much more strongly
   pronounced,--Ubi tres, Ecclesia est, licet Laici.  The question of
   lay-baptism we may leave till we come to Cyprian, only noting here,
   that, while Cyprian abjures his "master" on this point, his adversary,
   the Bishop of Rome, adopts Tertullian's principle in so far.  But, in
   view of Matt. xix. 20, surely we may all allow that three are a quorum
   when so "gathered together in Christ's name," albeit not for all
   purposes.  Three women may claim the Saviour's promise when lawfully
   met together for social devotions, nor can it be denied that they have
   a share in the priesthood of the "peculiar people."  So, too, even of
   three pious children.  But it does not follow that they are a church
   for all purposes,--preaching, celebrating sacraments, ordaining, and
   the like.  The late Dean Stanley was fond of this passage of
   Tertullian, but obviously it might be abused to encourage a state of
   things which all orderly and organized systems of religion must
   necessarily discard. [576]   On p. 58 there is a reference, apparently,
   to deaconesses as "women in Ecclesiastical Orders."
     __________________________________________________________________

   [575] Chap. vi. vol. iii. p. 672, this series.

   [576] Hooker, Eccl. Polity, b. iii. cap. i. 14.
     __________________________________________________________________

   tertullian monogamy anf04 tertullian-monogamy On Monogamy
   /ccel/schaff/anf04.iii.vii.html
     __________________________________________________________________

  On Monongamy
     __________________________________________________________________

   VI.

   On Monogamy. [577]

   [Translated by the Rev. S. Thelwall.]

   ------------------------

   Chapter I.--Different Views in Regard to Marriage Held by Heretics,
   Psychic, and Spiritualists.

   Heretics do away with marriages; Psychics accumulate them.  The former
   marry not even once; the latter not only once.  What dost thou, Law of
   the Creator?  Between alien eunuchs and thine own grooms, thou
   complainest as much of the over-obedience of thine own household as of
   the contempt of strangers.  They who abuse thee, do thee equal hurt
   with them who use thee not.  In fact, neither is such continence
   laudable because it is heretical, nor such licence defensible because
   it is psychical.  The former is blasphemous, the latter wanton; the
   former destroys the God of marriages, the latter puts Him to the
   blush.  Among us, however, whom the recognition of spiritual gifts
   entitles to be deservedly called Spiritual, continence is as religious
   as licence is modest; since both the one and the other are in harmony
   with the Creator.  Continence honours the law of marriage, licence
   tempers it; the former is not forced, the latter is regulated; the
   former recognises the power of free choice, the latter recognises a
   limit.  We admit one marriage, just as we do one God.  The law of
   marriage reaps an accession of honour where it is associated with
   shamefastness.  But to the Psychics, since they receive not the Spirit,
   the things which are the Spirit's are not pleasing.  Thus, so long as
   the things which are the Spirit's please them not, the things which are
   of the flesh will please, as being the contraries of the Spirit.  "The
   flesh," saith (the apostle), "lusteth against the Spirit, and the
   Spirit against the flesh." [578]   But what will the flesh "lust"
   after, except what is more of the flesh?  For which reason withal, in
   the beginning, it became estranged from the Spirit.  "My Spirit," saith
   (God), "shall not permanently abide in these men eternally, [579] for
   that they are flesh." [580]
     __________________________________________________________________

   [577] [Written against orthodoxy, say circa a.d. 208.  But see
   Elucidation I.].

   [578] Gal. v. 17.

   [579] In ævum; eis ton haiona (LXX.); in æternum (Vulg.).

   [580] Gen. vi. 3.
     __________________________________________________________________

   Chapter II.--The Spiritualists Vindicated from the Charge of Novelty.

   And so they upbraid the discipline of monogamy with being a heresy; nor
   is there any other cause whence they find themselves compelled to deny
   the Paraclete more than the fact that they esteem Him to be the
   institutor of a novel discipline, and a discipline which they find most
   harsh:  so that this is already the first ground on which we must join
   issue in a general handling (of the subject), whether there is room for
   maintaining that the Paraclete has taught any such thing as can either
   be charged with novelty, in opposition to catholic tradition, [581] or
   with burdensomeness, in opposition to the "light burden" [582] of the
   Lord.

   Now concerning each point the Lord Himself has pronounced.  For in
   saying, "I still have many things to say unto you, but ye are not yet
   able to bear them:  when the Holy Spirit shall be come, He will lead
   you into all truth," [583] He sufficiently, of course, sets before us
   that He will bring such (teachings) as may be esteemed alike novel, as
   having never before been published, and finally burdensome, as if that
   were the reason why they were not published.  "It follows," you say,
   "that by this line of argument, anything you please which is novel and
   burdensome may be ascribed to the Paraclete, even if it have come from
   the adversary spirit."  No, of course.  For the adversary spirit would
   be apparent from the diversity of his preaching, beginning by
   adulterating the rule of faith, and so (going on to) adulterating the
   order of discipline; because the corruption of that which holds the
   first grade, (that is, of faith, which is prior to discipline,) comes
   first.  A man must of necessity hold heretical views of God first, and
   then of His institution.  But the Paraclete, having many things to
   teach fully which the Lord deferred till He came, (according to the
   pre-definition,) will begin by bearing emphatic witness to Christ, (as
   being) such as we believe (Him to be), together with the whole order of
   God the Creator, and will glorify Him, [584] and will "bring to
   remembrance" concerning Him.  And when He has thus been recognised (as
   the promised Comforter), on the ground of the cardinal rule, He will
   reveal those "many things" which appertain to disciplines; while the
   integrity of His preaching commands credit for these (revelations),
   albeit they be "novel," inasmuch as they are now in course of
   revelation, albeit they be "burdensome," inasmuch as not even now are
   they found bearable:  (revelations), however, of none other Christ than
   (the One) who said that He had withal "other many things" which were to
   be fully taught by the Paraclete, no less burdensome to men of our own
   day than to them, by whom they were then "not yet able to be borne."
     __________________________________________________________________

   [581] Comp. 1 Cor. xi. 2; 2 Thess. ii. 15; iii. 6.  Comp. the Gr. text
   and the Vulg. in locis.

   [582] See Matt. xi. 30.

   [583] John xvi. 12, 13.  Tertullian's rendering is not verbatim.

   [584] See John xvi. 14.
     __________________________________________________________________

   Chapter III.--The Question of Novelty Further Considered in Connection
   with the Words of the Lord and His Apostles.

   But (as for the question) whether monogamy be "burdensome," let the
   still shameless "infirmity of the flesh" look to that:  let us meantime
   come to an agreement as to whether it be "novel."  This (even) broader
   assertion we make:  that even if the Paraclete had in this our day
   definitely prescribed a virginity or continence total and absolute, so
   as not to permit the heat of the flesh to foam itself down even in
   single marriage, even thus He would seem to be introducing nothing of
   "novelty;" seeing that the Lord Himself opens "the kingdoms of the
   heavens" to "eunuchs," [585] as being Himself, withal, a virgin; to
   whom looking, the apostle also--himself too for this reason
   abstinent--gives the preference to continence. [586]   ("Yes"), you
   say, "but saving the law of marriage."  Saving it, plainly, and we will
   see under what limitations; nevertheless already destroying it, in so
   far as he gives the preference to continence.  "Good," he says, "(it
   is) for a man not to have contact with a woman."  It follows that it is
   evil to have contact with her; for nothing is contrary to good except
   evil.  And accordingly (he says), "It remains, that both they who have
   wives so be as if they have not," [587] that it may be the more binding
   on them who have not to abstain from having them.  He renders reasons,
   likewise, for so advising:  that the unmarried think about God, but the
   married about how, in (their) marriage, each may please his (partner).
   [588]   And I may contend, that what is permitted is not absolutely
   good. [589]   For what is absolutely good is not permitted, but needs
   no asking to make it lawful.  Permission has its cause sometimes even
   in necessity.  Finally, in this case, there is no volition on the part
   of him who permits marriage.  For his volition points another way.  "I
   will," he says, "that you all so be as I too (am)." [590]   And when he
   shows that (so to abide) is "better," what, pray, does he demonstrate
   himself to "will," but what he has premised is "better?"  And thus, if
   he permits something other than what he has "willed"--permitted not
   voluntarily, but of necessity--he shows that what he has unwillingly
   granted as an indulgence is not absolutely good.  Finally, when he
   says, "Better it is to marry than to burn," what sort of good must that
   be understood to be which is better than a penalty? which cannot seem
   "better" except when compared to a thing very bad?  "Good" is that
   which keeps this name per se; without comparison--I say not with an
   evil, but even--with some other good:  so that, even if it be compared
   to and overshadowed by another good, it nevertheless remains in
   (possession of) the name of good.  If, on the other hand, comparison
   with evil is the mean which obliges it to be called good; it is not so
   much "good" as a species of inferior evil, which, when obscured by a
   higher evil, is driven to the name of good.  Take away, in short, the
   condition, so as not to say, "Better it is to marry than to burn;" and
   I question whether you will have the hardihood to say, "Better (it is)
   to marry," not adding than what it is better.  This done, then, it
   becomes not "better;" and while not "better," not "good" either, the
   condition being taken away which, while making it "better" than another
   thing, in that sense obliges it to be considered "good."  Better it is
   to lose one eye than two.  If, however, you withdraw from the
   comparison of either evil, it will not be better to have one eye,
   because it is not even good.

   What, now, if he accommodatingly grants all indulgence to marry on the
   ground of his own (that is, of human) sense, out of the necessity which
   we have mentioned, inasmuch as "better it is to marry than to burn?"
   In fact, when he turns to the second case, by saying, "But to the
   married I officially announce--not I, but the Lord"--he shows that
   those things which he had said above had not been (the dictates) of the
   Lord's authority, but of human judgment.  When, however, he turns their
   minds back to continence, ("But I will you all so to be,") "I think,
   moreover," he says, "I too have the Spirit of God;" in order that, if
   he had granted any indulgence out of necessity, that, by the Holy
   Spirit's authority, he might recall.  But John, too, when advising us
   that "we ought so to walk as the Lord withal did," [591] of course
   admonished us to walk as well in accordance with sanctity of the flesh
   (as in accordance with His example in other respects).  Accordingly he
   says more manifestly:  "And every (man) who hath this hope in Him
   maketh himself chaste, just as Himself withal is chaste." [592]   For
   elsewhere, again, (we read):  "Be ye holy, just as He withal was holy"
   [593] --in the flesh, namely.  For of the Spirit he would not have said
   (that), inasmuch as the Spirit is without any external influence
   recognised as "holy," nor does He wait to be admonished to sanctity,
   which is His proper nature.  But the flesh is taught sanctity; and that
   withal, in Christ, was holy.

   Therefore, if all these (considerations) obliterate the licence of
   marrying, whether we look into the condition on which the licence is
   granted, or the preference of continence which is imposed, why, after
   the apostles, could not the same Spirit, supervening for the purpose of
   conducting disciplehood [594] into "all truth" through the gradations
   of the times (according to what the preacher says, "A time to
   everything" [595] ), impose by this time a final bridle upon the flesh,
   no longer obliquely calling us away from marriage, but openly; since
   now more (than ever) "the time is become wound up," [596] --about 160
   years having elapsed since then?  Would you not spontaneously ponder
   (thus) in your own mind:  "This discipline is old, shown beforehand,
   even at that early date, in the Lord's flesh and will, (and)
   successively thereafter in both the counsels and the examples of His
   apostles?  Of old we were destined to this sanctity.  Nothing of
   novelty is the Paraclete introducing.  What He premonished, He is (now)
   definitively appointing; what He deferred, He is (now) exacting."  And
   presently, by revolving these thoughts, you will easily persuade
   yourself that it was much more competent to the Paraclete to preach
   unity of marriage, who could withal have preached its annulling; and
   that it is more credible that He should have tempered what it would
   have become Him even to have abolished, if you understand what Christ's
   "will" is.  Herein also you ought to recognise the Paraclete in His
   character of Comforter, in that He excuses your infirmity [597] from
   (the stringency of) an absolute continence.
     __________________________________________________________________

   [585] See Matt. xix. 12.  Comp. de. Pa., c. xiii.; de. Cult. Fem., l.
   ii. c. ix.

   [586] See 1 Cor. vii. 1, 7, 37, 40; and comp. de Ex. Cast., c. iv.

   [587] 1 Cor. vii. 29.

   [588] 1 Cor. vii. 32-34.

   [589] Comp. ad Ux., l. i. c. iii.; de Cult. Fem., l. ii. c. x. sub
   fin.; and de Ex. Cast., c. iii., which agrees nearly verbatim with what
   follows.

   [590] 1 Cor. vii. 7, only the Greek is thelo, not boulomai.

   [591] 1 John ii. 6.

   [592] 1 John iii. 3.

   [593] There is no such passage in any Epistle of St. John.  There is
   one similar in 1 Pet. i. 15.

   [594] Disciplinam.

   [595] Eccles. iii. 1.

   [596] 1 Cor. vii. 29.

   [597] Comp. Rom. viii. 26.
     __________________________________________________________________

   Chapter IV.--Waiving Allusion to the Paraclete, Tertullian Comes to the
   Consideration of the Ancient Scriptures, and Their Testimony on the
   Subject in Hand.

   Waiving, now, the mention of the Paraclete, as of some authority of our
   own, evolve we the common instruments of the primitive Scriptures.
   This very thing is demonstrable by us:  that the rule of monogamy is
   neither novel nor strange, nay rather, is both ancient, and proper to
   Christians; so that you may be sensible that the Paraclete is rather
   its restitutor than institutor.  As for what pertains to antiquity,
   what more ancient formal type can be brought forward, than the very
   original fount of the human race?  One female did God fashion for the
   male, culling one rib of his, and (of course) (one) out of a
   plurality.  But, moreover, in the introductory speech which preceded
   the work itself, He said, "It is not good for the man that he be alone;
   let us make an help-meet for him."  For He would have said "helpers" if
   He had destined him to have more wives (than one).  He added, too, a
   law concerning the future; if, that is, (the words) "And two shall be
   (made) into one flesh"--not three, nor more; else they would be no more
   "two" if (there were) more--were prophetically uttered.  The law stood
   (firm).  In short, the unity of marriage lasted to the very end in the
   case of the authors of our race; not because there were no other women,
   but because the reason why there were none was that the first-fruits of
   the race might not be contaminated by a double marriage.  Otherwise,
   had God (so) willed, there could withal have been (others); at all
   events, he might have taken from the abundance of his own
   daughters--having no less an Eve (taken) out of his own bones and
   flesh--if piety had allowed it to be done.  But where the first crime
   (is found) homicide, inaugurated in fratricide--no crime was so worthy
   of the second place as a double marriage.  For it makes no difference
   whether a man have had two wives singly, or whether individuals (taken)
   at the same time have made two.  The number of (the individuals)
   conjoined and separate is the same.  Still, God's institution, after
   once for all suffering violence through Lamech, remained firm to the
   very end of that race.  Second Lamech there arose none, in the way of
   being husband to two wives.  What Scripture does not note, it denies.
   Other iniquities provoke the deluge:  (iniquities) once for all
   avenged, whatever was their nature; not, however, "seventy-seven
   times," [598] which (is the vengeance which) double marriages have
   deserved.

   But again:  the reformation of the second human race is traced from
   monogamy as its mother.  Once more, "two (joined) into one flesh"
   undertake (the duty of) "growing and multiplying,"--Noah, (namely), and
   his wife, and their sons, in single marriage. [599]   Even in the very
   animals monogamy is recognised, for fear that even beasts should be
   born of adultery.  "Out of all beasts," said (God), [600] "out of all
   flesh, two shalt thou lead into the ark, that they may live with thee,
   male and female:  they shall be (taken) from all flying animals
   according to (their) kind, and from all creepers of the earth according
   to their kind; two out of all shall enter unto thee, male and female."
   In the same formula, too, He orders sets of sevens, made up of pairs,
   to be gathered to him, consisting of male and female--one male and one
   female. [601]   What more shall I say?  Even unclean birds were not
   allowed to enter with two females each.
     __________________________________________________________________

   [598] Septuagies septies.  See Gen. iv. 19-24.

   [599] Comp. Gen. vii. 7 with 1 Pet. iii. 20 ad fin.

   [600] Comp. Gen. vi. 19, 20.

   [601] See Gen. vii. 3.
     __________________________________________________________________

   Chapter V.--Connection of These Primeval Testimonies with Christ.

   Thus far for the testimony of things primordial, and the sanction of
   our origin, and the prejudgment of the divine institution, which of
   course is a law, not (merely) a memorial inasmuch as, if it was "so
   done from the beginning," we find ourselves directed to the beginning
   by Christ:  just as, in the question of divorce, by saying that that
   had been permitted by Moses on account of their hard-heartedness but
   from the beginning it had not been so, He doubtless recalls to "the
   beginning" the (law of) the individuity of marriage.  And accordingly,
   those whom God "from the beginning" conjoined, "two into one flesh,"
   man shall not at the present day separate. [602]   The apostle, too,
   writing to the Ephesians, says that God "had proposed in Himself, at
   the dispensation of the fulfilment of the times, to recall to the head"
   (that is, to the beginning) "things universal in Christ, which are
   above the heavens and above the earth in Him." [603]   So, too, the two
   letters of Greece, the first and the last, the Lord assumes to Himself,
   as figures of the beginning and end! which concur in Himself:  so that,
   just as Alpha rolls on till it reaches Omega, and again Omega rolls
   back till it reaches Alpha, in the same way He might show that in
   Himself is both the downward course of the beginning on to the end, and
   the backward course of the end up to the beginning; so that every
   economy, ending in Him through whom it began,--through the Word of God,
   that is, who was made flesh, [604] --may have an end correspondent to
   its beginning.  And so truly in Christ are all things recalled to "the
   beginning," that even faith returns from circumcision to the integrity
   of that (original) flesh, as "it was from the beginning;" and freedom
   of meats and abstinence from blood alone, as "it was from the
   beginning;" and the individuality of marriage, as "it was from the
   beginning;" and the restriction of divorce, which was not "from the
   beginning;" and lastly, the whole man into Paradise, where he was "from
   the beginning."  Why, then, ought He not to restore Adam thither at
   least as a monogamist, who cannot present him in so entire perfection
   as he was when dismissed thence?  Accordingly, so far as pertains to
   the restitution of the beginning, the logic both of the dispensation
   you live under, and of your hope, exact this from you, that what was
   "from the beginning" (should be) in accordance with "the beginning;"
   which (beginning) you find counted in Adam, and recounted in Noah.
   Make your election, in which of the twain you account your
   "beginning."  In both, the censorial power of monogamy claims you for
   itself.  But again:  if the beginning passes on to the end (as Alpha to
   Omega), as the end passes back to the beginning (as Omega to Alpha),
   and thus our origin is transferred to Christ, the animal to the
   spiritual--inasmuch as "(that was) not first which is spiritual, but
   (that) which (is) animal; then what (is) spiritual," [605] --let us, in
   like manner (as before), see whether you owe this very (same) thing to
   this second origin also:  whether the last Adam also meet you in the
   selfsame form as the first; since the last Adam (that is, Christ) was
   entirely unwedded, as was even the first Adam before his exile.  But,
   presenting to your weakness the gift of the example of His own flesh,
   the more perfect Adam--that is, Christ, more perfect on this account as
   well (as on others), that He was more entirely pure--stands before you,
   if you are willing (to copy Him), as a voluntary celibate in the
   flesh.  If, however, you are unequal (to that perfection), He stands
   before you a monogamist in spirit, having one Church as His spouse,
   according to the figure of Adam and of Eve, which (figure) the apostle
   interprets of that great sacrament of Christ and the Church, (teaching
   that), through the spiritual, it was analogous to the carnal monogamy.
   You see, therefore, after what manner, renewing your origin even in
   Christ, you cannot trace down that (origin) without the profession of
   monogamy; unless, (that is), you be in flesh what He is in spirit;
   albeit withal, what He was in flesh, you equally ought to have been.
     __________________________________________________________________

   [602] See Matt. xix. 6.

   [603] Eph. i. 9, 10.  The Latin of Tertullian deserves careful
   comparison with the original Greek of St. Paul.

   [604] See John i. 1-14.

   [605] 1 Cor. xv. 46.
     __________________________________________________________________

   Chapter VI.--The Case of Abraham, and Its Bearing on the Present
   Question.

   But let us proceed with our inquiry into some eminent chief fathers of
   our origin:  for there are some to whom our monogamist parents Adam and
   Noah are not pleasing, nor perhaps Christ either.  To Abraham, in fine,
   they appeal; prohibited though they are to acknowledge any other father
   than God. [606]   Grant, now, that Abraham is our father; grant, too,
   that Paul is.  "In the Gospel," says he, "I have begotten you." [607]
   Show yourself a son even of Abraham.  For your origin in him, you must
   know, is not referable to every period of his life:  there is a
   definite time at which he is your father.  For if "faith" is the source
   whence we are reckoned to Abraham as his "sons" (as the apostle
   teaches, saying to the Galatians, "You know, consequently, that (they)
   who are of faith, these are sons of Abraham" [608] ), when did Abraham
   "believe God and it was accounted to him for righteousness?"  I suppose
   when still in monogamy, since (he was) not yet in circumcision.  But if
   afterwards he changed to either (opposite)--to digamy through
   cohabitation with his handmaid, and to circumcision through the seal of
   the testament--you cannot acknowledge him as your father except at that
   time when he "believed God," if it is true that it is according to
   faith that you are his son, not according to flesh.  Else, if it be the
   later Abraham whom you follow as your father--that is, the digamist
   (Abraham)--receive him withal in his circumcision.  If you reject his
   circumcision, it follows that you will refuse his digamy too.  Two
   characters of his mutually diverse in two several ways, you will not be
   able to blend.  His digamy began with circumcision, his monogamy with
   uncircumcision. [609]   You receive digamy; admit circumcision too.
   You retain uncircumcision; you are bound to monogamy too.  Moreover, so
   true is it that it is of the monogamist Abraham that you are the son,
   just as of the uncircumcised, that if you be circumcised you
   immediately cease to be his son, inasmuch as you will not be "of
   faith," but of the seal of a faith which had been justified in
   uncircumcision.  You have the apostle:  learn (of him), together with
   the Galatians. [610]   In like manner, too, if you have involved
   yourself in digamy, you are not the son of that Abraham whose "faith"
   preceded in monogamy.  For albeit it is subsequently that he is called
   "a father of many nations," [611] still it is of those (nations) who,
   as the fruit of the "faith" which precedes digamy, had to be accounted
   "sons of Abraham." [612]

   Thenceforward let matters see to themselves.  Figures are one thing;
   laws another.  Images are one thing; statutes another.  Images pass
   away when fulfilled:  statutes remain permanently to be fulfilled.
   Images prophesy:  statutes govern.  What that digamy of Abraham
   portends, the same apostle fully teaches, [613] the interpreter of each
   testament, just as he likewise lays it down that our "seed" is called
   in Isaac. [614]   If you are "of the free woman," and belong to Isaac,
   he, at all events, maintained unity of marriage to the last.

   These accordingly, I suppose, are they in whom my origin is counted.
   All others I ignore.  And if I glance around at their
   examples--(examples) of some David heaping up marriages for himself
   even through sanguinary means, of some Solomon rich in wives as well as
   in other riches--you are bidden to "follow the better things;" [615]
   and you have withal Joseph but once wedded, and on this score I venture
   to say better than his father; you have Moses, the intimate eye-witness
   of God; [616] you have Aaron the chief priest.  The second Moses, also,
   of the second People, who led our representatives into the (possession
   of) the promise of God, in whom the Name (of Jesus) was first
   inaugurated, was no digamist.
     __________________________________________________________________

   [606] See Matt. xxiii. 9.

   [607] 1 Cor. iv. 15, where it is dia tou euangeliou.

   [608] Gal. iii. 7.

   [609] This is an error.  Comp. Gen. xvi. with Gen. xvii.

   [610] See Gal. iii. iv. and comp. Rom. iv.

   [611] See Gen. xvii. 5.

   [612] See Rom. iv. 11, 12, Gal. iii. 7; and comp. Matt. iii. 9; John
   viii. 39.

   [613] See Gal. iv. 21-31.

   [614] See vers. 28, 31.

   [615] See Ps. xxxvii. 27 (in LXX. xxxvi. 27); 1 Pet. iii. 11; 3 John
   11.

   [616] Dei de proximo arbitrum.  See Num. xii. 6-8; Deut. xxxiv. 10.
     __________________________________________________________________

   Chapter VII.--From Patriarchal, Tertullian Comes to Legal, Precedents.

   After the ancient examples of the patriarchs, let us equally pass on to
   the ancient documents of the legal Scriptures, that we may treat in
   order of all our canon.  And since there are some who sometimes assert
   that they have nothing to do with the law (which Christ has not
   dissolved, but fulfilled), [617] sometimes catch at such parts of the
   law as they choose; plainly do we too assert that the law has deceased
   in this sense, that its burdens--according to the sentence of the
   apostles--which not even the fathers were able to sustain, [618] have
   wholly ceased:  such (parts), however, as relate to righteousness not
   only permanently remain reserved, but even amplified; in order, to be
   sure, that our righteousness may be able to redound above the
   righteousness of the scribes and of the Pharisees. [619]   If
   "righteousness" must, of course chastity must too.  If, then, forasmuch
   as there is in the law a precept that a man is to take in marriage the
   wife of his brother if he have died without children, [620] for the
   purpose of raising up seed to his brother; and this may happen
   repeatedly to the same person, according to that crafty question of the
   Sadducees; [621] men for that reason think that frequency of marriage
   is permitted in other cases as well:  it will be their duty to
   understand first the reason of the precept itself; and thus they will
   come to know that that reason, now ceasing, is among those parts of the
   law which have been cancelled.  Necessary it was that there should be a
   succession to the marriage of a brother if he died childless:  first,
   because that ancient benediction, "Grow and multiply," [622] had still
   to run its course; secondly, because the sins of the fathers used to be
   exacted even from the sons; [623] thirdly, because eunuchs and barren
   persons used to be regarded as ignominious.  And thus, for fear that
   such as had died childless, not from natural inability, but from being
   prematurely overtaken by death, should be judged equally accursed (with
   the other class); for this reason a vicarious and (so to say)
   posthumous offspring used to be supplied them.  But (now), when the
   "extremity of the times" has cancelled (the command) "Grow and
   multiply," since the apostles (another command), "It remaineth, that
   both they who have wives so be as if they have not," because "the time
   is compressed;" [624] and "the sour grape" chewed by "the fathers" has
   ceased "to set the sons' teeth on edge," [625] for, "each one shall die
   in his own sin;" and "eunuchs" not only have lost ignominy, but have
   even deserved grace, being invited into "the kingdoms of the heavens:"
   [626]   the law of succeeding to the wife of a brother being buried,
   its contrary has obtained--that of not succeeding to the wife of a
   brother.  And thus, as we have said before, what has ceased to be
   valid, on the cessation of its reason, cannot furnish a ground of
   argument to another.  Therefore a wife, when her husband is dead, will
   not marry; for if she marry, she will of course be marrying (his)
   brother:  for "all we are brethren." [627]   Again, the woman, if
   intending to marry, has to marry "in the Lord;" [628] that is, not to
   an heathen, but to a brother, inasmuch as even the ancient law forbids
   [629] marriage with members of another tribe.  Since, moreover, even in
   Leviticus there is a caution, "Whoever shall have taken (his) brother's
   wife, (it) is uncleanness--turpitude; without children shall (he) die;"
   [630] beyond doubt, while the man is prohibited from marrying a second
   time, the woman is prohibited too, having no one to marry except a
   brother.  In what way, then, an agreement shall be established between
   the apostle and the Law (which he is not impugning in its entirety),
   shall be shown when we shall have come to his own epistle.  Meantime,
   so far as pertains to the law, the lines of argument drawn from it are
   more suitable for us (than for our opponents).  In short, the same
   (law) prohibits priests from marrying a second time.  The daughter also
   of a priest it bids, if widowed or repudiated, if she have had no seed,
   to return into her father's home and be nourished from his bread. [631]
     The reason why (it is said), "If she have had no seed," is not that
   if she have she may marry again--for how much more will she abstain
   from marrying if she have sons?--but that, if she have, she may be
   "nourished" by her son rather than by her father; in order that the
   son, too, may carry out the precept of God, "Honour father and mother."
   [632]   Us, moreover, Jesus, the Father's Highest and Great Priest,
   [633] clothing us from His own store [634] --inasmuch as they "who are
   baptized in Christ [635] have put on Christ"--has made "priests to God
   His Father," [636] according to John.  For the reason why He recalls
   that young man who was hastening to his father's obsequies, [637] is
   that He may show that we are called priests by Him; (priests) whom the
   Law used to forbid to be present at the sepulture of parents: [638]
   "Over every dead soul," it says, "the priest shall not enter, and over
   his own father and over his own mother he shall not be contaminated."
   "Does it follow that we too are bound to observe this prohibition?"
   No, of course.  For our one Father, God, lives, and our mother, the
   Church; and neither are we dead who live to God, nor do we bury our
   dead, inasmuch as they too are living in Christ.  At all events,
   priests we are called by Christ; debtors to monogamy, in accordance
   with the pristine Law of God, which prophesied at that time of us in
   its own priests.
     __________________________________________________________________

   [617] See Matt. v. 17.

   [618] See Acts xv. 10.

   [619] See Matt. v. 20.

   [620] Deut. xxv. 5, 6.

   [621] See Matt. xxii. 23-33; Mark xii. 18-27; Luke xx. 26-38.  Comp. ad
   Ux., l. i.

   [622] Gen. i. 28.  Comp. de Ex. Cast., c. vi.

   [623] See Ex. xx. 5; and therefore there must be sons begotten from
   whom to exact them.

   [624] Comp. de Ex. Cast., c. vi.

   [625] See Jer. xxxi. 29, 30 (in LXX. xxxviii. 29, 30); Ezek. xviii.
   1-4.

   [626] Matt. xix. 12, often quoted.

   [627] Matt. xxiii. 8.

   [628] 1 Cor. vii. 39.

   [629] "Adimit;" but the two mss. extant of this treatise read
   "admittit" =admits.

   [630] Lev. xx. 21, not exactly given.

   [631] Lev. xxii. 13, where there is no command to her to return, in the
   Eng. ver.:  in the LXX. there is.

   [632] Ex. xx. 12 in brief.

   [633] Summus sacerdos et magnus patris.  But Oehler notices a
   conjecture of Jos. Scaliger, "agnus patris," when we must unite "the
   High Priest and Lamb of the Father."

   [634] De suo.  Comp. de Bapt., c. xvii., ad fin.; de Cult. Fem., l. i.
   c. v., l. ii. c. ix.; de Ex. Cast., c. iii. med.; and for the ref. see
   Rev. iii. 18.

   [635] Gal. iii. 27; where it is eis Christon, however.

   [636] See Rev. i. 6.

   [637] Matt. viii. 21, 22; Luke ix. 59, 60.

   [638] Lev. xxi. 11.
     __________________________________________________________________

   Chapter VIII.--From the Law Tertullian Comes to the Gospel.  He Begins
   with Examples Before Proceeding to Dogmas.

   Turning now to the law, which is properly ours--that is, to the
   Gospel--by what kind of examples are we met, until we come to definite
   dogmas?  Behold, there immediately present themselves to us, on the
   threshold as it were, the two priestesses of Christian sanctity,
   Monogamy and Continence:  one modest, in Zechariah the priest; one
   absolute, in John the forerunner:  one appeasing God; one preaching
   Christ:  one proclaiming a perfect priest; one exhibiting "more than a
   prophet," [639] --him, namely, who has not only preached or personally
   pointed out, but even baptized Christ.  For who was more worthily to
   perform the initiatory rite on the body of the Lord, than flesh similar
   in kind to that which conceived and gave birth to that (body)?  And
   indeed it was a virgin, about to marry once for all after her delivery,
   who gave birth to Christ, in order that each title of sanctity might be
   fulfilled in Christ's parentage, by means of a mother who was both
   virgin, and wife of one husband.  Again, when He is presented as an
   infant in the temple, who is it who receives Him into his hands? who is
   the first to recognise Him in spirit?  A man "just and circumspect,"
   and of course no digamist, (which is plain) even (from this
   consideration), lest (otherwise) Christ should presently be more
   worthily preached by a woman, an aged widow, and "the wife of one man;"
   who, living devoted to the temple, was (already) giving in her own
   person a sufficient token what sort of persons ought to be the
   adherents to the spiritual temple,--that is, the Church.  Such
   eye-witnesses the Lord in infancy found; no different ones had He in
   adult age.  Peter alone do I find--through (the mention of) his
   "mother-in-law" [640] ,--to have been married.  Monogamist I am led to
   presume him by consideration of the Church, which, built upon him,
   [641] was destined to appoint every grade of her Order from
   monogamists.  The rest, while I do not find them married, I must of
   necessity understand to have been either eunuchs or continent.  Nor
   indeed, if, among the Greeks, in accordance with the carelessness of
   custom, women and wives are classed under a common name--however, there
   is a name proper to wives--shall we therefore so interpret Paul as if
   he demonstrates the apostles to have had wives? [642]   For if he were
   disputing about marriages, as he does in the sequel, where the apostle
   could better have named some particular example, it would appear right
   for him to say, "For have we not the power of leading about wives, like
   the other apostles and Cephas?"  But when he subjoins those
   (expressions) which show his abstinence from (insisting on) the supply
   of maintenance, saying, "For have we not the power of eating and
   drinking?" he does not demonstrate that "wives" were led about by the
   apostles, whom even such as have not still have the power of eating and
   drinking; but simply "women," who used to minister to them in the same
   way (as they did) when accompanying the Lord. [643]   But further, if
   Christ reproves the scribes and Pharisees, sitting in the official
   chair of Moses, but not doing what they taught, [644] what kind of
   (supposition) is it that He Himself withal should set upon His own
   official chair men who were mindful rather to enjoin--(but) not
   likewise to practise--sanctity of the flesh, which (sanctity) He had in
   all ways recommended to their teaching and practising?--first by His
   own example, then by all other arguments; while He tells (them) that
   "the kingdom of heavens" is "children's;" [645] while He associates
   with these (children) others who, after marriage, remained (or became)
   virgins;" [646] while He calls (them) to (copy) the simplicity of the
   dove, a bird not merely innocuous, but modest too, and whereof one male
   knows one female; while He denies the Samaritan woman's (partner to be)
   a husband, that He may show that manifold husbandry is adultery; [647]
   while, in the revelation of His own glory, He prefers, from among so
   many saints and prophets, to have with him Moses and Elias [648] --the
   one a monogamist, the other a voluntary celibate (for Elias was nothing
   else than John, who came "in the power and spirit of Elias" [649] );
   while that "man gluttonous and toping," the "frequenter of luncheons
   and suppers, in the company of publicans and sinners," [650] sups once
   for all at a single marriage, [651] though, of course, many were
   marrying (around Him); for He willed to attend (marriages) only so
   often as (He willed) them to be.
     __________________________________________________________________

   [639] See Matt. xi. 9; Luke vii. 26.

   [640] See Mark i. 29, 30.

   [641] See Matt. xvi. 13-19.  Comp. de Pu., c. xxi.

   [642] See 1 Cor. ix. 1-5.

   [643] See Luke viii. 1-3; Matt. xxvii. 55, 56.

   [644] Matt. xxiii. 1-3.

   [645] See Matt. xviii. 1-4; xix. 13-15; Mark x. 13-15.

   [646] Alios post nuptias pueros.  The reference seems to be to Matt.
   xix. 12.

   [647] See John iv. 16-18.

   [648] See Matt. xvii. 1-8; Mark ix. 2-9; Luke ix. 28-36.

   [649] See Luke i. 17.

   [650] See Matt. xi. 19; Luke vii. 34.

   [651] See John ii. 1-11.
     __________________________________________________________________

   Chapter IX.--From Examples Tertullian Passes to Direct Dogmatic
   Teachings.  He Begins with the Lord's Teaching.

   But grant that these argumentations may be thought to be forced and
   founded on conjectures, if no dogmatic teachings have stood parallel
   with them which the Lord uttered in treating of divorce, which,
   permitted formerly, He now prohibits, first because "from the beginning
   it was not so," like plurality of marriage; secondly, because "What God
   hath conjoined, man shall not separate," [652] --for fear, namely, that
   he contravene the Lord:  for He alone shall "separate" who has
   "conjoined" (separate, moreover, not through the harshness of divorce,
   which (harshness) He censures and restrains, but through the debt of
   death) if, indeed, "one of two sparrows falleth not on the ground
   without the Father's will." [653]   Therefore if those whom God has
   conjoined man shall not separate by divorce, it is equally congruous
   that those whom God has separated by death man is not to conjoin by
   marriage; the joining of the separation will be just as contrary to
   God's will as would have been the separation of the conjunction.

   So far as regards the non-destruction of the will of God, and the
   restruction of the law of "the beginning."  But another reason, too,
   conspires; nay, not another, but (one) which imposed the law of "the
   beginning," and moved the will of God to prohibit divorce:  the fact
   that (he) who shall have dismissed his wife, except on the ground of
   adultery, makes her commit adultery; and (he) who shall have married a
   (woman) dismissed by her husband, of course commits adultery. [654]   A
   divorced woman cannot even marry legitimately; and if she commit any
   such act without the name of marriage, does it not fall under the
   category of adultery, in that adultery is crime in the way of
   marriage?  Such is God's verdict, within straiter limits than men's,
   that universally, whether through marriage or promiscuously, the
   admission of a second man (to intercourse) is pronounced adultery by
   Him.  For let us see what marriage is in the eye of God; and thus we
   shall learn what adultery equally is.  Marriage is (this):  when God
   joins "two into one flesh;" or else, finding (them already) joined in
   the same flesh, has given His seal to the conjunction.  Adultery is
   (this):  when, the two having been--in whatsoever way--disjoined,
   other--nay, rather alien--flesh is mingled (with either):  flesh
   concerning which it cannot be affirmed, "This is flesh out of my flesh,
   and this bone out of my bones." [655]   For this, once for all done and
   pronounced, as from the beginning, so now too, cannot apply to "other"
   flesh.  Accordingly, it will be without cause that you will say that
   God wills not a divorced woman to be joined to another man "while her
   husband liveth," as if He do will it "when he is dead;" [656] whereas
   if she is not bound to him when dead, no more is she when living.
   "Alike when divorce dissevers marriage as when death does, she will not
   be bound to him by whom the binding medium has been broken off."  To
   whom, then, will she be bound?  In the eye of God, it matters nought
   whether she marry during her life or after his death.  For it is not
   against him that she sins, but against herself.  "Any sin which a man
   may have committed is external to the body; but (he) who commits
   adultery sins against his own body."  But--as we have previously laid
   down above--whoever shall intermingle with himself "other" flesh, over
   and above that pristine flesh which God either conjoined into two or
   else found (already) conjoined, commits adultery.  And the reason why
   He has abolished divorce, which "was not from the beginning," is, that
   He may strengthen that which "was from the beginning"--the permanent
   conjunction, (namely), of "two into one flesh:"  for fear that
   necessity or opportunity for a third union of flesh may make an
   irruption (into His dominion); permitting divorce to no cause but
   one--if, (that is), the (evil) against which precaution is taken chance
   to have occurred beforehand.  So true, moreover, is it that divorce
   "was not from the beginning," that among the Romans it is not till
   after the six hundredth year from the building of the city that this
   kind of "hard-heartedness" [657] is set down as having been committed.
   But they indulge in promiscuous adulteries, even without divorcing
   (their partners):  to us, even if we do divorce them, even marriage
   will not be lawful.
     __________________________________________________________________

   [652] See Matt. xix. 3-8, where, however, Tertullian's order is
   reversed.  Comp. with this chapter, c. v. above.

   [653] See Matt. x. 29.  Comp. de Ex. Cast., c. i. ad fin.

   [654] See Matt. v. 32.

   [655] Gen. ii. 23, in reversed order again.

   [656] Comp. Rom. vii. 1-3.

   [657] Comp. Matt. xix. 8; Mark x. 5.
     __________________________________________________________________

   Chapter X.--St. Paul's Teaching on the Subject.

   From this point I see that we are challenged by an appeal to the
   apostle; for the more easy apprehension of whose meaning we must all
   the more earnestly inculcate (the assertion), that a woman is more
   bound when her husband is dead not to admit (to marriage) another
   husband.  For let us reflect that divorce either is caused by discord,
   or else causes discord; whereas death is an event resulting from the
   law of God, not from an offence of man; and that it is a debt which all
   owe, even the unmarried.  Therefore, if a divorced woman, who has been
   separated (from her husband) in soul as well as body, through discord,
   anger, hatred, and the causes of these--injury, or contumely, or
   whatsoever cause of complaint--is bound to a personal enemy, not to say
   a husband, how much more will one who, neither by her own nor her
   husband's fault, but by an event resulting from the Lord's law, has
   been--not separated from, but left behind by--her consort, be his, even
   when dead, to whom, even when dead, she owes (the debt of) concord?
   From him from whom she has heard no (word of) divorce she does not turn
   away; with him she is, to whom she has written no (document of)
   divorce; him whom she was unwilling to have lost, she retains.  She has
   within her the licence of the mind, which represents to a man, in
   imaginary enjoyment, all things which he has not.  In short, I ask the
   woman herself, "Tell me, sister, have you sent your husband before you
   (to his rest) in peace?"  What will she answer?  (Will she say), "In
   discord?"  In that case she is the more bound to him with whom she has
   a cause (to plead) at the bar of God.  She who is bound (to another)
   has not departed (from him).  But (will she say), "In peace?"  In that
   case, she must necessarily persevere in that (peace) with him whom she
   will no longer have the power to divorce; not that she would, even if
   she had been able to divorce him, have been marriageable.  Indeed, she
   prays for his soul, and requests refreshment for him meanwhile, and
   fellowship (with him) in the first resurrection; and she offers (her
   sacrifice) on the anniversaries of his falling asleep.  For, unless she
   does these deeds, she has in the true sense divorced him, so far as in
   her lies; and indeed the more iniquitously--inasmuch as (she did it) as
   far as was in her power--because she had no power (to do it); and with
   the more indignity, inasmuch as it is with more indignity if (her
   reason for doing it is) because he did not deserve it.  Or else shall
   we, pray, cease to be after death, according to (the teaching of) some
   Epicurus, and not according to (that of) Christ?  But if we believe the
   resurrection of the dead, of course we shall be bound to them with whom
   we are destined to rise, to render an account the one of the other.
   "But if in that age they will neither marry nor be given in marriage,
   but will be equal to angels,' [658] is not the fact that there will be
   no restitution of the conjugal relation a reason why we shall not be
   bound to our departed consorts?"  Nay, but the more shall we be bound
   (to them), because we are destined to a better estate--destined (as we
   are) to rise to a spiritual consortship, to recognise as well our own
   selves as them who are ours.  Else how shall we sing thanks to God to
   eternity, if there shall remain in us no sense and memory of this debt;
   if we shall be re-formed in substance, not in consciousness?
   Consequently, we who shall be with God shall be together; since we
   shall all be with the one God--albeit the wages be various, [659]
   albeit there be "many mansions", in the house of the same Father [660]
   having laboured for the "one penny" [661] of the self-same hire, that
   is, of eternal life; in which (eternal life) God will still less
   separate them whom He has conjoined, than in this lesser life He
   forbids them to be separated.

   Since this is so, how will a woman have room for another husband, who
   is, even to futurity, in the possession of her own?  (Moreover, we
   speak to each sex, even if our discourse address itself but to the one;
   inasmuch as one discipline is incumbent [on both].)  She will have one
   in spirit, one in flesh.  This will be adultery, the conscious
   affection of one woman for two men.  If the one has been disjoined from
   her flesh, but remains in her heart--in that place where even
   cogitation without carnal contact achieves beforehand both adultery by
   concupiscence, and matrimony by volition--he is to this hour her
   husband, possessing the very thing which is the mean whereby he became
   so--her mind, namely, in which withal, if another shall find a
   habitation, this will be a crime.  Besides, excluded he is not, if he
   has withdrawn from viler carnal commerce.  A more honourable husband is
   he, in proportion as he is become more pure.
     __________________________________________________________________

   [658] See Matt. xxii. 30; Mark xii. 25; Luke xx. 35, 36.

   [659] Comp. 1 Cor. iii. 8.

   [660] Comp. John xiv. 2.

   [661] Matt. xx. 1-16.
     __________________________________________________________________

   Chapter XI.--Further Remarks Upon St. Paul's Teaching.

   Grant, now, that you marry "in the Lord," in accordance with the law
   and the apostle--if, notwithstanding, you care even about this--with
   what face do you request (the solemnizing of) a matrimony which is
   unlawful to those of whom you request it; of a monogamist bishop, of
   presbyters and deacons bound by the same solemn engagement, of widows
   whose Order you have in your own person refused?  And they, plainly,
   will give husbands and wives as they would morsels of bread; for this
   is their rendering of "To every one who asketh thee thou shalt give!"
   [662]   And they will join you together in a virgin church, the one
   betrothed of the one Christ!  And you will pray for your husbands, the
   new and the old.  Make your election, to which of the twain you will
   play the adulteress.  I think, to both.  But if you have any wisdom, be
   silent on behalf of the dead one.  Let your silence be to him a
   divorce, already endorsed in the dotal gifts of another.  In this way
   you will earn the new husband's favour, if you forget the old.  You
   ought to take more pains to please him for whose sake you have not
   preferred to please God!  Such (conduct) the Psychics will have it the
   apostle approved, or else totally failed to think about, when he
   wrote:  "The woman is bound for such length of time as her husband
   liveth; but if he shall have died, she is free; whom she will let her
   marry, only in the Lord." [663]   For it is out of this passage that
   they draw their defence of the licence of second marriage; nay, even of
   (marriages) to any amount, if of second (marriage):  for that which has
   ceased to be once for all, is open to any and every number.  But the
   sense in which the apostle did write will be apparent, if first an
   agreement be come to that he did not write it in the sense of which the
   Psychics avail themselves.  Such an agreement, moreover, will be come
   to if one first recall to mind those (passages) which are diverse from
   the passage in question, when tried by the standard of doctrine, of
   volition, and of Paul's own discipline.  For, if he permits second
   nuptials, which were not "from the beginning," how does he affirm that
   all things are being recollected to the beginning in Christ? [664]   If
   he wills us to iterate conjugal connections, how does he maintain that
   "our seed is called" in the but once married Isaac as its author?  How
   does he make monogamy the base of his disposition of the whole
   Ecclesiastical Order, if this rule does not antecedently hold good in
   the case of laics, from whose ranks the Ecclesiastical Order proceeds?
   [665]   How does he call away from the enjoyment of marriage such as
   are still in the married position, saying that "the time is wound up,"
   if he calls back again into marriage such as through death had escaped
   from marriage?  If these (passages) are diverse from that one about
   which the present question is, it will be agreed (as we have said) that
   he did not write in that sense of which the Psychics avail themselves;
   inasmuch as it is easier (of belief) that that one passage should have
   some explanation agreeable with the others, than that an apostle should
   seem to have taught (principles) mutually diverse.  That explanation we
   shall be able to discover in the subject-matter itself.  What was the
   subject-matter which led the apostle to write such (words)?  The
   inexperience of a new and just rising Church, which he was rearing, to
   wit, "with milk," not yet with the "solid food" [666] of stronger
   doctrine; inexperience so great, that that infancy of faith prevented
   them from yet knowing what they were to do in regard of carnal and
   sexual necessity.  The very phases themselves of this (inexperience)
   are intelligible from (the apostle's) rescripts, when he says: [667]
   "But concerning these (things) which ye write; good it is for a man not
   to touch a woman; but, on account of fornications, let each one have
   his own wife."  He shows that there were who, having been "apprehended
   by the faith" in (the state of) marriage, were apprehensive that it
   might not be lawful for them thenceforward to enjoy their marriage,
   because they had believed on the holy flesh of Christ.  And yet it is
   "by way of allowance" that he makes the concession, "not by way of
   command;" that is, indulging, not enjoining, the practice.  On the
   other hand, he "willed rather" that all should be what he himself was.
   Similarly, too, in sending a rescript on (the subject of) divorce, he
   demonstrates that some had been thinking over that also, chiefly
   because withal they did not suppose that they were to persevere, after
   faith, in heathen marriages.  They sought counsel, further, "concerning
   virgins"--for "precept of the Lord" there was none--(and were told)
   that "it is good for a man if he so remain permanently;" ("so"), of
   course, as he may have been found by the faith.  "Thou hast been bound
   to a wife, seek not loosing; thou hast been loosed from a wife, seek
   not a wife."  "But if thou shalt have taken to (thyself) a wife, thou
   hast not sinned;" because to one who, before believing, had been
   "loosed from a wife," she will not be counted a second wife who,
   subsequently to believing, is the first:  for it is from (the time of
   our) believing that our life itself dates its origin.  But here he says
   that he "is sparing them;" else "pressure of the flesh" would shortly
   follow, in consequence of the straits of the times, which shunned the
   encumbrances of marriage:  yea, rather solicitude must be felt about
   earning the Lord's favour than a husband's.  And thus he recalls his
   permission.  So, then, in the very same passage in which he definitely
   rules that "each one ought permanently to remain in that calling in
   which he shall be called;" adding, "A woman is bound so long as her
   husband liveth; but if he shall have fallen asleep, she is free:  whom
   she shall wish let her marry, only in the Lord," he hence also
   demonstrates that such a woman is to be understood as has withal
   herself been "found" (by the faith) "loosed from a husband," similarly
   as the husband "loosed from a wife"--the "loosing" having taken place
   through death, of course, not through divorce; inasmuch as to the
   divorced he would grant no permission to marry, in the teeth of the
   primary precept.  And so "a woman, if she shall have married, will not
   sin;" because he will not be reckoned a second husband who is,
   subsequently to her believing, the first, any more (than a wife thus
   taken will be counted a second wife).  And so truly is this the case,
   that he therefore adds, "only in the Lord;" because the question in
   agitation was about her who had had a heathen (husband), and had
   believed subsequently to losing him:  for fear, to wit, that she might
   presume herself able to marry a heathen even after believing; albeit
   not even this is an object of care to the Psychics.  Let us plainly
   know that, in the Greek original, it does not stand in the form which
   (through the either crafty or simple alteration of two syllables) has
   gone out into common use, "But if her husband shall have fallen
   asleep," as if it were speaking of the future, and thereby seemed to
   pertain to her who has lost her husband when already in a believing
   state.  If this indeed had been so, licence let loose without limit
   would have granted a (fresh) husband as often as one had been lost,
   without any such modesty in marrying as is congruous even to heathens.
   But even if it had been so, as if referring to future time, "If any
   (woman's) husband shall have died, even the future would just as much
   pertain to her whose husband shall die before she believed.  Take it
   which way you will, provided you do not overturn the rest.  For since
   these (other passages) agree to the sense (given above):  "Thou hast
   been called (as) a slave; care not:"  "Thou hast been called in
   uncircumcision; be not circumcised:"  "Thou hast been called in
   circumcision; become not uncircumcised:"  with which concurs, "Thou
   hast been bound to a wife; seek not loosing:  thou hast been loosed
   from a wife; seek not a wife,"--manifest enough it is that these
   passages pertain to such as, finding themselves in a new and recent
   "calling," were consulting (the apostle) on the subject of those
   (circumstantial conditions) in which they had been "apprehended" by the
   faith.

   This will be the interpretation of that passage, to be examined as to
   whether it be congruous with the time and the occasion, and with the
   examples and arguments preceding as well as with the sentences and
   senses succeeding, and primarily with the individual advice and
   practice of the apostle himself:  for nothing is so much to be guarded
   as (the care) that no one be found self-contradictory.
     __________________________________________________________________

   [662] See Matt. v. 42; Luke vi. 30.  Comp. de Bapt., c. xviii.

   [663] 1 Cor. vii. 39, not rendered with very strict accuracy.

   [664] See c. v. above.

   [665] See de Ex. Cast., c. vii.

   [666] Comp. 1 Cor. iii. 2 with Heb. v. 11-14.

   [667] 1 Cor. vii. 1, 2.
     __________________________________________________________________

   Chapter XII.--The Explanation of the Passage Offered by the Psychics
   Considered.

   Listen, withal, to the very subtle argumentation on the contrary side.
   "So true is it," say (our opponents), "that the apostle has permitted
   the iteration of marriage, that it is only such as are in the Clerical
   Order that he has stringently bound to the yoke of monogamy.  For that
   which he prescribes to certain (individuals) he does not prescribe to
   all."  Does it then follow, too, that to bishops alone he does not
   prescribe what he does enjoin upon all; if what he does prescribe to
   bishops he does not enjoin upon all? or is it therefore to all because
   to bishops? and therefore to bishops because to all?  For whence is it
   that the bishops and clergy come?  Is it not from all?  If all are not
   bound to monogamy, whence are monogamists (to be taken) into the
   clerical rank?  Will some separate order of monogamists have to be
   instituted, from which to make selection for the clerical body?  (No);
   but when we are extolling and inflating ourselves in opposition to the
   clergy, then "we are all one:"  then "we are all priests, because He
   hath made us priests to (His) God and Father."  When we are challenged
   to a thorough equalization with the sacerdotal discipline, we lay down
   the (priestly) fillets, and (still) are on a par!  The question in hand
   (when the apostle was writing), was with reference to Ecclesiastical
   Orders--what son of men ought to be ordained.  It was therefore fitting
   that all the form of the common discipline should be set forth on its
   fore-front, as an edict to be in a certain sense universally and
   carefully attended to, that the laity might the better know that they
   must themselves observe that order which was indispensable to their
   overseers; and that even the office of honour itself might not flatter
   itself in anything tending to licence, as if on the ground of privilege
   of position.  The Holy Spirit foresaw that some would say, "All things
   are lawful to bishops;" just as that bishop of Utina of yours feared
   not even the Scantinian law.  Why, how many digamists, too, preside in
   your churches; insulting the apostle, of course:  at all events, not
   blushing when these passages are read under their presidency!

   Come, now, you who think that an exceptional law of monogamy is made
   with reference to bishops, abandon withal your remaining disciplinary
   titles, which, together with monogamy, are ascribed to bishops. [668]
   Refuse to be "irreprehensible, sober, of good morals, orderly,
   hospitable, easy to be taught;" nay, indeed, (be) "given to wine,
   prompt with the hand to strike, combative, money-loving, not ruling
   your house, nor caring for your children's discipline,"--no, nor
   "courting good renown even from strangers."  For if bishops have a law
   of their own teaching monogamy, the other (characteristics) likewise,
   which will be the fitting concomitants of monogamy, will have been
   written (exclusively) for bishops.  With laics, however, to whom
   monogamy is not suitable, the other (characteristics) also have nothing
   to do.  (Thus), Psychic, you have (if you please) evaded the bonds of
   discipline in its entirety!  Be consistent in prescribing, that "what
   is enjoined upon certain (individuals) is not enjoined upon all;" or
   else, if the other (characteristics) indeed are common, but monogamy is
   imposed upon bishops alone, (tell me), pray, whether they alone are to
   be pronounced Christians upon whom is conferred the entirety of
   discipline?
     __________________________________________________________________

   [668] See 1 Tim. iii. 1-7; Tit. i. 6-9.
     __________________________________________________________________

   Chapter XIII.--Further Objections from St. Paul Answered.

   "But again, writing to Timotheus, he wills the very young (women) to
   marry, bear children, act the housewife.'" [669]   He is (here)
   directing (his speech) to such as he denotes above--"very young
   widows," who, after being, "apprehended" in widowhood, and
   (subsequently) wooed for some length of time, after they have had
   Christ in their affections, "wish to marry, having judgment, because
   they have rescinded the first faith,"--that (faith), to wit, by which
   they were "found" in widowhood, and, after professing it, do not
   persevere.  For which reason he "wills" them to "marry," for fear of
   their subsequently rescinding the first faith of professed widowhood;
   not to sanction their marrying as often as ever they may refuse to
   persevere in a widowhood plied with temptation--nay, rather, spent in
   indulgence.

   "We read him withal writing to the Romans:  But the woman who is under
   an husband, is bound to her husband (while) living; but if he shall
   have died, she has been emancipated from the law of the husband.'
   Doubtless, then, the husband living, she will be thought to commit
   adultery if she shall have been joined to a second husband.  If,
   however, the husband shall have died, she has been freed from (his)
   law, (so) that she is not an adulteress if made (wife) to another
   husband." [670]   But read the sequel as well in order that this sense,
   which flatters you, may evade (your grasp).  "And so," he says, "my
   brethren, be ye too made dead to the law through the body of Christ,
   that ye may be made (subject) to a second,--to Him, namely, who hath
   risen from the dead, that we may bear fruit to God.  For when we were
   in the flesh, the passions of sin, which (passions) used to be
   efficiently caused through the law, (wrought) in our members unto the
   bearing of fruit to death; but now we have been emancipated from the
   law, being dead (to that) in which we used to be held, [671] unto the
   serving of God in newness of spirit, and not in oldness of letter."
   Therefore, if he bids us "be made dead to the law through the body of
   Christ," (which is the Church, [672] which consists in the spirit of
   newness,) not "through the letter of oldness," (that is, of the
   law,)--taking you away from the law, which does not keep a wife, when
   her husband is dead, from becoming (wife) to another husband--he
   reduces you to (subjection to) the contrary condition, that you are not
   to marry when you have lost your husband; and in as far as you would
   not be accounted an adulteress if you became (wife) to a second husband
   after the death of your (first) husband, if you were still bound to act
   in (subjection to) the law, in so far as a result of the diversity of
   (your) condition, he does prejudge you (guilty) of adultery if, after
   the death of your husband, you do marry another:  inasmuch as you have
   now been made dead to the law, it cannot be lawful for you, now that
   you have withdrawn from that (law) in the eye of which it was lawful
   for you.
     __________________________________________________________________

   [669] 1 Tim. v. 14.

   [670] Rom. vii. 2, 3, not exactly rendered.

   [671] Comp. the marginal reading in the Eng. ver., Rom. vii. 6.

   [672] Comp. Eph. i. 23, and the references there.
     __________________________________________________________________

   Chapter XIV.--Even If the Permission Had Been Given by St. Paul in the
   Sense Which the Psychics Allege, It Was Merely Like the Mosaic
   Permission of Divorce--A Condescension to Human Hard-Heartedness.

   Now, if the apostle had even absolutely permitted marriage when one's
   partner has been lost subsequently to (conversion to) the faith, he
   would have done (it), just as (he did) the other (actions) which he did
   adversely to the (strict) letter of his own rule, to suit the
   circumstances of the times:  circumcising Timotheus [673] on account of
   "supposititious false brethren;" and leading certain "shaven men" into
   the temple [674] on account of the observant watchfulness of the
   Jews--he who chastises the Galatians when they desire to live in
   (observance of) the law. [675]   But so did circumstances require him
   to "become all things to all, in order to gain all;" [676] "travailing
   in birth with them until Christ should be formed in them;" [677] and
   "cherishing, as it were a nurse," the little ones of faith, by teaching
   them some things "by way of indulgence, not by way of command"--for it
   is one thing to indulge, another to bid--permitting a temporary licence
   of re-marriage on account of the "weakness of the flesh," just as Moses
   of divorcing on account of "the hardness of the heart."

   And here, accordingly, we will render the supplement of this (his)
   meaning.  For if Christ abrogated what Moses enjoined, because "from
   the beginning (it) was not so;" and (if)--this being so--Christ will
   not therefore be reputed to have come from some other Power; why may
   not the Paraclete, too, have abrogated an indulgence which Paul
   granted--because second marriage withal "was not from the
   beginning"--without deserving on this account to be regarded with
   suspicion, as if he were an alien spirit, provided only that the
   superinduction be worthy of God and of Christ?  If it was worthy of God
   and of Christ to check "hard-heartedness" when the time (for its
   indulgence) was fully expired, why should it not be more worthy both of
   God and of Christ to shake off "infirmity of the flesh" when "the time"
   is already more "wound up?"  If it is just that marriage be not
   severed, it is, of course, honourable too that it be not iterated.  In
   short, in the estimation of the world, each is accounted a mark of good
   discipline:  one under the name of concord; one, of modesty.  "Hardness
   of heart" reigned till Christ's time; let "infirmity of the flesh" (be
   content to) have reigned till the time of the Paraclete.  The New Law
   abrogated divorce--it had (somewhat) to abrogate; the New Prophecy
   (abrogates) second marriage, (which is) no less a divorce of the former
   (marriage).  But the "hardness of heart" yielded to Christ more readily
   than the "infirmity of the flesh."  The latter claims Paul in its own
   support more than the former Moses; if, indeed, it is claiming him in
   its support when it catches at his indulgence, (but) refuses his
   prescript--eluding his more deliberate opinions and his constant
   "wills," not suffering us to render to the apostle the (obedience)
   which he "prefers."

   And how long will this most shameless "infirmity" persevere in waging a
   war of extermination against the "better things?"  The time for its
   indulgence was (the interval) until the Paraclete began His operations,
   to whose coming were deferred by the Lord (the things) which in His day
   "could not be endured;" which it is now no longer competent for any one
   to be unable to endure, seeing that He through whom the power of
   enduring is granted is not wanting.  How long shall we allege "the
   flesh," because the Lord said, "the flesh is weak?" [678]   But He has
   withal premised that "the Spirit is prompt," in order that the Spirit
   may vanquish the flesh--that the weak may yield to the stronger.  For
   again He says, "Let him who is able to receive, receive (it);" [679]
   that is, let him who is not able go his way.  That rich man did go his
   way who had not "received" the precept of dividing his substance to the
   needy, and was abandoned by the Lord to his own opinion. [680]   Nor
   will "harshness" be on this account imputed to Christ, the ground of
   the vicious action of each individual free-will.  "Behold," saith He,
   "I have set before thee good and evil." [681]   Choose that which is
   good:  if you cannot, because you will not--for that you can if you
   will He has shown, because He has proposed each to your free-will--you
   ought to depart from Him whose will you do not.
     __________________________________________________________________

   [673] Acts xvi. 3; see Gal. iii. iv.

   [674] Comp. Acts xxi. 20-26.

   [675] See Gal. iii. iv.

   [676] See 1 Cor. ix. 22.

   [677] Gal. iv. 19.

   [678] Matt. xxvi. 41.

   [679] Matt. xix. 12.

   [680] See Matt. xix. 16-26; Mark x. 17-27; Luke xviii. 18-27.

   [681] See Deut. xxx. 1, 15, 19, and xi. 26.  See, too, de Ex. Cast., c.
   ii.
     __________________________________________________________________

   Chapter XV.--Unfairness of Charging the Disciples of the New Prophecy
   with Harshness.  The Charge Rather to Be Retorted Upon the Psychics.

   What harshness, therefore, is here on our part, if we renounce
   (communion with) such as do not the will of God?  What heresy, if we
   judge second marriage, as being unlawful, akin to adultery?  For what
   is adultery but unlawful marriage?  The apostle sets a brand upon those
   who were wont entirely to forbid marriage, who were wont at the same
   time to lay an interdict on meats which God has created. [682]   We,
   however, no more do away with marriage if we abjure its repetition,
   than we reprobate meats if we fast oftener (than others).  It is one
   thing to do away with, another to regulate; it is one thing to lay down
   a law of not marrying, it is another to fix a limit to marrying.  To
   speak plainly, if they who reproach us with harshness, or esteem heresy
   (to exist) in this (our) cause, foster the "infirmity of the flesh" to
   such a degree as to think it must have support accorded to it in
   frequency of marriage; why do they in another case neither accord it
   support nor foster it with indulgence--when, (namely), torments have
   reduced it to a denial (of the faith)?  For, of course, that
   (infirmity) is more capable of excuse which has fallen in battle, than
   (that) which (has fallen) in the bed-chamber; (that) which has
   succumbed on the rack, than (that) which (has succumbed) on the bridal
   bed; (that) which has yielded to cruelty, than (that) which (has
   yielded) to appetite; that which has been overcome groaning, than
   (that) which (has been overcome) in heat.  But the former they
   excommunicate, because it has not "endured unto the end:" [683]   the
   latter they prop up, as if withal it has "endured unto the end."
   Propose (the question) why each has not "endured unto the end;" and you
   will find the cause of that (infirmity) to be more honourable which has
   been unable to sustain savagery, than (of that) which (has been unable
   to sustain) modesty.  And yet not even a bloodwrung--not to say an
   immodest--defection does the "infirmity of the flesh" excuse!
     __________________________________________________________________

   [682] See 1 Tim. iv. 1-3.

   [683] See Matt. xxiv. 13, and the references there.
     __________________________________________________________________

   Chapter XVI.--Weakness of the Pleas Urged in Defence of Second
   Marriage.

   But I smile when (the plea of) "infirmity of the flesh" is advanced in
   opposition (to us:  infirmity) which is (rather) to be called the
   height of strength.  Iteration of marriage is an affair of strength:
   to rise again from the ease of continence to the works of the flesh, is
   (a thing requiring) substantial reins.  Such "infirmity" is equal, to a
   third, and a fourth, and even (perhaps) a seventh marriage; as (being a
   thing) which increases its strength as often as its weakness; which
   will no longer have (the support of) an apostle's authority, but of
   some Hermogenes--wont to marry more women than he paints.  For in him
   matter is abundant:  whence he presumes that even the soul is material;
   and therefore much more (than other men) he has not the Spirit from
   God, being no longer even a Psychic, because even his psychic element
   is not derived from God's afflatus!  What if a man allege "indigence,"
   so as to profess that his flesh is openly prostituted, and given in
   marriage for the sake of maintenance; forgetting that there is to be no
   careful thought about food and clothing? [684]   He has God (to look
   to), the Foster-father even of ravens, the Rearer even of flowers.
   What if he plead the loneliness of his home? as if one woman afforded
   company to a man ever on the eve of flight!  He has, of course, a widow
   (at hand), whom it will be lawful for him to take.  Not one such wife,
   but even a plurality, it is permitted to have.  What if a man thinks on
   posterity, with thoughts like the eyes of Lot's wife; so that a man is
   to make the fact that from his former marriage he has had no children a
   reason for repeating marriage?  A Christian, forsooth, will seek heirs,
   disinherited as he is from the entire world!  He has "brethren;" he has
   the Church as his mother.  The case is different if men believe that,
   at the bar of Christ as well (as of Rome), action is taken on the
   principle of the Julian laws; and imagine that the unmarried and
   childless cannot receive their portion in full, in accordance with the
   testament of God.  Let such (as thus think), then, marry to the very
   end; that in this confusion of flesh they, like Sodom and Gomorrah, and
   the day of the deluge, may be overtaken by the fated final end of the
   world.  A third saying let them add, "Let us eat, and drink, and marry,
   for to-morrow we shall die;" [685] not reflecting that the "woe"
   (denounced) "on such as are with child, and are giving suck," [686]
   will fall far more heavily and bitterly in the "universal shaking"
   [687] of the entire world [688] than it did in the devastation of one
   fraction of Judæa.  Let them accumulate by their iterated marriages
   fruits right seasonable for the last times--breasts heaving, and wombs
   qualmish, and infants whimpering.  Let them prepare for Antichrist
   (children) upon whom he may more passionately (than Pharaoh) spend his
   savagery.  He will lead to them murderous midwives. [689]
     __________________________________________________________________

   [684] See Matt. vi. 25-34.

   [685] See 1 Cor. xv. 32.

   [686] Matt. xxiv. 19; Luke xxi. 23.  Comp. ad Ux., l. i. c. v.

   [687] Concussione.  Comp. Hag. ii. 6, 7; Heb. xii. 26, 27.

   [688] Mundi.

   [689] Comp. Ex. i. 8-16.
     __________________________________________________________________

   Chapter XVII.--Heathen Examples Cry Shame Upon This "Infirmity of the
   Flesh." [690]

   They will have plainly a specious privilege to plead before Christ--the
   everlasting "infirmity of the flesh!"  But upon this (infirmity) will
   sit in judgment no longer an Isaac, our monogamist father; or a John, a
   noted voluntary celibate [691] of Christ's; or a Judith, daughter of
   Merari; or so many other examples of saints.  Heathens are wont to be
   destined our judges.  There will arise a queen of Carthage, and give
   sentence upon the Christians, who, refugee as she was, living on alien
   soil, and at that very time the originator of so mighty a state,
   whereas she ought unasked to have craved royal nuptials, yet, for fear
   she should experience a second marriage, preferred on the contrary
   rather to "burn" than to "marry."  Her assessor will be the Roman
   matron who, having--albeit it was through noctural violence,
   nevertheless--known another man, washed away with blood the stain of
   her flesh, that she might avenge upon her own person (the honour of)
   monogamy.  There have been, too, who preferred to die for their
   husbands rather than marry after their husbands' death.  To idols, at
   all events, both monogamy and widowhood serve as apparitors.  On
   Fortuna Muliebris, as on Mother Matuta, none but a once wedded woman
   hangs the wreath.  Once for all do the Pontifex Maximus and the wife of
   a Flamen marry.  The priestesses of Ceres, even during the lifetime and
   with the consent of their husbands, are widowed by amicable
   separation.  There are, too, who may judge us on the ground of absolute
   continence:  the virgins of Vesta, and of the Achaian Juno, and of the
   Scythian Diana, and of the Pythian Apollo.  On the ground of continence
   the priests likewise of the famous Egyptian bull will judge the
   "infirmity" of Christians.  Blush, O flesh, who hast "put on" [692]
   Christ!  Suffice it thee once for all to marry, whereto "from the
   beginning" thou wast created, whereto by "the end" thou art being
   recalled!  Return at least to the former Adam, if to the last thou
   canst not!  Once for all did he taste of the tree; once for all felt
   concupiscence; once for all veiled his shame; once for all blushed in
   the presence of God; once for all concealed his guilty hue; once for
   all was exiled from the paradise of holiness; [693] once for all
   thenceforward married.  If you were "in him," [694] you have your norm;
   if you have passed over "into Christ," [695] you will be bound to be
   (yet) better.  Exhibit (to us) a third Adam, and him a digamist; and
   then you will be able to be what, between the two, you cannot.
     __________________________________________________________________

   [690] Spado.

   [691] Comp. ad Ux., l. i. cc. vi. vii.; and de Ex. Cast., c. xiii.

   [692] See Rom. xiii. 14; Gal. iii. 27.

   [693] Or "chastity."

   [694] Comp. 1 Cor. xv. 22, en to 'Adam.

   [695] See Rom. vi. 3.
     __________________________________________________________________

   Elucidations.

   ------------------------

   I.

   (About 160 years having elapsed, pp. 59, 61.)

   If the First Epistle to the Corinthians was written a.d. 57, and if our
   author speaks with designed precision, and not in round numbers, the
   date of this treatise should be a.d. 217--a date which I should prefer
   to accept.  Bishop Kaye, [696] however, instances capp. 7 and 9 in the
   Ad Nationes as proving his disposition to give his numbers in loose
   rhetoric, and not with arithmetical accuracy.  Pamelius, on the other
   hand, gives a.d. 213.

   On the general subject Kaye bids us read cap. 3, with cap. 14, to grasp
   the argument of our enthusiast. [697]   In few words, our author holds
   that St. Paul condescends to human infirmity in permitting any marriage
   whatever, pointing to a better way. [698]   The apostle himself says,
   "The time is short;" but a hundred and sixty years have passed since
   then, and why may not the Spirit of truth and righteousness now, after
   so long a time, be given to animate the adult Church to that which is
   pronounced the better way in Scripture itself?

   Our author seems struggling here, according to my view, with his own
   rule of prescription.  He would free the doctrine from the charge of
   novelty by pointing it out in the Scripture of a hundred and sixty
   years before.  But how instinctively the Church ruled against this
   sophistry, condemning in advance that whole system of "development"
   which a modern Tertullian defends on grounds quite as specious, under a
   Montanistic subjection that makes a Priscilla of the Roman pontiff.
   Let me commend the reader to the remarks upon Tertullian of the
   "judicious Hooker," in book ii. capp. v. 5, 6; also book iv. cap. vii.
   4, 5, and elsewhere.

   II.

   (Abrogated indulgence (comp. capp. 2 and 3), p. 70.)

   Poor Tertullian is at war with himself in all the works which he
   indites against Catholic orthodoxy.  In the tract De Exhort. Castitatis
   he gives one construction to 1 Cor. ix. 5, which in this he explains
   away; [699] and now he patches up his conclusion by referring to his
   Montanistic "Paraclete."  In fighting Marcion, how thoroughly he agrees
   with Clement of Alexandria as to the sanctity of marriage.  In the
   second epistle to his wife, how beautiful his tribute to the married
   state, blessed by the Church, and enjoyed in chastity.  But here [700]
   how fanatically he would make out that marriage is but tolerated
   adultery!  From Tertullian himself we may prove the marriage of the
   clergy, and that (de Exhort. Cast., last chapter) abstinence was
   voluntary and exceptional, however praiseworthy.  Also, if he here
   urges that (cap. 12) even laymen should abstain from second marriages,
   he allows the liberty of the clergy to marry once.  He admits St.
   Peter's marriage.  Eusebius proves the marriage of St. Jude.
   Concerning "the grave dignity" of a single marriage, we may concede
   that Tertullian proves his point, but no further.

   In England the principles of the Monogamia were revived by the
   eccentric Whiston (circa a.d. 1750), and attracted considerable
   attention among the orthodox,--a fact pleasantly satirized by Goldsmith
   in his Vicar of Wakefield.

   On the general subject comp. Chrysost., tom. iii. p. 226:  "Laus
   Maximi, et quales ducendæ sint uxores."
     __________________________________________________________________

   [696] P. 40, Kaye's Tertullian.

   [697] P. 24, Kaye's Tertullian.

   [698] Comp. Bacon, Essays, No. viii., Of Marriage and Single Life.

   [699] Comp. Ex. Cast., cap. viii. p. 55, supra, with the Monogam., cap.
   viii. p. 65, supra.

   [700] Comp. Apparel of Women, ii. cap. ix. p. 23, supra.
     __________________________________________________________________

   tertullian modesty anf04 tertullian-modesty On Modesty
   /ccel/schaff/anf04.iii.viii.html
     __________________________________________________________________

  On Modesty
     __________________________________________________________________

   VII.

   On Modesty. [701]

   [Translated by the Rev. S. Thelwall.]

   ------------------------

   Modesty, the flower of manners, the honour of our bodies, the grace of
   the sexes, the integrity of the blood, the guarantee of our race, the
   basis of sanctity, the pre-indication of every good disposition; rare
   though it is, and not easily perfected, and scarce ever retained in
   perpetuity, will yet up to a certain point linger in the world, if
   nature shall have laid the preliminary groundwork of it, discipline
   persuaded to it, censorial rigour curbed its excesses--on the
   hypothesis, that is, that every mental good quality is the result
   either of birth, or else of training, or else of external compulsion.

   But as the conquering power of things evil is on the increase--which is
   the characteristic of the last times [702] --things good are now not
   allowed either to be born, so corrupted are the seminal principles; or
   to be trained, so deserted are studies; nor to be enforced, so disarmed
   are the laws.  In fact, (the modesty) of which we are now beginning (to
   treat) is by this time grown so obsolete, that it is not the abjuration
   but the moderation of the appetites which modesty is believed to be;
   and he is held to be chaste enough who has not been too chaste.  But
   let the world's [703] modesty see to itself, together with the world
   [704] itself:  together with its inherent nature, if it was wont to
   originate in birth; its study, if in training; its servitude, if in
   compulsion:  except that it had been even more unhappy if it had
   remained only to prove fruitless, in that it had not been in God's
   household that its activities had been exercised.  I should prefer no
   good to a vain good:  what profits it that that should exist whose
   existence profits not?  It is our own good things whose position is now
   sinking; it is the system of Christian modesty which is being shaken to
   its foundation--(Christian modesty), which derives its all from heaven;
   its nature, "through the laver of regeneration;" [705] its discipline,
   through the instrumentality of preaching; its censorial rigour, through
   the judgments which each Testament exhibits; and is subject to a more
   constant external compulsion, arising from the apprehension or the
   desire of the eternal fire or kingdom. [706]

   In opposition to this (modesty), could I not have acted the
   dissembler?  I hear that there has even been an edict set forth, and a
   peremptory one too.  The Pontifex Maximus [707] --that is, the bishop
   of bishops [708] --issues an edict:  "I remit, to such as have
   discharged (the requirements of) repentance, the sins both of adultery
   and of fornication."  O edict, on which cannot be inscribed, "Good
   deed!"  And where shall this liberality be posted up?  On the very
   spot, I suppose, on the very gates of the sensual appetites, beneath
   the very titles of the sensual appetites.  There is the place for
   promulgating such repentance, where the delinquency itself shall
   haunt.  There is the place to read the pardon, where entrance shall be
   made under the hope thereof.  But it is in the church that this (edict)
   is read, and in the church that it is pronounced; and (the church) is a
   virgin!  Far, far from Christ's betrothed be such a proclamation!  She,
   the true, the modest, the saintly, shall be free from stain even of her
   ears.  She has none to whom to make such a promise; and if she have
   had, she does not make it; since even the earthly temple of God can
   sooner have been called by the Lord a "den of robbers," [709] than of
   adulterers and fornicators.

   This too, therefore, shall be a count in my indictment against the
   Psychics; against the fellowship of sentiment also which I myself
   formerly maintained with them; in order that they may the more cast
   this in my teeth for a mark of fickleness.  Repudiation of fellowship
   is never a pre-indication of sin.  As if it were not easier to err with
   the majority, when it is in the company of the few that truth is
   loved!  But, however, a profitable fickleness shall no more be a
   disgrace to me, than I should wish a hurtful one to be an ornament.  I
   blush not at an error which I have ceased to hold, because I am
   delighted at having ceased to hold it, because I recognise myself to be
   better and more modest.  No one blushes at his own improvement.  Even
   in Christ, knowledge had its stages of growth; [710] through which
   stages the apostle, too, passed.  "When I was a child," he says, "as a
   child I spake, as a child I understood; but when I became a man, those
   (things) which had been the child's I abandoned:" [711]   so truly did
   he turn away from his early opinions:  nor did he sin by becoming an
   emulator not of ancestral but of Christian traditions, [712] wishing
   even the precision of them who advised the retention of circumcision.
   [713]   And would that the same fate might befall those, too, who
   obtruncate the pure and true integrity of the flesh; amputating not the
   extremest superficies, but the inmost image of modesty itself, while
   they promise pardon to adulterers and fornicators, in the teeth of the
   primary discipline of the Christian Name; a discipline to which
   heathendom itself bears such emphatic witness, that it strives to
   punish that discipline in the persons of our females rather by
   defilements of the flesh than tortures; wishing to wrest from them that
   which they hold dearer than life!  But now this glory is being
   extinguished, and that by means of those who ought with all the more
   constancy to refuse concession of any pardon to defilements of this
   kind, that they make the fear of succumbing to adultery and fornication
   their reason for marrying as often as they please--since "better it is
   to marry than to burn." [714]   No doubt it is for continence sake that
   incontinence is necessary--the "burning" will be extinguished by
   "fires!"  Why, then, do they withal grant indulgence, under the name of
   repentance, to crimes for which they furnish remedies by their law of
   multinuptialism?  For remedies will be idle while crimes are indulged,
   and crimes will remain if remedies are idle.  And so, either way, they
   trifle with solicitude and negligence; by taking emptiest precaution
   against (crimes) to which they grant quarter, and granting absurdest
   quarter to (crimes) against which they take precaution:  whereas either
   precaution is not to be taken where quarter is given, or quarter not
   given where precaution is taken; for they take precaution, as if they
   were unwilling that something should be committed; but grant
   indulgence, as if they were willing it should be committed:  whereas,
   if they be unwilling it should be committed, they ought not to grant
   indulgence; if they be willing to grant indulgence, they ought not to
   take precaution.  For, again, adultery and fornication will not be
   ranked at the same time among the moderate and among the greatest sins,
   so that each course may be equally open with regard to them--the
   solicitude which takes precaution, and the security which grants
   indulgence.  But since they are such as to hold the culminating place
   among crimes, there is no room at once for their indulgence as if they
   were moderate, and for their precaution as if they were greatest.  But
   by us precaution is thus also taken against the greatest, or, (if you
   will), highest (crimes, viz.,) in that it is not permitted, after
   believing, to know even a second marriage, differentiated though it be,
   to be sure, from the work of adultery and fornication by the nuptial
   and dotal tablets:  and accordingly, with the utmost strictness, we
   excommunicate digamists, as bringing infamy upon the Paraclete by the
   irregularity of their discipline.  The self-same liminal limit we fix
   for adulterers also and fornicators; dooming them to pour forth tears
   barren of peace, and to regain from the Church no ampler return than
   the publication of their disgrace.
     __________________________________________________________________

   [701] [Written not earlier than a.d. 208; probably very much later.
   See Bp. Kaye's very important remarks on this treatise, p. 224.]

   [702] Comp. 2 Tim. iii. 1-5; Matt. xxiv. 12.

   [703] Sæculi.

   [704] Sæculo.

   [705] Tit. iii. 5.

   [706] Comp. Matt. xxv. 46.

   [707] [This is irony; a heathen epithet applied to Victor (or his
   successor), ironically, because he seemed ambitious of superiority over
   other bishops.]

   [708] Zephyrinus (de Genoude): Zephyrinus or (his predecessor) Victor.
   J. B. Lightfoot, Ep. ad Phil., 221, 222, ed. 1, 1868.  [See also
   Robertson, Ch. Hist., p. 121.  S.]

   [709] Matt. xxi. 13; Mark xi. 17; Luke xix. 46; Jer. vii. 11.

   [710] See Luke ii. 52.

   [711] 1 Cor. xiii. 11, one clause omitted.

   [712] Comp. Gal. i. 14 with 2 Thess. ii. 15.

   [713] See Gal. v. 12.

   [714] 1 Cor. vii. 9, repeatedly quoted.
     __________________________________________________________________

   Chapter II.--God Just as Well as Merciful; Accordingly, Mercy Must Not
   Be Indiscriminate.

   "But," say they, "God is good,' and most good,' [715] and
   pitiful-hearted,' and a pitier,' and abundant in pitiful-heartedness,'
   [716] which He holds dearer than all sacrifice,' [717] not thinking the
   sinner's death of so much worth as his repentance', [718] a Saviour of
   all men, most of all of believers.' [719]   And so it will be becoming
   for the sons of God' [720] too to be pitiful-hearted' [721] and
   peacemakers;' [722] giving in their turn just as Christ withal hath
   given to us;' [723] not judging, that we be not judged.' [724]   For to
   his own lord a man standeth or falleth; who art thou, to judge
   another's servant?' [725]   Remit, and remission shall be made to
   thee.'" [726]   Such and so great futilities of theirs wherewith they
   flatter God and pander to themselves, effeminating rather than
   invigorating discipline, with how cogent and contrary (arguments) are
   we for our part able to rebut,--(arguments) which set before us
   warningly the "severity" [727] of God, and provoke our own constancy?
   Because, albeit God is by nature good, still He is "just" [728] too.
   For, from the nature of the case, just as He knows how to "heal," so
   does He withal know how to "smite;" [729] "making peace," but withal
   "creating evils;" [730] preferring repentance, but withal commanding
   Jeremiah not to pray for the aversion of ills on behalf of the sinful
   People,--"since, if they shall have fasted," saith He, "I will not
   listen to their entreaty." [731]   And again:  "And pray not thou unto
   (me) on behalf of the People, and request not on their behalf in prayer
   and supplication, since I will not listen to (them) in the time wherein
   they shall have invoked me, in the time of their affliction." [732]
   And further, above, the same preferrer of mercy above sacrifice
   (says):  "And pray not thou unto (me) on behalf of this People, and
   request not that they may obtain mercy, and approach not on their
   behalf unto me, since I will not listen to (them)" [733] --of course
   when they sue for mercy, when out of repentance they weep and fast, and
   when they offer their self-affliction to God.  For God is "jealous,"
   [734] and is One who is not contemptuously derided [735] --derided,
   namely, by such as flatter His goodness--and who, albeit "patient,"
   [736] yet threatens, through Isaiah, an end of (His) patience.  "I have
   held my peace; shall I withal always hold my peace and endure?  I have
   been quiet as (a woman) in birth-throes; I will arise, and will make
   (them) to grow arid." [737]   For "a fire shall proceed before His
   face, and shall utterly burn His enemies;" [738] striking down not the
   body only, but the souls too, into hell. [739]   Besides, the Lord
   Himself demonstrates the manner in which He threatens such as judge:
   "For with what judgment ye judge, judgment shall be given on you."
   [740]   Thus He has not prohibited judging, but taught (how to do it).
   Whence the apostle withal judges, and that in a case of fornication,
   [741] that "such a man must be surrendered to Satan for the destruction
   of the flesh;" [742] chiding them likewise because "brethren" were not
   "judged at the bar of the saints:" [743]   for he goes on and says, "To
   what (purpose is it) for me to judge those who are without?"  "But you
   remit, in order that remission may be granted you by God."  The sins
   which are (thus) cleansed are such as a man may have committed against
   his brother, not against God.  We profess, in short, in our prayer,
   that we will grant remission to our debtors; [744] but it is not
   becoming to distend further, on the ground of the authority of such
   Scriptures, the cable of contention with alternate pull into diverse
   directions; so that one (Scripture) may seem to draw tight, another to
   relax, the reins of discipline--in uncertainty, as it were,--and the
   latter to debase the remedial aid of repentance through lenity, the
   former to refuse it through austerity.  Further:  the authority of
   Scripture will stand within its own limits, without reciprocal
   opposition.  The remedial aid of repentance is determined by its own
   conditions, without unlimited concession; and the causes of it
   themselves are anteriorly distinguished without confusion in the
   proposition.  We agree that the causes of repentance are sins.  These
   we divide into two issues:  some will be remissible, some
   irremissible:  in accordance wherewith it will be doubtful to no one
   that some deserve chastisement, some condemnation.  Every sin is
   dischargeable either by pardon or else by penalty:  by pardon as the
   result of chastisement, by penalty as the result of condemnation.
   Touching this difference, we have not only already premised certain
   antithetical passages of the Scriptures, on one hand retaining, on the
   other remitting, sins; [745] but John, too, will teach us:  "If any
   knoweth his brother to be sinning a sin not unto death, he shall
   request, and life shall be given to him;" because he is not "sinning
   unto death," this will be remissible.  "(There) is a sin unto death;
   not for this do I say that any is to request" [746] --this will be
   irremissible.  So, where there is the efficacious power of "making
   request," there likewise is that of remission:  where there is no
   (efficacious power) of "making request," there equally is none of
   remission either.  According to this difference of sins, the condition
   of repentance also is discriminated.  There will be a condition which
   may possibly obtain pardon,--in the case, namely, of a remissible sin:
   there will be a condition which can by no means obtain it,--in the
   case, namely, of an irremissible sin.  And it remains to examine
   specially, with regard to the position of adultery and fornication, to
   which class of sins they ought to be assigned.
     __________________________________________________________________

   [715] See Matt. xix. 17; Mark x. 18; Luke xviii. 19.

   [716] See Ex. xxxiv. 6, 7.

   [717] Hos. vi. 6; Mic. vi. 8; Matt. ix. 13; xii. 7.

   [718] Ezek. xviii. 23, 32; xxxiii. 11.

   [719] 1 Tim. iv. 10.

   [720] 1 John iii. 1, 2.

   [721] Luke vi. 36.

   [722] Matt. v. 9.

   [723] Comp. Matt. x. 8; but the reference seems to be to Eph. iv. 32,
   where the Vulgate reads almost as Tertullian does, "donantes invicem,
   sicut et Deus in Christo donavit vobis."

   [724] Matt. vii. 1; Luke vi. 37.

   [725] Comp. Rom. xiv. 4.

   [726] Comp. Luke vi. 37.

   [727] See Rom. xi. 22.

   [728] Comp. Isa. xlv. 21; Rom. iii. 26.

   [729] Comp. Job v. 18; Deut. xxxii. 39.

   [730] Isa. xlv. 7.

   [731] Jer. xiv. 11, 12; vii. 16; xi. 14.

   [732] Jer. xi. 14.

   [733] Jer. vii. 16.

   [734] Comp. Ex. xx. 5; xxxiv. 14; Deut. iv. 24; v. 9; vi. 15; Josh.
   xxiv. 19; Nahum i. 2.

   [735] Gal. vi. 7.

   [736] Comp. Rom. xv. 5; Ps. vii. 12 (in LXX.).

   [737] Isa. xlii. 14.

   [738] Comp. Ps. xcvii. 3.

   [739] Comp. Matt. x. 28; Luke xii. 4, 5.

   [740] Matt. vii. 2; Luke vi. 37.

   [741] Or rather incest, as appears by 1 Cor. v. 1.

   [742] 1 Cor. v. 5.

   [743] See 1 Cor. vi. 1-6; v. 12.

   [744] Luke xi. 4.

   [745] Comp. John xx. 23.

   [746] 1 John v. 16, not quite verbatim.
     __________________________________________________________________

   Chapter III.--An Objection Anticipated Before the Discussion Above
   Promised is Commenced.

   But before doing this, I will make short work with an answer which
   meets us from the opposite side, in reference to that species of
   repentance which we are just defining as being without pardon.  "Why,
   if," say they, "there is a repentance which lacks pardon, it
   immediately follows that such repentance must withal be wholly
   unpractised by you.  For nothing is to be done in vain.  Now repentance
   will be practised in vain, if it is without pardon.  But all repentance
   is to be practised.  Therefore let (us allow that) all obtains pardon,
   that it may not be practised in vain; because it will not be to be
   practised, if it be practised in vain.  Now, in vain it is practised,
   if it shall lack pardon."  Justly, then, do they allege (this argument)
   against us; since they have usurpingly kept in their own power the
   fruit of this as of other repentance--that is, pardon; for, so far as
   they are concerned, at whose hands (repentance) obtains man's peace,
   (it is in vain).  As regards us, however, who remember that the Lord
   alone concedes (the pardon of) sins, (and of course of mortal ones,) it
   will not be practised in vain.  For (the repentance) being referred
   back to the Lord, and thenceforward lying prostrate before Him, will by
   this very fact the rather avail to win pardon, that it gains it by
   entreaty from God alone, that it believes not that man's peace is
   adequate to its guilt, that as far as regards the Church it prefers the
   blush of shame to the privilege of communion.  For before her doors it
   stands, and by the example of its own stigma admonishes all others, and
   calls at the same time to its own aid the brethren's tears, and returns
   with an even richer merchandise--their compassion, namely--than their
   communion.  And if it reaps not the harvest of peace here, yet it sows
   the seed of it with the Lord; nor does it lose, but prepares, its
   fruit.  It will not fail of emolument if it do not fail in duty.  Thus,
   neither is such repentance vain, nor such discipline harsh.  Both
   honour God.  The former, by laying no flattering unction to itself,
   will more readily win success; the latter, by assuming nothing to
   itself, will more fully aid.
     __________________________________________________________________

   Chapter IV.--Adultery and Fornication Synonymous.

   Having defined the distinction (between the kinds) of repentance, we
   are by this time, then, able to return to the assessment of the
   sins--whether they be such as can obtain pardon at the hand of men.  In
   the first place, (as for the fact) that we call adultery likewise
   fornication, usage requires (us so to do).  "Faith," withal, has a
   familiar acquaintance with sundry appellations.  So, in every one of
   our little works, we carefully guard usage.  Besides, if I shall say
   "adulterium," and if "stuprum," the indictment of contamination of the
   flesh will be one and the same.  For it makes no difference whether a
   man assault another's bride or widow, provided it be not his own
   "female;" just as there is no difference made by places--whether it be
   in chambers or in towers that modesty is massacred.  Every homicide,
   even outside a wood, is banditry.  So, too, whoever enjoys any other
   than nuptial intercourse, in whatever place, and in the person of
   whatever woman, makes himself guilty of adultery and fornication.
   Accordingly, among us, secret connections as well--connections, that
   is, not first professed in presence of the Church--run risk of being
   judged akin to adultery and fornication; nor must we let them, if
   thereafter woven together by the covering of marriage, elude the
   charge.  But all the other frenzies of passions--impious both toward
   the bodies and toward the sexes--beyond the laws of nature, we banish
   not only from the threshold, but from all shelter of the Church,
   because they are not sins, but monstrosities.
     __________________________________________________________________

   Chapter V.--Of the Prohibition of Adultery in the Decalogue.

   Of how deep guilt, then, adultery--which is likewise a matter of
   fornication, in accordance with its criminal function--is to be
   accounted, the Law of God first comes to hand to show us; if it is
   true, (as it is), that after interdicting the superstitious service of
   alien gods, and the making of idols themselves, after commending (to
   religious observance) the veneration of the Sabbath, after commanding a
   religious regard toward parents second (only to that) toward God, (that
   Law) laid, as the next substratum in strengthening and fortifying such
   counts, no other precept than "Thou shalt not commit adultery."  For
   after spiritual chastity and sanctity followed corporeal integrity.
   And this (the Law) accordingly fortified, by immediately prohibiting
   its foe, adultery.  Understand, consequently, what kind of sin (that
   must be), the repression of which (the Law) ordained next to (that of)
   idolatry.  Nothing that is a second is remote from the first; nothing
   is so close to the first as the second.  That which results from the
   first is (in a sense) another first.  And so adultery is bordering on
   idolatry.  For idolatry withal, often cast as a reproach upon the
   People under the name of adultery and fornication, will be alike
   conjoined therewith in fate as in following--will be alike co-heir
   therewith in condemnation as in co-ordination.  Yet further:  premising
   "Thou shalt not commit adultery," (the Law) adjoins, "Thou shalt not
   kill."  It honoured adultery, of course, to which it gives the
   precedence over murder, in the very fore-front of the most holy law,
   among the primary counts of the celestial edict, marking it with the
   inscription of the very principal sins.  From its place you may discern
   the measure, from its rank the station, from its neighbourhood the
   merit, of each thing.  Even evil has a dignity, consisting in being
   stationed at the summit, or else in the centre, of the superlatively
   bad.  I behold a certain pomp and circumstance of adultery:  on the one
   side, Idolatry goes before and leads the way; on the other, Murder
   follows in company.  Worthily, without doubt, has she taken her seat
   between the two most conspicuous eminences of misdeeds, and has
   completely filled the vacant space, as it were, in their midst, with an
   equal majesty of crime.  Enclosed by such flanks, encircled and
   supported by such ribs, who shall dislocate her from the corporate mass
   of coherencies, from the bond of neighbour crimes, from the embrace of
   kindred wickednesses, so as to set apart her alone for the enjoyment of
   repentance?  Will not on one side Idolatry, on the other Murder, detain
   her, and (if they have any voice) reclaim:  "This is our wedge, this
   our compacting power?  By (the standard of) Idolatry we are measured;
   by her disjunctive intervention we are conjoined; to her, outjutting
   from our midst, we are united; the Divine Scripture has made us
   concorporate; the very letters are our glue; herself can no longer
   exist without us.  Many and many a time do I, Idolatry, subminister
   occasion to Adultery; witness my groves and my mounts, and the living
   waters, and the very temples in cities, what mighty agents we are for
   overthrowing modesty.'  I also, Murder, sometimes exert myself on
   behalf of Adultery.  To omit tragedies, witness nowadays the poisoners,
   witness the magicians, how many seductions I avenge, how many rivalries
   I revenge; how many guards, how many informers, how many accomplices, I
   make away with.  Witness the midwives likewise, how many adulterous
   conceptions are slaughtered.'  Even among Christians there is no
   adultery without us.  Wherever the business of the unclean spirit is,
   there are idolatries; wherever a man, by being polluted, is slain,
   there too is murder.  Therefore the remedial aids of repentance will
   not be suitable to them, or else they will likewise be to us.  We
   either detain Adultery, or else follow her."  These words the sins
   themselves do speak.  If the sins are deficient in speech, hard by (the
   door of the church) stands an idolater, hard by stands a murderer; in
   their midst stands, too, an adulterer.  Alike, as the duty of
   repentance bids, they sit in sackcloth and bristle in ashes; with the
   self-same weeping they groan; with the selfsame prayers they make their
   circuits; with the self-same knees they supplicate; the self-same
   mother they invoke.  What doest thou, gentlest and humanest
   Discipline?  Either to all these will it be thy duty so to be, for
   "blessed are the peacemakers;" [747] or else, if not to all, it will be
   thy duty to range thyself on our side.  Dost thou once for all condemn
   the idolater and the murderer, but take the adulterer out from their
   midst?--(the adulterer), the successor of the idolater, the predecessor
   of the murderer, the colleague of each?  It is "an accepting of
   person:" [748]   the more pitiable repentances thou hast left
   (unpitied) behind!
     __________________________________________________________________

   [747] Matt. v. 9.

   [748] Job xxxii. 21; Lev. xix. 15, and the references there.
     __________________________________________________________________

   Chapter VI.--Examples of Such Offences Under the Old Dispensation No
   Pattern for the Disciples of the New.  But Even the Old Has Examples of
   Vengeance Upon Such Offences.

   Plainly, if you show by what patronages of heavenly precedents and
   precepts it is that you open to adultery alone--and therein to
   fornication also--the gate of repentance, at this very line our hostile
   encounter will forthwith cross swords.  Yet I must necessarily
   prescribe you a law, not to stretch out your hand after the old things,
   [749] not to look backwards: [750]   for "the old things are passed
   away," [751] according to Isaiah; and "a renewing hath been renewed,"
   [752] according to Jeremiah; and "forgetful of former things, we are
   reaching forward," [753] according to the apostle; and "the law and the
   prophets (were) until John," [754] according to the Lord.  For even if
   we are just now beginning with the Law in demonstrating (the nature of)
   adultery, it is justly with that phase of the law which Christ has "not
   dissolved, but fulfilled." [755]   For it is the "burdens" of the law
   which were "until John," not the remedial virtues.  It is the "yokes"
   of "works" that have been rejected, not those of disciplines. [756]
   "Liberty in Christ" [757] has done no injury to innocence.  The law of
   piety, sanctity, humanity, truth, chastity, justice, mercy,
   benevolence, modesty, remains in its entirety; in which law "blessed
   (is) the man who shall meditate by day and by night." [758]   About
   that (law) the same David (says) again:  "The law of the Lord (is)
   unblameable, [759] converting souls; the statutes of the Lord (are)
   direct, delighting hearts; the precept of the Lord far-shining,
   enlightening eyes."  Thus, too, the apostle:  "And so the law indeed is
   holy, and the precept holy and most good" [760] --"Thou shalt not
   commit adultery," of course.  But he had withal said above:  "Are we,
   then, making void the law through faith?  Far be it; but we are
   establishing the law" [761] --forsooth in those (points) which, being
   even now interdicted by the New Testament, are prohibited by an even
   more emphatic precept:  instead of, "Thou shalt not commit adultery,"
   "Whoever shall have seen with a view to concupiscence, hath already
   committed adultery in his own heart;" [762] and instead of, "Thou shalt
   not kill," "Whoever shall have said to his brother, Racha, shall be in
   danger of hell." [763]   Ask (yourself) whether the law of not
   committing adultery be still in force, to which has been added that of
   not indulging concupiscence.  Besides, if any precedents (taken from
   the Old Dispensation) shall favour you in (the secrecy of) your bosom,
   they shall not be set in opposition to this discipline which we are
   maintaining.  For it is in vain that an additional law has been reared,
   condemning the origin even of sins--that is, concupiscences and
   wills--no less than the actual deeds; if the fact that pardon was of
   old in some cases conceded to adultery is to be a reason why it shall
   be conceded at the present day.  "What will be the reward attaching to
   the restrictions imposed upon the more fully developed discipline of
   the present day, except that the elder (discipline) may be made the
   agent for granting indulgence to your prostitution?"  In that case, you
   will grant pardon to the idolater too, and to every apostate, because
   we find the People itself, so often guilty of these crimes, as often
   reinstated in their former privileges.  You will maintain communion,
   too, with the murderer:  because Ahab, by deprecation, washed away (the
   guilt of) Naboth's blood; [764] and David, by confession, purged
   Uriah's slaughter, together with its cause--adultery. [765]   That
   done, you will condone incests, too, for Lot's sake; [766] and
   fornications combined with incest, for Judah's sake; [767] and base
   marriages with prostitutes, for Hosea's sake; [768] and not only the
   frequent repetition of marriage, but its simultaneous plurality, for
   our fathers' sakes:  for, of course, it is meet that there should also
   be a perfect equality of grace in regard of all deeds to which
   indulgence was in days bygone granted, if on the ground of some
   pristine precedent pardon is claimed for adultery.  We, too, indeed
   have precedents in the self-same antiquity on the side of our
   opinion,--(precedents) of judgment not merely not waived, but even
   summarily executed upon fornication.  And of course it is a sufficient
   one, that so vast a number--(the number) of 24,000--of the People, when
   they committed fornication with the daughters of Madian, fell in one
   plague. [769]   But, with an eye to the glory of Christ, I prefer to
   derive (my) discipline from Christ.  Grant that the pristine days may
   have had--if the Psychics please--even a right of (indulging) every
   immodesty; grant that, before Christ, the flesh may have disported
   itself, nay, may have perished before its Lord went to seek and bring
   it back:  not yet was it worthy of the gift of salvation; not yet apt
   for the office of sanctity.  It was still, up to that time, accounted
   as being in Adam, with its own vicious nature, easily indulging
   concupiscence after whatever it had seen to be "attractive to the
   sight," [770] and looking back at the lower things, and checking its
   itching with fig-leaves. [771]   Universally inherent was the virus of
   lust--the dregs which are formed out of milk contain it--(dregs) fitted
   (for so doing), in that even the waters themselves had not yet been
   bathed.  But when the Word of God descended into flesh,--(flesh) not
   unsealed even by marriage,--and "the Word was made flesh," [772]
   --(flesh) never to be unsealed by marriage,--which was to find its way
   to the tree not of incontinence, but of endurance; which was to taste
   from that tree not anything sweet, but something bitter; which was to
   pertain not to the infernal regions, but to heaven; which was to be
   precinct not with the leaves of lasciviousness, but the flowers of
   holiness; [773] which was to impart to the waters its own
   purities--thenceforth, whatever flesh (is) "in Christ" [774] has lost
   its pristine soils, is now a thing different, emerges in a new state,
   no longer (generated) of the slime of natural seed, nor of the grime of
   concupiscence, but of "pure water" and a "clean Spirit."  And,
   accordingly, why excuse it on the ground of pristine precedent?  It did
   not bear the names of "body of Christ," [775] of "members of Christ,"
   [776] of "temple of God," [777] at the time when it used to obtain
   pardon for adultery.  And thus if, from the moment when it changed its
   condition, and "having been baptized into Christ put on Christ," [778]
   and was "redeemed with a great price"--"the blood," to wit, "of the
   Lord and Lamb" [779] --you take hold of any one precedent (be it
   precept, or law, or sentence,) of indulgence granted, or to be granted,
   to adultery and fornication,--you have likewise at our hands a
   definition of the time from which the age of the question dates.
     __________________________________________________________________

   [749] Comp. Isa. xliii. 18.

   [750] Comp. Luke ix. 62.

   [751] There is no passage, so far as I am aware, in Isaiah containing
   this distinct assertion.  We have almost the exact words in Rev. xxi.
   4.  The reference may be to Isa. xlii. 9; but there the Eng. ver.
   reads, "are come to pass," and the LXX. have ta ap' arches idou hekasi.

   [752] Comp. Jer. iv. 3 in LXX.

   [753] Comp. Phil. iii. 13.

   [754] Comp. Matt. xi. 13; Luke xvi. 16.

   [755] See Matt. v. 17.

   [756] See Acts xv. 10.

   [757] See Gal. ii. 4; v. 1, 13.

   [758] Ps. i. 1, briefly.

   [759] Ps. xix. 7:  "perfect," Eng. ver.  In LXX. it is xviii. 8.

   [760] Rom. vii. 12, not literally.

   [761] Rom. iii. 31.

   [762] Matt. v. 27, 28.

   [763] Matt. v. 21, 22.

   [764] See 1 Kings xxi. (in LXX. 3 Kings xx).

   [765] See 2 Sam. xi.; xii. 1-13.

   [766] See Gen. xix. 30-38.

   [767] See Gen. xxxviii.

   [768] See Hos. i. 2, 3; iii. 1-3.

   [769] See Num. xxv. 1-9; 1 Cor. x. 8.

   [770] See Gen. iii. 6; and comp. 1 John ii. 16.

   [771] See Gen. iii. 7.

   [772] John i. 14.

   [773] Or, "chastity."

   [774] Comp. 2 Cor. v. 17.

   [775] 1 Cor. xii. 27.

   [776] Ib. and vi. 15.

   [777] 1 Cor. iii. 16; vi. 19.

   [778] Gal. iii. 27.

   [779] Comp. 1 Cor. vi. 20, and the references there.
     __________________________________________________________________

   Chapter VII.--Of the Parables of the Lost Ewe and the Lost Drachma.

   You shall have leave to begin with the parables, where you have the
   lost ewe re-sought by the Lord, and carried back on His shoulders.
   [780]   Let the very paintings upon your cups come forward to show
   whether even in them the figurative meaning of that sheep will shine
   through (the outward semblance, to teach) whether a Christian or
   heathen sinner be the object it aims at in the matter of restoration.
   For we put in a demurrer arising out of the teaching of nature, out of
   the law of ear and tongue, out of the soundness of the mental faculty,
   to the effect that such answers are always given as are called forth
   (by the question,--answers), that is, to the (questions) which call
   them forth.  That which was calling forth (an answer in the present
   case) was, I take it, the fact that the Pharisees were muttering in
   indignation at the Lord's admitting to His society heathen publicans
   and sinners, and communicating with them in food.  When, in reply to
   this, the Lord had figured the restoration of the lost ewe, to whom
   else is it credible that he configured it but to the lost heathen,
   about whom the question was then in hand,--not about a Christian, who
   up to that time had no existence?  Else, what kind of (hypothesis) is
   it that the Lord, like a quibbler in answering, omitting the present
   subject-matter which it was His duty to refute, should spend His labour
   about one yet future?  "But a sheep' properly means a Christian, [781]
   and the Lord's flock' is the people of the Church, [782] and the good
   shepherd' is Christ; [783] and hence in the sheep' we must understand a
   Christian who has erred from the Church's flock.'"  In that case, you
   make the Lord to have given no answer to the Pharisees' muttering, but
   to your presumption.  And yet you will be bound so to defend that
   presumption, as to deny that the (points) which you think applicable to
   Christians are referable to a heathen.  Tell me, is not all mankind one
   flock of God?  Is not the same God both Lord and Shepherd of the
   universal nations? [784]   Who more "perishes" from God than the
   heathen, so long as he "errs?"  Who is more "re-sought" by God than the
   heathen, when he is recalled by Christ?  In fact, it is among heathens
   that this order finds antecedent place; if, that is, Christians are not
   otherwise made out of heathens than by being first "lost," and
   "re-sought" by God, and "carried back" by Christ.  So likewise ought
   this order to be kept, that we may interpret any such (figure) with
   reference to those in whom it finds prior place.  But you, I take it,
   would wish this:  that He should represent the ewe as lost not from a
   flock, but from an ark or a chest!  In like manner, albeit He calls the
   remaining number of the heathens "righteous," it does not follow that
   He shows them to be Christians; dealing as He is with Jews, and at that
   very moment refuting them, because they were indignant at the hope of
   the heathens.  But in order to express, in opposition to the Pharisees'
   envy, His own grace and goodwill even in regard of one heathen, He
   preferred the salvation of one sinner by repentance to theirs by
   righteousness; or else, pray, were the Jews not "righteous," and such
   as "had no need of repentance," having, as they had, as pilotages of
   discipline and instruments of fear, "the Law and the Prophets?"  He set
   them therefore in the parable--and if not such as they were, yet such
   as they ought to have been--that they might blush the more when they
   heard that repentance was necessary to others, and not to themselves.

   Similarly, the parable of the drachma, [785] as being called forth out
   of the same subject-matter, we equally interpret with reference to a
   heathen; albeit it had been "lost" in a house, as it were in the
   church; albeit "found" by aid of a "lamp," as it were by aid of God's
   word. [786]   Nay, but this whole world is the one house of all; in
   which world it is more the heathen, who is found in darkness, whom the
   grace of God enlightens, than the Christian, who is already in God's
   light. [787]   Finally, it is one "straying" which is ascribed to the
   ewe and the drachma:  (and this is an evidence in my favour); for if
   the parables had been composed with a view to a Christian sinner, after
   the loss of his faith, a second loss and restoration of them would have
   been noted.

   I will now withdraw for a short time from this position; in order that
   I may, even by withdrawing, the more recommend it, when I shall have
   succeeded even thus also in confuting the presumption of the opposite
   side.  I admit that the sinner portrayed in each parable is one who is
   already a Christian; yet not that on this account must he be affirmed
   to be such an one as can be restored, through repentance, from the
   crime of adultery and fornication.  For although he be said to "have
   perished," there will be the kind of perdition to treat of; inasmuch as
   the "ewe" "perished" not by dying, but by straying; and the "drachma"
   not by being destroyed, but by being hidden.  In this sense, a thing
   which is safe may be said to "have perished."  Therefore the believer,
   too, "perishes," by lapsing out of (the right path) into a public
   exhibition of charioteering frenzy, or gladiatorial gore, or scenic
   foulness, or athletic vanity; or else if he has lent the aid of any
   special "arts of curiosity" to sports, to the convivialities of heathen
   solemnity, to official exigence, to the ministry of another's idolatry;
   if he has impaled himself upon some word of ambiguous denial, or else
   of blasphemy.  For some such cause he has been driven outside the
   flock; or even himself, perhaps, by anger, by pride, by jealousy,
   (or)--as, in fact, often happens--by disdaining to submit to
   chastisement, has broken away (from it).  He ought to be re-sought and
   recalled.  That which can be recovered does not "perish," unless it
   persist in remaining outside.  You will well interpret the parable by
   recalling the sinner while he is still living.  But, for the adulterer
   and fornicator, who is there who has not pronounced him to be dead
   immediately upon commission of the crime?  With what face will you
   restore to the flock one who is dead, on the authority of that parable
   which recalls a sheep not dead?

   Finally, if you are mindful of the prophets, when they are chiding the
   shepherds, there is a word--I think it is Ezekiel's:  "Shepherds,
   behold, ye devour the milk, and clothe you with the fleeces:  what is
   strong ye have slain; what is weak ye have not tended; what is
   shattered ye have not bound; what has been driven out ye have not
   brought back; what has perished ye have not re-sought." [788]   Pray,
   does he withal upbraid them at all concerning that which is dead, that
   they have taken no care to restore that too to the flock?  Plainly, he
   makes it an additional reproach that they have caused the sheep to
   perish, and to be eaten up by the beasts of the field; nor can they
   either "perish mortally," or be "eaten up," if they are left
   remaining.  "Is it not possible--(granting) that ewes which have been
   mortally lost, and eaten up, are recovered--that (in accordance also
   with the example of the drachma (lost and found again) even within the
   house of God, the Church) there may be some sins of a moderate
   character, proportionable to the small size and the weight of a
   drachma, which, lurking in the same Church, and by and by in the same
   discovered, forthwith are brought to an end in the same with the joy of
   amendment?"  But of adultery and fornication it is not a drachma, but a
   talent, (which is the measure); and for searching them out there is
   need not of the javelin-light of a lamp, but of the spear-like ray of
   the entire sun.  No sooner has (such a) man made his appearance than he
   is expelled from the Church; nor does he remain there; nor does he
   cause joy to the Church which discovers him, but grief; nor does he
   invite the congratulation of her neighbours, but the fellowship in
   sadness of the surrounding fraternities.

   By comparison, even in this way, of this our interpretation with
   theirs, the arguments of both the ewe and the drachma will all the more
   refer to the heathen, that they cannot possibly apply to the Christian
   guilty of the sin for the sake of which they are wrested into a forced
   application to the Christian on the opposite side.
     __________________________________________________________________

   [780] Luke xv. 3-7.

   [781] Comp. John x. 27.

   [782] Comp. Acts xx. 28.

   [783] Comp. John x. 11.

   [784] Comp. Rom. iii. 29.

   [785] Luke xv. 8-10.

   [786] Comp. Ps. cxix. 105 (in LXX. cxviii. 105).

   [787] Comp. 1 John i. 5-7; ii. 8; also Rom. xiii. 12, 13; 1 Thess. v.
   4, 5.

   [788] See Ezek. xxxiv. 1-4.
     __________________________________________________________________

   Chapter VIII.--Of the Prodigal Son.

   But, however, the majority of interpreters of the parables are deceived
   by the self-same result as is of very frequent occurrence in the case
   of embroidering garments with purple.  When you think that you have
   judiciously harmonized the proportions of the hues, and believe
   yourself to have succeeded in skilfully giving vividness to their
   mutual combination; presently, when each body (of colour) and (the
   various) lights are fully developed, the convicted diversity will
   expose all the error.  In the self-same darkness, accordingly, with
   regard to the parable of the two sons also, they are led by some
   figures (occurring in it), which harmonize in hue with the present
   (state of things), to wander out of the path of the true light of that
   comparison which the subject-matter of the parable presents.  For they
   set down, as represented in the two sons, two peoples--the elder the
   Jewish, the younger the Christian:  for they cannot in the sequel
   arrange for the Christian sinner, in the person of the younger son, to
   obtain pardon, unless in the person of the elder they first portray the
   Jewish.  Now, if I shall succeed in showing that the Jewish fails to
   suit the comparison of the elder son, the consequence of course will
   be, that the Christian will not be admissible (as represented) by the
   joint figure of the younger son.  For although the Jew withal be called
   "a son," and an "elder one," inasmuch as he had priority in adoption;
   [789] although, too, he envy the Christian the reconciliation of God
   the Father,--a point which the opposite side most eagerly catches
   at,--still it will be no speech of a Jew to the Father:  "Behold, in
   how many years do I serve Thee, and Thy precept have I never
   transgressed."  For when has the Jew not been a transgressor of the
   law; hearing with the ear, and not hearing; [790] holding in hatred him
   who reproveth in the gates, [791] and in scorn holy speech? [792]   So,
   too, it will be no speech of the Father to the Jew:  "Thou art always
   with Me, and all Mine are thine."  For the Jews are pronounced
   "apostate sons, begotten indeed and raised on high, but who have not
   understood the Lord, and who have quite forsaken the Lord, and have
   provoked unto anger the Holy One of Israel." [793]   That all things,
   plainly, were conceded to the Jew, we shall admit; but he has likewise
   had every more savoury morsel torn from his throat, [794] not to say
   the very land of paternal promise.  And accordingly the Jew at the
   present day, no less than the younger son, having squandered God's
   substance, is a beggar in alien territory, serving even until now its
   princes, that is, the princes of this world. [795]   Seek, therefore,
   the Christians some other as their brother; for the Jew the parable
   does not admit.  Much more aptly would they have matched the Christian
   with the elder, and the Jew with the younger son, "according to the
   analogy of faith," [796] if the order of each people as intimated from
   Rebecca's womb [797] permitted the inversion:  only that (in that case)
   the concluding paragraph would oppose them; for it will be fitting for
   the Christian to rejoice, and not to grieve, at the restoration of
   Israel, if it be true, (as it is), that the whole of our hope is
   intimately united with the remaining expectation of Israel. [798]
   Thus, even if some (features in the parable) are favourable, yet by
   others of a contrary significance the thorough carrying out of this
   comparison is destroyed; although (albeit all points be capable of
   corresponding with mirror-like accuracy) there be one cardinal danger
   in interpretations--the danger lest the felicity of our comparisons be
   tempered with a different aim from that which the subject-matter of
   each particular parable has bidden us (temper it).  For we remember (to
   have seen) actors withal, while accommodating allegorical gestures to
   their ditties, giving expression to such as are far different from the
   immediate plot, and scene, and character, and yet with the utmost
   congruity.  But away with extraordinary ingenuity, for it has nothing
   to do with our subject.  Thus heretics, too, apply the self-same
   parables where they list, and exclude them (in other cases)--not where
   they ought--with the utmost aptitude.  Why the utmost aptitude?
   Because from the very beginning they have moulded together the very
   subject-matters of their doctrines in accordance with the opportune
   incidences of the parables.  Loosed as they are from the constraints of
   the rule of truth, they have had leisure, of course, to search into and
   put together those things of which the parables seem (to be
   symbolical).
     __________________________________________________________________

   [789] See Ex. iv. 22; Rom. ix. 4.

   [790] Comp. Isa. vi. 9.

   [791] Comp. Isa. xxix. 21.

   [792] Comp. Jer. xx. 7, 8.

   [793] Comp. Isa. i. 2-4.

   [794] See Ps. lxxviii. 30, 31 (in LXX. it is lxxvii. 30, 31).

   [795] Or "age"--sæculi.  Comp. 1 Cor. ii. 6.

   [796] Comp. Rom. xii. 6.

   [797] Comp. Rom. ix. 10-13; Gen. xxv. 21-24.

   [798] Comp. Rom. xi. 11-36.
     __________________________________________________________________

   Chapter IX.--Certain General Principles of Parabolic Interpretation.
   These Applied to the Parables Now Under Consideration, Especially to
   that of the Prodigal Son.

   We, however, who do not make the parables the sources whence we devise
   our subject-matters, but the subject-matters the sources whence we
   interpret the parables, do not labour hard, either, to twist all things
   (into shape) in the exposition, while we take care to avoid all
   contradictions.  Why "an hundred sheep?" and why, to be sure, "ten
   drachmas?"  And what is that "besom?"  Necessary it was that He who was
   desiring to express the extreme pleasure which the salvation of one
   sinner gives to God, should name some special quantity of a numerical
   whole from which to describe that "one" had perished.  Necessary it was
   that the style of one engaged in searching for a "drachma" in a
   "house," should be aptly fitted with the helpful accompaniment of a
   "besom" as well as of a "lamp."  For curious niceties of this kind not
   only render some things suspected, but, by the subtlety of forced
   explanations, generally lead away from the truth.  There are, moreover,
   some points which are just simply introduced with a view to the
   structure and disposition and texture of the parable, in order that
   they may be worked up throughout to the end for which the typical
   example is being provided.  Now, of course the (parable of) the two
   sons will point to the same end as (those of) the drachma and the ewe:
   for it has the self-same cause (to call it forth) as those to which it
   coheres, and the selfsame "muttering," of course, of the Pharisees at
   the intercourse between the Lord and heathens.  Or else, if any doubts
   that in the land of Judea, subjugated as it had been long since by the
   hand of Pompey and of Lucullus, the publicans were heathens, let him
   read Deuteronomy:  "There shall be no tribute-weigher of the sons of
   Israel." [799]   Nor would the name of publicans have been so execrable
   in the eyes of the Lord, unless as being a "strange" [800] name,--a
   (name) of such as put up the pathways of the very sky, and earth, and
   sea, for sale.  Moreover, when (the writer) adjoins "sinners" to
   "publicans," [801] it does not follow that he shows them to have been
   Jews, albeit some may possibly have been so; but by placing on a par
   the one genus of heathens--some sinners by office, that is, publicans;
   some by nature, that is, not publicans--he has drawn a distinction
   between them.  Besides, the Lord would not have been censured for
   partaking of food with Jews, but with heathens, from whose board the
   Jewish discipline excludes (its disciples). [802]

   Now we must proceed, in the case of the prodigal son, to consider first
   that which is more useful; for no adjustment of examples, albeit in the
   most nicely-poised balance, shall be admitted if it shall prove to be
   most hurtful to salvation.  But the whole system of salvation, as it is
   comprised in the maintenance of discipline, we see is being subverted
   by that interpretation which is affected by the opposite side.  For if
   it is a Christian who, after wandering far from his Father, squanders,
   by living heathenishly, the "substance" received from God his
   Father,--(the substance), of course, of baptism--(the substance), of
   course, of the Holy Spirit, and (in consequence) of eternal hope; if,
   stripped of his mental "goods," he has even handed his service over to
   the prince of the world [803] --who else but the devil?--and by him
   being appointed over the business of "feeding swine"--of tending
   unclean spirits, to wit--has recovered his senses so as to return to
   his Father,--the result will be, that, not adulterers and fornicators,
   but idolaters, and blasphemers, and renegades, and every class of
   apostates, will by this parable make satisfaction to the Father; and in
   this way (it may) rather (be said that) the whole "substance" of the
   sacrament is most truly wasted away.  For who will fear to squander
   what he has the power of afterwards recovering?  Who will be careful to
   preserve to perpetuity what he will be able to lose not to perpetuity?
   Security in sin is likewise an appetite for it.  Therefore the apostate
   withal will recover his former "garment," the robe of the Holy Spirit;
   and a renewal of the "ring," the sign and seal of baptism; and Christ
   will again be "slaughtered;" [804] and he will recline on that couch
   from which such as are unworthily clad are wont to be lifted by the
   torturers, and cast away into darkness, [805] --much more such as have
   been stripped.  It is therefore a further step if it is not expedient,
   (any more than reasonable), that the story of the prodigal son should
   apply to a Christian.  Wherefore, if the image of a "son" is not
   entirely suitable to a Jew either, our interpretation shall be simply
   governed with an eye to the object the Lord had in view.  The Lord had
   come, of course, to save that which "had perished;" [806] "a Physician"
   necessary to "the sick" "more than to the whole." [807]   This fact He
   was in the habit both of typifying in parables and preaching in direct
   statements.  Who among men "perishes," who falls from health, but he
   who knows not the Lord?  Who is "safe and sound," but he who knows the
   Lord?  These two classes--"brothers" by birth--this parable also will
   signify.  See whether the heathen have in God the Father the
   "substance" of origin, and wisdom, and natural power of Godward
   recognition; by means of which power the apostle withal notes that "in
   the wisdom of God, the world through wisdom knew not God," [808]
   --(wisdom) which, of course, it had received originally from God.  This
   ("substance"), accordingly, he "squandered;" having been cast by his
   moral habits far from the Lord, amid the errors and allurements and
   appetites of the world, [809] where, compelled by hunger after truth,
   [810] he handed himself over to the prince of this age.  He set him
   over "swine," to feed that flock familiar to demons, [811] where he
   would not be master of a supply of vital food, and at the same time
   would see others (engaged) in a divine work, having abundance of
   heavenly bread.  He remembers his Father, God; he returns to Him when
   he has been satisfied; he receives again the pristine "garment,"--the
   condition, to wit, which Adam by transgression had lost.  The "ring"
   also he is then wont to receive for the first time, wherewith, after
   being interrogated, [812] he publicly seals the agreement of faith, and
   thus thenceforward feeds upon the "fatness" of the Lord's body,--the
   Eucharist, to wit.  This will be the prodigal son, who never in days
   bygone was thrifty; who was from the first prodigal, because not from
   the first a Christian.  Him withal, returning from the world to the
   Father's embraces, the Pharisees mourned over, in the persons of the
   "publicans and sinners."  And accordingly to this point alone the elder
   brother's envy is adapted:  not because the Jews were innocent, and
   obedient to God, but because they envied the nation salvation; being
   plainly they who ought to have been "ever with" the Father.  And of
   course it is immediately over the first calling of the Christian that
   the Jew groans, not over his second restoration:  for the former
   reflects its rays even upon the heathen; but the latter, which takes
   place in the churches, is not known even to the Jews.  I think that I
   have advanced interpretations more consonant with the subject-matter of
   the parables, and the congruity of things, and the preservation of
   disciplines.  But if the view with which the opposite party is eager to
   mould the ewe, and the drachma, and the voluptuousness of the son to
   the shape of the Christian sinner, is that they may endow adultery and
   fornication with (the gift of) repentance; it will be fitting either
   that all other crimes equally capital should be conceded remissible, or
   else that their peers, adultery and fornication, should be retained
   inconcessible.

   But it is more (to the point) that it is not lawful to draw conclusions
   about anything else than the subject which was immediately in hand.  In
   short, if it were lawful to transfer the parables to other ends (than
   they were originally intended for), it would be rather to martyrdom
   that we would direct the hope drawn from those now in question; for
   that is the only thing which, after all his substance has been
   squandered, will be able to restore the son; and will joyfully proclaim
   that the drachma has been found, albeit among all (rubbish) on a
   dungheap; and will carry back into the flock on the shoulders of the
   Lord Himself the ewe, fugitive though she have been over all that is
   rough and rugged.  But we prefer, if it must be so, to be less wise in
   the Scriptures, than to be wise against them.  We are as much bound to
   keep the sense of the Lord as His precept.  Transgression in
   interpretation is not lighter than in conversation.
     __________________________________________________________________

   [799] Oehler refers to Deut. xxiii. 19; but the ref. is not
   satisfactory.

   [800] Extraneum.  Comp. such phrases as "strange children," Ps. cxliv.
   7, 11 (cxliii. 7, 11, in LXX.), and Hos. v. 7; "strange gods," etc.

   [801] See Luke xv. 1, 2; Matt. ix. 10, 11; xi. 19; Mark ii. 15, 16;
   Luke v. 29, 30.

   [802] See Acts x. 28; xi. 3.

   [803] Sæculi.  Comp. 1 Cor. ii. 8; 2 Cor. iv. 4.

   [804] Besides the reference to Luke xv. 23, there may be a reference to
   Heb. vi. 6.

   [805] See Matt. xxii. 11-14.

   [806] See Matt. xviii. 11.

   [807] Matt. ix. 12; Mark ix. 17; Luke v. 21.

   [808] 1 Cor. i. 21.

   [809] Sæculi.

   [810] Amos viii. 11.

   [811] See Matt. viii. 30-34; Mark v. 11-14; Luke viii. 32, 33.

   [812] Comp. 1 Pet. iii. 21; and Hooker, Eccl. Pol., v. 63, 3.
     __________________________________________________________________

   Chapter X.--Repentance More Competent to Heathens Than to Christians.

   When, therefore, the yoke which forbade the discussion of these
   parables with a view to the heathens has been shaken off, and the
   necessity once for all discerned or admitted of not interpreting
   otherwise than is (suitable to) the subject-matter of the proposition;
   they contend in the next place, that the official proclamation of
   repentance is not even applicable to heathens, since their sins are not
   amenable to it, imputable as they are to ignorance, which nature alone
   renders culpable before God.  Hence the remedies are unintelligible to
   such to whom the perils themselves are unintelligible:  whereas the
   principle of repentance finds there its corresponding place where sin
   is committed with conscience and will, where both the fault and the
   favour are intelligible; that he who mourns, he who prostrates himself,
   is he who knows both what he has lost and what he will recover if he
   makes to God the offering of his repentance--to God who, of course,
   offers that repentance rather to sons than to strangers.

   Was that, then, the reason why Jonah thought not repentance necessary
   to the heathen Ninevites, when he tergiversated in the duty of
   preaching? or did he rather, foreseeing the mercy of God poured forth
   even upon strangers, fear that that mercy would, as it were, destroy
   (the credit of) his proclamation? and accordingly, for the sake of a
   profane city, not yet possessed of a knowledge of God, still sinning in
   ignorance, did the prophet well-nigh perish? [813] except that he
   suffered a typical example of the Lord's passion, which was to redeem
   heathens as well (as others) on their repentance.  It is enough for me
   that even John, when "strewing the Lord's ways," [814] was the herald
   of repentance no less to such as were on military service and to
   publicans, than to the sons of Abraham. [815]   The Lord Himself
   presumed repentance on the part of the Sidonians and Tyrians if they
   had seen the evidences of His "miracles." [816]

   Nay, but I will even contend that repentance is more competent to
   natural sinners than to voluntary.  For he will merit its fruit who has
   not yet used more than he who has already withal abused it; and
   remedies will be more effective on their first application than when
   outworn.  No doubt the Lord is "kind" to "the unthankful," [817] rather
   than to the ignorant! and "merciful" to the "reprobates" sooner than to
   such as have yet had no probation! so that insults offered to His
   clemency do not rather incur His anger than His caresses! and He does
   not more willingly impart to strangers that (clemency) which, in the
   case of His own sons, He has lost, seeing that He has thus adopted the
   Gentiles while the Jews make sport of His patience!  But what the
   Psychics mean is this--that God, the Judge of righteousness, prefers
   the repentance to the death of that sinner who has preferred death to
   repentance!  If this is so, it is by sinning that we merit favour.

   Come, you rope-walker upon modesty, and chastity, and every kind of
   sexual sanctity, who, by the instrumentality of a discipline of this
   nature remote from the path of truth, mount with uncertain footstep
   upon a most slender thread, balancing flesh with spirit, moderating
   your animal principle by faith, tempering your eye by fear; why are you
   thus wholly engaged in a single step?  Go on, if you succeed in finding
   power and will, while you are so secure, and as it were upon solid
   ground.  For if any wavering of the flesh, any distraction of the mind,
   any wandering of the eye, shall chance to shake you down from your
   equipoise, "God is good."  To His own (children), not to heathens, He
   opens His bosom:  a second repentance will await you; you will again,
   from being an adulterer, be a Christian!  These (pleas) you (will urge)
   to me, most benignant interpreter of God.  But I would yield my ground
   to you, if the scripture of "the Shepherd," [818] which is the only one
   which favours adulterers, had deserved to find a place in the Divine
   canon; if it had not been habitually judged by every council of
   Churches (even of your own) among apocryphal and false (writings);
   itself adulterous, and hence a patroness of its comrades; from which in
   other respects, too, you derive initiation; to which, perchance, that
   "Shepherd," will play the patron whom you depict upon your
   (sacramental) chalice, (depict, I say, as) himself withal a prostitutor
   of the Christian sacrament, (and hence) worthily both the idol of
   drunkenness, and the brize of adultery by which the chalice will
   quickly be followed, (a chalice) from which you sip nothing more
   readily than (the flavour of) the "ewe" of (your) second repentance!
   I, however, imbibe the Scriptures of that Shepherd who cannot be
   broken.  Him John forthwith offers me, together with the laver and duty
   of repentance; (and offers Him as) saying, "Bear worthy fruits of
   repentance:  and say not, We have Abraham (as our) father"--for fear,
   to wit, lest they should again take flattering unctions for delinquency
   from the grace shown to the fathers--"for God is able from these stones
   to raise sons to Abraham."  Thus it follows that we too (must judge)
   such as "sin no more" (as) "bearing worthy fruits of repentance."  For
   what more ripens as the fruit of repentance than the achievement of
   emendation?  But even if pardon is rather the" fruit of repentance,"
   even pardon cannot co-exist without the cessation from sin.  So is the
   cessation from sin the root of pardon, that pardon may be the fruit of
   repentance.
     __________________________________________________________________

   [813] Comp. Jonah i. iv.

   [814] See Luke i. 76.

   [815] See Luke iii. 8, 12, 14.

   [816] Matt. xi. 21; Luke x. 13.

   [817] Comp. Luke vi. 35.

   [818] i.e., the "Shepherd" of Hermas.  See de Or., c. xvi.
     __________________________________________________________________

   Chapter XI.--From Parables Tertullian Comes to Consider Definite Acts
   of the Lord.

   From the side of its pertinence to the Gospel, the question of the
   parables indeed has by this time been disposed of.  If, however, the
   Lord, by His deeds withal, issued any such proclamation in favour of
   sinners; as when He permitted contact even with his own body to the
   "woman, a sinner,"--washing, as she did, His feet with tears, and
   wiping them with her hair, and inaugurating His sepulture with
   ointment; as when to the Samaritaness--not an adulteress by her now
   sixth marriage, but a prostitute--He showed (what He did show readily
   to any one) who He was; [819] --no benefit is hence conferred upon our
   adversaries, even if it had been to such as were already Christians
   that He (in these several cases) granted pardon.  For we now affirm:
   This is lawful to the Lord alone:  may the power of His indulgence be
   operative at the present day! [820]   At those times, however, in which
   He lived on earth we lay this down definitively, that it is no
   prejudgment against us if pardon used to be conferred on sinners--even
   Jewish ones.  For Christian discipline dates from the renewing of the
   Testament, [821] and (as we have premised) from the redemption of
   flesh--that is, the Lord's passion.  None was perfect before the
   discovery of the order of faith; none a Christian before the resumption
   of Christ to heaven; none holy before the manifestation of the Holy
   Spirit from heaven, the Determiner of discipline itself.
     __________________________________________________________________

   [819] John iv. 1-25.

   [820] Comp. c. iii. above.

   [821] Comp. Matt. xxvi. 28, Mark xiv. 24, Luke xxii. 21, with Heb. ix.
   11-20.
     __________________________________________________________________

   Chapter XII.--Of the Verdict of the Apostles, Assembled in Council,
   Upon the Subject of Adultery.

   Accordingly, these who have received "another Paraclete" in and through
   the apostles,--(a Paraclete) whom, not recognising Him even in His
   special prophets, they no longer possess in the apostles either;--come,
   now, let them, even from the apostolic instrument, teach us the
   possibility that the stains of a flesh which after baptism has been
   repolluted, can by repentance be washed away.  Do we not, in the
   apostles also, recognise the form of the Old Law with regard to the
   demonstration of adultery, how great (a crime) it is; lest perchance it
   be esteemed more trivial in the new stage of disciplines than in the
   old?  When first the Gospel thundered and shook the old system to its
   base, when dispute was being held on the question of retaining or not
   the Law; this is the first rule which the apostles, on the authority of
   the Holy Spirit, send out to those who were already beginning to be
   gathered to their side out of the nations:  "It has seemed (good)," say
   they, "to the Holy Spirit and to us to cast upon you no ampler weight
   than (that) of those (things) from which it is necessary that
   abstinence be observed; from sacrifices, and from fornications, and
   from blood: [822]   by abstaining from which ye act rightly, the Holy
   Spirit carrying you."  Sufficient it is, that in this place withal
   there has been preserved to adultery and fornication the post of their
   own honour between idolatry and murder:  for the interdict upon "blood"
   we shall understand to be (an interdict) much more upon human blood.
   Well, then, in what light do the apostles will those crimes to appear
   which alone they select, in the way of careful guarding against, from
   the pristine Law? which alone they prescribe as necessarily to be
   abstained from?  Not that they permit others; but that these alone they
   put in the foremost rank, of course as not remissible; (they,) who, for
   the heathens' sake, made the other burdens of the law remissible.  Why,
   then, do they release our neck from so heavy a yoke, except to place
   forever upon those (necks) these compendia of discipline?  Why do they
   indulgently relax so many bonds, except that they may wholly bind us in
   perpetuity to such as are more necessary?  They loosed us from the more
   numerous, that we might be bound up to abstinence from the more
   noxious.  The matter has been settled by compensation:  we have gained
   much, in order that we may render somewhat.  But the compensation is
   not revocable; if, that is, it will be revoked by
   iteration--(iteration) of adultery, of course, and blood and idolatry:
   for it will follow that the (burden of) the whole law will be incurred,
   if the condition of pardon shall be violated.  But it is not lightly
   that the Holy Spirit has come to an agreement with us--coming to this
   agreement even without our asking; whence He is the more to be
   honoured.  His engagement none but an ungrateful man will dissolve.  In
   that event, He will neither accept back what He has discarded, nor
   discard what He has retained.  Of the latest Testament the condition is
   ever immutable; and, of course the public recitation of that decree,
   [823] and the counsel embodied therein, will cease (only) with the
   world. [824]   He has definitely enough refused pardon to those crimes
   the careful avoidance whereof He selectively enjoined; He has claimed
   whatever He has not inferentially conceded.  Hence it is that there is
   no restoration of peace granted by the Churches to "idolatry" or to
   "blood."  From which final decision of theirs that the apostles should
   have departed, is (I think) not lawful to believe; or else, if some
   find it possible to believe so, they will be bound to prove it.
     __________________________________________________________________

   [822] See Acts xv. 28, 29.

   [823] See Acts xv. 30 and xvi. 4.

   [824] Sæculo.
     __________________________________________________________________

   Chapter XIII.--Of St. Paul, and the Person Whom He Urges the
   Corinthians to Forgive.

   We know plainly at this point, too, the suspicions which they raise.
   For, in fact, they suspect the Apostle Paul of having, in the second
   (Epistle) to the Corinthians, granted pardon to the self-same
   fornicator whom in the first he has publicly sentenced to be
   "surrendered to Satan, for the destruction of the flesh," [825]
   --impious heir as he was to his father's wedlock; as if he subsequently
   erased his own words, writing:  "But if any hath wholly saddened, he
   hath not wholly saddened me, but in part, lest I burden you all.
   Sufficient is such a chiding which is given by many; so that, on the
   contrary, ye should prefer to forgive and console, lest, perhaps, by
   more abundant sadness, such an one be devoured.  For which reason, I
   pray you, confirm toward him affection.  For to this end withal have I
   written, that I may learn a proof of you, that in all (things) ye are
   obedient to me.  But if ye shall have forgiven any, so (do) I; for I,
   too, if I have forgiven ought, have forgiven in the person of Christ,
   lest we be overreached by Satan, since we are not ignorant of his
   injections." [826]   What (reference) is understood here to the
   fornicator? what to the contaminator of his father's bed? [827] what to
   the Christian who had overstepped the shamelessness of
   heathens?--since, of course, he would have absolved by a special pardon
   one whom he had condemned by a special anger.  He is more obscure in
   his pity than in his indignation.  He is more open in his austerity
   than in his lenity.  And yet, (generally), anger is more readily
   indirect than indulgence.  Things of a sadder are more wont to hesitate
   than things of a more joyous cast.  Of course the question in hand
   concerned some moderate indulgence; which (moderation in the
   indulgence) was now, if ever, to be divined, when it is usual for all
   the greatest indulgences not to be granted without public proclamation,
   so far (are they from being granted) without particularization.  Why,
   do you yourself, when introducing into the church, for the purpose of
   melting the brotherhood by his prayers, the repentant adulterer, lead
   into the midst and prostrate him, all in haircloth and ashes, a
   compound of disgrace and horror, before the widows, before the elders,
   suing for the tears of all, licking the footprints of all, clasping the
   knees of all?  And do you, good shepherd and blessed father that you
   are, to bring about the (desired) end of the man, grace your harangue
   with all the allurements of mercy in your power, and under the parable
   of the "ewe" go in quest of your goats? [828] do you, for fear lest
   your "ewe" again take a leap out from the flock--as if that were no
   more lawful for the future which was not even once lawful--fill all the
   rest likewise full of apprehension at the very moment of granting
   indulgence?  And would the apostle so carelessly have granted
   indulgence to the atrocious licentiousness of fornication burdened with
   incest, as not at least to have exacted from the criminal even this
   legally established garb of repentance which you ought to have learned
   from him? as to have uttered no commination on the past? no allocution
   touching the future?  Nay, more; he goes further, and beseeches that
   they "would confirm toward him affection," as if he were making
   satisfaction to him, not as if he were granting an indulgence!  And yet
   I hear (him speak of) "affection," not "communion;" as (he writes)
   withal to the Thessalonians:  "But if any obey not our word through the
   epistle, him mark; and associate not with him, that he may feel awed;
   not regarding (him) as an enemy, but rebuking as a brother." [829]
   Accordingly, he could have said that to a fornicator, too, "affection"
   only was conceded, not "communion" as well; to an incestuous man,
   however, not even "affection;" whom he would, to be sure, have bidden
   to be banished from their midst [830] --much more, of course, from
   their mind.  "But he was apprehensive lest they should be overreached
   by Satan' with regard to the loss of that person whom himself had cast
   forth to Satan; or else lest, by abundance of mourning, he should be
   devoured' whom he had sentenced to destruction of the flesh.'"  Here
   they go so far as to interpret "destruction of the flesh" of the office
   of repentance; in that by fasts, and squalor, and every species of
   neglect and studious ill-treatment devoted to the extermination of the
   flesh, it seems to make satisfaction to God; so that they argue that
   that fornicator--that incestuous person rather--having been delivered
   by the apostle to Satan, not with a view to "perdition," but with a
   view to "emendation," on the hypothesis that subsequently he would, on
   account of the "destruction" (that is, the general affliction) "of the
   flesh," attain pardon, therefore did actually attain it.  Plainly, the
   selfsame apostle delivered to Satan Hymenæus and Alexander, "that they
   might be emended into not blaspheming," [831] as he writes to his
   Timotheus.  "But withal himself says that a stake [832] was given him,
   an angel of Satan,' by which he was to be buffeted, lest he should
   exalt himself."  If they touch upon this (instance) withal, in order to
   lead us to understand that such as were "delivered to Satan" by him
   (were so delivered) with a view to emendation, not to perdition; what
   similarity is there between blasphemy and incest, and a soul entirely
   free from these,--nay, rather elated from no other source than the
   highest sanctity and all innocence; which (elation of soul) was being
   restrained in the apostle by "buffets," if you will, by means (as they
   say) of pain in the ear or head?  Incest, however, and blasphemy,
   deserved to have delivered the entire persons of men to Satan himself
   for a possession, not to "an angel" of his.  And (there is yet another
   point):  for about this it makes a difference, nay, rather withal in
   regard to this it is of the utmost consequence, that we find those men
   delivered by the apostle to Satan, but to the apostle himself an angel
   of Satan given.  Lastly, when Paul is praying the Lord for its removal,
   what does he hear?  "Hold my grace sufficient; for virtue is perfected
   in infirmity." [833]   This they who are surrendered to Satan cannot
   hear.  Moreover, if the crime of Hymenæus and Alexander--blasphemy, to
   wit--is irremissible in this and in the future age, [834] of course the
   apostle would not, in opposition to the determinate decision of the
   Lord, have given to Satan, under a hope of pardon, men already sunken
   from the faith into blasphemy; whence, too, he pronounced them
   "shipwrecked with regard to faith," [835] having no longer the solace
   of the ship, the Church.  For to those who, after believing, have
   struck upon (the rock of) blasphemy, pardon is denied; on the other
   hand, heathens and heretics are daily emerging out of blasphemy.  But
   even if he did say, "I delivered them to Satan, that they might receive
   the discipline of not blaspheming," he said it of the rest, who, by
   their deliverance to Satan--that is, their projection outside the
   Church--had to be trained in the knowledge that there must be no
   blaspheming.  So, therefore, the incestuous fornicator, too, he
   delivered, not with a view to emendation, but with a view to perdition,
   to Satan, to whom he had already, by sinning above an heathen, gone
   over; that they might learn there must be no fornicating.  Finally, he
   says, "for the destruction of the flesh," not its "torture"--condemning
   the actual substance through which he had fallen out (of the faith),
   which substance had already perished immediately on the loss of
   baptism--"in order that the spirit," he says, "may be saved in the day
   of the Lord."  And (here, again, is a difficulty):  for let this point
   be inquired into, whether the man's own spirit will be saved.  In that
   case, a spirit polluted with so great a wickedness will be saved; the
   object of the perdition of the flesh being, that the spirit may be
   saved in penalty.  In that case, the interpretation which is contrary
   to ours will recognise a penalty without the flesh, if we lose the
   resurrection of the flesh.  It remains, therefore, that his meaning
   was, that that spirit which is accounted to exist in the Church must be
   presented "saved," that is, untainted by the contagion of impurities in
   the day of the Lord, by the ejection of the incestuous fornicator; if,
   that is, he subjoins:  "Know ye not, that a little leaven spoileth the
   savour of the whole lump?" [836]   And yet incestuous fornication was
   not a little, but a large, leaven.
     __________________________________________________________________

   [825] See 1 Cor. v. 5.

   [826] See 2 Cor. ii. 5-11.

   [827] Comp. Gen. xlix. 4.

   [828] Comp. Matt. xxv. 32, 33.

   [829] 2 Thess. iii. 14, 15.

   [830] Comp. 1 Cor. v. 2.

   [831] 1 Tim. i. 20.

   [832] 2 Cor. xii. 7-10.

   [833] 2 Cor. xii. 9, not very exactly rendered.

   [834] Ævo.  Comp. Matt. xii. 32.

   [835] 1 Tim. i. 19.

   [836] 1 Cor. v. 6, where Tertullian appears to have used doloi, not
   zumoi.
     __________________________________________________________________

   Chapter XIV.--The Same Subject Continued.

   And--these intervening points having accordingly been got rid of--I
   return to the second of Corinthians; in order to prove that this saying
   also of the apostle, "Sufficient to such a man be this rebuke which (is
   administered) by many," is not suitable to the person of the
   fornicator.  For if he had sentenced him "to be surrendered to Satan
   for the destruction of the flesh," of course he had condemned rather
   than rebuked him.  Some other, then, it was to whom he willed the
   "rebuke" to be sufficient; if, that is, the fornicator had incurred not
   "rebuke" from his sentence, but "condemnation."  For I offer you
   withal, for your investigation, this very question:  Whether there were
   in the first Epistle others, too, who "wholly saddened" the apostle by
   "acting disorderly," [837] and "were wholly saddened" by him, through
   incurring (his) "rebuke," according to the sense of the second Epistle;
   of whom some particular one may in that (second Epistle) have received
   pardon.  Direct we, moreover, our attention to the entire first
   Epistle, written (that I may so say) as a whole, not with ink, but with
   gall; swelling, indignant, disdainful, comminatory, invidious, and
   shaped through (a series of) individual charges, with an eye to certain
   individuals who were, as it were, the proprietors of those charges?
   For so had schisms, and emulations, and discussions, and presumptions,
   and elations, and contentions required, that they should be laden with
   invidiousness, and rebuffed with curt reproof, and filed down by
   haughtiness, and deterred by austerity.  And what kind of invidiousness
   is the pungency of humility?  "To God I give thanks that I have
   baptized none of you, except Crispus and Gaius, lest any say that I
   have baptized in mine own name." [838]   "For neither did I judge to
   know anything among you but Jesus Christ, and Him crucified." [839]
   And, "(I think) God hath selected us the apostles (as) hindmost, like
   men appointed to fight with wild beasts; since we have been made a
   spectacle to this world, both to angels and to men:"  And, "We have
   been made the offscourings of this world, the refuse of all:"  And, "Am
   I not free? am I not an apostle? have I not seen Christ Jesus our
   Lord?" [840]   With what kind of superciliousness, on the contrary, was
   he compelled to declare, "But to me it is of small moment that I be
   interrogated by you, or by a human court-day; for neither am I
   conscious to myself (of any guilt);" and, "My glory none shall make
   empty." [841]   "Know ye not that we are to judge angels?" [842]
   Again, of how open censure (does) the free expression (find utterance),
   how manifest the edge of the spiritual sword, (in words like these):
   "Ye are already enriched! ye are already satiated! ye are already
   reigning!" [843] and, "If any thinks himself to know, he knoweth not
   yet how it behoves him to know!" [844]   Is he not even then "smiting
   some one's face," [845] in saying, "For who maketh thee to differ?
   What, moreover, hast thou which thou hast not received?  Why gloriest
   thou as if thou have not received?" [846]   Is he not withal "smiting
   them upon the mouth," [847] (in saying):  "But some, in (their)
   conscience, even until now eat (it) as if (it were) an idol-sacrifice.
   But, so sinning, by shocking the weak consciences of the brethren
   thoroughly, they will sin against Christ." [848]   By this time,
   indeed, (he mentions individuals) by name:  "Or have we not a power of
   eating, and of drinking, and of leading about women, just as the other
   apostles withal, and the brethren of the Lord, and Cephas?" and, "If
   others attain to (a share) in power over you, (may) not we rather?"  In
   like manner he pricks them, too, with an individualizing pen:
   "Wherefore, let him who thinketh himself to be standing, see lest he
   fall;" and, "If any seemeth to be contentious, we have not such a
   custom, nor (has) the Church of the Lord."  With such a final clause
   (as the following), wound up with a malediction, "If any loveth not the
   Lord Jesus, be he anathema maranatha," he is, of course, striking some
   particular individual through.

   But I will rather take my stand at that point where the apostle is more
   fervent, where the fornicator himself has troubled others also.  "As if
   I be not about to come unto you, some are inflated.  But I will come
   with more speed, if the Lord shall have permitted, and will learn not
   the speech of those who are inflated, but the power.  For the kingdom
   of God is not in speech, but in power.  And what will ye? shall I come
   unto you in a rod, or in a spirit of lenity?"  For what was to
   succeed?  "There is heard among you generally fornication, and such
   fornication as (is) not (heard) even among the Gentiles, that one
   should have his own father's wife.  And are ye inflated, and have ye
   not rather mourned, that he who hath committed such a deed may be taken
   away from the midst of you?"  For whom were they to "mourn?"  Of
   course, for one dead.  To whom were they to mourn?  Of course, to the
   Lord, in order that in some way or other he may be "taken away from the
   midst of them;" not, of course in order that he may be put outside the
   Church.  For a thing would not have been requested of God which came
   within the official province of the president (of the Church); but
   (what would be requested of Him was), that through death--not only this
   death common to all, but one specially appropriate to that very flesh
   which was already a corpse, a tomb leprous with irremediable
   uncleanness--he might more fully (than by simple excommunication) incur
   the penalty of being "taken away" from the Church.  And accordingly, in
   so far as it was meantime possible for him to be "taken away," he
   "adjudged such an one to be surrendered to Satan for the destruction of
   the flesh."  For it followed that flesh which was being cast forth to
   the devil should be accursed, in order that it might be discarded from
   the sacrament of blessing, never to return into the camp of the Church.

   And thus we see in this place the apostle's severity divided, against
   one who was "inflated," and one who was "incestuous:"  (we see the
   apostle) armed against the one with "a rod," against the other with a
   sentence,--a "rod," which he was threatening; a sentence, which he was
   executing:  the former (we see) still brandishing, the latter
   instantaneously hurtling; (the one) wherewith he was rebuking, and (the
   other) wherewith he was condemning.  And certain it is, that forthwith
   thereafter the rebuked one indeed trembled beneath the menace of the
   uplifted rod, but the condemned perished under the instant infliction
   of the penalty.  Immediately the former retreated fearing the blow, the
   latter paying the penalty.  When a letter of the self-same apostle is
   sent a second time to the Corinthians, pardon is granted plainly; but
   it is uncertain to whom, because neither person nor cause is
   advertised.  I will compare the cases with the senses.  If the
   "incestuous" man is set before us, on the same platform will be the
   "inflated" man too.  Surely the analogy of the case is sufficiently
   maintained, when the "inflated" is rebuked, but the "incestuous" is
   condemned.  To the "inflated" pardon is granted, but after rebuke; to
   the "incestuous" no pardon seems to have been granted, as under
   condemnation.  If it was to him for whom it was feared that he might be
   "devoured by mourning" that pardon was being granted, the "rebuked" one
   was still in danger of being devoured, losing heart on account of the
   commination, and mourning on account of the rebuke.  The "condemned"
   one, however, was permanently accounted as already devoured, alike by
   his fault and by his sentence; (accounted, that is, as one) who had not
   to "mourn," but to suffer that which, before suffering it, he might
   have mourned.  If the reason why pardon was being granted was "lest we
   should be defrauded by Satan," the loss against which precaution was
   being taken had to do with that which had not yet perished.  No
   precaution is taken in the use of a thing finally despatched, but in
   the case of a thing still safe.  But the condemned one--condemned, too,
   to the possession of Satan--had already perished from the Church at the
   moment when he had committed such a deed, not to say withal at the
   moment of being forsworn by the Church itself.  How should (the Church)
   fear to suffer a fraudulent loss of him whom she had already lost on
   his ereption, and whom, after condemnation, she could not have held?
   Lastly, to what will it be becoming for a judge to grant indulgence? to
   that which by a formal pronouncement he has decisively settled, or to
   that which by an interlocutory sentence he has left in suspense?  And,
   of course, (I am speaking of) that judge who is not wont "to rebuild
   those things which he has destroyed, lest he be held a transgressor."
   [849]

   Come, now, if he had not "wholly saddened" so many persons in the first
   Epistle; if he had "rebuked" none, had "terrified" [850] none; if he
   had "smitten" the incestuous man alone; if, for his cause, he had sent
   none into panic, had struck (no) "inflated" one with
   consternation,--would it not be better for you to suspect, and more
   believing for you to argue, that rather some one far different had been
   in the same predicament at that time among the Corinthians; so that,
   rebuked, and terrified, and already wounded with mourning, he
   therefore--the moderate nature of his fault permitting it--subsequently
   received pardon, than that you should interpret that (pardon as
   granted) to an incestuous fornicator?  For this you had been bound to
   read, even if not in an Epistle, yet impressed upon the very character
   of the apostle, by (his) modesty more clearly than by the
   instrumentality of a pen:  not to steep, to wit, Paul, the "apostle of
   Christ," [851] the "teacher of the nations in faith and verity," [852]
   the "vessel of election," [853] the founder of Churches, the censor of
   discipline, (in the guilt of) levity so great as that he should either
   have condemned rashly one whom he was presently to absolve, or else
   rashly absolved one whom he had not rashly condemned, albeit on the
   ground of that fornication which is the result of simple immodesty, not
   to say on the ground of incestuous nuptials and impious voluptuousness
   and parricidal lust,--(lust) which he had refused to compare even with
   (the lusts of) the nations, for fear it should be set down to the
   account of custom; (lust) on which he would sit in judgment though
   absent, for fear the culprit should "gain the time;" [854] (lust) which
   he had condemned after calling to his aid even "the Lord's power," for
   fear the sentence should seem human.  Therefore he has trifled both
   with his own "spirit," [855] and with "the angel of the Church," [856]
   and with "the power of the Lord," if he rescinded what by their counsel
   he had formally pronounced.
     __________________________________________________________________

   [837] Comp. 2 Thess. iii. 6, 11.

   [838] 1 Cor. i. 14, 15; but the Greek is, eis to emon onoma.

   [839] 1 Cor. ii. 2.

   [840] 1 Cor. ix. 1.

   [841] Comp. 1 Cor. ix. 15.

   [842] 1 Cor. vi. 3.

   [843] 1 Cor. iv. 8, inaccurately.

   [844] 1 Cor. viii. 2, inaccurately.

   [845] See 2 Cor. xi. 20.

   [846] 1 Cor. iv. 7, with some words omitted.

   [847] Comp. Acts xxiii. 2.

   [848] 1 Cor. viii. 7, 12, inaccurately.

   [849] Comp. Gal. ii. 18.

   [850] Comp. 2 Cor. x. 9.

   [851] Comp. Rom. i. 1, and the beginnings of his Epp. passim.

   [852] 1 Tim. ii. 7.

   [853] Acts ix. 15.

   [854] Comp. Dan. ii. 8.

   [855] Comp. 1 Cor. v. 3.

   [856] Comp. Rev. i. 20; ii. 1, 8, 12, 18; iii. 1, 7, 14.
     __________________________________________________________________

   Chapter XV.--The Same Subject Continued.

   If you hammer out the sequel of that Epistle to illustrate the meaning
   of the apostle, neither will that sequel be found to square with the
   obliteration of incest; lest even here the apostle be put to the blush
   by the incongruity of his later meanings.  For what kind (of
   hypothesis) is it, that the very moment after making a largess of
   restoration to the privileges of ecclesiastical peace to an incestuous
   fornicator, he should forthwith have proceeded to accumulate
   exhortations about turning away from impurities, about pruning away of
   blemishes, about exhortations to deeds of sanctity, as if he had
   decreed nothing of a contrary nature just before?  Compare, in short,
   (and see) whether it be his province to say, "Wherefore, having this
   ministration, in accordance with (the fact) that we have obtained
   mercy, we faint not; but renounce the secret things of disgrace," [857]
   who has just released from condemnation one manifestly convicted of,
   not "disgrace" merely, but crime too:  whether it be province, again,
   to excuse a conspicuous immodesty, who, among the counts of his own
   labours, after "straits and pressures," after "fasts and vigils," has
   named "chastity" also: [858]   whether it be, once more, his province
   to receive back into communion whatsoever reprobates, who writes, "For
   what society (is there) between righteousness and iniquity? what
   communion, moreover, between light and darkness? what consonance
   between Christ and Belial? or what part for a believer with an
   unbeliever? or what agreement between the temple of God and idols?"
   Will he not deserve to hear constantly (the reply); "And in what manner
   do you make a separation between things which, in the former part of
   your Epistle, by restitution of the incestuous one, you have joined?
   For by his restoration to concorporate unity with the Church,
   righteousness is made to have fellowship with iniquity, darkness has
   communion with light, Belial is consonant with Christ, and believer
   shares the sacraments with unbeliever.  And idols may see to
   themselves:  the very vitiator of the temple of God is converted into a
   temple of God:  for here, too, he says, For ye are a temple of the
   living God.  For He saith, That I will dwell in you, and will walk in
   (you), and will be their God, and they shall be to Me a people.
   Wherefore depart from the midst of them, be separate, and touch not the
   unclean.' [859]   This (thread of discourse) also you spin out, O
   apostle, when at the very moment you yourself are offering your hand to
   so huge a whirlpool of impurities; nay, you superadd yet further,
   Having therefore this promise, beloved, cleanse we ourselves out from
   every defilement of flesh and spirit, perfecting chastity in God's
   fear.'" [860]   I pray you, had he who fixes such (exhortations) in our
   minds been recalling some notorious fornicator into the Church? or is
   his reason for writing it, to prevent himself from appearing to you in
   the present day to have so recalled him?  These (words of his) will be
   in duty bound alike to serve as a prescriptive rule for the foregone,
   and a prejudgment for the following, (parts of the Epistle).  For in
   saying, toward the end of the Epistle, "Lest, when I shall have come,
   God humble me, and I bewail many of those who have formerly sinned, and
   have not repented of the impurity which they have committed, the
   fornication, and the vileness," [861] he did not, of course, determine
   that they were to be received back (by him into the Church) if they
   should have entered (the path of) repentance, whom he was to find in
   the Church, but that they were to be bewailed, and indubitably ejected,
   that they might lose (the benefit of) repentance.  And, besides, it is
   not congruous that he, who had above asserted that there was no
   communion between light and darkness, righteousness and iniquity,
   should in this place have been indicating somewhat touching communion.
   But all such are ignorant of the apostle as understand anything in a
   sense contrary to the nature and design of the man himself, contrary to
   the norm and rule of his doctrines; so as to presume that he, a teacher
   of every sanctity, even by his own example, an execrator and expiator
   of every impurity, and universally consistent with himself in these
   points, restored ecclesiastical privileges to an incestuous person
   sooner than to some more mild offender.
     __________________________________________________________________

   [857] 2 Cor. iv. 1, 2.

   [858] Ib. vi. 5, 6.

   [859] 2 Cor. vi. 16-18.

   [860] 2 Cor. vii. 1, not accurately given.

   [861] 2 Cor. xii. 21, again inexactly given.
     __________________________________________________________________

   Chapter XVI.--General Consistency of the Apostle.

   Necessary it is, therefore, that the (character of the) apostle should
   be continuously pointed out to them; whom I will maintain to be such in
   the second of Corinthians withal, as I know (him to be) in all his
   letters.  (He it is) who even in the first (Epistle) was the first of
   all (the apostles) to dedicate the temple of God:  "Know ye not that ye
   are the temple of God, and that in you the Lord dwells?" [862] --who
   likewise, for the consecrating and purifying (of) that temple, wrote
   the law pertaining to the temple-keepers:  "If any shall have marred
   the temple of God, him shall God mar; for the temple of God is holy,
   which (temple) are ye." [863]   Come, now; who in the world has (ever)
   redintegrated one who has been "marred" by God (that is, delivered to
   Satan with a view to destruction of the flesh), after subjoining for
   that reason, "Let none seduce himself;" [864] that is, let none presume
   that one "marred" by God can possibly be redintegrated anew?  Just as,
   again, among all other crimes--nay, even before all others--when
   affirming that "adulterers, and fornicators, and effeminates, and
   co-habitors with males, will not attain the kingdom of God," he
   premised, "Do not err" [865] --to wit, if you think they will attain
   it.  But to them from whom "the kingdom" is taken away, of course the
   life which exists in the kingdom is not permitted either.  Moreover, by
   superadding, "But such indeed ye have been; but ye have received
   ablution, but ye have been sanctified, in the Name of the Lord Jesus
   Christ, and in the Spirit of our God;" [866] in as far as he puts on
   the paid side of the account such sins before baptism, in so far after
   baptism he determines them irremissible, if it is true, (as it is),
   that they are not allowed to "receive ablution" anew.  Recognise, too,
   in what follows, Paul (in the character of) an immoveable column of
   discipline and its rules:  "Meats for the belly, and the belly for
   meats:  God maketh a full end both of the one and of the others; but
   the body (is) not for fornication, but for God:" [867]   for "Let Us
   make man," said God, "(conformable) to Our image and likeness."  "And
   God made man; (conformable) to the image and likeness of God made He
   him." [868]   "The Lord for the body:"  yes; for "the Word was made
   flesh." [869]   "Moreover, God both raised up the Lord, and will raise
   up us through His own power;" [870] on account, to wit, of the union of
   our body with Him.  And accordingly, "Know ye not your bodies (to be)
   members of Christ?" because Christ, too, is God's temple.  "Overturn
   this temple, and I will in three days' space resuscitate it." [871]
   "Taking away the members of Christ, shall I make (them) members of an
   harlot?  Know ye not, that whoever is agglutinated to an harlot is made
   one body? (for the two shall be (made) into one flesh):  but whoever is
   agglutinated to the Lord is one spirit?  Flee fornication." [872]   If
   revocable by pardon, in what sense am I to flee it, to turn adulterer
   anew?  I shall gain nothing if I do flee it:  I shall be "one body," to
   which by communion I shall be agglutinated.  "Every sin which a human
   being may have committed is extraneous to the body; but whoever
   fornicateth, sinneth against his own body." [873]   And, for fear you
   should fly to that statement for a licence to fornication, on the
   ground that you will be sinning against a thing which is yours, not the
   Lord's, he takes you away from yourself, and awards you, according to
   his previous disposition, to Christ:  "And ye are not your own;"
   immediately opposing (thereto), "for bought ye are with a price"--the
   blood, to wit, of the Lord: [874]   "glorify and extol the Lord in your
   body." [875]   See whether he who gives this injunction be likely to
   have pardoned one who has disgraced the Lord, and who has cast Him down
   from (the empire of) his body, and this indeed through incest.  If you
   wish to imbibe to the utmost all knowledge of the apostle, in order to
   understand with what an axe of censorship he lops, and eradicates, and
   extirpates, every forest of lusts, for fear of permitting aught to
   regain strength and sprout again; behold him desiring souls to keep a
   fast from the legitimate fruit of nature--the apple, I mean, of
   marriage:  "But with regard to what ye wrote, good it is for a man to
   have no contact with a woman; but, on account of fornication, let each
   one have his own wife:  let husband to wife, and wife to husband,
   render what is due." [876]   Who but must know that it was against his
   will that he relaxed the bond of this "good," in order to prevent
   fornication?  But if he either has granted, or does grant, indulgence
   to fornication, of course he has frustrated the design of his own
   remedy. and will be bound forthwith to put the curb upon the nuptials
   of continence, if the fornication for the sake of which those nuptials
   are permitted shall cease to be feared.  For (a fornication) which has
   indulgence granted it will not be feared.  And yet he professes that he
   has granted the use of marriage "by way of indulgence, not of command."
   [877]   For he "wills" all to be on a level with himself.  But when
   things lawful are (only) granted by way of indulgence, who hope for
   things unlawful?  "To the unmarried" also, "and widows," he says, "It
   is good, by his example, to persevere" (in their present state); "but
   if they were too weak, to marry; because it is preferable to marry than
   to bum." [878]   With what fires, I pray you, is it preferable to
   "burn"--(the fires) of concupiscence, or (the fires) of penalty?  Nay,
   but if fornication is pardonable, it will not be an object of
   concupiscence.  But it is more (the manner) of an apostle to take
   forethought for the fires of penalty.  Wherefore, if it is penalty
   which "burns," it follows that fornication, which penalty awaits, is
   not pardonable.  Meantime withal, while prohibiting divorce, he uses
   the Lord's precept against adultery as an instrument for providing, in
   place of divorce, either perseverance in widowhood, or else a
   reconciliation of peace:  inasmuch as "whoever shall have dismissed a
   wife (for any cause) except the cause of adultery, maketh her commit
   adultery; and he who marrieth one dismissed by a husband committeth
   adultery." [879]   What powerful remedies does the Holy Spirit furnish,
   to prevent, to wit, the commission anew of that which He wills not
   should anew be pardoned!

   Now, if in all cases he says it is best for a man thus to be; "Thou art
   joined to a wife, seek not loosing" (that you may give no occasion to
   adultery); "thou art loosed from a wife, seek not a wife," that you may
   reserve an opportunity for yourself:  "but withal, if thou shalt have
   married a wife, and if a virgin shall have married, she sinneth not;
   pressure, however, of the flesh such shall have,"--even here he is
   granting a permission by way of "sparing them." [880]   On the other
   hand, he lays it down that "the time is wound up," in order that even
   "they who have wives may be as if they had them not."  "For the fashion
   of this world is passing away,"--(this world) no longer, to wit,
   requiring (the command), "Grow and multiply."  Thus he wills us to pass
   our life "without anxiety," because "the unmarried care about the Lord,
   how they may please God; the married, however, muse about the world,
   [881] how they may please their spouse." [882]   Thus he pronounces
   that the "preserver of a virgin" doeth "better" than her "giver in
   marriage." [883]   Thus, too, he discriminatingly judges her to be more
   blessed, who, after losing her husband subsequently to her entrance
   into the faith, lovingly embraces the opportunity of widowhood. [884]
   Thus he commends as Divine all these counsels of continence:  "I
   think," [885] he says, "I too have the Spirit of God." [886]

   Who is this your most audacious asserter of all immodesty, plainly a
   "most faithful" advocate of the adulterous, and fornicators, and
   incestuous, in whose honour he has undertaken this cause against the
   Holy Spirit, so that he recites a false testimony from (the writings
   of) His apostle?  No such indulgence granted Paul, who endeavours to
   obliterate "necessity of the flesh" wholly from (the list of) even
   honourable pretexts (for marriage unions).  He does grant "indulgence,"
   I allow;--not to adulteries, but to nuptials.  He does "spare," I
   allow;--marriages, not harlotries.  He tries to avoid giving pardon
   even to nature, for fear he may flatter guilt.  He is studious to put
   restraints upon the union which is heir to blessing, for fear that
   which is heir to curse be excused.  This (one possibility) was left
   him--to purge the flesh from (natural) dregs, for (cleanse it) from
   (foul) stains he cannot.  But this is the usual way with perverse and
   ignorant heretics; yes, and by this time even with Psychics
   universally:  to arm themselves with the opportune support of some one
   ambiguous passage, in opposition to the disciplined host of sentences
   of the entire document.
     __________________________________________________________________

   [862] 1 Cor. iii. 16, inexactly.

   [863] Ver. 17, not quite correctly.

   [864] Ver. 18.

   [865] 1 Cor. vi. 9, 10.

   [866] Ver. 11, inexactly.

   [867] Ver. 13.

   [868] Comp. Gen. i. 26, 27.

   [869] John i. 14.

   [870] 1 Cor. vi. 14.

   [871] John ii. 19.

   [872] 1 Cor. vi. 15-17.

   [873] 1 Cor. vi. 18.

   [874] Comp. 1 Pet. i. 19; and c. vi. above, ad fin.

   [875] 1 Cor. vi. 19, 20, not exactly.

   [876] 1 Cor. vii. 1-3.

   [877] Ib., ver. 6.

   [878] 1 Cor. vii. 8, 9.

   [879] Matt. v. 32.

   [880] 1 Cor. vii. 26-28, constantly quoted in previous treatises.

   [881] Mundo.

   [882] Vers. 32, 33, loosely.

   [883] 1 Cor. vii. 38.

   [884] Vers. 39, 40.

   [885] Puto:  Gr. doko.

   [886] Ver. 40 ad fin.
     __________________________________________________________________

   Chapter XVII.--Consistency of the Apostle in His Other Epistles.

   Challenge me to front the apostolic line of battle; look at his
   Epistles:  they all keep guard in defence of modesty, of chastity, of
   sanctity; they all aim their missiles against the interests of luxury,
   and lasciviousness, and lust.  What, in short, does he write to the
   Thessalonians withal?  "For our consolation [887] (originated) not of
   seduction, nor of impurity:"  and, "This is the will of God, your
   sanctification, that ye abstain from fornication; that each one know
   how to possess his vessel in sanctification and honour, not in the lust
   of concupiscence, as (do) the nations which are ignorant of God." [888]
     What do the Galatians read?  "Manifest are the works of the flesh."
   What are these?  Among the first he has set "fornication, impurity,
   lasciviousness:"  "(concerning) which I foretell you, as I have
   foretold, that whoever do such acts are not to attain by inheritance
   the kingdom of God." [889]   The Romans, moreover,--what learning is
   more impressed upon them than that there must be no dereliction of the
   Lord after believing?  "What, then, say we?  Do we persevere in sin, in
   order that grace may superabound?  Far be it.  We, who are dead to sin,
   how shall we live in it still?  Are ye ignorant that we who have been
   baptized in Christ have been baptized into His death?  Buried with Him,
   then, we have been, through the baptism into the death, in order that,
   as Christ hath risen again from the dead, so we too may walk in newness
   of life.  For if we have been buried together in the likeness of His
   death, why, we shall be (in that) of (His) resurrection too; knowing
   this, that our old man hath been crucified together with Him.  But if
   we died with Christ, we believe that we shall live, too, with Him;
   knowing that Christ, having been raised from the dead, no more dieth,
   (that) death no more hath domination over Him.  For in that He died to
   sin, He died once for all; but in that He liveth, to God He liveth.
   Thus, too, repute ye yourselves dead indeed to sin, but living to God
   through Christ Jesus." [890]   Therefore, Christ being once for all
   dead, none who, subsequently to Christ, has died, can live again to
   sin, and especially to so heinous a sin.  Else, if fornication and
   adultery may by possibility be anew admissible, Christ withal will be
   able anew to die.  Moreover, the apostle is urgent in prohibiting "sin
   from reigning in our mortal body," [891] whose "infirmity of the flesh"
   he knew.  "For as ye have tendered your members to servile impurity and
   iniquity, so too now tender them servants to righteousness unto
   holiness."  For even if he has affirmed that "good dwelleth not in his
   flesh," [892] yet (he means) according to "the law of the letter,"
   [893] in which he "was:"  but according to "the law of the Spirit,"
   [894] to which he annexes us, he frees us from the "infirmity of the
   flesh."  "For the law," he says, "of the Spirit of life hath manumitted
   thee from the law of sin and of death." [895]   For albeit he may
   appear to be partly disputing from the standpoint of Judaism, yet it is
   to us that he is directing the integrity and plenitude of the rules of
   discipline,--(us), for whose sake soever, labouring (as we were) in the
   law, "God hath sent, through flesh, His own Son, in similitude of flesh
   of sin; and, because of sin, hath condemned sin in the flesh; in order
   that the righteousness of the law," he says, "might be fulfilled in us,
   who walk not according to flesh, but according to (the) Spirit.  For
   they who walk according to flesh are sensible as to those things which
   are the flesh's, and they who (walk) according to (the) Spirit those
   which (are) the Spirit's." [896]   Moreover, he has affirmed the "sense
   of the flesh" to be "death;" [897] hence too, "enmity," and enmity
   toward God; [898] and that "they who are in the flesh," that is, in the
   sense of the flesh, "cannot please God:" [899]   and, "If ye live
   according to flesh," he says, "it will come to pass that ye die." [900]
     But what do we understand "the sense of the flesh" and "the life of
   the flesh" (to mean), except whatever "it shames (one) to pronounce?"
   [901] for the other (works) of the flesh even an apostle would have
   named. [902]   Similarly, too, (when writing) to the Ephesians, while
   recalling past (deeds), he warns (them) concerning the future:  "In
   which we too had our conversation, doing the concupiscences and
   pleasures of the flesh." [903]   Branding, in fine, such as had denied
   themselves--Christians, to wit--on the score of having "delivered
   themselves up to the working of every impurity," [904] "But ye," he
   says, "not so have learnt Christ."  And again he says thus:  "Let him
   who was wont to steal, steal no more." [905]   But, similarly, let him
   who was wont to commit adultery hitherto, not commit adultery; and he
   who was wont to fornicate hitherto, not fornicate:  for he would have
   added these (admonitions) too, had he been in the habit of extending
   pardon to such, or at all willed it to be extended--(he) who, not
   willing pollution to be contracted even by a word, says, "Let no base
   speech proceed out of your mouth." [906]   Again:  "But let fornication
   and every impurity not be even named among you, as becometh saints,"
   [907] --so far is it from being excused,--"knowing this, that every
   fornicator or impure (person) hath not God's kingdom.  Let none seduce
   you with empty words:  on this account cometh the wrath of God upon the
   sons of unbelief." [908]   Who "seduces with empty words" but he who
   states in a public harangue that adultery is remissible? not seeing
   into the fact that its very foundations have been dug out by the
   apostle, when he puts restraints upon drunkennesses and revellings, as
   withal here:  "And be not inebriated with wine, in which is
   voluptuousness." [909]   He demonstrates, too, to the Colossians what
   "members" they are to "mortify" upon earth:  "fornication, impurity,
   lust, evil concupiscence," and "base talk." [910]   Yield up, by this
   time, to so many and such sentences, the one (passage) to which you
   cling.  Paucity is cast into the shade by multitude, doubt by
   certainty, obscurity by plainness.  Even if, for certain, the apostle
   had granted pardon of fornication to that Corinthian, it would be
   another instance of his once for all contravening his own practice to
   meet the requirement of the time.  He circumcised Timotheus alone, and
   yet did away with circumcision. [911]
     __________________________________________________________________

   [887] 1 Thess. ii. 3, omitting the last clause.

   [888] 1 Thess. iv. 3-5.

   [889] Gal. v. 19-21.

   [890] Rom. vi. 1-11.

   [891] Ver. 12.

   [892] See Rom. vii. 18.

   [893] This exact expression does not occur; but comp. 2 Cor. iii. 6.

   [894] Comp. the last reference and Rom. viii. 2.

   [895] Rom. viii. 2, omitting en Christo 'Iesou, and substituting
   (unless it be a misprint) "te" for me.

   [896] Rom. viii. 3-5.

   [897] Ver. 6.

   [898] Ver. 7.

   [899] Ver. 8.

   [900] Ver. 12.

   [901] See Eph. v. 12.

   [902] As he did to the Galatians:  see Gal. v. 19-21.

   [903] Eph. ii. 3, briefly, and not literally.

   [904] Eph. iv. 17-20.

   [905] Ver. 28.

   [906] Ver. 29 ad init.

   [907] Eph. v. 3.

   [908] Vers. 5, 6, not accurately.

   [909] Ver. 18.

   [910] See Col. iii. 5, 8.

   [911] Comp. Acts xvi. 1-3 with Gal. v. 2-6, and similar passages.
     __________________________________________________________________

   Chapter XVIII.--Answer to a Psychical Objection.

   "But these (passages)," says (our opponent), "will pertain to the
   interdiction of all immodesty, and the enforcing of all modesty, yet
   without prejudice to the place of pardon; which (pardon) is not
   forthwith quite denied when sins are condemned, since the time of the
   pardon is concurrent with the condemnation which it excludes."

   This piece of shrewdness on the part of the Psychics was (naturally)
   sequent; and accordingly we have reserved for this place the cautions
   which, even in the times of antiquity, were openly taken with a view to
   the refusing of ecclesiastical communion to cases of this kind.

   For even in the Proverbs, which we call Paroemiæ, Solomon specially
   (treats) of the adulterer (as being) nowhere admissible to expiation.
   "But the adulterer," he says, "through indigence of senses acquireth
   perdition to his own soul; sustaineth dolors and disgraces.  His
   ignominy, moreover, shall not be wiped away for the age.  For
   indignation, full of jealousy, will not spare the man in the day of
   judgment." [912]   If you think this said about a heathen, at all
   events about believers you have already heard (it said) through
   Isaiah:  "Go out from the midst of them, and be separate, and touch not
   the impure." [913]   You have at the very outset of the Psalms,
   "Blessed the man who hath not gone astray in the counsel of the
   impious, nor stood in the way of sinners, and sat in the state-chair of
   pestilence;" [914] whose voice, [915] withal, (is heard) subsequently:
   "I have not sat with the conclave of vanity; and with them who act
   iniquitously will I not enter"--this (has to do with "the church" of
   such as act ill--"and with the impious will I not sit;" [916] and, "I
   will wash with the innocent mine hands, and Thine altar will I
   surround, Lord" [917] --as being "a host in himself"--inasmuch as
   indeed "With an holy (man), holy Thou wilt be; and with an innocent
   man, innocent Thou wilt be; and with an elect, elect Thou wilt be; and
   with a perverse, perverse Thou wilt be." [918]   And elsewhere:  "But
   to the sinner saith the Lord, Why expoundest thou my righteous acts,
   and takest up my testament through thy mouth?  If thou sawest a thief,
   thou rannest with him; and with adulterers thy portion thou madest."
   [919]   Deriving his instructions, therefore, from hence, the apostle
   too says:  "I wrote to you in the Epistle, not to be mingled up with
   fornicators:  not, of course, with the fornicators of this world"--and
   so forth--"else it behoved you to go out from the world.  But now I
   write to you, if any is named a brother among you, (being) a
   fornicator, or an idolater" (for what so intimately joined?), "or a
   defrauder" (for what so near akin?), and so on, "with such to take no
   food even," [920] not to say the Eucharist:  because, to wit, withal "a
   little leaven spoileth the flavour of the whole lump." [921]   Again to
   Timotheus:  "Lay hands on no one hastily, nor communicate with others'
   sins." [922]   Again to the Ephesians:  "Be not, then, partners with
   them:  for ye were at one time darkness." [923]   And yet more
   earnestly:  "Communicate not with the unfruitful works of darkness; nay
   rather withal convict them.  For (the things) which are done by them in
   secrecy it is disgraceful even to utter." [924]   What more disgraceful
   than immodesties?  If, moreover, even from a "brother" who "walketh
   idly" [925] he warns the Thessalonians to withdraw themselves, how much
   more withal from a fornicator!  For these are the deliberate judgments
   of Christ, "loving the Church," who "hath delivered Himself up for her,
   that He may sanctify her (purifying her utterly by the laver of water)
   in the word, that He may present the Church to Himself glorious, not
   having stain or wrinkle"--of course after the laver--"but (that) she
   may be holy and without reproach;" [926] thereafter, to wit, being
   "without wrinkle" as a virgin, "without stain" (of fornication) as a
   spouse, "without disgrace" (of vileness), as having been "utterly
   purified."

   What if, even here, you should conceive to reply that communion is
   indeed denied to sinners, very especially such as had been "polluted by
   the flesh," [927] but (only) for the present; to be restored, to wit,
   as the result of penitential suing:  in accordance with that clemency
   of God which prefers a sinner's repentance to his death? [928] --for
   this fundamental ground of your opinion must be universally attacked.
   We say, accordingly, that if it had been competent to the Divine
   clemency to have guaranteed the demonstration of itself even to the
   post-baptismally lapsed, the apostle would have said thus:
   "Communicate not with the works of darkness, unless they shall have
   repented;" and, "With such take not food even, unless after they shall
   have wiped, with rolling at their feet, the shoes of the brethren;"
   and, "Him who shall have marred the temple of God, shall God mar,
   unless he shall have shaken off from his head in the church the ashes
   of all hearths."  For it had been his duty, in the case of those things
   which he had condemned, to have equally determined the extent to which
   he had (and that conditionally) condemned them--whether he had
   condemned them with a temporary and conditional, and not a perpetual,
   severity.  However, since in all Epistles he both prohibits such a
   character, (so sinning) after believing, from being admitted (to the
   society of believers); and, if admitted, detrudes him from communion,
   without hope of any condition or time; he sides more with our opinion,
   pointing out that the repentance which the Lord prefers is that which
   before believing, before baptism, is esteemed better than the death of
   the sinner,--(the sinner, I say,) once for all to be washed through the
   grace of Christ, who once for all has suffered death for our sins.  For
   this (rule), even in his own person, the apostle has laid down.  For,
   when affirming that Christ came for this end, that He might save
   sinners, [929] of whom himself had been the "first," what does he add?
   "And I obtained mercy, because I did (so) ignorantly in unbelief."
   [930]   Thus that clemency of God, preferring the repentance of a
   sinner to his death, looks at such as are ignorant still, and still
   unbelieving, for the sake of whose liberation Christ came; not (at
   such) as already know God, and have learnt the sacrament of the faith.
   But if the clemency of God is applicable to such as are ignorant still,
   and unbelieving, of course it follows that repentance invites clemency
   to itself; without prejudice to that species of repentance after
   believing, which either, for lighter sins, will be able to obtain
   pardon from the bishop, or else, for greater and irremissible ones,
   from God only. [931]
     __________________________________________________________________

   [912] Prov. vi. 32-34.

   [913] Isa. lii. 11, quoted in 2 Cor. vi. 17.

   [914] Ps. i. 1 in LXX.

   [915] i.e., the voice of this "blessed man," this true "Asher."

   [916] Ps. xxvi. 4, 5 (in LXX. xxv. 4, 5).

   [917] Ps. xxvi. (xxv. in LXX.) 6, not quite exactly.

   [918] Ps. xviii. 25, 26 (in LXX. Ps. xviii. 26, 27), nearly.

   [919] Ps. l. (xlix. in LXX.) 16, 18.

   [920] 1 Cor. v. 9-11.

   [921] Ver. 6.

   [922] 1 Tim. v. 22.

   [923] Eph. v. 7, 8 ad init.

   [924] Vers. 11, 12.

   [925] 2 Thess. iii. 6.

   [926] Eph. v. 26, 27.

   [927] Comp. Jude 23 ad fin.

   [928] Comp. Ezek. xxxiii. 11, etc.; and see cc. ii., xxii.

   [929] See 1 Tim. i. 15.

   [930] 1 Tim. i. 13, 16.

   [931] See cc. iii. and xi., above.
     __________________________________________________________________

   Chapter XIX.--Objections from the Revelation and the First Epistle of
   St. John Refuted.

   But how far (are we to treat) of Paul; since even John appears to give
   some secret countenance to the opposite side? as if in the Apocalypse
   he has manifestly assigned to fornication the auxiliary aid of
   repentance, where, to the angel of the Thyatirenes, the Spirit sends a
   message that He "hath against him that he kept (in communion) the woman
   Jezebel, who calleth herself a prophet, and teacheth, [932] and
   seduceth my servants unto fornicating and eating of idol sacrifice.
   And I gave her bounteously a space of time, that she might enter upon
   repentance; nor is she willing to enter upon it on the count of
   fornication.  Behold, I will give her into a bed, and her adulterers
   with herself into greatest pressure, unless they shall have repented of
   her works." [933]   I am content with the fact that, between apostles,
   there is a common agreement in rules of faith and of discipline.  For,
   "Whether (it be) I," says (Paul), "or they, thus we preach." [934]
   Accordingly, it is material to the interest of the whole sacrament to
   believe nothing conceded by John, which has been flatly refused by
   Paul.  This harmony of the Holy Spirit whoever observes, shall by Him
   be conducted into His meanings.  For (the angel of the Thyatirene
   Church) was secretly introducing into the Church, and urging justly to
   repentance, an heretical woman, who had taken upon herself to teach
   what she had learnt from the Nicolaitans.  For who has a doubt that an
   heretic, deceived by (a spurious baptismal) rite, upon discovering his
   mischance, and expiating it by repentance, both attains pardon and is
   restored to the bosom of the Church?  Whence even among us, as being on
   a par with an heathen, nay even more than heathen, an heretic likewise,
   (such an one) is purged through the baptism of truth from each
   character, [935] and admitted (to the Church).  Or else, if you are
   certain that that woman had, after a living faith, subsequently
   expired, and turned heretic, in order that you may claim pardon as the
   result of repentance, not as it were for an heretical, but as it were
   for a believing, sinner:  let her, I grant, repent; but with the view
   of ceasing from adultery, not however in the prospect of restoration
   (to Church-fellowship) as well.  For this will be a repentance which
   we, too, acknowledge to be due much more (than you do); but which we
   reserve, for pardon, to God. [936]

   In short, this Apocalypse, in its later passages, has assigned "the
   infamous and fornicators," as well as "the cowardly, and unbelieving,
   and murderers, and sorcerers, and idolaters," who have been guilty of
   any such crime while professing the faith, to "the lake of fire," [937]
   without any conditional condemnation.  For it will not appear to savour
   of (a bearing upon) heathens, since it has (just) pronounced with
   regard to believers, "They who shall have conquered shall have this
   inheritance; and I will be to them a God, and they to me for sons;" and
   so has subjoined:  "But to the cowardly, and unbelieving, and infamous,
   and fornicators, and murderers, and sorcerers, and idolaters, (shall
   be) a share in the lake of fire and sulphur, which (lake) is the second
   death."  Thus, too, again:  "Blessed they who act according to the
   precepts, that they may have power over the tree of life and over the
   gates, for entering into the holy city.  Dogs, sorcerers, fornicators,
   murderers, out!" [938] --of course, such as do not act according to the
   precepts; for to be sent out is the portion of those who have been
   within.  Moreover, "What have I to do to judge them who are without?"
   [939] had preceded (the sentences now in question).

   From the Epistle also of John they forthwith cull (a proof).  It is
   said:  "The blood of His Son purifieth us utterly from every sin."
   [940]   Always then, and in every form, we will sin, if always and from
   every sin He utterly purifies us; or else, if not always, not again
   after believing; and if not from sin, not again from fornication.  But
   what is the point whence (John) has started?  He had predicated "God"
   to be "Light," and that "darkness is not in Him," and that "we lie if
   we say that we have communion with Him, and walk in darkness." [941]
   "If, however," he says, "we walk in the light, we shall have communion
   with Him, and the blood of Jesus Christ our Lord purifieth us utterly
   from every sin." [942]   Walking, then, in the light, do we sin? and,
   sinning in the light, shall we be utterly purified?  By no means.  For
   he who sins is not in the light, but in darkness.  Whence, too, he
   points out the mode in which we shall be utterly purified from
   sin--(by) "walking in the light," in which sin cannot be committed.
   Accordingly, the sense in which he says we "are utterly purified" is,
   not in so far as we sin, but in so far as we do not sin.  For, "walking
   in the light," but not having communion with darkness, we shall act as
   they that are "utterly purified;" sin not being quite laid down, but
   not being wittingly committed.  For this is the virtue of the Lord's
   blood, that such as it has already purified from sin, and thenceforward
   has set "in the light," it renders thenceforward pure, if they shall
   continue to persevere walking in the light.  "But he subjoins," you
   say, "If we say that we have not sin, we are seducing ourselves, and
   the truth is not in us.  If we confess our sins, faithful and just is
   He to remit them to us, and utterly purify us from every
   unrighteousness." [943]   Does he say "from impurity?"  (No):  or else,
   if that is so, then (He "utterly purifies" us) from "idolatry" too.
   But there is a difference in the sense.  For see yet again:  "If we
   say," he says, "that we have not sinned, we make Him a liar, and His
   word is not in us." [944]   All the more fully:  "Little children,
   these things have I written to you, lest ye sin; and if ye shall have
   sinned, an Advocate we have with God the Father, Jesus Christ the
   righteous; and, He is the propitiation for our sins." [945]
   "According to these words," you say, "it will be admitted both that we
   sin, and that we have pardon."  What, then, will become (of your
   theory), when, proceeding (with the Epistle), I find something
   different?  For he affirms that we do not sin at all; and to this end
   he treats at large, that he may make no such concession; setting forth
   that sins have been once for all deleted by Christ, not subsequently to
   obtain pardon; in which statement the sense requires us (to apply the
   statement) to an admonition to chastity.  "Every one," he says, "who
   hath this hope, maketh himself chaste, because He too is chaste.  Every
   one who doeth sin, doeth withal iniquity; [946] and sin is iniquity.
   [947]   And ye know that He hath been manifested to take away
   sins"--henceforth, of course, to be no more incurred, if it is true,
   (as it is,) that he subjoins, "Every one who abideth in Him sinneth
   not; every one who sinneth neither hath seen nor knoweth Him.  Little
   children, let none seduce you.  Every one who doeth righteousness is
   righteous, as He withal is righteous.  He who doeth sin is of the
   devil, inasmuch as the devil sinneth from the beginning.  For unto this
   end was manifested the Son of God, to undo the works of the devil:"
   for He has "undone" them withal, by setting man free through baptism,
   the "handwriting of death" having been "made a gift of" to him: [948]
   and accordingly, "he who is being born of God doeth not sin, because
   the seed of God abideth in him; and he cannot sin, because he hath been
   born of God.  Herein are manifest the sons of God and the sons of the
   devil." [949]   Wherein? except it be (thus):  the former by not
   sinning, from the time that they were born from God; the latter by
   sinning, because they are from the devil, just as if they never were
   born from God?  But if he says, "He who is not righteous is not of
   God," [950] how shall he who is not modest again become (a son) of God,
   who has already ceased to be so?

   "It is therefore nearly equivalent to saying that John has forgotten
   himself; asserting, in the former part of his Epistle, that we are not
   without sin, but now prescribing that we do not sin at all:  and in the
   one case flattering us somewhat with hope of pardon, but in the other
   asserting with all stringency, that whoever may have sinned are no sons
   of God."  But away with (the thought):  for not even we ourselves
   forget the distinction between sins, which was the starting-point of
   our digression.  And (a right distinction it was); for John has here
   sanctioned it; in that there are some sins of daily committal, to which
   we all are liable:  for who will be free from the accident of either
   being angry unjustly, and retaining his anger beyond sunset; [951] or
   else even using manual violence or else carelessly speaking evil; or
   else rashly swearing; or else forfeiting his plighted word or else
   lying, from bashfulness or "necessity?"  In businesses, in official
   duties, in trade, in food, in sight, in hearing, by how great
   temptations are we plied!  So that, if there were no pardon for such
   sins as these, salvation would be unattainable to any.  Of these, then,
   there will be pardon, through the successful Suppliant of the Father,
   Christ.  But there are, too, the contraries of these; as the graver and
   destructive ones, such as are incapable of pardon--murder, idolatry,
   fraud, apostasy, blasphemy; (and), of course, too, adultery and
   fornication; and if there be any other "violation of the temple of
   God."  For these Christ will no more be the successful Pleader:  these
   will not at all be incurred by one who has been born of God, who will
   cease to be the son of God if he do incur them.

   Thus John's rule of diversity will be established; arranging as he does
   a distinction of sins, while he now admits and now denies that the sons
   of God sin.  For (in making these assertions) he was looking forward to
   the final clause of his letter, and for that (final clause) he was
   laying his preliminary bases; intending to say, in the end, more
   manifestly:  "If any knoweth his brother to be sinning a sin not unto
   death, he shall make request, and the Lord shall give life to him who
   sinneth not unto death.  For there is a sin unto death:  not concerning
   that do I say that one should make request." [952]   He, too, (as I
   have been), was mindful that Jeremiah had been prohibited by God to
   deprecate (Him) on behalf of a people which was committing mortal
   sins.  "Every unrighteousness is sin; and there is a sin unto death.
   [953]   But we know that every one who hath been born of God sinneth
   not" [954] --to wit, the sin which is unto death.  Thus there is no
   course left for you, but either to deny that adultery and fornication
   are mortal sins; or else to confess them irremissible, for which it is
   not permitted even to make successful intercession.
     __________________________________________________________________

   [932] Or, "saith and teacheth that she is a prophet."

   [933] Rev. ii. 18, 20-22.

   [934] 1 Cor. xv. 11.

   [935] i.e., of heathen and heretic.

   [936] See the end of the foregoing chapter.

   [937] Rev. xxi. 8.

   [938] Rev. xxii. 14, 15.

   [939] 1 Cor. v. 12 ad init.

   [940] 1 John i. 7 ad fin.

   [941] Vers. 5, 6.

   [942] Ver. 8, incorrectly.

   [943] 1 John i. 8, 9.

   [944] 1 John i. 9.

   [945] 1 John ii. 1, 2.

   [946] Iniquitatem =anomian.

   [947] Iniquitas; anomia ="lawlessness."

   [948] See Col. ii. 13, 14.

   [949] 1 John iii. 3-10.

   [950] 1 John iii. 10.

   [951] Eph. iv. 26.

   [952] 1 John v. 16.  But Tertullian has rendered aitein and erotan by
   the one word postulare.  See Trench, N. T. Synonyms, pp. 169-173. ed.
   4, 1858.

   [953] So Oehler; but it appears that a "non" must have been omitted.

   [954] Vers. 17, 18.
     __________________________________________________________________

   Chapter XX.--From Apostolic Teaching Tertullian Turns to that of
   Companions of the Apostles, and of the Law.

   The discipline, therefore, of the apostles properly (so called),
   indeed, instructs and determinately directs, as a principal point, the
   overseer of all sanctity as regards the temple of God to the universal
   eradication of every sacrilegious outrage upon modesty, without any
   mention of restoration.  I wish, however, redundantly to superadd the
   testimony likewise of one particular comrade of the apostles,--(a
   testimony) aptly suited for confirming, by most proximate right, the
   discipline of his masters.  For there is extant withal an Epistle to
   the Hebrews under the name of Barnabas--a man sufficiently accredited
   by God, as being one whom Paul has stationed next to himself in the
   uninterrupted observance of abstinence:  "Or else, I alone and
   Barnabas, have not we the power of working?" [955]   And, of course,
   the Epistle of Barnabas is more generally received among the Churches
   than that apocryphal "Shepherd" of adulterers.  Warning, accordingly,
   the disciples to omit all first principles, and strive rather after
   perfection, and not lay again the foundations of repentance from the
   works of the dead, he says:  "For impossible it is that they who have
   once been illuminated, and have tasted the heavenly gift, and have
   participated in the Holy Spirit, and have tasted the word of God and
   found it sweet, when they shall--their age already setting--have fallen
   away, should be again recalled unto repentance, crucifying again for
   themselves the Son of God, and dishonouring Him." [956]   "For the
   earth which hath drunk the rain often descending upon it, and hath
   borne grass apt for them on whose account it is tilled withal,
   attaineth God's blessing; but if it bring forth thorns, it is
   reprobate, and nighest to cursing, whose end is (doomed) unto utter
   burning." [957]   He who learnt this from apostles, and taught it with
   apostles, never knew of any "second repentance" promised by apostles to
   the adulterer and fornicator.

   For excellently was he wont to interpret the law, and keep its figures
   even in (the dispensation of) the Truth itself.  It was with a
   reference, in short, to this species of discipline that the caution was
   taken in the case of the leper:  "But if the speckled appearance shall
   have become efflorescent over the skin, and shall have covered the
   whole skin from the head even unto the feet through all the visible
   surface, then the priest, when he shall have seen, shall utterly
   cleanse him:  since he hath wholly turned into white he is clean.  But
   on the day that there shall have been seen in such an one quick colour,
   he is defiled." [958]   (The Law) would have the man who is wholly
   turned from the pristine habit of the flesh to the whiteness of
   faith--which (faith) is esteemed a defect and blemish in (the eyes of)
   the world [959] --and is wholly made new, to be understood to be
   "clean;" as being no longer "speckled," no longer dappled with the
   pristine and the new (intermixt).  If, however, after the reversal (of
   the sentence of uncleanness), ought of the old nature shall have
   revived with its tendencies, that which was beginning to be thought
   utterly dead to sin in his flesh must again be judged unclean, and must
   no more be expiated by the priest.  Thus adultery, sprouting again from
   the pristine stock, and wholly blemishing the unity of the new colour
   from which it had been excluded, is a defect that admits of no
   cleansing.  Again, in the case of a house:  if any spots and cavities
   in the party-walls had been reported to the priest, before he entered
   to inspect that house he bids all (its contents) be taken away from it;
   thus the belongings of the house would not be unclean.  Then the
   priest, if, upon entering, he had found greenish or reddish cavities,
   and their appearance to the sight deeper down within the body of the
   party-wall, was to go out to the gate, and separate the house for a
   period within seven days.  Then, upon returning on the seventh day, if
   he should have perceived the taint to have become diffused in the
   party-walls, he was to order those stones in which the taint of the
   leprosy had been to be extracted and cast away outside the city into an
   unclean place; and other stones, polished and sound, to be taken and
   replaced in the stead of the first, and the house to be plastered with
   other mortar. [960]   For, in coming to the High Priest of the
   Father--Christ--all impediments must first be taken away, in the space
   of a week, that the house which remains, the flesh and the soul, may be
   clean; and when the Word of God has entered it, and has found "stains
   of red and green," forthwith must the deadly and sanguinary passions
   "be extracted" and "cast away" out of doors--for the Apocalypse withal
   has set "death" upon a "green horse," but a "warrior" upon a "red"
   [961] --and in their stead must be under-strewn stones polished and apt
   for conjunction, and firm,--such as are made (by God) into (sons) of
   Abraham, [962] --that thus the man may be fit for God.  But if, after
   the recovery and reformation, the priest again perceived in the same
   house ought of the pristine disorders and blemishes, he pronounced it
   unclean, and bade the timbers, and the stones, and all the structure of
   it, to be pulled down, and cast away into an unclean place. [963]
   This will be the man--flesh and soul--who, subsequently to reformation,
   after baptism and the entrance of the priests, again resumes the scabs
   and stains of the flesh, and "is case away outside the city into an
   unclean place,"--"surrendered," to wit, "to Satan for the destruction
   of the flesh,"--and is no more rebuilt in the Church after his ruin.
   So, too, with regard to lying with a female slave, who had been
   betrothed to an husband, but not yet redeemed, not yet set free:
   "provision," says (the Law), shall be made for her, and she shall not
   die, because she was not yet manumitted for him for whom she was being
   kept. [964]   For flesh not yet manumitted to Christ, for whom it was
   being kept, [965] used to be contaminated with impunity:  so now, after
   manumission, it no more receives pardon.
     __________________________________________________________________

   [955] 1 Cor. ix. 6; but our copies read, tou me ergazesthai.

   [956] Comp. Heb. vi. 1, 4-6.

   [957] Vers. 7, 8.

   [958] See Lev. xiii. 12-14 (in LXX.).

   [959] Sæculo.

   [960] See Lev. xiv. 33-42.

   [961] See Rev. vi. 4, 8.

   [962] Comp. Matt. iii. 9; Luke iii. 8.

   [963] Lev. xiv. 43-45.

   [964] See Lev. xix. 20.

   [965] Comp. 2 Cor. xi. 2.
     __________________________________________________________________

   Chapter XXI.--Of the Difference Between Discipline and Power, and of
   the Power of the Keys.

   If the apostles understood these (figurative meanings of the Law)
   better, of course they were more careful (with regard to them than even
   apostolic men).  But I will descend even to this point of contest now,
   making a separation between the doctrine of apostles and their power.
   Discipline governs a man, power sets a seal upon him; apart from the
   fact that power is the Spirit, but the Spirit is God.  What, moreover,
   used (the Spirit) to teach?  That there must be no communicating with
   the works of darkness. [966]   Observe what He bids.  Who, moreover,
   was able to forgive sins?  This is His alone prerogative:  for "who
   remitteth sins but God alone?" [967] and, of course, (who but He can
   remit) mortal sins, such as have been committed against Himself, [968]
   and against His temple?  For, as far as you are concerned, such as are
   chargeable with offence against you personally, you are commanded, in
   the person of Peter, to forgive even seventy times sevenfold. [969]
   And so, if it were agreed that even the blessed apostles had granted
   any such indulgence (to any crime) the pardon of which (comes) from
   God, not from man, it would be competent (for them) to have done so,
   not in the exercise of discipline, but of power.  For they both raised
   the dead, [970] which God alone (can do), and restored the debilitated
   to their integrity, [971] which none but Christ (can do); nay, they
   inflicted plagues too, which Christ would not do.  For it did not
   beseem Him to be severe who had come to suffer.  Smitten were both
   Ananias [972] and Elymas [973] --Ananias with death, Elymas with
   blindness--in order that by this very fact it might be proved that
   Christ had had the power of doing even such (miracles).  So, too, had
   the prophets (of old) granted to the repentant the pardon of murder,
   and therewith of adultery, inasmuch as they gave, at the same time,
   manifest proofs of severity. [974]   Exhibit therefore even now to me,
   [975] apostolic sir, prophetic evidences, that I may recognise your
   divine virtue, and vindicate to yourself the power of remitting such
   sins!  If, however, you have had the functions of discipline alone
   allotted you, and (the duty) of presiding not imperially, but
   ministerially; [976] who or how great are you, that you should grant
   indulgence, who, by exhibiting neither the prophetic nor the apostolic
   character, lack that virtue whose property it is to indulge?

   "But," you say, "the Church has the power of forgiving sins."  This I
   acknowledge and adjudge more (than you; I) who have the Paraclete
   Himself in the persons of the new prophets, saying, "The Church has the
   power to forgive sins; but I will not do it, lest they commit others
   withal."  "What if a pseudo-prophetic spirit has made that
   declaration?"  Nay, but it would have been more the part of a subverter
   on the one hand to commend himself on the score of clemency, and on the
   other to influence all others to sin.  Or if, again, (the
   pseudo-prophetic spirit) has been eager to affect this (sentiment) in
   accordance with "the Spirit of truth," [977] it follows that "the
   Spirit of truth" has indeed the power of indulgently granting pardon to
   fornicators, but wills not to do it if it involve evil to the majority.

   I now inquire into your opinion, (to see) from what source you usurp
   this right to "the Church."

   If, because the Lord has said to Peter, "Upon this rock will I build My
   Church," [978] "to thee have I given the keys of the heavenly kingdom;"
   [979] or, "Whatsoever thou shalt have bound or loosed in earth, shall
   be bound or loosed in the heavens," [980] you therefore presume that
   the power of binding and loosing has derived to you, that is, to every
   Church akin to Peter, what sort of man are you, subverting and wholly
   changing the manifest intention of the Lord, conferring (as that
   intention did) this (gift) personally upon Peter?  "On thee," He says,
   "will I build My Church;" and, "I will give to thee the keys," not to
   the Church; and, "Whatsoever thou shalt have loosed or bound," not what
   they shall have loosed or bound.  For so withal the result teaches.  In
   (Peter) himself the Church was reared; that is, through (Peter)
   himself; (Peter) himself essayed the key; you see what (key):  "Men of
   Israel, let what I say sink into your ears:  Jesus the Nazarene, a man
   destined by God for you," and so forth. [981]   (Peter) himself,
   therefore, was the first to unbar, in Christ's baptism, the entrance to
   the heavenly kingdom, in which (kingdom) are "loosed" the sins that
   were beforetime "bound;" and those which have not been "loosed" are
   "bound," in accordance with true salvation; and Ananias he "bound" with
   the bond of death, and the weak in his feet he "absolved" from his
   defect of health.  Moreover, in that dispute about the observance or
   non-observance of the Law, Peter was the first of all to be endued with
   the Spirit, and, after making preface touching the calling of the
   nations, to say, "And now why are ye tempting the Lord, concerning the
   imposition upon the brethren of a yoke which neither we nor our fathers
   were able to support?  But however, through the grace of Jesus we
   believe that we shall be saved in the same way as they." [982]   This
   sentence both "loosed" those parts of the law which were abandoned, and
   "bound" those which were reserved.  Hence the power of loosing and of
   binding committed to Peter had nothing to do with the capital sins of
   believers; and if the Lord had given him a precept that he must grant
   pardon to a brother sinning against him even "seventy times sevenfold,"
   of course He would have commanded him to "bind"--that is, to "retain"
   [983] --nothing subsequently, unless perchance such (sins) as one may
   have committed against the Lord, not against a brother.  For the
   forgiveness of (sins) committed in the case of a man is a prejudgment
   against the remission of sins against God.

   What, now, (has this to do) with the Church, and your (church), indeed,
   Psychic?  For, in accordance with the person of Peter, it is to
   spiritual men that this power will correspondently appertain, either to
   an apostle or else to a prophet.  For the very Church itself is,
   properly and principally, the Spirit Himself, in whom is the Trinity of
   the One Divinity--Father, Son, and Holy Spirit. [984]   (The Spirit)
   combines that Church which the Lord has made to consist in "three."
   And thus, from that time forward, [985] every number (of persons) who
   may have combined together into this faith is accounted "a Church,"
   from the Author and Consecrator (of the Church).  And accordingly "the
   Church," it is true, will forgive sins:  but (it will be) the Church of
   the Spirit, by means of a spiritual man; not the Church which consists
   of a number of bishops.  For the right and arbitrament is the Lord's,
   not the servant's; God's Himself, not the priest's.
     __________________________________________________________________

   [966] Eph. v. 11.  See ch. xviii. above.

   [967] Mark ii. 7; Luke v. 21.

   [968] Comp. Ps. li. 4 (in LXX. Ps. l. 6).

   [969] Matt. xviii. 22.

   [970] Comp. Acts ix. 36-43; xx. 9-12.

   [971] Comp. Acts iii. 1-11; v. 13-16.

   [972] Acts v. 1-6.

   [973] Acts xiii. 6-12.

   [974] Comp. 2 Sam. xii. 1-14, etc.

   [975] Kaye suggests "apostolica et prophetica"--"apostolic and
   prophetic evidences;" which is very probable.

   [976] Comp. 1 Pet. v. 1-4.

   [977] Comp. John xv. 26.

   [978] Matt. xvi. 18.

   [979] Matt. xvi. 19 ad init., incorrectly.

   [980] Matt. xvi. 19.

   [981] Acts ii. 22 et seqq.

   [982] See Acts xv. 7-11.

   [983] Comp. John xx. 23.

   [984] See de Or., c. ii.

   [985] See Matt. xviii. 20.
     __________________________________________________________________

   Chapter XXII.--Of Martyrs, and Their Intercession on Behalf of
   Scandalous Offenders.

   But you go so far as to lavish this "power" upon martyrs withal!  No
   sooner has any one, acting on a preconceived arrangement, put on the
   bonds--(bonds), moreover, which, in the nominal custody now in vogue,
   [986] are soft ones--than adulterers beset him, fornicators gain access
   to him; instantly prayers echo around him; instantly pools of tears
   (from the eyes) of all the polluted surround him; nor are there any who
   are more diligent in purchasing entrance into the prison than they who
   have lost (the fellowship of) the Church!  Men and women are violated
   in the darkness with which the habitual indulgence of lusts has plainly
   familiarized them; and they seek peace at the hands of those who are
   risking their own!  Others betake them to the mines, and return, in the
   character of communicants, from thence, where by this time another
   "martyrdom" is necessary for sins committed after "martyrdom."  "Well,
   who on earth and in the flesh is faultless?"  What "martyr" (continues
   to be) an inhabitant of the world [987] supplicating? pence in hand?
   subject to physician and usurer?  Suppose, now, (your "martyr") beneath
   the glaive, with head already steadily poised; suppose him on the
   cross, with body already outstretched; suppose him at the stake, with
   the lion already let loose; suppose him on the axle, with the fire
   already heaped; in the very certainty, I say, and possession of
   martyrdom:  who permits man to condone (offences) which are to be
   reserved for God, by whom those (offences) have been condemned without
   discharge, which not even apostles (so far as I know)--martyrs withal
   themselves--have judged condonable?  In short, Paul had already "fought
   with beasts at Ephesus," when he decreed "destruction" to the
   incestuous person. [988]   Let it suffice to the martyr to have purged
   his own sins:  it is the part of ingratitude or of pride to lavish upon
   others also what one has obtained at a high price. [989]   Who has
   redeemed another's death by his own, but the Son of God alone?  For
   even in His very passion He set the robber free. [990]   For to this
   end had He come, that, being Himself pure from sin, [991] and in all
   respects holy, [992] He might undergo death on behalf of sinners. [993]
     Similarly, you who emulate Him in condoning sins, if you yourself
   have done no sin, plainly suffer in my stead.  If, however, you are a
   sinner, how will the oil of your puny torch be able to suffice for you
   and for me? [994]

   I have, even now, a test whereby to prove (the presence of) Christ (in
   you).  If Christ is in the martyr for this reason, that the martyr may
   absolve adulterers and fornicators, let Him tell publicly the secrets
   of the heart, that He may thus concede (pardon to) sins; and He is
   Christ.  For thus it was that the Lord Jesus Christ showed His power:
   "Why think ye evil in your hearts?  For which is easier, to say to the
   paralytic, Thy sins are remitted thee; or, Rise and walk?  Therefore,
   that ye may know the Son of man to have the power upon earth of
   remitting sins, I say to thee, paralytic, Rise, and walk." [995]   If
   the Lord set so much store by the proof of His power as to reveal
   thoughts, and so impart health by His command, lest He should not be
   believed to have the power of remitting sins; it is not lawful for me
   to believe the same power (to reside) in any one, whoever he be,
   without the same proofs.  In the act, however, of urgently entreating
   from a martyr pardon for adulterers and fornicators, you yourself
   confess that crimes of that nature are not to be washed away except by
   the martyrdom of the criminal himself, while you presume (they can be
   washed away) by another's.  If this is so, then martyrdom will be
   another baptism.  For "I have withal," saith He, "another baptism."
   [996]   Whence, too, it was that there flowed out of the wound in the
   Lord's side water and blood, the materials of either baptism. [997]   I
   ought, then, by the first baptism too to (have the right of) setting
   another free if I can by the second:  and we must necessarily force
   upon the mind (of our opponents this conclusion):  Whatever authority,
   whatever reason, restores ecclesiastical peace to the adulterer and
   fornicator, the same will be bound to come to the aid of the murderer
   and idolater in their repentance,--at all events, of the apostate, and
   of course of him whom, in the battle of his confession, after hard
   struggling with torments, savagery has overthrown.  Besides, it were
   unworthy of God and of His mercy, who prefers the repentance of a
   sinner to his death, that they should have easier return into (the
   bosom of) the Church who have fallen in heat of passion, than they who
   have fallen in hand-to-hand combat. [998]   Indignation urges us to
   speak.  Contaminated bodies you will recall rather than gory ones!
   Which repentance is more pitiable--that which prostrates tickled flesh,
   or lacerated?  Which pardon is, in all causes, more justly
   concessible--that which a voluntary, or that which an involuntary,
   sinner implores?  No one is compelled with his will to apostatize; no
   one against his will commits fornication.  Lust is exposed to no
   violence, except itself:  it knows no coercion whatever.  Apostasy, on
   the contrary, what ingenuities of butchery and tribes of penal
   inflictions enforce!  Which has more truly apostatized--he who has lost
   Christ amid agonies, or (he who has done so) amid delights? he who when
   losing Him grieved, or he who when losing Him sported?  And yet those
   scars graven on the Christian combatant--scars, of course, enviable in
   the eyes of Christ, because they yearned after Conquest, and thus also
   glorious, because failing to conquer they yielded; (scars) after which
   even the devil himself yet sighs; (scars) with an infelicity of their
   own, but a chaste one, with a repentance that mourns, but blushes not,
   to the Lord for pardon--will anew be remitted to such, because their
   apostasy was expiable!  In their case alone is the "flesh weak."  Nay,
   no flesh so strong as that which crushes out the Spirit!
     __________________________________________________________________

   [986] Comp. de Je., c. xii.

   [987] Sæculi.

   [988] See 1 Cor. xv. 32.

   [989] See Acts xxii. 28.

   [990] Luke xxiii. 39-43.

   [991] See 1 John iii. v.

   [992] See Heb. vii. 26-viii. 1.

   [993] See 1 Pet. iii. 18.

   [994] See Matt. xxv. 8, 9.

   [995] See Mark ii. 9-11.

   [996] Luke xii. 50.

   [997] John xix. 33, 34.

   [998] Comp. de Monog., c. xv.
     __________________________________________________________________

   Elucidations.

   ------------------------

   I.

   (The Shepherd of Hermas, p. 85.)

   Here, and in chap. xx. below, Tertullian's rabid utterances against the
   Shepherd may be balanced by what he had said, less unreasonably, in his
   better mood. [999]   Now he refers to the Shepherd's (ii. 1) [1000]
   view of pardon, even to adulterers.  But surely it might be objected
   even more plausibly against "the Shepherd," whom he prefers, in common
   with all Christians, as see John viii. 1-11, which I take to be
   canonical Scripture.  A curious question is suggested by what he says
   of the figure of the Good Shepherd portrayed on the chalice:  Is this
   irony, as if the figure so familiar from illustrations of the catacombs
   must be meant for the Shepherd of Hermas?  Regarding all pictures as
   idolatrous, he may intend to intimate that adultery (=idolatry) was
   thus symbolized.

   II.

   (Clasping the knees of all, p. 86.)

   Here is a portrait of the early penitential discipline sufficiently
   terrible, and it conforms to the apostolic pictures of the same.  "Tell
   it unto the Church," says our Lord (Matt. xviii. 17).  In 1 Cor. v. 4
   the apostle ("present in spirit") gives judgment, but the whole Church
   is "gathered together."  In James v. 16 the "confession to one another"
   seems to refer to this public discipline, as also the prayer for
   healing enjoined on one another.  St. Chrysostom, however, reflecting
   the discipline of his day, in which great changes were made, says, on
   Matt. xviii. 17, unless it be a gloss, "Dic Ecclesiæ id est Præsidibus
   =proedreuousin."  (Tom. vii. p. 536, ed. Migne.)

   III.

   (Remedial discipline, p. 87.)

   Powerfully as Tertullian states his view of this apostolic "delivering
   unto Satan" as for final perdition, it is not to be gainsaid that (1
   Cor. v. 5) the object was salvation and hope, "that the spirit may be
   saved in the day of the Lord Jesus."  Thus, the power of Satan to
   inflict bodily suffering (Job ii. 6), when divinely permitted, is
   recognised under the Gospel (Luke xiii. 16; 2 Cor. xii. 7).  The
   remedial mercy of trials and sufferings may be inferred when
   providentially occurring.

   IV.

   (Personally upon Peter, p. 99.)

   See what has been said before.  But note our author (now writing
   against the Church, and as a Montanist) has no idea that the personal
   prerogative of St. Peter had descended to any bishop.  More when we
   come to Cyprian, and see vol. iii. p. 630, this series.
     __________________________________________________________________

   [999] On Prayer, vol. iii. cap. xvi. p. 686, supra, where he speaks
   respectfully.

   [1000] Vol. ii. p. 22 (also p. 43), this series.
     __________________________________________________________________

   tertullian fasting anf04 tertullian-fasting On Fasting
   /ccel/schaff/anf04.iii.ix.html
     __________________________________________________________________

  On Fasting
     __________________________________________________________________

   VIII.

   On Fasting. [1001]

   In Opposition to the Psychics.

   [Translated by the Rev. S. Thelwall.]

   ------------------------

   Chapter I.--Connection of Gluttony and Lust.  Grounds of Psychical
   Objections Against the Montanists.

   I should wonder at the Psychics, if they were enthralled to
   voluptuousness alone, which leads them to repeated marriages, if they
   were not likewise bursting with gluttony, which leads them to hate
   fasts.  Lust without voracity would certainly be considered a monstrous
   phenomenon; since these two are so united and concrete, that, had there
   been any possibility of disjoining them, the pudenda would not have
   been affixed to the belly itself rather than elsewhere.  Look at the
   body:  the region (of these members) is one and the same.  In short,
   the order of the vices is proportionate to the arrangement of the
   members.  First, the belly; and then immediately the materials of all
   other species of lasciviousness are laid subordinately to daintiness:
   through love of eating, love of impurity finds passage.  I recognise,
   therefore, animal [1002] faith by its care of the flesh (of which it
   wholly consists)--as prone to manifold feeding as to manifold
   marrying--so that it deservedly accuses the spiritual discipline, which
   according to its ability opposes it, in this species of continence as
   well; imposing, as it does, reins upon the appetite, through taking,
   sometimes no meals, or late meals, or dry meals, just as upon lust,
   through allowing but one marriage.

   It is really irksome to engage with such:  one is really ashamed to
   wrangle about subjects the very defence of which is offensive to
   modesty.  For how am I to protect chastity and sobriety without taxing
   their adversaries?  What those adversaries are I will once for all
   mention:  they are the exterior and interior botuli of the Psychics.
   It is these which raise controversy with the Paraclete; it is on this
   account that the New Prophecies are rejected:  not that Montanus and
   Priscilla and Maximilla preach another God, nor that they disjoin Jesus
   Christ (from God), nor that they overturn any particular rule of faith
   or hope, but that they plainly teach more frequent fasting than
   marrying.  Concerning the limit of marrying, we have already published
   a defence of monogamy. [1003]   Now our battle is the battle of the
   secondary (or rather the primary) continence, in regard of the
   chastisement of diet.  They charge us with keeping fasts of our own;
   with prolonging our Stations generally into the evening; with observing
   xerophagies likewise, keeping our food unmoistened by any flesh, and by
   any juiciness, and by any kind of specially succulent fruit; and with
   not eating or drinking anything with a winey flavour; also with
   abstinence from the bath, congruent with our dry diet.  They are
   therefore constantly reproaching us with novelty; concerning the
   unlawfulness of which they lay down a prescriptive rule, that either it
   must be adjudged heresy, if (the point in dispute) is a human
   presumption; or else pronounced pseudo-prophecy, if it is a spiritual
   declaration; provided that, either way, we who reclaim hear (sentence
   of) anathema.
     __________________________________________________________________

   [1001] [Written, say, circa a.d. 208.]

   [1002] i.e., Psychic.

   [1003] [Which is a note of time, not unimportant.]
     __________________________________________________________________

   Chapter II.--Arguments of the Psychics, Drawn from the Law, the Gospel,
   the Acts, the Epistles, and Heathenish Practices.

   For, so far as pertains to fasts, they oppose to us the definite days
   appointed by God:  as when, in Leviticus, the Lord enjoins upon Moses
   the tenth day of the seventh month (as) a day of atonement, saying,
   "Holy shall be to you the day, and ye shall vex your souls; and every
   soul which shall not have been vexed in that day shall be exterminated
   from his people." [1004]   At all events, in the Gospel they think that
   those days were definitely appointed for fasts in which "the Bridegroom
   was taken away;" [1005] and that these are now the only legitimate days
   for Christian fasts, the legal and prophetical antiquities having been
   abolished:  for wherever it suits their wishes, they recognise what is
   the meaning of "the Law and the prophets until John." [1006]
   Accordingly, (they think) that, with regard to the future, fasting was
   to be indifferently observed, by the New Discipline, of choice, not of
   command, according to the times and needs of each individual:  that
   this, withal, had been the observance of the apostles, imposing (as
   they did) no other yoke of definite fasts to be observed by all
   generally, nor similarly of Stations either, which (they think) have
   withal days of their own (the fourth and sixth days of the week), but
   yet take a wide range according to individual judgment, neither subject
   to the law of a given precept, nor (to be protracted) beyond the last
   hour of the day, since even prayers the ninth hour generally concludes,
   after Peter's example, which is recorded in the Acts.  Xerophagies,
   however, (they consider) the novel name of a studied duty, and very
   much akin to heathenish superstition, like the abstemious rigours which
   purify an Apis, an Isis, and a Magna Mater, by a restriction laid upon
   certain kinds of food; whereas faith, free in Christ, [1007] owes no
   abstinence from particular meats to the Jewish Law even, admitted as it
   has been by the apostle once for all to the whole range of the
   meat-market [1008] --(the apostle, I say), that detester of such as, in
   like manner as they prohibit marrying, so bid us abstain from meats
   created by God. [1009]   And accordingly (they think) us to have been
   even then prenoted as "in the latest times departing from the faith,
   giving heed to spirits which seduce the world, having a conscience
   inburnt with doctrines of liars." [1010]   (Inburnt?)  With what fires,
   prithee?  The fires, I ween, which lead us to repeated contracting of
   nuptials and daily cooking of dinners!  Thus, too, they affirm that we
   share with the Galatians the piercing rebuke (of the apostle), as
   "observers of days, and of months, and of years." [1011]   Meantime
   they huff in our teeth the fact that Isaiah withal has authoritatively
   declared, "Not such a fast hath the Lord elected," that is, not
   abstinence from food, but the works of righteousness, which he there
   appends: [1012]   and that the Lord Himself in the Gospel has given a
   compendious answer to every kind of scrupulousness in regard to food;
   "that not by such things as are introduced into the mouth is a man
   defiled, but by such as are produced out of the mouth;" [1013] while
   Himself withal was wont to eat and drink till He made Himself noted
   thus; "Behold, a gormandizer and a drinker:" [1014]   (finally), that
   so, too, does the apostle teach that "food commendeth us not to God;
   since we neither abound if we eat, nor lack if we eat not." [1015]

   By the instrumentalities of these and similar passages, they subtlely
   tend at last to such a point, that every one who is somewhat prone to
   appetite finds it possible to regard as superfluous, and not so very
   necessary, the duties of abstinence from, or diminution or delay of,
   food, since "God," forsooth, "prefers the works of justice and of
   innocence."  And we know the quality of the hortatory addresses of
   carnal conveniences, how easy it is to say, "I must believe with my
   whole heart; [1016] I must love God, and my neighbour as myself: [1017]
     for on these two precepts the whole Law hangeth, and the prophets,'
   not on the emptiness of my lungs and intestines."
     __________________________________________________________________

   [1004] Lev. xvi. 29; xxiii. 26-29.

   [1005] Matt. ix. 14, 15; Mark ii. 18-20; Luke v. 33-35.

   [1006] Luke xvi. 16; Matt. xi. 13.

   [1007] Comp. Gal. v. 1.

   [1008] Comp. 1 Cor. x. 25.

   [1009] Comp. 1 Tim. iv. 3.

   [1010] So Oehler punctuates.  The reference is to 1 Tim. iv. 1, 2.

   [1011] See Gal. iv. 10; the words kai kairous Tertullian omits.

   [1012] See Isa. lviii. 3-7.

   [1013] See Matt. xv. 11; Mark vii. 15.

   [1014] Matt. xi. 19; Luke vii. 34.

   [1015] 1 Cor. viii. 8.

   [1016] Rom. x. 10.

   [1017] Comp. Matt. xxii. 37-40, and the parallel passages.
     __________________________________________________________________

   Chapter III.--The Principle of Fasting Traced Back to Its Earliest
   Source.

   Accordingly we are bound to affirm, before proceeding further, this
   (principle), which is in danger of being secretly subverted; (namely),
   of what value in the sight of God this "emptiness" you speak of is:
   and, first of all, whence has proceeded the rationale itself of earning
   the favour of God in this way.  For the necessity of the observance
   will then be acknowledged, when the authority of a rationale, to be
   dated back from the very beginning, shall have shone out to view.

   Adam had received from God the law of not tasting "of the tree of
   recognition of good and evil," with the doom of death to ensue upon
   tasting. [1018]   However, even (Adam) himself at that time, reverting
   to the condition of a Psychic after the spiritual ecstasy in which he
   had prophetically interpreted that "great sacrament" [1019] with
   reference to Christ and the Church, and no longer being "capable of the
   things which were the Spirit's," [1020] yielded more readily to his
   belly than to God, heeded the meat rather than the mandate, and sold
   salvation for his gullet!  He ate, in short, and perished; saved (as he
   would) else (have been), if he had preferred to fast from one little
   tree:  so that, even from this early date, animal faith may recognise
   its own seed, deducing from thence onward its appetite for carnalities
   and rejection of spiritualities.  I hold, therefore, that from the very
   beginning the murderous gullet was to be punished with the torments and
   penalties of hunger.  Even if God had enjoined no preceptive fasts,
   still, by pointing out the source whence Adam was slain, He who had
   demonstrated the offence had left to my intelligence the remedies for
   the offence.  Unbidden, I would, in such ways and at such times as I
   might have been able, have habitually accounted food as poison, and
   taken the antidote, hunger; through which to purge the primordial cause
   of death--a cause transmitted to me also, concurrently with my very
   generation; certain that God willed that whereof He nilled the
   contrary, and confident enough that the care of continence will be
   pleasing to Him by whom I should have understood that the crime of
   incontinence had been condemned.  Further:  since He Himself both
   commands fasting, and calls "a soul [1021] wholly shattered"--properly,
   of course, by straits of diet--"a sacrifice;" who will any longer doubt
   that of all dietary macerations the rationale has been this, that by a
   renewed interdiction of food and observation of precept the primordial
   sin might now be expiated, in order that man may make God satisfaction
   through the self-same causative material through which he had offended,
   that is, through interdiction of food; and thus, in emulous wise,
   hunger might rekindle, just as satiety had extinguished, salvation,
   contemning for the sake of one unlawful more lawful (gratifications)?
     __________________________________________________________________

   [1018] See Gen. ii. 16, 17.

   [1019] Comp. Eph. v. 32 with Gen. ii. 23, 24.

   [1020] See 1 Cor. ii. 14.

   [1021] The reference is to Ps. li. 17 (in LXX. Ps. l. 19).
     __________________________________________________________________

   Chapter IV.--The Objection is Raised, Why, Then, Was the Limit of
   Lawful Food Extended After the Flood?  The Answer to It.

   This rationale was constantly kept in the eye of the providence of
   God--modulating all things, as He does, to suit the exigencies of the
   times--lest any from the opposite side, with the view of demolishing
   our proposition, should say:  "Why, in that case, did not God forthwith
   institute some definite restriction upon food? nay, rather, why did He
   withal enlarge His permission?  For, at the beginning indeed, it had
   only been the food of herbs and trees which He had assigned to man:
   Behold, I have given you all grass fit for sowing, seeding seed, which
   is upon the earth; and every tree which hath in itself the fruit of
   seed fit for sowing shall be to you for food.' [1022]   Afterwards,
   however, after enumerating to Noah the subjection (to him) of all
   beasts of the earth, and fowls of the heaven, and things moving on
   earth, and the fish of the sea, and every creeping thing,' He says,
   They shall be to you for food:  just like grassy vegetables have I
   given (them) you universally:  but flesh in the blood of its own soul
   shall ye not eat.' [1023]   For even by this very fact, that He exempts
   from eating that flesh only the soul' of which is not out-shed through
   blood,' it is manifest that He has conceded the use of all other
   flesh."  To this we reply, that it was not suitable for man to be
   burdened with any further special law of abstinence, who so recently
   showed himself unable to tolerate so light an interdiction--of one
   single fruit, to wit; that, accordingly, having had the rein relaxed,
   he was to be strengthened by his very liberty; that equally after the
   deluge, in the reformation of the human race, (as before it), one
   law--of abstaining from blood--was sufficient, the use of all things
   else being allowed.  For the Lord had already shown His judgment
   through the deluge; had, moreover, likewise issued a comminatory
   warning through the "requisition of blood from the hand of a brother,
   and from the hand of every beast." [1024]   And thus, preministering
   the justice of judgment, He issued the materials of liberty; preparing
   through allowance an undergrowth of discipline; permitting all things,
   with a view to take some away; meaning to "exact more" if He had
   "committed more;" [1025] to command abstinence since He had foresent
   indulgence:  in order that (as we have said) the primordial sin might
   be the more expiated by the operation of a greater abstinence in the
   (midst of the) opportunity of a greater licence.
     __________________________________________________________________

   [1022] Gen. i. 29.

   [1023] See Gen. ix. 2-5 (in LXX.).

   [1024] See Gen. ix. 5, 6.

   [1025] See Luke xii. 48.
     __________________________________________________________________

   Chapter V.--Proceeding to the History of Israel, Tertullian Shows that
   Appetite Was as Conspicuous Among Their Sins as in Adam's Case.
   Therefore the Restraints of the Levitical Law Were Imposed.

   At length, when a familiar people began to be chosen by God to Himself,
   and the restoration of man was able to be essayed, then all the laws
   and disciplines were imposed, even such as curtailed food; certain
   things being prohibited as unclean, in order that man, by observing a
   perpetual abstinence in certain particulars, might at last the more
   easily tolerate absolute fasts.  For the first People had withal
   reproduced the first man's crime, being found more prone to their belly
   than to God, when, plucked out from the harshness of Egyptian servitude
   "by the mighty hand and sublime arm" [1026] of God, they were seen to
   be its lord, destined to the "land flowing with milk and honey;" [1027]
   but forthwith, stumbled at the surrounding spectacle of an incopious
   desert sighing after the lost enjoyments of Egyptian satiety, they
   murmured against Moses and Aaron:  "Would that we had been smitten to
   the heart by the Lord, and perished in the land of Egypt, when we were
   wont to sit over our jars of flesh and eat bread unto the full!  How
   leddest thou us out into these deserts, to kill this assembly by
   famine?" [1028]   From the self-same belly preference were they
   destined (at last) to deplore [1029] (the fate of) the self-same leaden
   of their own and eye-witnesses of (the power of) God, whom, by their
   regretful hankering after flesh, and their recollection of their
   Egyptian plenties, they were ever exacerbating:  "Who shall feed us
   with flesh? here have come into our mind the fish which in Egypt we
   were wont to eat freely, and the cucumbers, and the melons, and the
   leeks, and the onions, and the garlic.  But now our soul is arid:
   nought save manna do our eyes see!" [1030]   Thus used they, too, (like
   the Psychics), to find the angelic bread [1031] of xerophagy
   displeasing:  they preferred the fragrance of garlic and onion to that
   of heaven.  And therefore from men so ungrateful all that was more
   pleasing and appetizing was withdrawn, for the sake at once of
   punishing gluttony and exercising continence, that the former might be
   condemned, the latter practically learned.
     __________________________________________________________________

   [1026] Comp. Ps. cxxxvi. 12 (in LXX. cxxxv. 12).

   [1027] See Ex. iii. 8.

   [1028] See Ex. xvi. 1-3.

   [1029] Comp. Num. xx. 1-12 with Ps. cvi. 31-33 (in LXX. cv. 31-33).

   [1030] See Num. xi. 1-6.

   [1031] See Ps. lxxviii. 25 (in LXX. lxxvii. 25).
     __________________________________________________________________

   Chapter VI.--The Physical Tendencies of Fasting and Feeding
   Considered.  The Cases of Moses and Elijah.

   Now, if there has been temerity in our retracing to primordial
   experiences the reasons for God's having laid, and our duty (for the
   sake of God) to lay, restrictions upon food, let us consult common
   conscience.  Nature herself will plainly tell with what qualities she
   is ever wont to find us endowed when she sets us, before taking food
   and drink, with our saliva still in a virgin state, to the transaction
   of matters, by the sense especially whereby things divine are handled;
   whether (it be not) with a mind much more vigorous, with a heart much
   more alive, than when that whole habitation of our interior man,
   stuffed with meats, inundated with wines, fermenting for the purpose of
   excremental secretion, is already being turned into a premeditatory of
   privies, (a premeditatory) where, plainly, nothing is so proximately
   supersequent as the savouring of lasciviousness.  "The people did eat
   and drink, and they arose to play." [1032]   Understand the modest
   language of Holy Scripture:  "play," unless it had been immodest, it
   would not have reprehended.  On the other hand, how many are there who
   are mindful of religion, when the seats of the memory are occupied, the
   limbs of wisdom impeded?  No one will suitably, fitly, usefully,
   remember God at that time when it is customary for a man to forget his
   own self.  All discipline food either slays or else wounds.  I am a
   liar, if the Lord Himself, when upbraiding Israel with forgetfulness,
   does not impute the cause to "fulness:"  "(My) beloved is waxen thick,
   and fat, and distent, and hath quite forsaken God, who made him, and
   hath gone away from the Lord his Saviour." [1033]   In short, in the
   self-same Deuteronomy, when bidding precaution to be taken against the
   self-same cause, He says:  "Lest, when thou shalt have eaten, and
   drunken, and built excellent houses, thy sheep and oxen being
   multiplied, and (thy) silver and gold, thy heart be elated, and thou be
   forgetful of the Lord thy God." [1034]   To the corrupting power of
   riches He made the enormity of edacity antecedent, for which riches
   themselves are the procuring agents. [1035]   Through them, to wit, had
   "the heart of the People been made thick, lest they should see with the
   eyes, and hear with the ears, and understand with a heart" [1036]
   obstructed by the "fats" of which He had expressly forbidden the
   eating, [1037] teaching man not to be studious of the stomach. [1038]

   On the other hand, he whose "heart" was habitually found "lifted up"
   [1039] rather than fattened up, who in forty days and as many nights
   maintained a fast above the power of human nature, while spiritual
   faith subministered strength (to his body), [1040] both saw with his
   eyes God's glory, and heard with his ears God's voice, and understood
   with his heart God's law:  while He taught him even then (by
   experience) that man liveth not upon bread alone, but upon every word
   of God; in that the People, though fatter than he, could not constantly
   contemplate even Moses himself, fed as he had been upon God, nor his
   leanness, sated as it had been with His glory! [1041]   Deservedly,
   therefore, even while in the flesh, did the Lord show Himself to him,
   the colleague of His own fasts, no less than to Elijah. [1042]   For
   Elijah withal had, by this fact primarily, that he had imprecated a
   famine, [1043] already sufficiently devoted himself to fasts:  "The
   Lord liveth," he said, "before whom I am standing in His sight, if
   there shall be dew in these years, and rain-shower." [1044]
   Subsequently, fleeing from threatening Jezebel, after one single (meal
   of) food and drink, which he had found on being awakened by an angel,
   he too himself, in a space of forty days and nights, his belly empty,
   his mouth dry, arrived at Mount Horeb; where, when he had made a cave
   his inn, with how familiar a meeting with God was he received! [1045]
   "What (doest) thou, Elijah, here?" [1046]   Much more friendly was this
   voice than, "Adam, where art thou?" [1047]   For the latter voice was
   uttering a threat to a fed man, the former soothing a fasting one.
   Such is the prerogative of circumscribed food, that it makes God
   tent-fellow [1048] with man--peer, in truth, with peer!  For if the
   eternal God will not hunger, as He testifies through Isaiah, [1049]
   this will be the time for man to be made equal with God, when he lives
   without food.
     __________________________________________________________________

   [1032] Comp. 1 Cor. x. 7 with Ex. xxxii. 6.

   [1033] See Deut. xxxii. 15.

   [1034] See Deut. viii. 12-14.

   [1035] Comp. Eccles. vi. 7; Prov. xvi. 26.  (The LXX. render the latter
   quotation very differently from the Eng. ver. or the Vulg.)

   [1036] See Isa. vi. 10; John xii. 40; Acts xxviii. 26, 27.

   [1037] See Lev. iii. 17.

   [1038] See Deut. viii. 3; Matt. iv. 4; Luke iv. 4.

   [1039] See Ps. lxxxvi. 4 (in LXX. lxxxv. 4); Lam. iii. 41 (in LXX. iii.
   40).

   [1040] Twice over.  See Ex. xxiv. 18 and xxxiv. 28; Deut. ix. 11, 25.

   [1041] See Ex. xxxiii. 18, 19, with xxxiv. 4-9, 29-35.

   [1042] See Matt. xvii. 1-13; Mark ix. 1-13; Luke ix. 28-36.

   [1043] See Jas. v. 17.

   [1044] See 1 Kings xvii. 1 (in LXX. 3 Kings ib.).

   [1045] See 1 Kings xix. 1-8.  But he took two meals:  see vers. 6, 7,
   8.

   [1046] Vers. 9, 13.

   [1047] Gen. iii. 9 (in LXX.).

   [1048] Comp. Matt. xvii. 4; Mark ix. 5; Luke ix. 33.

   [1049] See Ps. xl. 28 in LXX.  In E.V., "fainteth not."
     __________________________________________________________________

   Chapter VII.--Further Examples from the Old Testament in Favour of
   Fasting.

   And thus we have already proceeded to examples, in order that, by its
   profitable efficacy, we may unfold the powers of this duty which
   reconciles God, even when angered, to man.

   Israel, before their gathering together by Samuel on occasion of the
   drawing of water at Mizpeh, had sinned; but so immediately do they wash
   away the sin by a fast, that the peril of battle is dispersed by them
   simultaneously (with the water on the ground).  At the very moment when
   Samuel was offering the holocaust (in no way do we learn that the
   clemency of God was more procured than by the abstinence of the
   people), and the aliens were advancing to battle, then and there "the
   Lord thundered with a mighty voice upon the aliens, and they were
   thrown into confusion, and fell in a mass in the sight of Israel; and
   the men of Israel went forth out of Mizpeh, and pursued the aliens, and
   smote them unto Bethor,"--the unfed (chasing) the fed, the unarmed the
   armed.  Such will be the strength of them who "fast to God." [1050]
   For such, Heaven fights.  You have (before you) a condition upon which
   (divine) defence will be granted, necessary even to spiritual wars.

   Similarly, when the king of the Assyrians, Sennacherib, after already
   taking several cities, was volleying blasphemies and menaces against
   Israel through Rabshakeh, nothing else (but fasting) diverted him from
   his purpose, and sent him into the Ethiopias.  After that, what else
   swept away by the hand of the angel an hundred eighty and four thousand
   from his army than Hezekiah the king's humiliation? if it is true, (as
   it is), that on hearing the announcement of the harshness of the foe,
   he rent his garment, put on sackcloth, and bade the elders of the
   priests, similarly habited, approach God through Isaiah--fasting being,
   of course, the escorting attendant of their prayers. [1051]   For peril
   has no time for food, nor sackcloth any care for satiety's
   refinements.  Hunger is ever the attendant of mourning, just as
   gladness is an accessory of fulness.

   Through this attendant of mourning, and (this) hunger, even that sinful
   state, Nineveh, is freed from the predicted ruin.  For repentance for
   sins had sufficiently commended the fast, keeping it up in a space of
   three days, starving out even the cattle with which God was not angry.
   [1052]   Sodom also, and Gomorrah, would have escaped if they had
   fasted. [1053]   This remedy even Ahab acknowledges.  When, after his
   transgression and idolatry, and the slaughter of Naboth, slain by
   Jezebel on account of his vineyard, Elijah had upbraided him, "How hast
   thou killed, and possessed the inheritance?  In the place where dogs
   had licked up the blood of Naboth, thine also shall they lick up,"--he
   "abandoned himself, and put sackcloth upon his flesh, and fasted, and
   slept in sackcloth.  And then (came) the word of the Lord unto Elijah,
   Thou hast seen how Ahab hath shrunk in awe from my face:  for that he
   hath shrunk in awe I will not bring the hurt upon (him) in his own
   days; but in the days of his son I will bring it upon (him)"--(his
   son), who was not to fast. [1054]   Thus a God-ward fast is a work of
   reverential awe:  and by its means also Hannah the wife of Elkanah
   making suit, barren as she had been beforetime, easily obtained from
   God the filling of her belly, empty of food, with a son, ay, and a
   prophet. [1055]

   Nor is it merely change of nature, or aversion of perils, or
   obliteration of sins, but likewise the recognition of mysteries, which
   fasts will merit from God.  Look at Daniel's example.  About the dream
   of the King of Babylon all the sophists are troubled:  they affirm
   that, without external aid, it cannot be discovered by human skill.
   Daniel alone, trusting to God, and knowing what would tend to the
   deserving of God's favour, requires a space of three days, fasts with
   his fraternity, and--his prayers thus commended--is instructed
   throughout as to the order and signification of the dream; quarter is
   granted to the tyrant's sophists; God is glorified; Daniel is honoured;
   destined as he was to receive, even subsequently also, no less a favour
   of God in the first year, of King Darius, when, after careful and
   repeated meditation upon the times predicted by Jeremiah, he set his
   face to God in fasts, and sackcloth, and ashes.  For the angel, withal,
   sent to him, immediately professed this to be the cause of the Divine
   approbation:  "I am come," he said, "to demonstrate to thee, since thou
   art pitiable" [1056] --by fasting, to wit.  If to God he was
   "pitiable," to the lions in the den he was formidable, where, six days
   fasting, he had breakfast provided him by an angel. [1057]
     __________________________________________________________________

   [1050] See Zech. vii. 5.

   [1051] See 2 Kings xviii.; xix.; 2 Chron. xxxii.; Isa. xxxvi.; xxxvii.

   [1052] See Jonah iii.  Comp. de Pa., c. x.

   [1053] See Ezek. xvi. 49; Matt. xi. 23, 24; Luke x. 12-14.

   [1054] See 1 Kings xxi. (in the LXX. it is 3 Kings xx.).

   [1055] See 1 Sam. i. 1, 2, 7-20; iii. 20 (in LXX. 1 Kings).

   [1056] Dan. ix. 23; x. 11.

   [1057] See Bel and the Dragon (in LXX.) vers. 31-39.  "Pitiable"
   appears to be Tertullian's rendering of what in the E.V. is rendered
   "greatly beloved."  Rig. (in Oehler) renders:  "of how great compassion
   thou hast attained the favour;" but surely that overlooks the fact that
   the Latin is "miserabilis es," not "sis."
     __________________________________________________________________

   Chapter VIII.--Examples of a Similar Kind from the New.

   We produce, too, our remaining (evidences).  For we now hasten to
   modern proofs.  On the threshold of the Gospel, [1058] Anna the
   prophetess, daughter of Phanuel, "who both recognised the infant Lord,
   and preached many things about Him to such as were expecting the
   redemption of Israel," after the pre-eminent distinction of
   long-continued and single-husbanded widowhood, is additionally graced
   with the testimony of "fastings" also; pointing out, as she does, what
   the duties are which should characterize attendants of the Church, and
   (pointing out, too, the fact) that Christ is understood by none more
   than by the once married and often fasting.

   By and by the Lord Himself consecrated His own baptism (and, in His
   own, that of all) by fasts; [1059] having (the power) to make "loaves
   out of stones," [1060] say, to make Jordan flow with wine perchance, if
   He had been such a "glutton and toper." [1061]   Nay, rather, by the
   virtue of contemning food He was initiating "the new man" into "a
   severe handling" of "the old," [1062] that He might show that (new man)
   to the devil, again seeking to tempt him by means of food, (to be) too
   strong for the whole power of hunger.

   Thereafter He prescribed to fasts a law--that they are to be performed
   "without sadness:" [1063]   for why should what is salutary be sad?  He
   taught likewise that fasts are to be the weapons for battling with the
   more direful demons: [1064]   for what wonder if the same operation is
   the instrument of the iniquitous spirit's egress as of the Holy
   Spirit's ingress?  Finally, granting that upon the centurion Cornelius,
   even before baptism, the honourable gift of the Holy Spirit, together
   with the gift of prophecy besides, had hastened to descend, we see that
   his fasts had been heard, [1065] I think, moreover, that the apostle
   too, in the Second of Corinthians, among his labours, and perils, and
   hardships, after "hunger and thirst," enumerates "fasts" also "very
   many." [1066]
     __________________________________________________________________

   [1058] See Luke ii. 36-38.  See de Monog., c. viii.

   [1059] Matt. iv. 12; Luke iv. 1, 2; comp. de Bapt., c. xx.

   [1060] See Matt. iv. 3; Luke iv. 3.

   [1061] See c. ii.

   [1062] Comp. Eph. iv. 22, 23; and, for the meaning of sugillationem
   ("severe handling"), comp. 1 Cor. ix. 27, where St. Paul's word
   hupopiazo (="I smite under the eye," Eng. ver. "I keep under") is
   perhaps exactly equivalent in meaning.

   [1063] Matt. vi. 16-18.

   [1064] See Matt. xvii. 21; Mark ix. 29.

   [1065] See Acts x. 44-46, 1-4, 30.

   [1066] 2 Cor. xi. 27.
     __________________________________________________________________

   Chapter IX.--From Fasts Absolute Tertullian Comes to Partial Ones and
   Xerophagies.

   This principal species in the category of dietary restriction may
   already afford a prejudgment concerning the inferior operations of
   abstinence also, as being themselves too, in proportion to their
   measure, useful or necessary.  For the exception of certain kinds from
   use of food is a partial fast.  Let us therefore look into the question
   of the novelty or vanity of xerophagies, to see whether in them too we
   do not find an operation alike of most ancient as of most efficacious
   religion.  I return to Daniel and his brethren, preferring as they did
   a diet of vegetables and the beverage of water to the royal dishes and
   decanters, and being found as they were therefore "more handsome" (lest
   any be apprehensive on the score of his paltry body, to boot!), besides
   being spiritually cultured into the bargain. [1067]   For God gave to
   the young men knowledge and understanding in every kind of literature,
   and to Daniel in every word, and in dreams, and in every kind of
   wisdom; which (wisdom) was to make him wise in this very thing
   also,--namely, by what means the recognition of mysteries was to be
   obtained from God.  Finally, in the third year of Cyrus king of the
   Persians, when he had fallen into careful and repeated meditation on a
   vision, he provided another form of humiliation.  "In those days," he
   says, "I Daniel was mourning during three weeks:  pleasant bread I ate
   not; flesh and wine entered not into my mouth; with oil I was not
   anointed; until three weeks were consummated:"  which being elapsed, an
   angel was sent out (from God), addressing him on this wise:  "Daniel,
   thou art a man pitiable; fear not:  since, from the first day on which
   thou gavest thy soul to recogitation and to humiliation before God, thy
   word hath been heard, and I am entered at thy word." [1068]   Thus the
   "pitiable" spectacle and the humiliation of xerophagies expel fear, and
   attract the ears of God, and make men masters of secrets.

   I return likewise to Elijah.  When the ravens had been wont to satisfy
   him with "bread and flesh," [1069] why was it that afterwards, at
   Beersheba of Judea, that certain angel, after rousing him from sleep,
   offered him, beyond doubt, bread alone, and water? [1070]   Had ravens
   been wanting, to feed him more liberally? or had it been difficult to
   the "angel" to carry away from some pan of the banquet-room of the king
   some attendant with his amply-furnished waiter, and transfer him to
   Elijah, just as the breakfast of the reapers was carried into the den
   of lions and presented to Daniel in his hunger?  But it behoved that an
   example should be set, teaching us that, at a time of pressure and
   persecution and whatsoever difficulty, we must live on xerophagies.
   With such food did David express his own exomologesis; "eating ashes
   indeed as it were bread," that is, bread dry and foul like ashes:
   "mingling, moreover, his drink with weeping"--of course, instead of
   wine. [1071]   For abstinence from wine withal has honourable badges of
   its own:  (an abstinence) which had dedicated Samuel, and consecrated
   Aaron, to God.  For of Samuel his mother said:  "And wine and that
   which is intoxicating shall he not drink:" [1072]   for such was her
   condition withal when praying to God. [1073]   And the Lord said to
   Aaron:  "Wine and spirituous liquor shall ye not drink, thou and thy
   son after thee, whenever ye shall enter the tabernacle, or ascend unto
   the sacrificial altar; and ye shall not die." [1074]   So true is it,
   that such as shall have ministered in the Church, being not sober,
   shall "die."  Thus, too, in recent times He upbraids Israel:  "And ye
   used to give my sanctified ones wine to drink."  And, moreover, this
   limitation upon drink is the portion of xerophagy.  Anyhow, wherever
   abstinence from wine is either exacted by God or vowed by man, there
   let there be understood likewise a restriction of food fore-furnishing
   a formal type to drink.  For the quality of the drink is correspondent
   to that of the eating.  It is not probable that a man should sacrifice
   to God half his appetite; temperate in waters, and intemperate in
   meats.  Whether, moreover, the apostle had any acquaintance with
   xerophagies--(the apostle) who had repeatedly practised greater
   rigours, "hunger, and thirst, and fasts many," who had forbidden
   "drunkennesses and revellings" [1075] --we have a sufficient evidence
   even from the case of his disciple Timotheus; whom when he admonishes,
   "for the sake of his stomach and constant weaknesses," to use "a little
   wine," [1076] from which he was abstaining not from rule, but from
   devotion--else the custom would rather have been beneficial to his
   stomach--by this very fact he has advised abstinence from wine as
   "worthy of God," which, on a ground of necessity, he has dissuaded.
     __________________________________________________________________

   [1067] Dan. i.

   [1068] See Dan. x. 1-3, 5, 12.

   [1069] See 1 Kings xvii. (in LXX. 3 Kings xvii.) 1-6.

   [1070] 1 Kings xix. 3-7.

   [1071] See Ps. cii. (in LXX. ci.) 9.

   [1072] 1 Sam. (in LXX. 1 Kings) i. 11.

   [1073] 1 Sam. i. 15.

   [1074] See Lev. x. 9.

   [1075] See Rom. xiii. 13.

   [1076] 1 Tim. v. 23.
     __________________________________________________________________

   Chapter X.--Of Stations, and of the Hours of Prayer.

   In like manner they censure on the count of novelty our Stations as
   being enjoined; some, moreover, (censure them) too as being prolonged
   habitually too late, saying that this duty also ought to be observed of
   free choice, and not continued beyond the ninth hour,--(deriving their
   rule), of course, from their own practice.  Well:  as to that which
   pertains to the question of injunction, I will once for all give a
   reply to suit all causes.  Now, (turning) to the point which is proper
   to this particular cause--concerning the limit of time, I mean--I must
   first demand from themselves whence they derive this prescriptive law
   for concluding Stations at the ninth hour.  If it is from the fact that
   we read that Peter and he who was with him entered the temple "at the
   ninth (hour), the hour of prayer," who will prove to me that they had
   that day been performing a Station, so as to interpret the ninth hour
   as the hour for the conclusion and discharge of the Station?  Nay, but
   you would more easily find that Peter at the sixth hour had, for the
   sake of taking food, gone up first on the roof to pray; [1077] so that
   the sixth hour of the day may the rather be made the limit to this
   duty, which (in Peter's case) was apparently to finish that duty, after
   prayer.  Further:  since in the self-same commentary of Luke the third
   hour is demonstrated as an hour of prayer, about which hour it was that
   they who had received the initiatory gift of the Holy Spirit were held
   for drunkards; [1078] and the sixth, at which Peter went up on the
   roof; and the ninth, at which they entered the temple:  why should we
   not understand that, with absolutely perfect indifference, we must pray
   [1079] always, and everywhere, and at every time; yet still that these
   three hours, as being more marked in things human--(hours) which divide
   the day, which distinguish businesses, which re-echo in the public
   ear--have likewise ever been of special solemnity in divine prayers?  A
   persuasion which is sanctioned also by the corroborative fact of Daniel
   praying thrice in the day; [1080] of course, through exception of
   certain stated hours, no other, moreover, than the more marked and
   subsequently apostolic (hours)--the third, the sixth, the ninth.  And
   hence, accordingly, I shall affirm that Peter too had been led rather
   by ancient usage to the observance of the ninth hour, praying at the
   third specific interval, (the interval) of final prayer.

   These (arguments), moreover, (we have advanced) for their sakes who
   think that they are acting in conformity with Peter's model, (a model)
   of which they are ignorant:  not as if we slighted the ninth hour, (an
   hour) which, on the fourth and sixth days of the week, we most highly
   honour; but because, of those things which are observed on the ground
   of tradition, we are bound to adduce so much the more worthy reason,
   that they lack the authority of Scripture, until by some signal
   celestial gift they be either confirmed or else corrected.  "And if,"
   says (the apostle), "there are matters which ye are ignorant about, the
   Lord will reveal to you." [1081]   Accordingly, setting out of the
   question the confirmer of all such things, the Paraclete, the guide of
   universal truth, [1082] inquire whether there be not a worthier reason
   adduced among us for the observing of the ninth hour; so that this
   reason (of ours) must be attributed even to Peter if he observed a
   Station at the time in question.  For (the practice) comes from the
   death of the Lord; which death albeit it behoves to be commemorated
   always, without difference of hours; yet are we at that time more
   impressively commended to its commemoration, according to the actual
   (meaning of the) name of Station.  For even soldiers, though never
   unmindful of their military oath, yet pay a greater deference to
   Stations.  And so the "pressure" must be maintained up to that hour in
   which the orb--involved from the sixth hour in a general
   darkness--performed for its dead Lord a sorrowful act of duty; so that
   we too may then return to enjoyment when the universe regained its
   sunshine. [1083]   If this savours more of the spirit of Christian
   religion, while it celebrates more the glory of Christ, I am equally
   able, from the self-same order of events, to fix the condition of late
   protraction of the Station; (namely), that we are to fast till a late
   hour, awaiting the time of the Lord's sepulture, when Joseph took down
   and entombed the body which he had requested.  Thence (it follows) that
   it is even irreligious for the flesh of the servants to take
   refreshment before their Lord did.

   But let it suffice to have thus far joined issue on the argumentative
   challenge; rebutting, as I have done, conjectures by conjectures, and
   yet (as I think) by conjectures more worthy of a believer.  Let us see
   whether any such (principle) drawn from the ancient times takes us
   under its patronage.

   In Exodus, was not that position of Moses, battling against Amalek by
   prayers, maintained as it was perseveringly even till "sunset," a "late
   Station?" [1084]   Think we that Joshua the son of Nun, when warring
   down the Amorites, had breakfasted on that day on which he ordered the
   very elements to keep a Station? [1085]   The sun "stood" in Gibeon,
   and the moon in Ajalon; the sun and the moon "stood in station until
   the People was avenged of his enemies, and the sun stood in the mid
   heaven."  When, moreover, (the sun) did draw toward his setting and the
   end of the one day, there was no such day beforetime and in the latest
   time (of course, (no day) so long), "that God," says (the writer),
   "should hear a man"--(a man,) to be sure, the sun's peer, so long
   persistent in his duty--a Station longer even than late.

   At all events, Saul himself, when engaged in battle, manifestly
   enjoined this duty:  "Cursed (be) the man who shall have eaten bread
   until evening, until I avenge me on mine enemy;" and his whole people
   tasted not (food), and (yet) the whole earth was breakfasting!  So
   solemn a sanction, moreover, did God confer on the edict which enjoined
   that Station, that Jonathan the son of Saul, although it had been in
   ignorance of the fast having been appointed till a late hour that he
   had allowed himself a taste of honey, was both presently convicted, by
   lot, of sin, and with difficulty exempted from punishment through the
   prayer of the People: [1086]   for he had been convicted of gluttony,
   although of a simple kind.  But withal Daniel, in the first year of
   King Darius, when, fasting in sackcloth and ashes, he was doing
   exomologesis to God, said:  "And while I was still speaking in prayer,
   behold, the man whom I had seen in dreams at the beginning, swiftly
   flying, approached me, as it were, at the hour of the evening
   sacrifice." [1087]   This will be a "late" Station which, fasting until
   the evening, sacrifices a fatter (victim of) prayer to God! [1088]
     __________________________________________________________________

   [1077] See Acts x. 9.

   [1078] Acts ii. 1-4, 13, 15.

   [1079] The reference is to Eph. vi. 18; Col. iv. 2; 1 Thess. v. 17;
   Luke xviii. 1.

   [1080] See Dan. vi. 10.

   [1081] See Phil. iii. 15.

   [1082] John xiv. 26; xvi. 13.

   [1083] See Matt. xxvii. 45-54; Mark xvi. 33-39; Luke xxiii. 44-47.

   [1084] See Ex. xvii. 8-12.

   [1085] See Josh. x. 12-14.

   [1086] See 1 Sam. (in LXX. 1 Kings) xiv. 24-25.

   [1087] See Dan. ix. 1, 3, 4, 20, 21.

   [1088] Comp. de Or., c. xxviii.
     __________________________________________________________________

   Chapter XI.--Of the Respect Due to "Human Authority;" And of the
   Charges of "Heresy" And "Pseudo-Prophecy."

   But all these (instances) I believe to be unknown to those who are in a
   state of agitation at our proceedings; or else known by the reading
   alone, not by careful study as well; in accordance with the greater
   bulk of "the unskilled" [1089] among the overboastful multitude, to
   wit, of the Psychics.  This is why we have steered our course straight
   through the different individual species of fastings, of xerophagies,
   of stations:  in order that, while we recount, according to the
   materials which we find in either Testament, the advantages which the
   dutiful observances of abstinence from, or curtailment or deferment of,
   food confer, we may refute those who invalidate these things as empty
   observances; and again, while we similarly point out in what rank of
   religious duty they have always had place, may confute those who accuse
   them as novelties:  for neither is that novel which has always been,
   nor that empty which is useful.

   The question, however, still lies before us, that some of these
   observances, having been commanded by God to man, have constituted this
   practice legally binding; some, offered by man to God, have discharged
   some votive obligation.  Still, even a vow, when it has been accepted
   by God, constitutes a law for the time to come, owing to the authority
   of the Acceptor; for he who has given his approbation to a deed, when
   done, has given a mandate for its doing thenceforward.  And so from
   this consideration, again, the wrangling of the opposite party is
   silenced, while they say:  "It is either a pseudo-prophecy, if it is a
   spiritual voice which institutes these your solemnities; or else a
   heresy, if it is a human presumption which devises them."  For, while
   censuring that form in which the ancient economies ran their course,
   and at the same time drawing out of that form arguments to hurl back
   (upon us) which the very adversaries of the ancient economies will in
   their turn be able to retort, they will be bound either to reject those
   arguments, or else to undertake these proven duties (which they
   impugn):  necessarily so; chiefly because these very duties (which they
   impugn), from whatsoever institutor they are, be he a spiritual man or
   merely an ordinary believer, direct their course to the honour of the
   same God as the ancient economies.  For, indubitably, both heresy and
   pseudo-prophecy will, in the eyes of us who are all priests of one only
   God the Creator and of His Christ, be judged by diversity of divinity:
   and so far forth I defend this side indifferently, offering my
   opponents to join issue on whatever ground they choose.  "It is the
   spirit of the devil," you say, O Psychic.  And how is it that he
   enjoins duties which belong to our God, and enjoins them to be offered
   to none other than our God?  Either contend that the devil works with
   our God, or else let the Paraclete be held to be Satan.  But you affirm
   it is "a human Antichrist:"  for by this name heretics are called in
   John. [1090]   And how is it that, whoever he is, he has in (the name
   of) our Christ directed these duties toward our Lord; whereas withal
   antichrists have (ever) gone forth (professedly teaching) towards God,
   (but) in opposition to our Christ?  On which side, then, do you think
   the Spirit is confirmed as existing among us; when He commands, or when
   He approves, what our God has always both commanded and approved?  But
   you again set up boundary-posts to God, as with regard to grace, so
   with regard to discipline; as with regard to gifts, so, too, with
   regard to solemnities:  so that our observances are supposed to have
   ceased in like manner as His benefits; and you thus deny that He still
   continues to impose duties, because, in this case again, "the Law and
   the prophets (were) until John."  It remains for you to banish Him
   wholly, being, as He is, so far as lies in you, so otiose.
     __________________________________________________________________

   [1089] Comp. 2 Pet. iii. 16.

   [1090] See 1 John ii. 18, 29; 2 John 7-10.
     __________________________________________________________________

   Chapter XII--Of the Need for Some Protest Against the Psychics and
   Their Self-Indulgence.

   For, by this time, in this respect as well as others, "you are reigning
   in wealth and satiety" [1091] --not making inroads upon such sins as
   fasts diminish, nor feeling need of such revelations as xerophagies
   extort, nor apprehending such wars of your own as Stations dispel.
   Grant that from the time of John the Paraclete had grown mute; we
   ourselves would have arisen as prophets to ourselves, for this cause
   chiefly:  I say not now to bring down by our prayers God's anger, nor
   to obtain his protection or grace; but to secure by premunition the
   moral position of the "latest times;" [1092] enjoining every species of
   tapeinophronesis, since the prison must be familiarized to us, and
   hunger and thirst practised, and capacity of enduring as well the
   absence of food as anxiety about it acquired:  in order that the
   Christian may enter into prison in like condition as if he had (just)
   come forth of it,--to suffer there not penalty, but discipline, and not
   the world's tortures, but his own habitual observances; and to go forth
   out of custody to (the final) conflict with all the more confidence,
   having nothing of sinful false care of the flesh about him, so that the
   tortures may not even have material to work on, since he is cuirassed
   in a mere dry skin, and cased in horn to meet the claws, the succulence
   of his blood already sent on (heavenward) before him, the baggage as it
   were of his soul,--the soul herself withal now hastening (after it),
   having already, by frequent fasting, gained a most intimate knowledge
   of death!

   Plainly, your habit is to furnish cookshops in the prisons to
   untrustworthy martyrs, for fear they should miss their accustomed
   usages, grow weary of life, (and) be stumbled at the novel discipline
   of abstinence; (a discipline) which not even the well-known
   Pristinus--your martyr, no Christian martyr--had ever come in contact
   with:  he whom--stuffed as he had long been, thanks to the facilities
   afforded by the "free custody" (now in vogue, and) under an obligation,
   I suppose, to all the baths (as if they were better than baptism!), and
   to all the retreats of voluptuousness (as if they were more secret than
   those of the Church!), and to all the allurements of this life (as if
   they were of more worth than those of life eternal!), not to be willing
   to die--on the very last day of trial, at high noon, you premedicated
   with drugged wine as an antidote, and so completely enervated, that on
   being tickled--for his intoxication made it feel like tickling--with a
   few claws, he was unable any more to make answer to the presiding
   officer interrogating him "whom he confessed to be Lord;" and, being
   now put on the rack for this silence, when he could utter nothing but
   hiccoughs and belchings, died in the very act of apostasy!  This is why
   they who preach sobriety are "false prophets;" this why they who
   practise it are "heretics!"  Why then hesitate to believe that the
   Paraclete, whom you deny in a Montanus, exists in an Apicius?
     __________________________________________________________________

   [1091] 1 Cor. iv. 8.

   [1092] See the Vulg. in 1 Tim. iv. 1, 2; 2 Tim. iii. 1; and comp.
   therewith the Greek in both places.
     __________________________________________________________________

   Chapter XIII.--Of the Inconsistencies of the Psychics.

   You lay down a prescription that this faith has its solemnities
   "appointed" by the Scriptures or the tradition of the ancestors; and
   that no further addition in the way of observance must be added, on
   account of the unlawfulness of innovation.  Stand on that ground, if
   you can.  For, behold, I impeach you of fasting besides on the
   Paschal-day, beyond the limits of those days in which "the Bridegroom
   was taken away;" and interposing the half-fasts of Stations; and you,
   (I find), sometimes living on bread and water, when it has seemed meet
   to each (so to do).  In short, you answer that "these things are to be
   done of choice, not of command."  You have changed your ground,
   therefore, by exceeding tradition, in undertaking observances which
   have not been "appointed."  But what kind of deed is it, to permit to
   your own choice what you grant not to the command of God?  Shall human
   volition have more licence than Divine power?  I am mindful that I am
   free from the world, [1093] not from God.  Thus it is my part to
   perform, without external suggestion thereto, an act of respect to my
   Lord, it is His to enjoin.  I ought not merely to pay a willing
   obedience to Him, but withal to court Him; for the former I render to
   His command, the latter to my own choice.

   But it is enough for me that it is a customary practice for the bishops
   withal to issue mandates for fasts to the universal commonalty of the
   Church; I do not mean for the special purpose of collecting
   contributions of alms, as your beggarly fashion has it, but sometimes
   too from some particular cause of ecclesiastical solicitude.  And
   accordingly, if you practise tapeinophronesis at the bidding of a man's
   edict, and all unitedly, how is it that in our case you set a brand
   upon the very unity also of our fastings, and xerophagies, and
   Stations?--unless, perhaps, it is against the decrees of the senate and
   the mandates of the emperors which are opposed to "meetings" that we
   are sinning!  The Holy Spirit, when He was preaching in whatsoever
   lands He chose, and through whomsoever He chose, was wont, from
   foresight of the imminence either of temptations to befall the Church,
   or of plagues to befall the world, in His character of Paraclete (that
   is, Advocate for the purpose of winning over the judge by prayers), to
   issue mandates for observances of this nature; for instance, at the
   present time, with the view of practising the discipline of sobriety
   and abstinence:  we, who receive Him, must necessarily observe also the
   appointments which He then made.  Look at the Jewish calendar, and you
   will find it nothing novel that all succeeding posterity guards with
   hereditary scrupulousness the precepts given to the fathers.  Besides,
   throughout the provinces of Greece there are held in definite
   localities those councils gathered out of the universal Churches, by
   whose means not only all the deeper questions are handled for the
   common benefit, but the actual representation of the whole Christian
   name is celebrated with great veneration.  (And how worthy a thing is
   this, that, under the auspices of faith, men should congregate from all
   quarters to Christ!  "See, how good and how enjoyable for brethren to
   dwell in unity!" [1094]   This psalm you know not easily how to sing,
   except when you are supping with a goodly company!)  But those
   conclaves first, by the operations of Stations and fastings, know what
   it is "to grieve with the grieving," and thus at last "to rejoice in
   company with the rejoicing." [1095]   If we also, in our diverse
   provinces, (but) present mutually in spirit, [1096] observe those very
   solemnities, whose then celebration our present discourse has been
   defending, that is the sacramental law.
     __________________________________________________________________

   [1093] 1 Cor. ix. 19; sæculo.

   [1094] Ps. cxxxiii. (in LXX. and Vulg. cxxxii.).

   [1095] See Rom. xii. 15.

   [1096] Comp. 1 Cor. v. 3; Col. ii. 5.
     __________________________________________________________________

   Chapter XIV.--Reply to the Charge of "Galaticism."

   Being, therefore, observers of "seasons" for these things, and of
   "days, and months, and years," [1097] we Galaticize.  Plainly we do, if
   we are observers of Jewish ceremonies, of legal solemnities:  for those
   the apostle unteaches, suppressing the continuance of the Old Testament
   which has been buried in Christ, and establishing that of the New.  But
   if there is a new creation in Christ, [1098] our solemnities too will
   be bound to be new:  else, if the apostle has erased all devotion
   absolutely "of seasons, and days, and months, and years," why do we
   celebrate the passover by an annual rotation in the first month?  Why
   in the fifty ensuing days do we spend our time in all exultation?  Why
   do we devote to Stations the fourth and sixth days of the week, and to
   fasts the "preparation-day?" [1099]   Anyhow, you sometimes continue
   your Station even over the Sabbath,--a day never to be kept as a fast
   except at the passover season, according to a reason elsewhere given.
   With us, at all events, every day likewise is celebrated by an ordinary
   consecration.  And it will not, then, be, in the eyes of the apostle,
   the differentiating principle--distinguishing (as he is doing) "things
   new and old" [1100] --which will be ridiculous; but (in this case too)
   it will be your own unfairness, while you taunt us with the form of
   antiquity all the while you are laying against us the charge of
   novelty.
     __________________________________________________________________

   [1097] Comp. Gal. iv. 10.

   [1098] Comp. Luke xxii. 20; 2 Cor. v. 17, etc.

   [1099] Comp. Mark xv. 42.

   [1100] Comp. Matt. xiii. 52 ad fin.
     __________________________________________________________________

   Chapter XV.--Of the Apostle's Language Concerning Food.

   The apostle reprobates likewise such as "bid to abstain from meats; but
   he does so from the foresight of the Holy Spirit, precondemning already
   the heretics who would enjoin perpetual abstinence to the extent of
   destroying and despising the works of the Creator; such as I may find
   in the person of a Marcion, a Tatian, or a Jupiter, the Pythagorean
   heretic of to-day; not in the person of the Paraclete.  For how limited
   is the extent of our "interdiction of meats!"  Two weeks of xerophagies
   in the year (and not the whole of these,--the Sabbaths, to wit, and the
   Lord's days, being excepted) we offer to God; abstaining from things
   which we do not reject, but defer.  But further:  when writing to the
   Romans, the apostle now gives you a home-thrust, detractors as you are
   of this observance:  "Do not for the sake of food," he says, "undo
   [1101] the work of God."  What "work?"  That about which he says,
   [1102] "It is good not to eat flesh, and not to drink wine:"  "for he
   who in these points doeth service, is pleasing and propitiable to our
   God."  "One believeth that all things may be eaten; but another, being
   weak, feedeth on vegetables.  Let not him who eateth lightly esteem him
   who eateth not.  Who art thou, who judgest another's servant?"  "Both
   he who eateth, and he who eateth not, giveth God thanks."  But, since
   he forbids human choice to be made matter of controversy, how much more
   Divine!  Thus he knew how to chide certain restricters and interdicters
   of food, such as abstained from it of contempt, not of duty; but to
   approve such as did so to the honour, not the insult, of the Creator.
   And if he has "delivered you the keys of the meat-market," permitting
   the eating of "all things" with a view to establishing the exception of
   "things offered to idols;" still he has not included the kingdom of God
   in the meat-market:  "For," he says, "the kingdom of God is neither
   meat nor drink;" [1103] and, "Food commendeth us not to God"--not that
   you may think this said about dry diet, but rather about rich and
   carefully prepared, if, when he subjoins, "Neither, if we shall have
   eaten, shall we abound; nor, if we shall not have eaten, shall we be
   deficient," the ring of his words suits, (as it does), you rather (than
   us), who think that you do "abound" if you eat, and are "deficient if
   you eat not; and for this reason disparage these observances.

   How unworthy, also, is the way in which you interpret to the favour of
   your own lust the fact that the Lord "ate and drank" promiscuously!
   But I think that He must have likewise "fasted" inasmuch as He has
   pronounced, not "the full," but "the hungry and thirsty, blessed:"
   [1104]   (He) who was wont to profess "food" to be, not that which His
   disciples had supposed, but "the thorough doing of the Father's work;"
   [1105] teaching "to labour for the meat which is permanent unto life
   eternal;" [1106] in our ordinary prayer likewise commanding us to
   request "bread," [1107] not the wealth of Attalus [1108] therewithal.
   Thus, too, Isaiah has not denied that God "hath chosen" a "fast;" but
   has particularized in detail the kind of fast which He has not chosen:
   "for in the days," he says, "of your fasts your own wills are found
   (indulged), and all who are subject to you ye stealthily sting; or else
   ye fast with a view to abuse and strifes, and ye smite with the fists.
   Not such a fast have I elected;" [1109] but such an one as He has
   subjoined, and by subjoining has not abolished, but confirmed.
     __________________________________________________________________

   [1101] Rom. xiv. 20.

   [1102] Ver. 21.

   [1103] Rom. xiv. 17.

   [1104] Comp. Luke vi. 21 and 25, and Matt. v. 6.

   [1105] John iv. 31-34.

   [1106] John vi. 27.

   [1107] Matt. vi. 11; Luke xi. 3.

   [1108] See Hor., Od., i. 1, 12, and Macleane's note there.

   [1109] See Isa. lviii. 3, 4, 5, briefly, and more like the LXX. than
   the Vulg. or the Eng. ver.
     __________________________________________________________________

   Chapter XVI.--Instances from Scripture of Divine Judgments Upon the
   Self-Indulgent; And Appeals to the Practices of Heathens.

   For even if He does prefer "the works of righteousness," still not
   without a sacrifice, which is a soul afflicted with fasts. [1110]   He,
   at all events, is the God to whom neither a People incontinent of
   appetite, nor a priest, nor a prophet, was pleasing.  To this day the
   "monuments of concupiscence" remain, where the People, greedy of
   "flesh," till, by devouring without digesting the quails, they brought
   on cholera, were buried.  Eli breaks his neck before the temple doors,
   [1111] his sons fall in battle, his daughter-in-law expires in
   child-birth: [1112]   for such was the blow which had been deserved at
   the hand of God by the shameless house, the defrauder of the fleshly
   sacrifices. [1113]   Sameas, a "man of God," after prophesying the
   issue of the idolatry introduced by King Jeroboam--after the drying up
   and immediate restoration of that king's hand--after the rending in
   twain of the sacrificial altar,--being on account of these signs
   invited (home) by the king by way of recompense, plainly declined (for
   he had been prohibited by God) to touch food at all in that place; but
   having presently afterwards rashly taken food from another old man, who
   lyingly professed himself a prophet, he was deprived, in accordance
   with the word of God then and there uttered over the table, of burial
   in his fathers' sepulchres.  For he was prostrated by the rushing of a
   lion upon him in the way, and was buried among strangers; and thus paid
   the penalty of his breach of fast. [1114]

   These will be warnings both to people and to bishops, even spiritual
   ones, in case they may ever have been guilty of incontinence of
   appetite.  Nay, even in Hades the admonition has not ceased to speak;
   where we find in the person of the rich feaster, convivialities
   tortured; in that of the pauper, fasts refreshed; having--(as
   convivialities and fasts alike had)--as preceptors "Moses and the
   prophets." [1115]   For Joel withal exclaimed:  "Sanctify a fast, and a
   religious service;" [1116] foreseeing even then that other apostles and
   prophets would sanction fasts, and would preach observances of special
   service to God.  Whence it is that even they who court their idols by
   dressing them, and by adorning them in their sanctuary, and by saluting
   them at each particular hour, are said to do them service.  But, more
   than that, the heathens recognise every form of tapeinophronesis.  When
   the heaven is rigid and the year arid, barefooted processions are
   enjoined by public proclamation; the magistrates lay aside their
   purple, reverse the fasces, utter prayer, offer a victim.  There are,
   moreover, some colonies where, besides (these extraordinary
   solemnities, the inhabitants), by an annual rite, clad in sackcloth and
   besprent with ashes, present a suppliant importunity to their idols,
   (while) baths and shops are kept shut till the ninth hour.  They have
   one single fire in public--on the altars; no water even in their
   platters.  There is, I believe, a Ninevitan suspension of business!  A
   Jewish fast, at all events, is universally celebrated; while,
   neglecting the temples, throughout all the shore, in every open place,
   they continue long to send prayer up to heaven.  And, albeit by the
   dress and ornamentation of mourning they disgrace the duty, still they
   do affect a faith in abstinence, and sigh for the arrival of the
   long-lingering evening star to sanction (their feeding).  But it is
   enough for me that you, by heaping blasphemies upon our xerophagies,
   put them on a level with the chastity of an Isis and a Cybele.  I admit
   the comparison in the way of evidence.  Hence (our xerophagy) will be
   proved divine, which the devil, the emulator of things divine,
   imitates.  It is out of truth that falsehood is built; out of religion
   that superstition is compacted.  Hence you are more irreligious, in
   proportion as a heathen is more conformable.  He, in short, sacrifices
   his appetite to an idol-god; you to (the true) God will not.  For to
   you your belly is god, and your lungs a temple, and your paunch a
   sacrificial altar, and your cook the priest, and your fragrant smell
   the Holy Spirit, and your condiments spiritual gifts, and your belching
   prophecy.
     __________________________________________________________________

   [1110] See Ps. li. (l. in LXX. and Vulg.) 18, 19; see c. iii. above.

   [1111] This seems an oversight; see 1 Sam. (in LXX. and Vulg. 1 Kings)
   iv. 13.

   [1112] 1 Sam. iv. 17-21.

   [1113] 1 Sam. ii. 12-17, 22-25.

   [1114] See 1 Kings (in LXX. and Vulg. 3 Kings) xiii.

   [1115] Luke xvi. 19-31.

   [1116] Joel ii. 15.
     __________________________________________________________________

   Chapter XVII.--Conclusion.

   "Old" you are, if we will say the truth, you who are so indulgent to
   appetite, and justly do you vaunt your "priority:"  always do I
   recognise the savour of Esau, the hunter of wild beasts:  so
   unlimitedly studious are you of catching fieldfares, so do you come
   from "the field" of your most lax discipline, so faint are you in
   spirit. [1117]   If I offer you a paltry lentile dyed red with must
   well boiled down, forthwith you will sell all your "primacies:"  with
   you "love" shows its fervour in sauce-pans, "faith" its warmth in
   kitchens, "hope" its anchorage in waiters; but of greater account is
   "love," because that is the means whereby your young men sleep with
   their sisters!  Appendages, as we all know, of appetite are
   lasciviousness and voluptuousness.  Which alliance the apostle withal
   was aware of; and hence, after premising, "Not in drunkenness and
   revels," he adjoined, "nor in couches and lusts." [1118]

   To the indictment of your appetite pertains (the charge) that "double
   honour" is with you assigned to your presiding (elders) by double
   shares (of meat and drink); whereas the apostle has given them "double
   honour" as being both brethren and officers. [1119]   Who, among you,
   is superior in holiness, except him who is more frequent in banqueting,
   more sumptuous in catering, more learned in cups?  Men of soul and
   flesh alone as you are, justly do you reject things spiritual.  If the
   prophets were pleasing to such, my (prophets) they were not.  Why,
   then, do not you constantly preach, "Let us eat and drink, for
   to-morrow we shall die?" [1120] just as we do not hesitate manfully to
   command, "Let us fast, brethren and sisters, lest to-morrow perchance
   we die."  Openly let us vindicate our disciplines.  Sure we are that
   "they who are in the flesh cannot please God;" [1121] not, of course,
   those who are in the substance of the flesh, but in the care, the
   affection, the work, the will, of it.  Emaciation displeases not us;
   for it is not by weight that God bestows flesh, any more than He does
   "the Spirit by measure." [1122]   More easily, it may be, through the
   "strait gate" [1123] of salvation will slenderer flesh enter; more
   speedily will lighter flesh rise; longer in the sepulchre will drier
   flesh retain its firmness.  Let Olympic cestus-players and boxers cram
   themselves to satiety.  To them bodily ambition is suitable to whom
   bodily strength is necessary; and yet they also strengthen themselves
   by xerophagies.  But ours are other thews and other sinews, just as our
   contests withal are other; we whose "wrestling is not against flesh and
   blood, but against the world's [1124] power, against the spiritualities
   of malice."  Against these it is not by robustness of flesh and blood,
   but of faith and spirit, that it behoves us to make our antagonistic
   stand.  On the other hand, an over-fed Christian will be more necessary
   to bears and lions, perchance, than to God; only that, even to
   encounter beasts, it will be his duty to practise emaciation.
     __________________________________________________________________

   [1117] Comp. Gen. xxiii. 2, 3, 4, 31, and xxv. 27-34.

   [1118] Rom. xiii. 13.

   [1119] 1 Tim. v. 17.

   [1120] Isa. xxii. 13; 1 Cor. xv. 32.

   [1121] Rom. viii. 8.

   [1122] John iii. 34.

   [1123] Matt. vii. 13, 14; Luke xiii. 24.

   [1124] Mundi:  cf. kosmokratoras, Eph. vi. 12.
     __________________________________________________________________

   Elucidations.

   ------------------------

   I.

   (Greater licence, p. 104.)

   In this treatise, which is designed to justify the extremes of
   Montanistic fasts, Tertullian's genius often surprises us by his
   ingenuity.  This is one of the instances where the forensic orator
   comes out, trying to outflank and turn the position of an antagonist
   who has gained an advantage.  The fallacy is obvious.  Kaye cites, in
   comparison, a passage [1125] from "The Apparel of Women," and another
   [1126] from "The Exhortation to Chastity."  He remarks, "Were we
   required to produce an instance [i.e. to prove the tendency of mankind
   to run into extremes], we should without hesitation refer the reader to
   this treatise."

   Fasting was ordained of Christ Himself as a means to an end.  It is
   here reduced from its instrumental character, and made an excuse for
   dividing the household of faith, and for cruel accusations against
   brethren.

   In our age of an entire relaxation of discipline, the enthusiast may
   nevertheless awaken us, perhaps, to honest self-examination as to our
   manner of life, in view of the example of Christ and His apostles, and
   their holy precepts.

   II.

   (Provinces of Greece, p. 111.)

   We have here an interesting hint as to the archaia ethe to which the
   Council of Nice [1127] refers in one of her most important canons.
   Provinces, synods, and the charges or pastoral letters of the bishops
   are referred to as established institutions.  And note the emphasis
   given to "Greece" as the mother of churches, and of laws and customs.
   He looks Eastward, and not by any means to the West, for high examples
   of the Catholic usages by which he was endeavouring to justify his own.

   III.

   (An over-fed Christian, p. 114.)

   "Are we not carnal" (psychics) in our days?  May not the very excesses
   of Tertullian sting and reproach us with the charge of excessive
   indulgence (Matt. ix. 15)?  The "over-fed Christians" whom he here
   reproaches are proved by this very treatise to have observed a system
   of fasting which is little practised anywhere in our times--for a mere
   change to luxurious fish-diet is the very mockery of fasting.  We learn
   that the customary fasts of these psychics were as follows:  (1) the
   annual Paschal fast, [1128] from Friday till Easter-Day; (2) Wednesdays
   and Fridays (stationary days [1129] ) every week; and (3) the "dry-food
   days," [1130] --abstinence from "pleasant bread" (Dan. x. 2),--though
   some Catholics objected to these voluntary abstinences.

   IV.

   (Practise emaciation, p. 114.)

   Think of our Master's fast among the wild beasts!  Let us condescend to
   go back to Clement, to Origen, and to Tertullian to learn the practical
   laws of the Gospel against avarice, luxury, and "the deceitfulness of
   sin."  I am emboldened to say this by some remarkable words which I
   find, to my surprise, thrown out in a scientific work [1131] proceeding
   from Harvard University.  It is with exceeding gratitude that I quote
   as follows:  "It is well to go away at times, that we may see another
   aspect of human life which still survives in the East, and to feel that
   influence which led even the Christ into the wilderness to prepare for
   the struggle with the animal nature of man. [1132]   We need something
   of the experience of the Anchorites of Egypt, to impress us with the
   great truth that the distinction between the spiritual and the material
   remains broad and clear, even if with the scalpel of our modern
   philosophy we cannot completely dissect the two; and this experience
   will give us courage to cherish our aspirations, keep bright our hopes,
   and hold fast our Christian faith until the consummation comes."
     __________________________________________________________________

   [1125] II. cap. 10, p. 23, supra.

   [1126] Cap. 8, p. 55, supra.

   [1127] See our minor titlepage.

   [1128] Capp. 2, 13, 14, supra.

   [1129] Cap. 14.  See De Orat., cap. 19, p. 687.

   [1130] The Xerophagiæ, cap. 2, p. 103.

   [1131] Scientific Culture, by J. P. Cooke, professor of chemistry,
   etc.  New York, 1884.

   [1132] This is ambiguous, but I merely note it.  Heb. iv. 15.
     __________________________________________________________________

   tertullian persecutione anf04 tertullian-persecutione De Fuga in
   Persecutione /ccel/schaff/anf04.iii.x.html
     __________________________________________________________________

  De Fuga in Persecutione
     __________________________________________________________________

   IX.

   De Fuga in Persecutione. [1133]

   [Translated by the Rev. S. Thelwall.]

   ------------------------

   1.  My brother Fabius, you very lately asked, because some news or
   other were communicated, whether or not we ought to flee in
   persecution.  For my part, having on the spot made some observations in
   the negative suited to the place and time, I also, owing to the
   rudeness of some persons, took away with me the subject but half
   treated, meaning to set it forth now more fully by my pen; for your
   inquiry had interested me in it, and the state of the times had already
   on its own account pressed it upon me.  As persecutions in increasing
   number threaten us, so the more are we called on to give earnest
   thought to the question of how faith ought to receive them, and the
   duty of carefully considering it concerns you no less, who no doubt, by
   not accepting the Comforter, the guide to all truth, have, as was
   natural, opposed us hitherto in regard to other questions also.  We
   have therefore applied a methodical treatment, too, to your inquiry, as
   we see that we must first come to a decision as to how the matter
   stands in regard to persecution itself, whether it comes on us from God
   or from the devil, that with the less difficulty we may get on firm
   ground as to our duty to meet it; for of everything one's knowledge is
   clearer when it is known from whom it has its origin.  It is enough
   indeed to lay it down, (in bar of all besides,) that nothing happens
   without the will of God.  But lest we be diverted from the point before
   us, we shall not by this deliverance at once give occasion to the other
   discussions if one make answer--Therefore evil and sin are both from
   God; the devil henceforth, and even we ourselves, are entirely free.
   The question in hand is persecution.  With respect to this, let me in
   the meantime say, that nothing happens without God's will; on the
   ground that persecution is especially worthy of God, and, so to speak,
   requisite, for the approving, to wit, or if you will, the rejection of
   His professing servants.  For what is the issue of persecution, what
   other result comes of it, but the approving and rejecting of faith, in
   regard to which the Lord will certainly sift His people?  Persecution,
   by means of which one is declared either approved or rejected, is just
   the judgment of the Lord.  But the judging properly belongs to God
   alone.  This is that fan which even now cleanses the Lord's
   threshing-floor--the Church, I mean--winnowing the mixed heap of
   believers, and separating the grain [1134] of the martyrs from the
   chaff of the deniers; and this is also the ladder [1135] of which Jacob
   dreams, on which are seen, some mounting up to higher places, and
   others going down to lower.  So, too, persecution may be viewed as a
   contest.  By whom is the conflict proclaimed, but by Him by whom the
   crown and the rewards are offered?  You find in the Revelation its
   edict, setting forth the rewards by which He incites to victory--those,
   above all, whose is the distinction of conquering in persecution, in
   very deed contending in their victorious struggle not against flesh and
   blood, but against spirits of wickedness.  So, too, you will see that
   the adjudging of the contest belongs to the same glorious One, as
   umpire, who calls us to the prize.  The one great thing in persecution
   is the promotion of the glory of God, as He tries and casts away, lays
   on and takes off.  But what concerns the glory of God will surely come
   to pass by His will.  And when is trust in God more strong, than when
   there is a greater fear of Him, and when persecution breaks out?  The
   Church is awe-struck.  Then is faith both more zealous in preparation,
   and better disciplined in fasts, and meetings, and prayers, and
   lowliness, in brotherly-kindness and love, in holiness and temperance.
   There is no room, in fact, for ought but fear and hope.  So even by
   this very thing we have it clearly proved that persecution, improving
   as it does the servants of God, cannot be imputed to the devil.

   2.  If, because injustice is not from God, but from the devil, and
   persecution consists of injustice (for what more unjust than that the
   bishops of the true God, that all the followers of the truth, should be
   dealt with after the manner of the vilest criminals?), persecution
   therefore seems to proceed from the devil, by whom the injustice which
   constitutes persecution is perpetrated, we ought to know, as you have
   neither persecution without the injustice of the devil, nor the trial
   of faith without persecution, that the injustice necessary for the
   trial of faith does not give a warrant for persecution, but supplies an
   agency; that in reality, in reference to the trial of faith, which is
   the reason of persecution, the will of God goes first, but that as the
   instrument of persecution, which is the way of trial, the injustice of
   the devil follows.  For in other respects, too, injustice in proportion
   to the enmity it displays against righteousness affords occasion for
   attestations of that to which it is opposed as an enemy, that so
   righteousness may be perfected in injustice, as strength is perfected
   in weakness. [1136]   For the weak things of the world have been chosen
   by God to confound the strong, and the foolish things of the world to
   confound its wisdom. [1137]   Thus even injustice is employed, that
   righteousness may be approved in putting unrighteousness to shame.
   Therefore, since the service is not of free-will, but of subjection
   (for persecution is the appointment of the Lord for the trial of faith,
   but its ministry is the injustice of the devil, supplied that
   persecution may be got up), we believe that persecution comes to pass,
   no question, by the devil's agency, but not by the devil's
   origination.  Satan will not be at liberty to do anything against the
   servants of the living God unless the Lord grant leave, either that He
   may overthrow Satan himself by the faith of the elect which proves
   victorious in the trial, or in the face of the world show that
   apostatizers to the devil's cause have been in reality His servants.
   You have the case of Job, whom the devil, unless he had received
   authority from God, could not have visited with trial, not even, in
   fact, in his property, unless the Lord had said, "Behold, all that he
   has I put at your disposal; but do not stretch out your hand against
   himself." [1138]   In short, he would not even have stretched it out,
   unless afterwards, at his request, the Lord had granted him this
   permission also, saying, "Behold, I deliver him to you; only preserve
   his life."  So he asked in the case of the apostles likewise an
   opportunity to tempt them, having it only by special allowance, since
   the Lord in the Gospel says to Peter, "Behold, Satan asked that he
   might sift you as grain; but I have prayed for you that your faith fail
   not;" [1139] that is, that the devil should not have power granted him
   sufficient to endanger his faith.  Whence it is manifest that both
   things belong to God, the shaking of faith as well as the shielding of
   it, when both are sought from Him--the shaking by the devil, the
   shielding by the Son.  And certainly, when the Son of God has faith's
   protection absolutely committed to Him, beseeching it of the Father,
   from whom He receives all power in heaven and on earth, how entirely
   out of the question is it that the devil should have the assailing of
   it in his own power!  But in the prayer prescribed to us, when we say
   to our Father, "Lead us not into temptation" [1140] (now what greater
   temptation is there than persecution?), we acknowledge that that comes
   to pass by His will whom we beseech to exempt us from it.  For this is
   what follows, "But deliver us from the wicked one," that is, do not
   lead us into temptation by giving us up to the wicked one, for then are
   we delivered from the power of the devil, when we are not handed over
   to him to be tempted.  Nor would the devil's legion have had power over
   the herd of swine [1141] unless they had got it from God; so far are
   they from having power over the sheep of God.  I may say that the
   bristles of the swine, too, were then counted by God, not to speak of
   the hairs of holy men.  The devil, it must be owned, seems indeed to
   have power--in this case really his own--over those who do not belong
   to God, the nations being once for all counted by God as a drop of the
   bucket, and as the dust of the threshing-floor, and as the spittle of
   the mouth, and so thrown open to the devil as, in a sense, a free
   possession.  But against those who belong to the household of God he
   may not do ought as by any right of his own, because the cases marked
   out in Scripture show when--that is, for what reasons--he may touch
   them.  For either, with a view to their being approved, the power of
   trial is granted to him, challenged or challenging, as in the instances
   already referred to, or, to secure an opposite result, the sinner is
   handed over to him, as though he were an executioner to whom belonged
   the inflicting of punishment, as in the case of Saul.  "And the Spirit
   of the Lord," says Scripture, "departed from Saul, and an evil spirit
   from the Lord troubled and stifled him;" [1142] or the design is to
   humble, as the apostle tells us, that there was given him a stake, the
   messenger of Satan, to buffet him; [1143] and even this sort of thing
   is not permitted in the case of holy men, unless it be that at the same
   time strength of endurance may be perfected in weakness.  For the
   apostle likewise delivered Phygellus and Hermogenes over to Satan that
   by chastening they might be taught not to blaspheme. [1144]   You see,
   then, that the devil receives more suitably power even from the
   servants of God; so far is he from having it by any right of his own.

   3.  Seeing therefore, too, these cases occur in persecutions more than
   at other times, as there is then among us more of proving or rejecting,
   more of abusing or punishing, it must be that their general occurrence
   is permitted or commanded by Him at whose will they happen even
   partially; by Him, I mean, who says, "I am He who make peace and create
   evil," [1145] --that is, war, for that is the antithesis of peace.  But
   what other war has our peace than persecution?  If in its issues
   persecution emphatically brings either life or death, either wounds or
   healing, you have the author, too, of this.  "I will smite and heal, I
   will make alive and put to death." [1146]   "I will burn them," He
   says, "as gold is burned; and I will try them," He says, "as silver is
   tried," [1147] for when the flame of persecution is consuming us, then
   the stedfastness of our faith is proved.  These will be the fiery darts
   of the devil, by which faith gets a ministry of burning and kindling;
   yet by the will of God.  As to this I know not who can doubt, unless it
   be persons with frivolous and frigid faith, which seizes upon those who
   with trembling assemble together in the church.  For you say, seeing we
   assemble without order, and assemble at the same time, and flock in
   large numbers to the church, the heathen are led to make inquiry about
   us, and we are alarmed lest we awaken their anxieties.  Do ye not know
   that God is Lord of all?  And if it is God's will, then you shall
   suffer persecution; but if it is not, the heathen will be still.
   Believe it most surely, if indeed you believe in that God without whose
   will not even the sparrow, a penny can buy, falls to the ground. [1148]
     But we, I think, are better than many sparrows.

   4.  Well, then, if it is evident from whom persecution proceeds, we are
   able at once to satisfy your doubts, and to decide from these
   introductory remarks alone, that men should not flee in it.  For if
   persecution proceeds from God, in no way will it be our duty to flee
   from what has God as its author; a twofold reason opposing; for what
   proceeds from God ought not on the one hand to be avoided, and it
   cannot be evaded on the other.  It ought not to be avoided, because it
   is good; for everything must be good on which God has cast His eye.
   And with this idea has perhaps this statement been made in Genesis,
   "And God saw because it is good;" not that He would have been ignorant
   of its goodness unless He had seen it, but to indicate by this
   expression that it was good because it was viewed by God.  There are
   many events indeed happening by the will of God, and happening to
   somebody's harm.  Yet for all that, a thing is therefore good because
   it is of God, as divine, as reasonable; for what is divine, and not
   reasonable and good?  What is good, yet not divine?  But if to the
   universal apprehension of mankind this seems to be the case, in
   judging, man's faculty of apprehension does not predetermine the nature
   of things, but the nature of things his power of apprehension.  For
   every several nature is a certain definite reality, and it lays it on
   the perceptive power to perceive it just as it exists.  Now, if that
   which comes from God is good indeed in its natural state (for there is
   nothing from God which is not good, because it is divine, and
   reasonable), but seems evil only to the human faculty, all will be
   right in regard to the former; with the latter the fault will lie.  In
   its real nature a very good thing is chastity, and so is truth, and
   righteousness; and yet they are distasteful to many.  Is perhaps the
   real nature on this account sacrificed to the sense of perception?
   Thus persecution in its own nature too is good, because it is a divine
   and reasonable appointment; but those to whom it comes as a punishment
   do not feel it to be pleasant.  You see that as proceeding from Him,
   even that evil has a reasonable ground, when one in persecution is cast
   out of a state of salvation, just as you see that you have a reasonable
   ground for the good also, when one by persecution has his salvation
   made more secure.  Unless, as it depends on the Lord, one either
   perishes irrationally, or is irrationally saved, he will not be able to
   speak of persecution as an evil, which, while it is under the direction
   of reason, is, even in respect of its evil, good.  So, if persecution
   is in every way a good, because it has a natural basis, we on valid
   grounds lay it down, that what is good ought not to be shunned by us,
   because it is a sin to refuse what is good; besides that, what has been
   looked upon by God can no longer indeed be avoided, proceeding as it
   does from God, from whose will escape will not be possible.  Therefore
   those who think that they should flee, either reproach God with doing
   what is evil, if they flee from persecution as an evil (for no one
   avoids what is good); or they count themselves stronger than God:  so
   they think, who imagine it possible to escape when it is God's pleasure
   that such events should occur.

   5.  But, says some one, I flee, the thing it belongs to me to do, that
   I may not perish, if I deny; it is for Him on His part, if He chooses,
   to bring me, when I flee, back before the tribunal.  First answer me
   this:  Are you sure you will deny if you do not flee, or are you not
   sure?  For if you are sure, you have denied already, because by
   presupposing that you will deny, you have given yourself up to that
   about which you have made such a presupposition; and now it is vain for
   you to think of flight, that you may avoid denying, when in intention
   you have denied already.  But if you are doubtful on that point, why do
   you not, in the incertitude of your fear wavering between the two
   different issues, presume that you are able rather to act a confessor's
   part, and so add to your safety, that you may not flee, just as you
   presuppose denial to send you off a fugitive?  The matter stands
   thus--we have either both things in our own power, or they wholly lie
   with God.  If it is ours to confess or to deny, why do we not
   anticipate the nobler thing, that is, that we shall confess?  If you
   are not willing to confess, you are not willing to suffer; and to be
   unwilling to confess is to deny.  But if the matter is wholly in God's
   hand, why do we not leave it to His will, recognising His might and
   power in that, just as He can bring us back to trial when we flee, so
   is He able to screen us when we do not flee; yes, and even living in
   the very heart of the people?  Strange conduct, is it not, to honour
   God in the matter of flight from persecution, because He can bring you
   back from your flight to stand before the judgment-seat; but in regard
   of witness-bearing, to do Him high dishonour by despairing of power at
   His hands to shield you from danger?  Why do you not rather on this,
   the side of constancy and trust in God, say, I do my part; I depart
   not; God, if He choose, will Himself be my protector?  It beseems us
   better to retain our position in submission to the will of God, than to
   flee at our own will.  Rutilius, a saintly martyr, after having
   ofttimes fled from persecution from place to place, nay, having bought
   security from danger, as he thought, by money, was, notwithstanding the
   complete security he had, as he thought, provided for himself, at last
   unexpectedly seized, and being brought before the magistrate, was put
   to the torture and cruelly mangled,--a punishment, I believe, for his
   fleeing,--and thereafter he was consigned to the flames, and thus paid
   to the mercy of God the suffering which he had shunned.  What else did
   the Lord mean to show us by this example, but that we ought not to flee
   from persecution because it avails us nothing if God disapproves?

   6.  Nay, says some one, he fulfilled the command, when he fled from
   city to city.  For so a certain individual, but a fugitive likewise,
   has chosen to maintain, and others have done the same who are unwilling
   to understand the meaning of that declaration of the Lord, that they
   may use it as a cloak for their cowardice, although it has had its
   persons as well as its times and reasons to which it specially
   applies.  "When they begin," He says, "to persecute you, flee from city
   to city." [1149]   We maintain that this belongs specially to the
   persons of the apostles, and to their times and circumstances, as the
   following sentences will show, which are suitable only to the
   apostles:  "Do not go into the way of the Gentiles, and into a city of
   the Samaritans do not enter:  but go rather to the lost sheep of the
   house of Israel." [1150]   But to us the way of the Gentiles is also
   open, as in it we in fact were found, and to the very last we walk; and
   no city has been excepted.  So we preach throughout all the world; nay,
   no special care even for Israel has been laid upon us, save as also we
   are bound to preach to all nations.  Yes, and if we are apprehended, we
   shall not be brought into Jewish councils, nor scourged in Jewish
   synagogues, but we shall certainly be cited before Roman magistrates
   and judgment-seats. [1151]   So, then, the circumstances of the
   apostles even required the injunction to flee, their mission being to
   preach first to the lost sheep of the house of Israel.  That,
   therefore, this preaching might be fully accomplished in the case of
   those among whom this behoved first of all to be carried out--that the
   sons might receive bread before the dogs, for that reason He commanded
   them to flee then for a time--not with the object of eluding danger,
   under the plea strictly speaking which persecution urges (rather He was
   in the habit of proclaiming that they would suffer persecutions, and of
   teaching that these must be endured); but in order to further the
   proclamation of the Gospel message, lest by their being at once put
   down, the diffusion of the Gospel too might be prevented.  Neither were
   they to flee to any city as if by stealth, but as if everywhere about
   to proclaim their message; and for this, everywhere about to undergo
   persecutions, until they should fulfil their teaching.  Accordingly the
   Saviour says, "Ye will not go over all the cities of Israel." [1152]
   So the command to flee was restricted to the limits of Judea.  But no
   command that shows Judea to be specially the sphere for preaching
   applies to us, now that the Holy Spirit has been poured out upon all
   flesh.  Therefore Paul and the apostles themselves, mindful of the
   precept of the Lord, bear this solemn testimony before Israel, which
   they had now filled with their doctrine--saying, "It was necessary that
   the word of God should have been first delivered to you; but seeing ye
   have rejected it, and have not thought yourselves worthy of eternal
   life, lo, we turn to the Gentiles." [1153]   And from that time they
   turned their steps away, as those who went before them had laid it
   down, and departed into the way of the Gentiles, and entered into the
   cities of the Samaritans; so that, in very deed, their sound went forth
   into all the earth, and their words to the end of the world. [1154]
   If, therefore, the prohibition against setting foot in the way of the
   Gentiles, and entering into the cities of the Samaritans, has come to
   an end, why should not the command to flee, which was issued at the
   same time, have come also to an end?  Accordingly, from the time when,
   Israel having had its full measure, the apostles went over to the
   Gentiles, they neither fled from city to city, nor hesitated to
   suffer.  Nay, Paul too, who had submitted to deliverance from
   persecution by being let down from the wall, as to do so was at this
   time a matter of command, refused in like manner now at the close of
   his ministry, and after the injunction had come to an end, to give in
   to the anxieties of the disciples, eagerly entreating him that he would
   not risk himself at Jerusalem, because of the sufferings in store for
   him which Agabus had foretold; but doing the very opposite, it is thus
   he speaks, "What do ye, weeping and disquieting my heart?  For I could
   wish not only to suffer bonds, but also to die at Jerusalem, for the
   name of my Lord Jesus Christ." [1155]   And so they all said, "Let the
   will of the Lord be done."  What was the will of the Lord?  Certainly
   no longer to flee from persecution.  Otherwise they who had wished him
   rather to avoid persecution, might also have adduced that prior will of
   the Lord, in which He had commanded flight.  Therefore, seeing even in
   the days of the apostles themselves, the command to flee was temporary,
   as were those also relating to the other things at the same time
   enjoined, that [command] cannot continue with us which ceased with our
   teachers, even although it had not been issued specially for them; or
   if the Lord wished it to continue, the apostles did wrong who were not
   careful to keep fleeing to the last.

   7.  Let us now see whether also the rest of our Lord's ordinances
   accord with a lasting command of flight.  In the first place, indeed,
   if persecution is from God, what are we to think of our being ordered
   to take ourselves out of its way, by the very party who brings it on
   us?  For if He wanted it to be evaded, He had better not have sent it,
   that there might not be the appearance of His will being thwarted by
   another will.

   For He wished us either to suffer persecution or to flee from it.  If
   to flee, how to suffer?  If to suffer, how to flee?  In fact, what
   utter inconsistency in the decrees of One who commands to flee, and yet
   urges to suffer, which is the very opposite!  "Him who will confess Me,
   I also will confess before My Father." [1156]   How will he confess,
   fleeing?  How flee, confessing?  "Of him who shall be ashamed of Me,
   will I also be ashamed before My Father." [1157]   If I avoid
   suffering, I am ashamed to confess.  "Happy they who suffer persecution
   for My name's sake." [1158]   Unhappy, therefore, they who, by running
   away, will not suffer according to the divine command.  "He who shall
   endure to the end shall be saved." [1159]   How then, when you bid me
   flee, do you wish me to endure to the end?  If views so opposed to each
   other do not comport with the divine dignity, they clearly prove that
   the command to flee had, at the time it was given, a reason of its own,
   which we have pointed out.  But it is said, the Lord, providing for the
   weakness of some of His people, nevertheless, in His kindness,
   suggested also the haven of flight to them.  For He was not able even
   without flight--a protection so base, and unworthy, and servile--to
   preserve in persecution such as He knew to be weak!  Whereas in fact He
   does not cherish, but ever rejects the weak, teaching first, not that
   we are to fly from our persecutors, but rather that we are not to fear
   them.  "Fear not them who are able to kill the body, but are unable to
   do ought against the soul; but fear Him who can destroy both body and
   soul in hell." [1160]   And then what does He allot to the fearful?
   "He who will value his life more than Me, is not worthy of Me; and he
   who takes not up his cross and follows Me, cannot be My disciple."
   [1161]   Last of all, in the Revelation, He does not propose flight to
   the "fearful," [1162] but a miserable portion among the rest of the
   outcast, in the lake of brimstone and fire, which is the second death.

   8.  He sometimes also fled from violence Himself, but for the same
   reason as had led Him to command the apostles to do so:  that is, He
   wanted to fulfil His ministry of teaching; and when it was finished, I
   do not say He stood firm, but He had no desire even to get from His
   Father the aid of hosts of angels:  finding fault, too, with Peter's
   sword.  He likewise acknowledged, it is true, that His "soul was
   troubled, even unto death," [1163] and the flesh weak; with the design,
   (however,) first of all, that by having, as His own, trouble of soul
   and weakness of the flesh, He might show you that both the substances
   in Him were truly human; lest, as certain persons have now brought it
   in, you might be led to think either the flesh or the soul of Christ
   different from ours; and then, that, by an exhibition of their states,
   you might be convinced that they have no power at all of themselves
   without the spirit.  And for this reason He puts first "the willing
   spirit," [1164] that, looking to the natures respectively of both the
   substances, you may see that you have in you the spirit's strength as
   well as the flesh's weakness; and even from this may learn what to do,
   and by what means to do it, and what to bring under what,--the weak,
   namely, under the strong, that you may not, as is now your fashion,
   make excuses on the ground of the weakness of the flesh, forsooth, but
   put out of sight the strength of the spirit.  He also asked of His
   Father, that if it might be, the cup of suffering should pass from Him.
   [1165]   So ask you the like favour; but as He did, holding your
   position,--merely offering supplication, and adding, too, the other
   words:  "but not what I will, but what Thou wilt."  But when you run
   away, how will you make this request? taking, in that case, into your
   own hands the removal of the cup from you, and instead of doing what
   your Father wishes, doing what you wish yourself.

   9.  The teaching of the apostles was surely in everything according to
   the mind of God:  they forgot and omitted nothing of the Gospel.
   Where, then, do you show that they renewed the command to flee from
   city to city?  In fact, it was utterly impossible that they should have
   laid down anything so utterly opposed to their own examples as a
   command to flee, while it was just from bonds, or the islands in which,
   for confessing, not fleeing from the Christian name, they were
   confined, they wrote their letters to the Churches.  Paul [1166] bids
   us support the weak, but most certainly it is not when they flee.  For
   how can the absent be supported by you?  By bearing with them?  Well,
   he says that people must be supported, if anywhere they have committed
   a fault through the weakness of their faith, just as (he enjoins) that
   we should comfort the faint-hearted; he does not say, however, that
   they should be sent into exile.  But when he urges us not to give place
   to evil, [1167] he does not offer the suggestion that we should take to
   our heels, he only teaches that passion should be kept under restraint;
   and if he says that the time must be redeemed, because the days are
   evil, [1168] he wishes us to gain a lengthening of life, not by flight,
   but by wisdom.  Besides, he who bids us shine as sons of light, [1169]
   does not bid us hide away out of sight as sons of darkness.  He
   commands us to stand stedfast, [1170] certainly not to act an opposite
   part by fleeing; and to be girt, not to play the fugitive or oppose the
   Gospel.  He points out weapons, too, which persons who intend to run
   away would not require.  And among these he notes the shield [1171]
   too, that ye may be able to quench the darts of the devil, when
   doubtless ye resist him, and sustain his assaults in their utmost
   force.  Accordingly John also teaches that we must lay down our lives
   for the brethren; [1172] much more, then, we must do it for the Lord.
   This cannot be fulfilled by those who flee.  Finally, mindful of his
   own Revelation, in which he had heard the doom of the fearful, (and so)
   speaking from personal knowledge, he warns us that fear must be put
   away.  "There is no fear," says he, "in love; but perfect love casteth
   out fear; because fear has torment"--the fire of the lake, no doubt.
   "He that feareth is not perfect in love" [1173] --to wit, the love of
   God.  And yet who will flee from persecution, but he who fears?  Who
   will fear, but he who has not loved?  Yes; and if you ask counsel of
   the Spirit, what does He approve more than that utterance of the
   Spirit?  For, indeed, it incites all almost to go and offer themselves
   in martyrdom, not to flee from it; so that we also make mention of it.
   If you are exposed to public infamy, says he, it is for your good; for
   he who is not exposed to dishonour among men is sure to be so before
   the Lord.  Do not be ashamed; righteousness brings you forth into the
   public gaze.  Why should you be ashamed of gaining glory?  The
   opportunity is given you when you are before the eyes of men.  So also
   elsewhere:  seek not to die on bridal beds, nor in miscarriages, nor in
   soft fevers, but to die the martyr's death, that He may be glorified
   who has suffered for you.

   10.  But some, paying no attention to the exhortations of God, are
   readier to apply to themselves that Greek versicle of worldly wisdom,
   "He who fled will fight again;" perhaps also in the battle to flee
   again.  And when will he who, as a fugitive, is a defeated man, be
   conqueror?  A worthy soldier he furnishes to his commander Christ, who,
   so amply armed by the apostle, as soon as he hears persecution's
   trumpet, runs off from the day of persecution.  I also will produce in
   answer a quotation taken from the world:  "Is it a thing so very sad to
   die?" [1174]   He must die, in whatever way of it, either as conquered
   or as conqueror.  But although he has succumbed in denying, he has yet
   faced and battled with the torture.  I had rather be one to be pitied
   than to be blushed for.  More glorious is the soldier pierced with a
   javelin in battle, than he who has a safe skin as a fugitive.  Do you
   fear man, O Christian?--you who ought to be feared by the angels, since
   you are to judge angels; who ought to be feared by evil spirits, since
   you have received power also over evil spirits; who ought to be feared
   by the whole world, since by you, too, the world is judged.  You are
   Christ-clothed, you who flee before the devil, since into Christ you
   have been baptized.  Christ, who is in you, is treated as of small
   account when you give yourself back to the devil, by becoming a
   fugitive before him.  But, seeing it is from the Lord you flee, you
   taunt all runaways with the futility of their purpose.  A certain bold
   prophet also had fled from the Lord, he had crossed over from Joppa in
   the direction of Tarsus, as if he could as easily transport himself
   away from God; but I find him, I do not say in the sea and on the land,
   but, in fact, in the belly even of a beast, in which he was confined
   for the space of three days, unable either to find death or even thus
   escape from God.  How much better the conduct of the man who, though he
   fears the enemy of God, does not flee from, but rather despises him,
   relying on the protection of the Lord; or, if you will, having an awe
   of God all the greater, the more that he has stood in His presence,
   says, "It is the Lord, He is mighty.  All things belong to Him;
   wherever I am, I am in His hand:  let Him do as He wills, I go not
   away; and if it be His pleasure that I die, let Him destroy me Himself,
   while I save myself for Him.  I had rather bring odium upon Him by
   dying by His will, than by escaping through my own anger."

   11.  Thus ought every servant of God to feel and act, even one in an
   inferior place, that he may come to have a more important one, if he
   has made some upward step by his endurance of persecution.  But when
   persons in authority themselves--I mean the very deacons, and
   presbyters, and bishops--take to flight, how will a layman be able to
   see with what view it was said, Flee from city to city?  Thus, too,
   with the leaders turning their backs, who of the common rank will hope
   to persuade men to stand firm in the battle?  Most assuredly a good
   shepherd lays down his life for the sheep, according to the word of
   Moses, when the Lord Christ had not as yet been revealed, but was
   already shadowed forth in himself:  "If you destroy this people," he
   says, "destroy me also along with it." [1175]   But Christ, confirming
   these foreshadowings Himself, adds:  "The bad shepherd is he who, on
   seeing the wolf, flees, and leaves the sheep to be torn in pieces."
   [1176]   Why, a shepherd like this will be turned off from the farm;
   the wages to have been given him at the time of his discharge will be
   kept from him as compensation; nay, even from his former savings a
   restoration of the master's loss will be required; for "to him who hath
   shall be given, but from him who hath not shall be taken away even that
   which he seemeth to have." [1177]   Thus Zechariah threatens:  "Arise,
   O sword, against the shepherds, and pluck ye out the sheep; and I will
   turn my hand against the shepherds." [1178]   And against them both
   Ezekiel and Jeremiah declaim with kindred threatenings, for their not
   only wickedly eating of the Sheep,--they feeding themselves rather than
   those committed to their charge,--but also scattering the flock, and
   giving it over, shepherdless, a prey to all the beasts of the field.
   And this never happens more than when in persecution the Church is
   abandoned by the clergy.  If any one recognises the Spirit also, he
   will hear him branding the runaways.  But if it does not become the
   keepers of the flock to flee when the wolves invade it--nay, if that is
   absolutely unlawful (for He who has declared a shepherd of this sort a
   bad one has certainly condemned him; and whatever is condemned has,
   without doubt, become unlawful)--on this ground it will not be the duty
   of those who have been set over the Church to flee in the time of
   persecution.  But otherwise, if the flock should flee, the overseer of
   the flock would have no call to hold his ground, as his doing so in
   that case would be, without good reason, to give to the flock
   protection, which it would not require in consequence of its liberty,
   forsooth, to flee.

   12.  So far, my brother, as the question proposed by you is concerned,
   you have our opinion in answer and encouragement.  But he who inquires
   whether persecution ought to be shunned by us must now be prepared to
   consider the following question also:  Whether, if we should not flee
   from it, we should at least buy ourselves off from it.  Going further
   than you expected, therefore, I will also on this point give you my
   advice, distinctly affirming that persecution, from which it is evident
   we must not flee, must in like manner not even be bought off.  The
   difference lies in the payment; but as flight is a buying off without
   money, so buying off is money-flight.  Assuredly you have here too the
   counselling of fear.  Because you fear, you buy yourself off; and so
   you flee.  As regards your feet, you have stood; in respect of the
   money you have paid, you have run away.  Why, in this very standing of
   yours there was a fleeing from persecution, in the release from
   persecution which you bought; but that you should ransom with money a
   man whom Christ has ransomed with His blood, how unworthy is it of God
   and His ways of acting, who spared not His own Son for you, that He
   might be made a curse for us, because cursed is he that hangeth on a
   tree, [1179] --Him who was led as a sheep to be a sacrifice, and just
   as a lamb before its shearer, so opened He not His mouth; [1180] but
   gave His back to the scourges, nay, His cheeks to the hands of the
   smiter, and turned not away His face from spitting, and, being numbered
   with the transgressors, was delivered up to death, nay, the death of
   the cross.  All this took place that He might redeem us from our sins.
   The sun ceded to us the day of our redemption; hell re-transferred the
   right it had in us, and our covenant is in heaven; the everlasting
   gates were lifted up, that the King of Glory, the Lord of might, might
   enter in, [1181] after having redeemed man from earth, nay, from hell,
   that he might attain to heaven.  What, now, are we to think of the man
   who strives against that glorious One, nay, slights and defiles His
   goods, obtained at so great a ransom--no less, in truth, than His most
   precious blood?  It appears, then, that it is better to flee than to
   fall in value, if a man will not lay out for himself as much as he cost
   Christ.  And the Lord indeed ransomed him from the angelic powers which
   rule the world--from the spirits of wickedness, from the darkness of
   this life, from eternal judgment, from everlasting death.  But you
   bargain for him with an informer, or a soldier or some paltry thief of
   a ruler--under, as they say, the folds of the tunic--as if he were
   stolen goods whom Christ purchased in the face of the whole world, yes,
   and set at liberty.  Will you value, then, this free man at any price,
   and possess him at any price, but the one, as we have said, it cost the
   Lord,--namely, His own blood?  (And if not,) why then do you purchase
   Christ in the man in whom He dwells, as though He were some human
   property?  No otherwise did Simon even try to do, when he offered the
   apostles money for the Spirit of Christ.  Therefore this man also, who
   in buying himself has bought the Spirit of Christ, will hear that word,
   "Your money perish with you, since you have thought that the grace of
   God is to be had at a price!" [1182]   Yet who will despise him for
   being (what he is), a denier?  For what says that extorter?  Give me
   money:  assuredly that he may not deliver him up, since he tries to
   sell you nothing else than that which he is going to give you for
   money.  When you put that into his hands, it is certainly your wish not
   to be delivered up.  But not delivered up, had you to be held up to
   public ridicule?  While, then, in being unwilling to be delivered up,
   you are not willing to be thus exposed; by this unwillingness of yours
   you have denied that you are what you have been unwilling to have it
   made public that you are.  Nay, you say, While I am unwilling to be
   held up to the public as being what I am, I have acknowledged that I am
   what I am unwilling to be so held up as being, that is, a Christian.
   Can Christ, therefore, claim that you, as a witness for Him, have
   stedfastly shown Him forth?  He who buys himself off does nothing in
   that way.  Before one it might, I doubt not, be said, You have
   confessed Him; so also, on the account of your unwillingness to confess
   Him before many you have denied Him.  A man's very safety will
   pronounce that he has fallen while getting out of persecution's way.
   He has fallen, therefore, whose desire has been to escape.  The refusal
   of martyrdom is denial.  A Christian is preserved by his wealth, and
   for this end has his treasures, that he may not suffer, while he will
   be rich toward God.  But it is the case that Christ was rich in blood
   for him.  Blessed therefore are the poor, because, He says, the kingdom
   of heaven is theirs who have the soul only treasured up. [1183]   If we
   cannot serve God and mammon, can we be redeemed both by God and by
   mammon?  For who will serve mammon more than the man whom mammon has
   ransomed?  Finally, of what example do you avail yourself to warrant
   your averting by money the giving of you up?  When did the apostles,
   dealing with the matter, in any time of persecution trouble, extricate
   themselves by money?  And money they certainly had from the prices of
   lands which were laid down at their feet, [1184] there being, without a
   doubt, many of the rich among those who believed--men, and also women,
   who were wont, too, to minister to their comfort.  When did Onesimus,
   or Aquila, or Stephen, [1185] give them aid of this kind when they were
   persecuted?  Paul indeed, when Felix the governor hoped that he should
   receive money for him from the disciples, [1186] about which matter he
   also dealt with the apostle in private, certainly neither paid it
   himself, nor did the disciples for him.  Those disciples, at any rate,
   who wept because he was equally persistent in his determination to go
   to Jerusalem, and neglectful of all means to secure himself from the
   persecutions which had been foretold as about to occur there, at last
   say, "Let the will of the Lord be done."  What was that will?  No doubt
   that he should suffer for the name of the Lord, not that he should be
   bought off.  For as Christ laid down His life for us, so, too, we
   should do for Him; and not only for the Lord Himself, nay, but likewise
   for our brethren on His account.  This, too, is the teaching of John
   when he declares, not that we should pay for our brethren, but rather
   that we should die for them.  It makes no difference whether the thing
   not to be done by you is to buy off a Christian, or to buy one.  And so
   the will of God accords with this.  Look at the condition--certainly of
   God's ordaining, in whose hand the king's heart is--of kingdoms and
   empires.  For increasing the treasury there are daily provided so many
   appliances--registerings of property, taxes in kind benevolences, taxes
   in money; but never up to this time has ought of the kind been provided
   by bringing Christians under some purchase-money for the person and the
   sect, although enormous gains could be reaped from numbers too great
   for any to be ignorant of them.  Bought with blood, paid for with
   blood, we owe no money for our head, because Christ is our Head.  It is
   not fit that Christ should cost us money.  How could martyrdoms, too,
   take place to the glory of the Lord, if by tribute we should pay for
   the liberty of our sect?  And so he who stipulates to have it at a
   price, opposes the divine appointment.  Since, therefore, Cæsar has
   imposed nothing on us after this fashion of a tributary sect--in fact,
   such an imposition never can be made,--with Antichrist now close at
   hand, and gaping for the blood, not for the money of Christians--how
   can it be pointed out to me that there is the command, "Render to Cæsar
   the things which are Cæsar's?" [1187]   A soldier, be he an informer or
   an enemy, extorts money from me by threats, exacting nothing on Cæsar's
   behalf; nay, doing the very opposite, when for a bribe he lets me
   go--Christian as I am, and by the laws of man a criminal.  Of another
   sort is the denarius which I owe to Cæsar, a thing belonging to him,
   about which the question then was started, it being a tribute coin due
   indeed by those subject to tribute, not by children.  Or how shall I
   render to God the things which are God's,--certainly, therefore, His
   own likeness and money inscribed with His name, that is, a Christian
   man?  But what do I owe God, as I do Cæsar the denarius, but the blood
   which His own Son shed for me?  Now if I owe God, indeed, a human being
   and my own blood; but I am now in this juncture, that a demand is made
   upon me for the payment of that debt, I am undoubtedly guilty of
   cheating God if I do my best to withhold payment.  I have well kept the
   commandment, if, rendering to Cæsar the things which are Cæsar's, I
   refuse to God the things which are God's!

   13.  But also to every one who asks me I will give on the plea of
   charity, not under any intimidation.  Who asks? [1188] He says.  But he
   who uses intimidation does not ask.  One who threatens if he does not
   receive, does not crave, but compels.  It is not alms he looks for, who
   comes not to be pitied, but to be feared.  I will give, therefore,
   because I pity, not because I fear, when the recipient honours God and
   returns me his blessing; not when rather he both believes that he has
   conferred a favour on me, and, beholding his plunder, says, "Guilt
   money."  Shall I be angry even with an enemy?  But enmities have also
   other grounds.  Yet withal he did not say a betrayer, or persecutor, or
   one seeking to terrify you by his threats.  For how much more shall I
   heap coals upon the head of a man of this sort, if I do not redeem
   myself by money?  "In like manner," says Jesus, "to him who has taken
   away your coat, grant even your cloak also."  But that refers to him
   who has sought to take away my property, not my faith.  The cloak, too,
   I will grant, if I am not threatened with betrayal.  If he threatens, I
   will demand even my coat back again.  Even now, the declarations of the
   Lord have reasons and laws of their own.  They are not of unlimited or
   universal application.  And so He commands us to give to every one who
   asks, yet He Himself does not give to those who ask a sign.  Otherwise,
   if you think that we should give indiscriminately to all who ask, that
   seems to me to mean that you would give, I say not wine to him who has
   a fever, but even poison or a sword to him who longs for death.  But
   how we are to understand, "Make to yourselves friends of mammon,"
   [1189] let the previous parable teach you.  The saying was addressed to
   the Jewish people; inasmuch as, having managed ill the business of the
   Lord which had been entrusted to them, they ought to have provided for
   themselves out of the men of mammon, which we then were, friends rather
   than enemies, and to have delivered us from the dues of sins which kept
   us from God, if they bestowed the blessing upon us, for the reason
   given by the Lord, that when grace began to depart from them, they,
   betaking themselves to our faith, might be admitted into everlasting
   habitations.  Hold now any other explanation of this parable and saying
   you like, if only you clearly see that there is no likelihood of our
   opposers, should we make them friends with mammon, then receiving us
   into everlasting abodes.  But of what will not cowardice convince men?
   As if Scripture both allowed them to flee, and commanded them to buy
   off!  Finally, it is not enough if one or another is so rescued.  Whole
   Churches have imposed tribute en masse on themselves.  I know not
   whether it is matter for grief or shame when among hucksters, and
   pickpockets, and bath-thieves, and gamesters, and pimps, Christians too
   are included as taxpayers in the lists of free soldiers and spies.  Did
   the apostles, with so much foresight, make the office of overseer of
   this type, that the occupants might be able to enjoy their rule free
   from anxiety, under colour of providing (a like freedom for their
   flocks)?  For such a peace, forsooth, Christ, returning to His Father,
   commanded to be bought from the soldiers by gifts like those you have
   in the Saturnalia!

   14.  But how shall we assemble together? say you; how shall we observe
   the ordinances of the Lord?  To be sure, just as the apostles also did,
   who were protected by faith, not by money; which faith, if it can
   remove a mountain, can much more remove a soldier.  Be your safeguard
   wisdom, not a bribe.  For you will not have at once complete security
   from the people also, should you buy off the interference of the
   soldiers.  Therefore all you need for your protection is to have both
   faith and wisdom:  if you do not make use of these, you may lose even
   the deliverance which you have purchased for yourself; while, if you do
   employ them, you can have no need of any ransoming.  Lastly, if you
   cannot assemble by day, you have the night, the light of Christ
   luminous against its darkness.  You cannot run about among them one
   after another.  Be content with a church of threes.  It is better that
   you sometimes should not see your crowds, than subject yourselves (to a
   tribute bondage).  Keep pure for Christ His betrothed virgin; let no
   one make gain of her.  These things, my brother, seem to you perhaps
   harsh and not to be endured; but recall that God has said, "He who
   receives it, let him receive it," [1190] that is, let him who does not
   receive it go his way.  He who fears to suffer, cannot belong to Him
   who suffered.  But the man who does not fear to suffer, he will be
   perfect in love--in the love, it is meant, of God; "for perfect love
   casteth out fear." [1191]   "And therefore many are called, but few
   chosen." [1192]   It is not asked who is ready to follow the broad way,
   but who the narrow.  And therefore the Comforter is requisite, who
   guides into all truth, and animates to all endurance.  And they who
   have received Him will neither stoop to flee from persecution nor to
   buy it off, for they have the Lord Himself, One who will stand by us to
   aid us in suffering, as well as to be our mouth when we are put to the
   question.
     __________________________________________________________________

   [1133] [Written, say, circa a.d. 208.]

   [1134] Matt. iii. 12.

   [1135] Gen. xxviii. 12.

   [1136] 2 Cor. xii. 9.

   [1137] 1 Cor. i. 27, 28.

   [1138] Job i. 12.

   [1139] Luke xxii. 31, 32.

   [1140] Matt. vi. 13.

   [1141] Mark v. 11.

   [1142] 1 Sam. xvi. 14.

   [1143] 2 Cor. xii. 7.

   [1144] 2 Tim. i. 15; see 1 Tim. i. 20.

   [1145] Isa. xlv. 7.

   [1146] Deut. xxxii. 39.

   [1147] Zech. xiii. 9.

   [1148] Matt. x. 29.

   [1149] Matt. x. 23.

   [1150] Matt. x. 5.

   [1151] Matt. x. 17.

   [1152] Matt. x. 23.

   [1153] Acts xiii. 46.

   [1154] Ps. xix. 4.

   [1155] Acts xxi. 13.

   [1156] Matt. x. 32, 33.

   [1157] Mark viii. 38; Luke ix. 26.

   [1158] Matt. v. 11.

   [1159] Matt. x. 22.

   [1160] Matt. x. 28.

   [1161] Matt. x. 37, 38.

   [1162] Rev. xxi. 8.

   [1163] Matt. xxvi. 38.

   [1164] Matt. xxvi. 41.

   [1165] Matt. xxvi. 39.

   [1166] 1 Thess. v. 14.

   [1167] Eph. iv. 27.

   [1168] Eph. v. 16.

   [1169] 1 Thess. v. 5.

   [1170] 1 Cor. xv. 58.

   [1171] Eph. vi. 16.

   [1172] 1 John iii. 16.

   [1173] 1 John iv. 18.

   [1174] Æneid, xii. 646.

   [1175] Ex. xxxii. 32.

   [1176] John x. 12.

   [1177] Luke viii. 18.

   [1178] Zech. xiii. 7.

   [1179] Rom. viii. 32; Gal. iii. 13.

   [1180] Isa. liii. 7.

   [1181] Ps. xxiv. 7.

   [1182] Acts viii. 20.

   [1183] Matt. v. 3.

   [1184] Acts iv. 34, 35.

   [1185] Stephanas is perhaps intended.--Tr.

   [1186] Acts xxiv. 26.

   [1187] Matt. xxii. 21.

   [1188] Matt. v. 42.

   [1189] Luke xvi. 9.

   [1190] Matt. xix. 12.

   [1191] 1 John iv. 18.

   [1192] Matt. xxii. 14.
     __________________________________________________________________

   Elucidations.

   ------------------------

   I.

   (Persecutions threaten, p. 116.)

   We have reserved this heroic tract to close our series of the ascetic
   essays of our author because it places even his sophistical enthusiasm
   in a light which shows much to admire.  Strange that this defiant hero
   should have died (as we may infer) in his bed, and in extreme old age.
   Great man, how much, alike for weal and woe, the ages have been taught
   by thee!

   This is the place for a tabular view of the ten persecutions of the
   Ante-Nicene Church.  They are commonly enumerated as follows: [1193] --

   1.  Under Nero----a.d. 64.

   2.  Under Trajan----a.d. 95.

   3.  Under Trajan----a.d. 107.

   4.  Under Hadrian (a.d. 118 and)----a.d. 134.

   5.  Under Aurelius (a.d. 177) and Severus----a.d. 202.

   6.  Under Maximin----a.d. 235.

   7.  Under Decius----a.d. 250.

   8.  Under Valerian----a.d. 254.

   9.  Under Aurelian----a.d. 270.

   10.  Under Diocletian (a.d. 284 and)----a.d. 303.

   Periods of Comparative Rest.

   1.  Under Antoninus Pius----a.d. 151.

   2.  Under Commodus----a.d. 185.

   3.  Under Alexander Severus----a.d. 223.

   4.  Under Philip----a.d. 248.

   5.  Under Diocletian----a.d. 284 till a.d. 303.

   In thus chastising and sifting his Church in the years of her gradual
   growth "from the smallest of all seeds," we see illustrations of the
   Lord's Epistles to the seven churches of the Apocalypse.  Who can doubt
   that Tertullian's writings prepared the North-African Church for the
   Decian furnace, and all believers for the "seven times hotter" fires of
   Diocletian?

   II.

   (To the fearful, p. 120.)

   In the Patientia [1194] Tertullian reflects the views of Catholics, and
   seems to allow those "persecuted in one city to flee to another."  So
   also in the Ad Uxorem, [1195] as instanced by Kaye. [1196]   In the
   Fuga we have the enthusiast, but not as Gibbon will have it, [1197] the
   most wild and fanatical of declaimers.  On the whole subject we again
   refer our readers to the solid and sober comments of Kaye on the
   martyrdoms and persecutions of the early faithful, and on the patristic
   views of the same.

   III.

   (Enormous gains from numbers, p. 124.)

   Christians were now counted by millions.  The following tabular view of
   the Christian population of the world from the beginning has been
   attributed to Sharon Turner.  I do not find it in any of his works with
   which I am familiar.  The nineteenth century is certainly credited too
   low, according to the modern computists; but I insert it merely for the
   centuries we are now considering.

   Growth of the Church in Numbers.

   1.  First century----500,000

   2.  Second century----2,000,000

   3.  Third century----5,000,000

   4.  Fourth century----10,000,000

   5.  Fifth century----15,000,000

   6.  Sixth century----20,000,000

   7.  Seventh century----24,000,000

   8.  Eighth century----30,000,000

   9.  Ninth century----40,000,000

   10.  Tenth century----50,000,000

   11.  Eleventh century----70,000,000

   12.  Twelfth century----80,000,000

   13.  Thirteenth century----75,000,000

   14.  Fourteenth century----80,000,000

   15.  Fifteenth century----100,000,000

   16.  Sixteenth century----125,000,000

   17.  Seventeenth century----155,000,000

   18.  Eighteenth century----200,000,000

   19.  Nineteenth century----400,000,000
     __________________________________________________________________

   [1193] See what Gibbon can say to minimize the matter (in cap. xvi. 4,
   vol. ii. p. 45, New York).

   [1194] Cap. xiii.

   [1195] I. cap. iii.

   [1196] pp. 46, 138.

   [1197] In his disgraceful chap. xvi.
     __________________________________________________________________
     __________________________________________________________________
     __________________________________________________________________

   X.

   Appendix. [1198]

   [Translated by the Rev. S. Thelwall.]

   ------------------------

   1.  A Strain of Jonah the Prophet.

   After the living, aye--enduring death

   Of Sodom and Gomorrah; after fires

   Penal, attested by time-frosted plains

   Of ashes; after fruitless apple-growths,

   5  Born but to feed the eye; after the death

   Of sea and brine, both in like fate involved;

   While whatsoe'er is human still retains

   In change corporeal its penal badge: [1199]

   A city--Nineveh--by stepping o'er

   10  The path of justice and of equity,

   On her own head had well-nigh shaken down

   More fires of rain supernal.  For what dread [1200]

   Dwells in a mind subverted?  Commonly

   Tokens of penal visitations prove

   15  All vain where error holds possession.  Still,

   Kindly and patient of our waywardness,

   And slow to punish, the Almighty Lord

   Will launch no shaft of wrath, unless He first

   Admonish and knock oft at hardened hearts,

   20  Rousing with mind august presaging seers.

   For to the merits of the Ninevites

   The Lord had bidden Jonah to foretell

   Destruction; but he, conscious that He spare;

   The subject, and remits to suppliants

   25  The dues of penalty, and is to good

   Ever inclinable, was loth to face

   That errand; lest he sing his seerly strain

   In vain, and peaceful issue of his threats

   Ensue.  His counsel presently is flight:

   30  (If, howsoe'er, there is at all the power

   God to avoid, and shun the Lord's right hand

   'Neath whom the whole orb trembles and is held

   In check:  but is there reason in the act

   Which in [1201] his saintly heart the prophet dares?)

   35  On the beach-lip, over against the shores

   Of the Cilicians, is a city poised, [1202]

   Far-famed for trusty port--Joppa her name.

   Thence therefore Jonah speeding in a barque

   Seeks Tarsus, [1203] through the signal providence

   40  Of the same God; [1204] nor marvel is't, I ween,

   If, fleeing from the Lord upon the lands,

   He found Him in the waves.  For suddenly

   A little cloud had stained the lower air

   With fleecy wrack sulphureous, itself [1205]

   45  By the wind's seed excited: by degrees,

   Bearing a brood globose, it with the sun

   Cohered, and with a train caliginous

   Shut in the cheated day.  The main becomes

   The mirror of the sky; the waves are dyed so

   50  With black encirclement; the upper air

   Down rushes into darkness, and the sea

   Uprises; nought of middle space is left;

   While the clouds touch the waves, and the waves all

   Are mingled by the bluster of the winds

   55  In whirling eddy.  'Gainst the renegade,

   'Gainst Jonah, diverse frenzy joined to rave,

   While one sole barque did all the struggle breed

   'Twixt sky and surge.  From this side and from that

   Pounded she reels; 'neath each wave-breaking blow

   60  The forest of her tackling trembles all;

   As, underneath, her spinal length of keel,

   Staggered by shock on shock, all palpitates;

   And, from on high, her labouring mass of yard

   Creaks shuddering; and the tree-like mast itself

   65  Bends to the gale, misdoubting to be riven.

   Meantime the rising [1206] clamour of the crew

   Tries every chance for barque's and dear life's sake:

   To pass from hand to hand [1207] the tardy coils

   To tighten the girth's noose:  straitly to bind

   70  The tiller's struggles; or, with breast opposed,

   T' impel reluctant curves.  Part, turn by turn,

   With foremost haste outbale the reeking well

   Of inward sea.  The wares and cargo all

   They then cast headlong, and with losses seek

   75  Their perils to subdue.  At every crash

   Of the wild deep rise piteous cries; and out

   They stretch their hands to majesties of gods,

   Which gods are none; whom might of sea and sky

   Fears not, nor yet the less from off their poops

   80  With angry eddy sweeping sinks them down.

   Unconscious of all this, the guilty one

   'Neath the poop's hollow arch was making sleep

   Re-echo stertorous with nostril wide

   Inflated:  whom, so soon as he who guides

   85  The functions of the wave-dividing prow

   Saw him sleep-bound in placid peace, and proud

   In his repose, he, standing o'er him, shook,

   And said, "Why sing'st, with vocal nostril, dreams,

   In such a crisis?  In so wild a whirl,

   90  Why keep'st thou only harbour?  Lo! the wave

   Whelms us, and our one hope is in the gods.

   Thou also, whosoever is thy god,

   Make vows, and, pouring prayers on bended knee,

   Win o'er thy country's Sovran!"

   Then they vote

   95  To learn by lot who is the culprit, who

   The cause of storm; nor does the lot belie

   Jonah:  whom then they ask, and ask again,

   "Who? whence? who in the world? from what abode,

   What people, hail'st thou?"  He avows himself

   100  A servant, and an over-timid one,

   Of God, who raised aloft the sky, who based

   The earth, who corporally fused the whole:

   A renegade from Him he owns himself,

   And tells the reason.  Rigid turned they all

   105  With dread.  "What grudge, then, ow'st thou us?  What now

   Will follow?  By what deed shall we appease

   The main?"  For more and far more swelling grew

   The savage surges.  Then the seer begins

   Words prompted by the Spirit of the Lord: [1208]

   110  "Lo!  I your tempest am; I am the sum

   Of the world's [1209] madness:  'tis in me," he says,

   "That the sea rises, and the upper air

   Down rushes; land in me is far, death near,

   And hope in God is none!  Come, headlong hurl

   115  Your cause of bane:  lighten your ship, and cast

   This single mighty burden to the main,

   A willing prey!"  But they--all vainly!--strive

   Homeward to turn their course; for helm refused

   To suffer turning, and the yard's stiff poise

   120  Willed not to change.  At last unto the Lord

   They cry:  "For one soul's sake give us not o'er

   Unto death's maw, nor let us be besprent

   With righteous blood, if thus Thine own right hand

   Leadeth."  And from the eddy's depth a whale

   125  Outrising on the spot, scaly with shells, [1210]

   Unravelling his body's train, 'gan urge

   More near the waves, shocking the gleaming brine,

   Seizing--at God's command--the prey; which, rolled

   From the poop's summit prone, with slimy jaws

   130  He sucked; and into his long belly sped

   The living feast; and swallowed, with the man,

   The rage of sky and main.  The billowy waste

   Grows level, and the ether's gloom dissolves;

   The waves on this side, and the blasts on that,

   135  Are to their friendly mood restored; and, where

   The placid keel marks out a path secure,

   White traces in the emerald furrow bloom.

   The sailor then does to the reverend Lord

   Of death make grateful offering of his fear; [1211]

   140  Then enters friendly ports.

   Jonah the seer

   The while is voyaging, in other craft

   Embarked, and cleaving 'neath the lowest waves

   A wave:  his sails the intestines of the fish,

   Inspired with breath ferine; himself, shut in;

   145  By waters, yet untouched; in the sea's heart

   And yet beyond its reach; 'mid wrecks of fleets

   Half-eaten, and men's carcasses dissolved

   In putrid disintegrity:  in life

   Learning the process of his death; but still--

   150  To be a sign hereafter of the Lord [1212] --

   A witness was he (in his very self), [1213]

   Not of destruction, but of death's repulse.

   ------------------------
     __________________________________________________________________

   [1198] [Elucidation.]

   [1199] These two lines, if this be their true sense, seem to refer to
   Lot's wife.  But the grammar and meaning of this introduction are alike
   obscure.

   [1200] "Metus;" used, as in other places, of godly fear.

   [1201] Lit. "from," i.e., which, urged by a heart which is that of a
   saint, even though on this occasion it failed, the prophet dared.

   [1202] Libratur.

   [1203] "Tarshish," Eng. ver.; perhaps Tartessus in Spain.  For this
   question, and the "trustiness" of Joppa (now Jaffa) as a port, see
   Pusey on Jonah i. 3.

   [1204] Ejusdem per signa Dei.

   [1205] i.e., the cloud.

   [1206] Genitus (Oehler); geminus (Migne) ="twin clamour," which is not
   inapt.

   [1207] Mandare (Oehler).  If this be the true reading, the rendering in
   the text seems to represent the meaning; for "mandare" with an
   accusative, in the sense of "to bid the tardy coils tighten the girth's
   noose," seems almost too gross a solecism for even so lax a Latinist as
   our present writer.  Migne, however, reads mundare--to "clear" the
   tardy coils, i.e., probably from the wash and weed with which the gale
   was cloying them.

   [1208] Tunc Domini vates ingesta Spiritus infit.  Of course it is a
   gross offence against quantity to make a genitive in "us" short, as the
   rendering in the text does.  But a writer who makes the first syllable
   in "clamor" and the last syllable of gerunds in do short, would
   scarcely be likely to hesitate about taking similar liberties with a
   genitive of the so-called fourth declension.  It is possible, it is
   true, to take "vates" and "Spiritus" as in apposition, and render,
   "Then the seer-Spirit of the Lord begins to utter words inspired," or
   "Then the seer-Spirit begins to utter the promptings of the Lord."  But
   these renderings seem to accord less well with the ensuing words.

   [1209] Mundi.

   [1210] i.e., apparently with shells which had gathered about him as he
   lay in the deep.

   [1211] This seems to be the sense of Oehler's "Nauta at tum Domino leti
   venerando timorem Sacrificat grates"--"grates" being in apposition with
   "timorem."  But Migne reads:  "Nautæ tum Domino læti venerando timorem
   Sacrificant grates:"-- "The sailors then do to the reverend Lord Gladly
   make grateful sacrifice of fear:" and I do not see that Oehler's
   reading is much better.

   [1212] Comp. Matt. xii. 38-41; Luke xi. 29, 30.

   [1213] These words are not in the original, but are inserted (I
   confess) to fill up the line, and avoid ending with an incomplete
   verse.  If, however, any one is curious enough to compare the
   translation, with all its defects, with the Latin, he may be somewhat
   surprised to find how very little alteration or adaptation is necessary
   in turning verse into verse.
     __________________________________________________________________

   2.  A Strain of Sodom.

   (Author Uncertain.)

   Already had Almighty God wiped off

   By vengeful flood (with waters all conjoined

   Which heaven discharged on earth and the sea's plain [1214]

   Outspued) the times of the primeval age:

   5  Had pledged Himself, while nether air should bring

   The winters in their course, ne'er to decree,

   By liquid ruin, retribution's due;

   And had assigned, to curb the rains, the bow

   Of many hues, sealing the clouds with band

   10  Of purple and of green, Iris its name,

   The rain-clouds' proper baldric. [1215]

   But alike

   With mankind's second race impiety

   Revives, and a new age of ill once more

   Shoots forth; allotted now no more to showers

   15  For ruin, but to fires:  thus did the land

   Of Sodom earn to be by glowing dews

   Upburnt, and typically thus portend

   The future end. [1216]   There wild voluptuousness

   (Modesty's foe) stood in the room of law;

   20  Which prescient guest would shun, and sooner choose

   At Scythian or Busirian altar's foot

   'Mid sacred rites to die, and, slaughtered, pour

   His blood to Bebryx, or to satiate

   Libyan palæstras, or assume new forms;

   25  By virtue of Circæan cups, than lose

   His outraged sex in Sodom.  At heaven's gate

   There knocked for vengeance marriages commit

   With equal incest common 'mong a race

   By nature rebels 'gainst themselves; [1217] and hurts

   30  Done to man's name and person equally.

   But God, forewatching all things, at fix'd time

   Doth judge the unjust; with patience tarrying

   The hour when crime's ripe age--not any force

   Of wrath impetuous--shall have circumscribed

   35  The space for waiting. [1218]

   Now at length the day

   Of vengeance was at hand.  Sent from the host

   Angelical, two, youths in form, who both

   Were ministering spirits, [1219] carrying

   The Lord's divine commissions, come beneath

   40  The walls of Sodom.  There was dwelling Lot

   A transplantation from a pious stock;

   Wise, and a practicer of righteousness,

   He was the only one to think on God:

   As oft a fruitful tree is wont to lurk,

   45  Guest-like, in forests wild.  He, sitting then

   Before the gate (for the celestials scarce

   Had reached the ramparts), though he knew not them

   Divine, [1220] accosts them unsolicited,

   Invites, and with ancestral honour greets;

   50  And offers them, preparing to abide

   Abroad, a hospice.  By repeated prayers

   He wins them; and then ranges studiously

   The sacred pledges [1221] on his board, [1222] and quits [1223]

   His friends with courteous offices.  The night

   55  Had brought repose:  alternate [1224] dawn had chased

   The night, and Sodom with her shameful law

   Makes uproar at the doors.  Lot, suppliant wise,

   Withstands:  "Young men, let not your new fed lust

   Enkindle you to violate this youth! [1225]

   60  Whither is passion's seed inviting you?

   To what vain end your lust?  For such an end

   No creatures wed:  not such as haunt the fens;

   Not stall-fed cattle; not the gaping brood

   Subaqueous; nor they which, modulant

   65  On pinions, hang suspended near the clouds;

   Nor they which with forth-stretched body creep

   Over earth's face.  To conjugal delight

   Each kind its kind doth owe:  but female still

   To all is wife; nor is there one that has

   70  A mother save a female one.  Yet now,

   If youthful vigour holds it right [1226] to waste

   The flower of modesty, I have within

   Two daughters of a nuptial age, in whom

   Virginity is swelling in its bloom,

   75  Already ripe for harvest--a desire

   Worthy of men--which let your pleasure reap!

   Myself their sire, I yield them; and will pay

   For my guests' sake, the forfeit of my grief!"

   Answered the mob insane:  "And who art thou?

   80  And what? and whence? to lord it over us,

   And to expound us laws?  Shall foreigner

   Rule Sodom, and hurl threats?  Now, then, thyself

   For daughters and for guests shalt sate our greed!

   One shall suffice for all!"  So said, so done:

   85  The frantic mob delays not.  As, whene'er

   A turbid torrent rolls with wintry tide,

   And rushes at one speed through countless streams

   Of rivers, if, just where it forks, some tree

   Meets the swift waves (not long to stand, save while

   90  By her root's force she shall avail to oppose

   Her tufty obstacles), when gradually

   Her hold upon the undermined soil

   Is failing, with her bared stem she hangs,

   And, with uncertain heavings to and fro,

   95  Defers her certain fall; not otherwise

   Lot in the mid-whirl of the dizzy mob

   Kept nodding, now almost o'ercome.  But power

   Divine brings succour:  the angelic youths,

   Snatching him from the threshold, to his roof

   100  Restore him; but upon the spot they mulct

   Of sight the mob insane in open day,--

   Fit augury of coming penalties!

   Then they unlock the just decrees of God:

   That penalty condign from heaven will fall

   105  On Sodom; that himself had merited

   Safety upon the count of righteousness.

   "Gird thee, then, up to hasten hence thy flight,

   And with thee to lead out what family

   Thou hast:  already we are bringing on

   110  Destruction o'er the city."  Lot with speed

   Speaks to his sons-in-law; but their hard heart

   Scorned to believe the warning, and at fear

   Laughed.  At what time the light attempts to climb

   The darkness, and heaven's face wears double hue

   115  From night and day, the youthful visitants

   Were instant to outlead from Sodoma

   The race Chaldæan, [1227] and the righteous house

   Consign to safety:  "Ho! come, Lot! arise,

   And take thy yokefellow and daughters twain,

   120  And hence, beyond the boundaries be gone,

   Preventing [1228] Sodom's penalties!"  And eke

   With friendly hands they lead them trembling forth,

   And then their final mandates give:  "Save, Lot,

   Thy life, lest thou perchance should will to turn

   125  Thy retroverted gaze behind, or stay

   The step once taken:  to the mountain speed!"

   Lot feared to creep the heights with tardy step,

   Lest the celestial wrath-fires should o'ertake

   And whelm him:  therefore he essays to crave

   130  Some other ports; a city small, to wit,

   Which opposite he had espied.  "Hereto,"

   He said, "I speed my flight:  scarce with its walls

   'Tis visible; nor is it far, nor great."

   They, favouring his prayer, safety assured

   135  To him and to the city; whence the spot

   Is known in speech barbaric by the name

   Segor. [1229]   Lot enters Segor while the sun

   Is rising, [1230] the last sun, which glowing bears

   To Sodom conflagration; for his rays

   140  He had armed all with fire:  beneath him spreads

   An emulous gloom, which seeks to intercept

   The light; and clouds combine to interweave

   Their smoky globes with the confused sky:

   Down pours a novel shower:  the ether seethes

   145  With sulphur mixt with blazing flames: [1231]   the air

   Crackles with liquid heats exust.  From hence

   The fable has an echo of the truth

   Amid its false, that the sun's progeny

   Would drive his father's team; but nought availed

   150  The giddy boy to curb the haughty steeds

   Of fire:  so blazed our orb:  then lightning reft

   The lawless charioteer, and bitter plaint

   Transformed his sisters.  Let Eridanus

   See to it, if one poplar on his banks

   155  Whitens, or any bird dons plumage there

   Whose note old age makes mellow! [1232]

   Here they mourn

   O'er miracles of metamorphosis

   Of other sort.  For, partner of Lot's flight,

   His wife (ah me, for woman! even then [1233]

   160  Intolerant of law!) alone turned back

   At the unearthly murmurs of the sky)

   Her daring eyes, but bootlessly:  not doomed

   To utter what she saw! and then and there

   Changed into brittle salt, herself her tomb

   165  She stood, herself an image of herself,

   Keeping an incorporeal form:  and still

   In her unsheltered station 'neath the heaven

   Dures she, by rains unmelted, by decay

   And winds unwasted; nay, if some strange hand

   170  Deface her form, forthwith from her own store

   Her wounds she doth repair.  Still is she said

   To live, and, 'mid her corporal change, discharge

   With wonted blood her sex's monthly dues.

   Gone are the men of Sodom; gone the glare

   175  Of their unhallowed ramparts; all the house

   Inhospitable, with its lords, is gone:

   The champaign is one pyre; here embers rough

   And black, here ash-heaps with hoar mould, mark out

   The conflagration's course:  evanished

   180  Is all that old fertility [1234] which Lot,

   Seeing outspread before him,...

   .     .     .     .     .     .     .     .     .     .     .     .
   .

   No ploughman spends his fruitless toil on glebes

   Pitchy with soot:  or if some acres there,

   But half consumed, still strive to emulate

   185  Autumn's glad wealth, pears, peaches, and all fruits

   Promise themselves full easely [1235] to the eye

   In fairest bloom, until the plucker's hand

   Is on them:  then forthwith the seeming fruit

   Crumbles to dust 'neath the bewraying touch,

   190  And turns to embers vain.

   Thus, therefore (sky

   And earth entombed alike), not e'en the sea

   Lives there:  the quiet of that quiet sea

   Is death! [1236] --a sea which no wave animates

   Through its anhealant volumes; which beneath

   195  Its native Auster sighs not anywhere;

   Which cannot from its depths one scaly race,

   Or with smooth skin or cork-like fence encased,

   Produce, or curled shell in single valve

   Or double fold enclosed.  Bitumen there

   200  (The sooty reek of sea exust) alone,

   With its own crop, a spurious harvest yields;

   Which 'neath the stagnant surface vivid heat

   From seething mass of sulphur and of brine

   Maturing tempers, making earth cohere

   205  Into a pitch marine. [1237]   At season due

   The heated water's fatty ooze is borne

   Up to the surface; and with foamy flakes

   Over the level top a tawny skin

   Is woven.  They whose function is to catch

   210  That ware put to, tilting their smooth skin down

   With balance of their sides, to teach the film,

   Once o'er the gunnel, to float in:  for, lo!

   Raising itself spontaneous, it will swim

   Up to the edge of the unmoving craft;

   215  And will, when pressed, [1238] for guerdon large, ensure

   Immunity from the defiling touch

   Of weft which female monthly efflux clothes.

   Behold another portent notable,

   Fruit of that sea's disaster:  all things cast

   220  Therein do swim:  gone is its native power

   For sinking bodies:  if, in fine, you launch

   A torch's lightsome [1239] hull (where spirit serves

   For fire) therein, the apex of the flame

   Will act as sail; put out the flame, and 'neath

   225  The waters will the light's wrecks ruin go!

   Such Sodom's and Gomorrah's penalties,

   For ages sealed as signs before the eyes

   Of unjust nations, whose obdurate hearts

   God's fear have quite forsaken, [1240] will them teach

   230  To reverence heaven-sanctioned rights, [1241] and lift

   Their gaze unto one only Lord of all.

   ------------------------
     __________________________________________________________________

   [1214] Maris æquor.

   [1215] See Gen. ix. 21, 22; x. 8-17.

   [1216] Comp. 2 Pet. iii. 5-14.

   [1217] The expression, "sinners against their own souls," in Num. xvi.
   38--where, however, the LXX. have a very different version--may be
   compared with this; as likewise Prov. viii. 36.

   [1218] Whether the above be the sense of this most obscure triplet I
   will not presume to determine.  It is at least (I hope) intelligible
   sense.  But that the reader may judge for himself whether he can offer
   any better, I subjoin the lines, which form a sentence alone, and
   therefore can be judged of without their context:-- "Tempore sed certo
   Deus omnia prospectulatus, Judicat injustos, patiens ubi criminis ætas
   Cessandi spatium vis nulla coëgerit iræ."

   [1219] Comp. Heb. i. 14.  It may be as well here to inform the reader
   once for all that prosody as well as syntax is repeatedly set at
   defiance in these metrical fragments; and hence, of course, arise some
   of the chief difficulties in dealing with them.

   [1220] "Divinos;" i.e., apparently "superhuman," as everything heavenly
   is.

   [1221] Of hospitality--bread and salt, etc.

   [1222] "Mensa;" but perhaps "mensæ" may be suggested--"the sacred
   pledges of the board."

   [1223] "Dispungit," which is the only verb in the sentence, and refers
   both to pia pignora and to amicos.  I use "quit" in the sense in which
   we speak of "quitting a debtor," i.e., giving him his full due; but the
   two lines are very hard, and present (as in the case of those before
   quoted) a jumble of words without grammar; "pia pignora mensa
   Officiisque probis studio dispungit amicos;" which may be somewhat more
   literally rendered than in our text, thus:  "he zealously discharges"
   (i.e., fulfils) "his sacred pledges" (i.e., the promised hospitality
   which he had offered them) "with (a generous) board, and discharges"
   (i.e., fulfils his obligations to) "his friends with honourable
   courtesies."

   [1224] Altera =alterna.  But the statement differs from Gen. xix. 4.

   [1225] "Istam juventam," i.e., the two "juvenes" (ver. 31) within.

   [1226] "Fas" =hosion, morally right; distinct from "jus" or "licitum."

   [1227] i.e., Lot's race or family, which had come from "Ur of the
   Chaldees."  See Gen. xi. 26, 27, 28.

   [1228] I use "preventing" in its now unusual sense of "anticipating the
   arrival of."

   [1229] Segor in the LXX., "Zoar" in Eng. ver.

   [1230] "Simul exoritur sol."  But both the LXX. and the Eng. ver. say
   the sun was risen when Lot entered the city.

   [1231] So Oehler and Migne.  But perhaps we may alter the pointing
   slightly, and read:-- "Down pours a novel shower, sulphur mixt With
   blazing flames:  the ether seethes:  the air Crackles with liquid
   exust."

   [1232] The story of Phaëthon and his fate is told in Ov., Met., ii.
   1-399, which may be compared with the present piece.  His two sisters
   were transformed into white poplars, according to some; alders,
   according to others.  See Virg., Æn., x. 190 sqq., Ec., vi. 62 sqq.
   His half-brother (Cycnus or Cygnus) was turned into a swan:  and the
   scene of these transformations is laid by Ovid on the banks of the
   Eridanus (the Po).  But the fable is variously told; and it has been
   suggested that the groundwork of it is to be found rather in the
   still-standing of the sun recorded in Joshua.

   [1233] i.e., as she had been before in the case of Eve.  See Gen. iii.
   1 sqq.

   [1234] I have hazarded the bold conjecture--which I see others
   (Pamelius at all events) had hazarded before me--that "feritas" is used
   by our author as ="fertilitas."  The word, of course, is very
   incorrectly formed etymologically; but etymology is not our author's
   forte apparently.  It will also be seen that there is seemingly a gap
   at this point, or else some enormous mistake, in the mss.  An attempt
   has been made (see Migne) to correct it, but not a very satisfactory
   one.  For the common reading, which gives two lines, "Occidit illa
   prior feritas, quam prospiciens Loth Nullus arat frustra piceas
   fuligine glebas," which are evidently entirely unconnected with one
   another, it is proposed to read, "Occidit illa prior feritas, quam
   prospiciens Loth, Deseruisse pii fertur commercia fratris. Nullas
   arat," etc. This use of "fratris" in a wide sense may be justified from
   Gen. xiii. 8 (to which passage, with its immediate context, there seems
   to be a reference, whether we adopt the proposed correction or no), and
   similar passages in Holy Writ.  But the transition is still abrupt to
   the "nullus arat," etc.; and I prefer to leave the passage as it is,
   without attempting to supply the hiatus.

   [1235] This use of "easely" as a dissyllable is justifiable from
   Spenser.

   [1236] This seems to be the sense, but the Latin is somewhat strange:
   "mors est maris illa quieti," i.e., illa (quies) maris quieti mors
   est.  The opening lines of "Jonah" (above) should be compared with this
   passage and its context.

   [1237] Inque picem dat terræ hærere marinam.

   [1238] "Pressum" (Oehler); "pretium" (Migne):  "it will yield a prize,
   namely, that," etc.

   [1239] Luciferam.

   [1240] Oehler's pointing is disregarded.

   [1241] "De cælo jura tueri;" possibly "to look for laws from heaven."
     __________________________________________________________________

   3.  Genesis.

   (Author Uncertain.)

   In the beginning did the Lord create

   The heaven and earth: [1242]   for formless was the land, [1243]

   And hidden by the wave, and God immense [1244]

   O'er the vast watery plains was hovering,

   5  While chaos and black darkness shrouded all:

   Which darkness, when God bade be from the pole [1245]

   Disjoined, He speaks, "Let there be light;" and all

   In the clear world [1246] was bright.  Then, when the Lord

   The first day's work had finished, He formed

   10  Heaven's axis white with nascent clouds:  the deep

   Immense receives its wandering [1247] shores, and draws

   The rivers manifold with mighty trains.

   The third dun light unveiled earth's [1248] face, and soon

   (Its name assigned [1249] ) the dry land's story 'gins:

   15  Together on the windy champaigns rise

   The flowery seeds, and simultaneously

   Fruit-bearing boughs put forth procurvant arms.

   The fourth day, with [1250] the sun's lamp generates

   The moon, and moulds the stars with tremulous light

   20  Radiant:  these elements it [1251] gave as signs

   To th' underlying world, [1252] to teach the times

   Which, through their rise and setting, were to change.

   Then, on the fifth, the liquid [1253] streams receive

   Their fish, and birds poise in the lower air

   25  Their pinions many-hued.  The sixth, again,

   Supples the ice-cold snakes into their coils,

   And over the whole fields diffuses herds

   Of quadrupeds; and mandate gave that all

   Should grow with multiplying seed, and roam

   30  And feed in earth's immensity.

   All these

   When power divine by mere command arranged,

   Observing that things mundane still would lack

   A ruler, thus It [1254] speaks:  "With utmost care,

   Assimilated to our own aspect, [1255]

   35  Make We a man to reign in the whole orb."

   And him, although He with a single word [1256]

   Could have compounded, yet Himself did deign

   To shape him with His sacred own right hand,

   Inspiring his dull breast from breast divine.

   40  Whom when He saw formed in a likeness such

   As is His own, He measures how he broods

   Alone on gnawing cares.  Straight way his eyes

   With sleep irriguous He doth perfuse;

   That from his left rib woman softlier

   45  May formed be, and that by mixture twin

   His substance may add firmness to her limbs.

   To her the name of "Life"--which is called "Eve" [1257] --

   Is given:  wherefore sons, as custom is,

   Their parents leave, and, with a settled home,

   50  Cleave to their wives.

   The seventh came, when God

   At His works' end did rest, decreeing it

   Sacred unto the coming ages' joys.

   Straightway--the crowds of living things deployed

   Before him--Adam's cunning skill (the gift

   55  Of the good Lord) gives severally to all

   The name which still is permanent.  Himself,

   And, joined with him, his Eve, God deigns address

   "Grow, for the times to come, with manifold

   Increase, that with your seed the pole and earth [1258]

   60  Be filled; and, as Mine heirs, the varied fruits

   Pluck ye, which groves and champaigns render you,

   From their rich turf."  Thus after He discoursed,

   In gladsome court [1259] a paradise is strewn,

   And looks towards the rays of th' early sun. [1260]

   65  These joys among, a tree with deadly fruits,

   Breeding, conjoined, the taste of life and death,

   Arises.  In the midst of the demesne [1261]

   Flows with pure tide a stream, which irrigates

   Fair offsprings from its liquid waves, and cuts

   70  Quadrified paths from out its bubbling fount

   Here wealthy Phison, with auriferous waves,

   Swells, and with hoarse tide wears [1262] conspicuous gems,

   This prasinus, [1263] that glowing carbuncle, [1264]

   By name; and raves, transparent in its shoals,

   75  The margin of the land of Havilath.

   Next Gihon, gliding by the Æthiops,

   Enriches them.  The Tigris is the third,

   Adjoined to fair Euphrates, furrowing

   Disjunctively with rapid flood the land

   80  Of Asshur.  Adam, with his faithful wife,

   Placed here as guard and workman, is informed

   By such the Thunderer's [1265] speech:  "Tremble ye not

   To pluck together the permitted fruits

   Which, with its leafy bough, the unshorn grove

   85  Hath furnished; anxious only lest perchance

   Ye cull the hurtful apple, [1266] which is green

   With a twin juice for functions several."

   And, no less blind meantime than Night herself,

   Deep night 'gan hold them, nor had e'en a robe

   90  Covered their new-formed limbs.

   Amid these haunts,

   And on mild berries reared, a foamy snake,

   Surpassing living things in sense astute,

   Was creeping silently with chilly coils.

   He, brooding over envious lies instinct

   95  With gnawing sense, tempts the soft heart beneath

   The woman's breast:  "Tell me, why shouldst thou dread

   The apple's [1267] happy seeds?  Why, hath not

   All known fruits hallowed? [1268]   Whence if thou be prompt

   To cull the honeyed fruits, the golden world [1269]

   100  Will on its starry pole return." [1270]   But she

   Refuses, and the boughs forbidden fears

   To touch.  But yet her breast 'gins be o'er come

   With sense infirm.  Straightway, as she at length

   With snowy tooth the dainty morsels bit,

   105  Stained with no cloud the sky serene up-lit!

   Then taste, instilling lure in honeyed jaws,

   To her yet uninitiated lord

   Constrained her to present the gift; which he

   No sooner took, then--night effaced!:--their eyes

   110  Shone out serene in the resplendent world. [1271]

   When, then, they each their body bare espied,

   And when their shameful parts they see, with leaves

   Of fig they shadow them.

   By chance, beneath

   The sun's now setting light, they recognise

   115  The sound of the Lord's voice, and, trembling, haste

   To bypaths.  Then the Lord of heaven accosts

   The mournful Adam:  "Say, where now thou art."

   Who suppliant thus answers:  "Thine address,

   O Lord, O Mighty One, I tremble at,

   120  Beneath my fearful heart; and, being bare,

   I faint with chilly dread."  Then said the Lord:

   "Who hath the hurtful fruits, then, given you?"

   "This woman, while she tells me how her eyes

   With brilliant day promptly perfused were,

   125  And on her dawned the liquid sky serene,

   And heaven's sun and stars, o'ergave them me!"

   Forthwith God's anger frights perturbed Eve,

   While the Most High inquires the authorship

   Of the forbidden act.  Hereon she opes

   130  Her tale:  "The speaking serpent's suasive words

   I harboured, while the guile and bland request

   Misled me:  for, with venoms viperous

   His words inweaving, stories told he me

   Of those delights which should all fruits excel."

   135  Straightway the Omnipotent the dragon's deeds

   Condemns, and bids him be to all a sight

   Unsightly, monstrous; bids him presently

   With grovelling beast to crawl; and then to bite

   And chew the soil; while war should to all time

   140  'Twixt human senses and his tottering self

   Be waged, that he might creep, crestfallen, prone,

   Behind the legs of men, [1272] --that while he glides

   Close on their heels they may down-trample him.

   The woman, sadly caught by guileful words,

   145  Is bidden yield her fruit with struggle hard,

   And bear her husband's yoke with patient zeal. [1273]

   "But thou, to whom the sentence [1274] of the wife

   (Who, vanquished, to the dragon pitiless

   Yielded) seemed true, shalt through long times deplore

   150  Thy labour sad; for thou shalt see, instead

   Of wheaten harvest's seed, the thistle rise,

   And the thorn plenteously with pointed spines:

   So that, with weary heart and mournful breast,

   Full many sighs shall furnish anxious food; [1275]

   155  Till, in the setting hour of coming death,

   To level earth, whence thou thy body draw'st,

   Thou be restored."  This done, the Lord bestows

   Upon the trembling pair a tedious life;

   And from the sacred gardens far removes

   160  Them downcast, and locates them opposite,

   And from the threshold bars them by mid fire,

   Wherein from out the swift heat is evolved

   A cherubim, [1276] while fierce the hot point glows,

   And rolls enfolding flames.  And lest their limbs

   165  With sluggish cold should be benumbed, the Lord

   Hides flayed from cattle's flesh together sews,

   With vestures warm their bare limbs covering.

   When, therefore, Adam--now believing--felt

   (By wedlock taught) his manhood, he confers

   170  On his loved wife the mother's name; and, made

   Successively by scions twain a sire,

   Gives names to stocks [1277] diverse:  Caïn the first

   Hath for his name, to whom is Abel joined.

   The latter's care tended the harmless sheep;

   175  The other turned the earth with curved plough.

   These, when in course of time [1278] they brought their gifts

   To Him who thunders, offered--as their sense

   Prompted them--fruits unlike.  The elder one

   Offered the first-fruits [1279] of the fertile glebes:

   180  The other pays his vows with gentle lamb,

   Bearing in hand the entrails pure, and fat

   Snow-white; and to the Lord, who pious vows

   Beholds, is instantly acceptable.

   Wherefore with anger cold did Cain glow; [1280]

   185  With whom God deigns to talk, and thus begins:

   "Tell Me, if thou live rightly, and discern

   Things hurtful, couldst thou not then pass thine age

   Pure from contracted guilt?  Cease to essay

   With gnawing sense thy brother's ruin, who,

   190  Subject to thee as lord, his neck shall yield."

   Not e'en thus softened, he unto the fields

   Conducts his brother; whom when overta'en

   In lonely mead he saw, with his twin palms

   Bruising his pious throat, he crushed life out.

   195  Which deed the Lord espying from high heaven,

   Straitly demands "where Abel is on earth? "

   He says "he will not as his brother's guard

   Be set."  Then God outspeaks to him again:

   "Doth not the sound of his blood's voice, sent up

   200  To Me, ascend unto heaven's lofty pole?

   Learn, therefore, for so great a crime what doom

   Shall wait thee.  Earth, which with thy kinsman's blood

   Hath reeked but now, shall to thy hateful hand

   Refuse to render back the cursed seeds

   205  Entrusted her; nor shall, if set with herbs,

   Produce her fruit:  that, torpid, thou shalt dash

   Thy limbs against each other with much fear."......

   ------------------------
     __________________________________________________________________

   [1242] Terram.

   [1243] Tellus.

   [1244] Immensus.  See note on the word in the fragment "Concerning the
   Cursing of the Heathen's Gods."

   [1245] Cardine.

   [1246] Mundo.

   [1247] "Errantia;" so called, probably, either because they appear to
   move as ships pass them, or because they may be said to "wander" by
   reason of the constant change which they undergo from the action of the
   sea, and because of the shifting nature of their sands.

   [1248] Terrarum.

   [1249] "God called the dry land Earth:"  Gen. i. 10.

   [1250] i.e., "together with;" it begets both sun and moon.

   [1251] i.e., "the fourth day."

   [1252] Mundo.

   [1253] Or, "lucid"--liquentia.

   [1254] i.e., "Power Divine."

   [1255] So Milton and Shakespeare.

   [1256] As (see above, l. 31) He had all other things.

   [1257] See Gen. iii. 20, with the LXX., and the marg. in the Eng. ver.

   [1258] Terræ.

   [1259] The "gladsome court"--"læta aula"--seems to mean Eden, in which
   the garden is said to have been planted.  See Gen. ii. 8.

   [1260] i.e., eastward.  See the last reference.

   [1261] Ædibus in mediis.

   [1262] Terit.  So Job (xiv. 19), "The waters wear the stones."

   [1263] "Onyx," Eng. ver.  See the following piece, l. 277.

   [1264] "Bdellium," Eng. Ver.; anthrax, LXX.

   [1265] Comp. Ps. xxix. 3, especially in "Great Bible" (xxviii. 3 in
   LXX.)

   [1266] Malum.

   [1267] Mali.

   [1268] "Numquid poma Deus non omnia nota sacravit?"

   [1269] Mundus.

   [1270] The writer, supposing it to be night (see 88, 89), seems to mean
   that the serpent hinted that the fruit would instantly dispel night and
   restore day.  Compare the ensuing lines.

   [1271] Mundo.

   [1272] Virorum.

   [1273] "Servitiumque sui studio perferre mariti;" or, perhaps, "and
   drudge in patience at her husband's beck."

   [1274] "Sententia:"  her sentence, or opinion, as to the fruit and its
   effects.

   [1275] Or, "That with heart-weariness and mournful breast Full many
   sighs may furnish anxious food."

   [1276] The writer makes "cherubim"--or "cherubin"--singular.  I have
   therefore retained his mistake.  What the "hot point"--"calidus
   apex"--is, is not clear.  It may be an allusion to the "flaming sword"
   (see Gen. iii. 24); or it may mean the top of the flame.

   [1277] Or, "origins"--"orsis"--because Cain and Abel were original
   types, as it were, of two separate classes of men.

   [1278] "Perpetuo;" "in process of time," Eng. ver.; meth' hemeras, LXX.
   in Gen. iv. 3.

   [1279] Quæ prosata fuerant.  But, as Wordsworth remarks on Gen. iv., we
   do not read that Cain's offerings were first-fruits even.

   [1280] Quod propter gelida Cain incanduit ira.  If this, which is
   Oehler's and Migne's reading, be correct, the words gelida and
   incanduit seem to be intentionally contrasted, unless incandescere be
   used here in a supposed sense of "growing white," "turning pale."
   Urere is used in Latin of heat and cold indifferently.  Calida would,
   of course, be a ready emendation; but gelida has the advantage of being
   far more startling.
     __________________________________________________________________

   4.  A Strain of the Judgment of the Lord.

   (Author Uncertain.) [1281]

   Who will for me in fitting strain adapt

   Field-haunting muses? and with flowers will grace

   The spring-tide's rosy gales?  And who will give

   The summer harvest's heavy stalks mature?

   5  And to the autumn's vines their swollen grapes?

   Or who in winter's honour will commend

   The olives, ever-peaceful? and will ope

   Waters renewed, even at their fountainheads?

   And cut from waving grass the leafy flowers?

   10  Forthwith the breezes of celestial light

   I will attune.  Now be it granted me

   To meet the lightsome [1282] muses! to disclose

   The secret rivers on the fluvial top

   Of Helicon, [1283] and gladsome woods that grow

   15  'Neath other star. [1284]   And simultaneously

   I will attune in song the eternal flames;

   Whence the sea fluctuates with wave immense:

   What power [1285] moves the solid lands to quake;

   And whence the golden light first shot its rays

   20  On the new world; or who from gladsome clay

   Could man have moulded; whence in empty world [1286]

   Our race could have upgrown; and what the greed

   Of living which each people so inspires;

   What things for ill created are; or what

   25  Death's propagation; whence have rosy wreaths

   Sweet smell and ruddy hue; what makes the vine

   Ferment in gladsome grapes away; and makes

   Full granaries by fruit of slender stalks

   distended be; or makes the tree grow ripe

   30  'Mid ice, with olives black; who gives to seeds

   Their increments of vigour various;

   And with her young's soft shadowings protects

   The mother.  Good it is all things to know

   Which wondrous are in nature, that it may

   35  Be granted us to recognise through all

   The true Lord, who light, seas, sky, earth prepared,

   And decked with varied star the new-made world; [1287]

   And first bade beasts and birds to issue forth;

   And gave the ocean's waters to be stocked

   40  With fish; and gathered in a mass the sands,

   With living creatures fertilized.  Such strains

   With stately [1288] muses will I spin, and waves

   Healthful will from their fountainheads disclose:

   And may this strain of mine the gladsome shower

   45  Catch, which from placid clouds doth come, and flows

   Deeply and all unsought into men's souls,

   And guide it into our new-fumed lands

   In copious rills. [1289]

   Now come:  if any one

   Still ignorant of God, and knowing naught

   50  Of life to come, [1290] would fain attain to touch

   The care-effacing living nymph, and through

   The swift waves' virtue his lost life repair,

   And 'scape the penalties of flame eterne, [1291]

   And rather win the guerdons of the life

   55  To come, let such remember God is One,

   Alone the object of our prayers; who 'neath

   His threshold hath the whole world poised; Himself

   Eternally abiding, and to be

   Alway for aye; holding the ages [1292] all;

   60  Alone, before all ages; [1293] unbegotten,

   Limitless God; who holds alone His seat

   Supernal; supereminent alone

   Above high heavens; omnipotent alone;

   Whom all things do obey; who for Himself

   65  Formed, when it pleased Him, man for aye; and gave

   Him to be pastor of beasts tame, and lord

   Of wild; who by a word [1294] could stretch forth heaven;

   And with a word could solid earth suspend;

   And quicklier than word [1295] had the seas wave

   70  Disjoined; [1296] and man's dear form with His own hands

   Did love to mould; and furthermore did will

   His own fair likeness [1297] to exist in him;

   And by His Spirit on his countenance

   The breath [1298] of life did breathe.

   Unmindful he

   75  Of God, such guilt rashly t' incur!  Beyond

   The warning's range he was not ought to touch. [1299]

   One fruit illicit, whence he was to know

   Forthwith how to discriminate alike

   Evil and equity, God him forbade

   80  To touch.  What functions of the world [1300] did God

   Permit to man, and sealed the sweet sweet pledge

   Of His own love! and jurisdiction gave

   O'er birds, and granted him both deep and soil

   To tame, and mandates useful did impart

   85  Of dear salvation!  'Neath his sway He gave

   The lands, the souls of flying things, the race

   Feathered, and every race, or tame or wild,

   Of beasts, and the sea's race, and monsterforms

   Shapeless of swimming things.  But since so soon

   90  The primal man by primal crime transgressed

   The law, and left the mandates of the Lord

   (Led by a wife who counselled all the ills),

   By death he 'gan to perish.  Woman 'twas

   Who sin's first ill committed, and (the law

   95  Transgressed) deceived her husband.  Eve, induced

   By guile, the thresholds oped to death, and proved

   To her own self, with her whole race as well,

   A procreatrix of funereal woes.

   Hence unanticipated wickedness,

   100  Hence death, like seed, for aye, is scattered.  Then

   More frequent grew atrocious deed; and toil

   More savage set the corrupt orb astir:

   (This lure the crafty serpent spread, inspired

   By envy's self:)  then peoples more invent

   105  Practices of ill deeds; and by ill deeds

   Gave birth to seeds of wickedness.

   And so

   The only Lord, whose is the power supreme.

   Who o'er the heights the summits holds of heaven

   Supreme, and in exalted regions dwells

   110  In lofty light for ages, mindful too

   Of present time, and of futurity

   Prescient beforehand, keeps the progeny

   Of ill-desert, and all the souls which move

   By reason's force much-erring man--nor less

   115  Their tardy bodies governs He--against

   The age decreed, so soon as, stretched in death,

   Men lay aside their ponderous limbs, and light

   As air, shall go, their earthly bonds undone,

   And take in diverse parts their proper spheres

   120  (But some He bids be forthwith by glad gales

   Recalled to life, and be in secret kept

   To wait the decreed law's awards, until

   Their bodies with resuscitated limbs

   Revive. [1301] )  Then shall men 'gin to weigh the awards

   125  Of their first life, and on their crime and faults

   To think, and keep them for their penalties

   Which will be far from death; and mindful grow

   Of pious duties, by God's judgments taught;

   To wait expectant for their penalty

   130  And their descendants', fruit of their own crime;

   Or else to live wholly the life of sheep, [1302]

   Without a name; and in God's ear, now deaf,

   Pour unavailing weeping.  Shall not God

   Almighty, 'neath whose law are all things ruled,

   135  Be able after death life to restore?

   Or is there ought which the creation's Lord

   Unable seems to do?  If, darkness chased,

   He could outstretch the light, and could compound

   All the world's mass by a word suddenly,

   140  And raise by potent voice all things from nought,

   Why out of somewhat [1303] could He not compound

   The well-known shape which erst had been, which He

   Had moulded formerly; and bid the form

   Arise assimilated to Himself

   145  Again? Since God's are all things, earth the more

   Gives Him all back; for she will, when He bids,

   Unweave whate'er she woven had before.

   If one, perhaps, laid on sepulchral pyre,

   The flame consumed; or one in its blind waves

   150  The ocean have dismembered; if of one

   The entrails have, in hunger, satisfied

   The fishes; or on any's limbs wild beasts

   Have fastened cruel death; or any's blood,

   His body reft by birds, unhid have lain:

   155  Yet shall they not wrest from the mighty Lord

   His latest dues.  Need is that men appear

   Quickened from death 'fore God, and at His bar

   Stand in their shapes resumed.  Thus arid seeds

   Are drops into the vacant lands, and deep

   160  In the fixt furrows die and rot:  and hence

   Is not their surface [1304] animated soon

   With stalks repaired? and do they [1305] not grow strong

   And yellow with the living grains? and, rich

   With various usury, [1306] new harvests rise

   165  In mass?  The stars all set, and, born again,

   Renew their sheen; and day dies with its light

   Lost in dense night; and now night wanes herself

   As light unveils creation presently;

   And now another and another day

   170  Rises from its own stars; and the sun sets,

   Bright as it is with splendour--bearing light;

   Light perishes when by the coming eve

   The world [1307] is shaded; and the phoenix lives

   By her own soot [1308] renewed, and presently

   175  Rises, again a bird, O wondrous sight!

   After her burnings!  The bare tree in time

   Shoots with her leaves; and once more are her boughs

   Curved by the germen of the fruits.

   While then

   The world [1309] throughout is trembling at God's voice,

   180  And deeply moved are the high air's powers, [1310]

   Then comes a crash unwonted, then ensue

   Heaven's mightiest murmurs, on the approach of God,

   The whole world's [1311] Judge!  His countless ministers

   Forthwith conjoin their rushing march, and God

   185  With majesty supernal fence around.

   Angelic bands will from the heaven descend

   To earth; all, God's host, whose is faculty

   Divine; in form and visage spirits all

   Of virtue:  in them fiery vigour is;

   190  Rutilant are their bodies; heaven's might

   Divine about them flashes; the whole orb

   Hence murmurs; and earth, trembling to her depths

   (Or whatsoe'er her bulk is [1312] ), echoes back

   The roar, parturient of men, whom she,

   195  Being bidden, will with grief upyield. [1313]   All stand

   In wonderment.  At last disturbed are

   The clouds, and the stars move and quake from height

   Of sudden power. [1314]   When thus God comes, with voice

   Of potent sound, at once throughout all realms

   200  The sepulchres are burst, and every ground

   Outpours bones from wide chasms, and opening sand

   Outbelches living peoples; to the hair [1315]

   The members cleave; the bones inwoven are

   With marrow; the entwined sinews rule

   205  The breathing bodies; and the veins 'gin throb

   With simultaneously infused blood:

   And, from their caves dismissed, to open day

   Souls are restored, and seek to find again

   Each its own organs, as at their own place

   210  They rise. O wondrous faith!  Hence every age

   Shoots forth; forth shoots from ancient dust the host

   Of dead.  Regaining light, there rise again

   Mothers, and sires, and high-souled youths, and boys,

   And maids unwedded; and deceased old men

   215  Stand by with living souls; and with the cries

   Of babes the groaning orb resounds. [1316]   Then tribes

   Various from their lowest seats will come:

   Bands of the Easterns; those which earth's extreme

   Sees; those which dwell in the downsloping clime

   220  Of the mid-world, and hold the frosty star's

   Riphæan citadels.  Every colonist

   Of every land stands frighted here:  the boor;

   The son of Atreus [1317] with his diadem

   Of royalty put off; the rich man mixt

   225  Coequally in line with pauper peers.

   Deep tremor everywhere:  then groans the orb

   With prayers; and peoples stretching forth their hands

   Grow stupid with the din!

   The Lord Himself

   Seated, is bright with light sublime; and fire

   230  Potent in all the Virtues [1318] flashing shines.

   And on His high-raised throne the Heavenly One

   Coruscates from His seat; with martyrs hemmed

   (A dazzling troop of men), and by His seers

   Elect accompanied (whose bodies bright

   235  Effulgent are with snowy stoles), He towers

   Above them.  And now priests in lustrous robes

   Attend, who wear upon their marked [1319] front

   Wreaths golden-red; and all submissive kneel

   And reverently adore.  The cry of all

   240  Is one:  "O Holy, Holy Holy, God!"

   To these [1320] the Lord will mandate give, to range

   The people in twin lines; and orders them

   To set apart by number the depraved;

   While such as have His biddings followed

   245  With placid words He calls, and bids them, clad

   With vigour--death quite conquered--ever dwell

   Amid light's inextinguishable airs,

   Stroll through the ancients' ever blooming realm,

   Through promised wealth, through ever sunny swards,

   250  And in bright body spend perpetual life.

   A place there is, beloved of the Lord,

   In Eastern coasts, where light is bright and clear,

   And healthier blows the breeze; day is eterne,

   Time changeless:  'tis a region set apart

   255  By God, most rich in plains, and passing blest,

   In the meridian [1321] of His cloudless seat.

   There gladsome the air, and is in light

   Ever to be; soft is the wind, and breathes

   Life-giving blasts; earth, fruitful with a soil

   260  Luxuriant, bears all things; in the meads

   Flowers shed their fragrance; and upon the plains

   The purple--not in envy--mingles all

   With golden-ruddy light.  One gladsome flower,

   With its own lustre clad, another clothes;

   265  And here with many a seed the dewy fields

   Are dappled, and the snowy tilths are crisped

   With rosy flowers.  No region happier

   Is known in other spots; none which in look

   Is fairer, or in honour more excels.

   270  Never in flowery gardens are there born

   Such lilies, nor do such upon our plains

   Outbloom; nor does the rose so blush, what time,

   New-born, 'tis opened by the breeze; nor is

   The purple with such hue by Tyrian dye

   275  Imbued.  With coloured pebbles beauteous gleams

   The gem:  here shines the prasinus; [1322] there glows

   The carbuncle; and giant-emerald

   Is green with grassy light.  Here too are born

   The cinnamons, with odoriferous twigs;

   280  And with dense leaf gladsome amomum joins

   Its fragrance.  Here, a native, lies the gold

   Of radiant sheen; and lofty groves reach heaven

   In blooming time, and germens fruitfullest

   Burden the living boughs.  No glades like these

   285  Hath Ind herself forth-stretcht; no tops so dense

   Rears on her mount the pine; nor with a shade

   So lofty-leaved is her cypress crisped;

   Nor better in its season blooms her bough

   In spring-tide.  Here black firs on lofty peak

   290  Bloom; and the only woods that know no hail

   Are green eternally:  no foliage falls;

   At no time fails the flower.  There, too, there blooms

   A flower as red as Tarsine purple is:

   A rose, I ween, it is (red hue it has,

   295  An odour keen); such aspect on its leaves

   It wears, such odour breathes.  A tree it [1323] stands,

   With a new flower, fairest in fruits; a crop

   Life-giving, dense, its happy strength does yield.

   Rich honies with green cane their fragrance join,

   300  And milk flows potable in runners full;

   And with whate'er that sacred earth is green,

   It all breathes life; and there Crete's healing gift [1324]

   Is sweetly redolent.  There, with smooth tide,

   Flows in the placid plains a fount:  four floods

   305  Thence water parted lands. [1325]   The garden robed

   With flowers, I wot, keeps ever spring; no cold

   Of wintry star varies the breeze; and earth,

   After her birth-throes, with a kindlier blast

   Repairs.  Night there is none; the stars maintain

   310  Their darkness; angers, envies, and dire greed

   Are absent; and out-shut is fear, and cares

   Driven from the threshold.  Here the Evil One

   Is homeless; he is into worthy courts

   Out-gone, nor is't e'er granted him to touch

   315  The glades forbidden.  But here ancient faith

   Rests in elect abode; and life here treads,

   Joying in an eternal covenant;

   And health [1326] without a care is gladsome here

   In placid tilths, ever to live and be

   320  Ever in light.

   Here whosoe'er hath lived

   Pious, and cultivant of equity

   And goodness; who hath feared the thundering God

   With mind sincere; with sacred duteousness

   Tended his parents; and his other life [1327]

   325  Spent ever crimeless; or who hath consoled

   With faithful help a friend in indigence;

   Succoured the over-toiling needy one,

   As orphans' patron, and the poor man's aid;

   Rescued the innocent, and succoured them

   330  When press with accusation; hath to guests

   His ample table's pledges given; hath done

   All things divinely; pious offices

   Enjoined; done hurt to none; ne'er coveted

   Another's:  such as these, exulting all

   335  In divine praises, and themselves at once

   Exhorting, raise their voices to the stars;

   Thanksgivings to the Lord in joyous wise

   They psalming celebrate; and they shall go

   Their harmless way with comrade messengers.

   340  When ended hath the Lord these happy gifts,

   And likewise sent away to realms eterne

   The just, then comes a pitiable crowd

   Wailing its crimes; with parching tears it pours

   All groans effusely, and attests [1328] in acts

   345  With frequent ululations.  At the sight

   Of flames, their merit's due, and stagnant pools

   Of fire, wrath's weapons, they 'gin tremble all. [1329]

   Them an angelic host, upsnatching them,

   Forbids to pray, forbids to pour their cries

   350  (Too late!) with clamour loud:  pardon withheld,

   Into the lowest bottom they are hurled!

   O miserable men! how oft to you

   Hath Majesty divine made itself known!

   The sounds of heaven ye have heard; have seen

   355  Its lightnings; have experienced its rains

   Assiduous; its ires of winds and hail!

   How often nights and days serene do make

   Your seasons--God's gifts--fruitful with fair yields!

   Roses were vernal; the grain's summer-tide

   360  Failed not; the autumn variously poured

   Its mellow fruits; the rugged winter brake

   The olives, icy though they were:  'twas God

   Who granted all, nor did His goodness fail.

   At God earth trembled; on His voice the deep

   365  Hung, and the rivers trembling fled and left

   Sands dry; and every creature everywhere

   Confesses God!  Ye (miserable men!)

   Have heaven's Lord and earth's denied; and oft

   (Horrible!) have God's heralds put to flight; [1330]

   370  And rather slain the just with slaughter fell;

   And, after crime, fraud ever hath in you

   Inhered.  Ye then shall reap the natural fruit

   Of your iniquitous sowing.  That God is

   Ye know; yet are ye wont to laugh at Him.

   375  Into deep darkness ye shall go of fire

   And brimstone; doomed to suffer glowing ires

   In torments just. [1331]   God bids your bones descend

   To [1332] penalty eternal; go beneath

   The ardour of an endless raging hell; [1333]

   380  Be urged, a seething mass, through rotant pools

   Of flame; and into threatening flame He bids

   The elements convert; and all heaven's fire

   Descend in clouds.

   Then greedy Tartarus

   With rapid fire enclosed is; and flame

   385  Is fluctuant within with tempest waves;

   And the whole earth her whirling embers blends!

   There is a flamy furrow; teeth acute

   Are turned to plough it, and for all the years [1334]

   The fiery torrent will be armed:  with force

   390  Tartarean will the conflagrations gnash

   Their teeth upon the world. [1335]   There are they scorched

   In seething tide with course precipitate;

   Hence flee; thence back are borne in sharp career;

   The savage flame's ire meets them fugitive!

   395  And now at length they own the penalty

   Their own, the natural issue of their crime.

   And now the reeling earth, by not a swain

   Possest, is by the sea's profundity

   Prest, at her farthest limit, where the sun

   400  (His ray out-measured) divides the orb,

   And where, when traversed is the world, [1336] the stars

   Are hidden.  Ether thickens.  O'er the light

   Spreads sable darkness; and the latest flames

   Stagnate in secret rills.  A place there is

   405  Whose nature is with sealed penalties

   Fiery, and a dreadful marsh white-hot

   With heats infernal, where, in furnaces

   Horrific, penal deed roars loud, and seethes,

   And, rushing into torments, is up-caught

   410  By the flame's vortex wide; by savage wave

   And surge the turbid sand all mingled is

   With miry bottom.  Hither will be sent,

   Groaning, the captive crowd of evil ones,

   And wickedness (the sinful body's train)

   415  To burn! Great is the beating there of breasts,

   By bellowing of grief accompanied;

   Wild is the hissing of the flames, and thence

   The ululation of the sufferers!

   And flames, and limbs sonorous, [1337] will outrise

   420  Afar:  more fierce will the fire burn; and up

   To th' upper air the groaning will be borne.

   Then human progeny its bygone deeds

   Of ill will weigh; and will begin to stretch

   Heavenward its palms; and then will wish to know

   425  The Lord, whom erst it would not know, what time

   To know Him had proved useful to them.  There,

   His life's excesses, handiworks unjust,

   And crimes of savage mind, each will confess,

   And at the knowledge of the impious deeds

   430  Of his own life will shudder.  And now first,

   Whoe'er erewhile cherished ill thoughts of God;

   Had worshipped stones unsteady, lyingly

   Pretending to divinity; hath e'er

   Made sacred to gore-stained images

   435  Altars; hath voiceless pictured figures feared;

   Hath slender shades of false divinity

   Revered; whome'er ill error onward hath

   Seduced; whoe'er was an adulterer,

   Or with the sword had slain his sons; whoe'er

   440  Had stalked in robbery; whoe'er by fraud

   His clients had deferred; whoe'er with mind

   Unfriendly had behaved himself, or stained

   His palms with blood of men, or poison mixt

   Wherein death lurked, or robed with wicked guise

   445  His breast, or at his neighbour's ill, or gain

   Iniquitous, was wont to joy; whoe'er

   Committed whatsoever wickedness

   Of evil deeds:  him mighty heat shall rack,

   And bitter fire; and these all shall endure,

   450  In passing painful death, their punishment.

   Thus shall the vast crowd lie of mourning men!

   This oft as holy prophets sang of old,

   And (by God's inspiration warned) oft told

   The future, none ('tis pity!) none (alas!)

   455  Did lend his ears.  But God Almighty willed

   His guerdons to be known, and His law's threats

   'Mid multitudes of such like signs promulged.

   He 'stablished them [1338] by sending prophets more,

   These likewise uttering words divine; and some,

   460  Roused from their sleep, He bids go from their tombs

   Forth with Himself, when He, His own tomb burst,

   Had risen.  Many 'wildered were, indeed,

   To see the tombs agape, and in clear light

   Corpses long dead appear; and, wondering

   465  At their discourses pious, dulcet words!

   Starward they stretch their palms at the mere sound, [1339]

   And offer God and so--victorious Christ

   Their gratulating homage.  Certain 'tis

   That these no more re-sought their silent graves,

   470  Nor were retained within earth's bowels shut; [1340]

   But the remaining host reposes now

   In lowliest beds, until--time's circuit run--

   That great day do arrive.

   Now all of you

   Own the true Lord, who alone makes this soul

   475  Of ours to see His light [1341] and can the same

   (To Tartarus sent) subject to penalties;

   And to whom all the power of life and death

   Is open.  Learn that God can do whate'er

   He list; for 'tis enough for Him to will,

   480  And by mere speaking He achieves the deed;

   And Him nought plainly, by withstanding, checks.

   He is my God alone, to whom I trust

   With deepest senses.  But, since death concludes

   Every career, let whoe'er is to-day

   485  Bethink him over all things in his mind.

   And thus, while life remains, while 'tis allowed

   To see the light and change your life, before

   The limit of allotted age o'ertake

   You unawares, and that last day, which [1342] is

   490  By death's law fixt, your senseless eyes do glaze,

   Seek what remains worth seeking:  watchful be

   For dear salvation; and run down with ease

   And certainty the good course.  Wipe away

   By pious sacred rites your past misdeeds

   495  Which expiation need; and shun the storms,

   The too uncertain tempests, of the world. [1343]

   Then turn to right paths, and keep sanctities.

   Hence from your gladsome minds depraved crime

   Quite banish; and let long-inveterate fault

   500  Be washed forth from your breast; and do away

   Wicked ill-stains contracted; and appease

   Dread God by prayers eternal; and let all

   Most evil mortal things to living good

   Give way:  and now at once a new life keep

   505  Without a crime; and let your minds begin

   To use themselves to good things and to true:

   And render ready voices to God's praise.

   Thus shall your piety find better things

   All growing to a flame; thus shall ye, too,

   510  Receive the gifts of the celestial life; [1344]

   And, to long age, shall ever live with God,

   Seeing the starry kingdom's golden joys.

   ------------------------
     __________________________________________________________________

   [1281] The reader is requested to bear in mind, in reading this piece,
   tedious in its elaborate struggles after effect, that the constant
   repetitions of words and expressions with which his patience will be
   tried, are due to the original.  It was irksome to reproduce them; but
   fidelity is a translator's first law.

   [1282] Luciferas.

   [1283] Helicon is not named in the original, but it seems to be meant.

   [1284] i.e., in another clime or continent.  The writer is (or feigns
   to be) an African.  Helicon, of course, is in Europe.

   [1285] Virtus.

   [1286] Sæculo.

   [1287] Mundum.

   [1288] Compositis.

   [1289] I have endeavoured to give some intelligible sense to these
   lines; but the absence of syntax in the original, as it now stands,
   makes it necessary to guess at the meaning as best one may.

   [1290] Venturi ævi.

   [1291] "But in them nature's copy's not eterne."--Shakespeare, Macbeth,
   act iii. scene 2.

   [1292] Sæcula.

   [1293] Sæcula.

   [1294] Sermone tenus:  i.e., the exertion (so to speak) needed to do
   such mighty works only extended to the uttering of a speech; no more
   was requisite.  See for a similar allusion to the contrast between the
   making of other things and the making of man, the "Genesis," 30-39.

   [1295] Dicto.

   [1296] i.e., from the solid mass of earth.  See Gen. i. 9, 10.

   [1297] Faciem.

   [1298] "Auram," or "breeze."

   [1299] "Immemor ille Dei temere committere tale! Non ultra monitum
   quidquam contingeret." Whether I have hit the sense here I know not.
   In this and in other passages I have punctuated for myself.

   [1300] Munera mundi.

   [1301] These lines, again, are but a guess at the meaning of the
   original, which is as obscure as defiance of grammar can well make it.
   The sense seems to be, in brief, that while the vast majority are,
   immediately on their death, shut up in Hades to await the "decreed
   age," i.e., the day of judgment, some, like the children raised by
   Elijah and Elisha, the man who revived on touching Elisha's bones, and
   the like, are raised to die again.  Lower down it will be seen that the
   writer believes that the saints who came out of their graves after our
   Lord's resurrection (see Matt. xxvii. 51-54) did not die again.

   [1302] Cf. Ps. xlix. 14 (xlviii. 15 in LXX.).

   [1303] i.e., the dust into which our bodies turn.

   [1304] i.e., the surface or ridge of the furrows.

   [1305] i.e., the furrows.

   [1306] "Some thirty-fold, some sixty-fold, some an hundred-fold."  See
   the parable of the sower.

   [1307] Mundo.

   [1308] Fuligine.

   [1309] Mundo.

   [1310] Virtutibus.  Perhaps the allusion is to Eph. ii. 2, Matt. xxiv.
   29, Luke xxi. 26.

   [1311] Mundi.

   [1312] Vel quanta est.  If this be the right sense, the words are
   probably inserted, because the conflagration of "the earth and the
   works that are therein" predicted in 2 Pet. iii. 10, and referred to
   lower down in this piece, is supposed to have begun, and thus the
   "depths" of the earth are supposed to be already diminishing.

   [1313] I have ventured to alter one letter of the Latin; and for "quos
   reddere jussa docebit," read "quos reddere jussa dolebit."  If the
   common reading be retained, the only possible meaning seems to be "whom
   she will teach to render (to God) His commands," i.e., to render
   obedience to them; or else, "to render (to God) what they are bidden to
   render," i.e., an account of themselves; and earth, as their mother,
   giving them birth out of her womb, is said to teach them to do this.
   But the emendation, which is at all events simple, seems to give a
   better sense:  "being bidden to render the dead, whom she is keeping,
   up, earth will grieve at the throes it causes her, but will do it."

   [1314] Subitæ virtutis ab alto.

   [1315] Comis, here "the heads."

   [1316] This passage is imitated from Virgil, Æn., vi. 305 sqq.; Georg.,
   iv. 475 sqq.

   [1317] i.e., "the king."  The "Atridæ" of Homer are referred
   to,--Agamemnon "king of men," and Menelaus.

   [1318] Or, "Powers."

   [1319] Insigni.  The allusion seems to be to Ezek. ix. 4, 6, Rev. vii.
   3 et seqq., xx. 3, 4, and to the inscribed mitre of the Jewish high
   priest, see Ex. xxviii. 36; xxxix. 30.

   [1320] I have corrected "his" for "hic."  If the latter be retained, it
   would seem to mean "hereon."

   [1321] Cardine, i.e., the hinge as it were upon which the sun turns in
   his course.

   [1322] See the "Genesis," 73.

   [1323] Or, "there."  The question is, whether a different tree is
   meant, or the rose just spoken of.

   [1324] This seems to be marshmallows.

   [1325] Here again it is plain that the writer is drawing his
   description from what we read of the garden of Eden.

   [1326] "Salus," health (probably) in its widest sense, both bodily and
   mental; or perhaps "safety," "salvation."

   [1327] Reliquam vitam, i.e., apparently his life in all other
   relations; unless it mean his life after his parents' death, which
   seems less likely.

   [1328] i.e., "appeals to."  So Burke:  "I attest the former, I attest
   the coming generations."  This "attesting of its acts" seems to refer
   to Matt. xxv. 44.  It appeals to them in hope of mitigating its doom.

   [1329] This seems to be the sense.  The Latin stands thus:  "Flammas
   pro meritis, stagnantia tela tremiscunt."

   [1330] Or, "banished."

   [1331] I adopt the correction (suggested in Migne) of justis for
   justas.

   [1332] This is an extraordinary use for the Latin dative; and even if
   the meaning be "for (i.e., to suffer) penalty eternal," it is scarcely
   less so.

   [1333] Gehennæ.

   [1334] Or, "in all the years:"  but see note 5 on this page.

   [1335] Mundo.

   [1336] Mundo.

   [1337] "Artusque sonori," i.e., probably the arms and hands with which
   (as has been suggested just before) the sufferers beat their unhappy
   breasts.

   [1338] i.e., the "guerdons" and the "threats."

   [1339] "Ipsa voce," unless it mean "voice and all," i.e., and their
   voice as well as their palms.

   [1340] See note 1, p. 137.

   [1341] Here again a correction suggested in Migne's ed., of "suam
   lucem" for "sua luce," is adopted.

   [1342] "Qui" is read here, after Migne's suggestion, for "quia;" and
   Oehler's and Migne's punctuation both are set aside.

   [1343] Mundi.

   [1344] Or, "assume the functions of the heavenly life."
     __________________________________________________________________
     __________________________________________________________________

   5.  Five Books in Reply to Marcion.

   (Author Uncertain.)

   Book I.--Of the Divine Unity, and the Resurrection of the Flesh.

   Part I.--Of the Divine Unity.

   After the Evil One's impiety

   Profound, and his life-grudging mind, entrapped

   Seducèd men with empty hope, it laid

   Them bare, by impious suasion to false trust

   5  In him,--not with impunity, indeed;

   For he forthwith, as guilty of the deed,

   And author rash of such a wickedness,

   Received deserved maledictions.  Thus,

   Thereafter, maddened, he, most desperate foe,

   10  Did more assail and instigate men's minds

   In darkness sunk.  He taught them to forget

   The Lord, and leave sure hope, and idols vain

   Follow, and shape themselves a crowd of gods,

   Lots, auguries, false names of stars, the show

   15  Of being able to o'errule the births

   Of embryos by inspecting entrails, and

   Expecting things to come, by hardihood

   Of dreadful magic's renegadoes led,

   Wondering at a mass of feigned lore;

   20  And he impelled them headlong to spurn life,

   Sunk in a criminal insanity;

   To joy in blood; to threaten murders fell;

   To love the wound, then, in their neighbour's flesh;

   Or, burning, and by pleasure's heat entrapped,

   25  To transgress nature's covenants, and stain

   Pure bodies, manly sex, with an embrace

   Unnameable, and uses feminine

   Mingled in common contact lawlessly;

   Urging embraces chaste, and dedicate

   30  To generative duties, to be held

   For intercourse obscene for passion's sake.

   Such in time past his deeds, assaulting men,

   Through the soul's lurking-places, with a flow

   Of scorpion-venom,--not that men would blame

   35  Him, for they followed of their own accord:

   His suasion was in guile; in freedom man

   Performed it.

   Whileas the perfidious one

   Continuously through the centuries [1345]

   Is breathing such ill fumes, and into hearts

   40  Seduced injecting his own counselling

   And hoping in his folly (alas!) to find

   Forgiveness of his wickedness, unware

   What sentence on his deed is waiting him;

   With words of wisdom's weaving, [1346] and a voice

   45  Presaging from God's Spirit, speak a host

   Of prophets.  Publicly he [1347] does not dare

   Nakedly to speak evil of the Lord,

   Hoping by secret ingenuity

   He possibly may lurk unseen.  At length

   50  The soul's Light [1348] as the thrall of flesh is held;

   The hope of the despairing, mightier

   Than foe, enters the lists; the Fashioner,

   The Renovator, of the body He;

   True Glory of the Father; Son of God;

   55  Author unique; a Judge and Lord He came,

   The orb's renowned King; to the opprest

   Prompt to give pardon, and to loose the bound;

   Whose friendly aid and penal suffering

   Blend God and renewed man in one.  With child

   60  Is holy virgin:  life's new gate opes; words

   Of prophets find their proof, fulfilled by facts;

   Priests [1349] leave their temples, and--a star their guide--

   Wonder the Lord so mean a birth should choose.

   Waters--sight memorable!--turn to wine;

   65  Eyes are restored to blind; fiends trembling cry,

   Outdriven by His bidding, and own Christ!

   All limbs, already rotting, by a word

   Are healed; now walks the lame; the deaf forthwith

   Hears hope; the maimed extends his hand; the dumb

   70  Speaks mighty words:  sea at His bidding calms,

   Winds drop; and all things recognise the Lord:

   Confounded is the foe, and yields, though fierce,

   Now triumphed over, to unequal [1350] arms!

   When all his enterprises now revoked

   75  He [1351] sees; the flesh, once into ruin sunk,

   Now rising; man--death vanquisht quite--to heavens

   Soaring; the peoples sealed with holy pledge

   Outpoured; [1352] the work and envied deeds of might

   Marvellous; [1353] and hears, too, of penalties

   80  Extreme, and of perpetual dark, prepared

   For himself by the Lord by God's decree

   Irrevocable; naked and unarmed,

   Damned, vanquisht, doomed to perish in a death

   Perennial, guilty now, and sure that he

   85  No pardon has, a last impiety

   Forthwith he dares,--to scatter everywhere

   A word for ears to shudder at, nor meet

   For voice to speak.  Accosting men cast off

   From God's community, [1354] men wandering

   90  Without the light, found mindless, following

   Things earthly, them he teaches to become

   Depraved teachers of depravity.

   By [1355] them he preaches that there are two Sires,

   And realms divided:  ill's cause is the Lord [1356]

   95  Who built the orb, fashioned breath-quickened flesh,

   And gave the law, and by the seers' voice spake.

   Him he affirms not good, but owns Him just;

   Hard, cruel, taking pleasure fell in war;

   In judgment dreadful, pliant to no prayers.

   100  His suasion tells of other one, to none

   E'er known, who nowhere is, a deity

   False, nameless, constituting nought, and who

   Hath spoken precepts none.  Him he calls good;

   Who judges none, but spares all equally,

   105  And grudges life to none.  No judgment waits

   The guilty; so he says, bearing about

   A gory poison with sweet honey mixt

   For wretched men.  That flesh can rise--to which

   Himself was cause of ruin, which he spoiled

   110  Iniquitously with contempt (whence, [1357] cursed,

   He hath grief without end), its ever-foe,--

   He doth deny; because with various wound

   Life to expel and the salvation whence

   He fell he strives:  and therefore says that Christ

   115  Came suddenly to earth, [1358] but was not made,

   By any compact, partner of the flesh;

   But Spirit-form, and body feigned beneath

   A shape imaginary, seeks to mock

   Men with a semblance that what is not is.

   120  Does this, then, become God, to sport with men

   By darkness led? to act an impious lie?

   Or falsely call Himself a man?  He walks,

   Is carried, clothed, takes due rest, handled is,

   Suffers, is hung and buried:  man's are all

   125  Deeds which, in holy body conversant,

   But sent by God the Father, who hath all

   Created, He did perfect properly,

   Reclaiming not another's but His own;

   Discernible to peoples who of old

   130  Were hoping for Him by His very work,

   And through the prophets' voice to the round world [1359]

   Best known:  and now they seek an unknown Lord,

   Wandering in death's threshold manifest,

   And leave behind the known.  False is their faith,

   135  False is their God, deceptive their reward,

   False is their resurrection, death's defeat

   False, vain their martyrdoms, and e'en Christ's name

   An empty sound:  whom, teaching that He came

   Like magic mist, they (quite demented) own

   140  To be the actor of a lie, and make

   His passion bootless, and the populace [1360]

   (A feigned one!) without crime!  Is God thus true?

   Are such the honours rendered to the Lord?

   Ah! wretched men! gratuitously lost

   145  In death ungrateful!  Who, by blind guide led,

   Have headlong rushed into the ditch! [1361] and as

   In dreams the fancied rich man in his store

   Of treasure doth exult, and with his hands

   Grasps it, the sport of empty hope, so ye, so

   150  Deceived, are hoping for a shadow vain

   Of guerdon!

   Ah! ye silent laughingstocks,

   Or doomed prey, of the dragon, do ye hope,

   Stern men, for death in room of gentle peace? [1362]

   Dare ye blame God, who hath works

   155  So great? in whose earth, 'mid profuse displays

   Of His exceeding parent-care, His gifts

   (Unmindful of Himself!) ye largely praise,

   Rushing to ruin! do ye reprobate--

   Approving of the works--the Maker's self,

   160  The world's [1363] Artificer, whose work withal

   Ye are yourselves?  Who gave those little selves

   Great honours; sowed your crops; made all the brutes [1364]

   Your subjects; makes the seasons of the year

   Fruitful with stated months; grants sweetnesses,

   165  Drinks various, rich odours, jocund flowers,

   And the groves' grateful bowers; to growing herbs

   Grants wondrous juices; founts and streams dispreads

   With sweet waves, and illumes with stars the sky

   And the whole orb:  the infinite sole Lord,

   170  Both Just and Good; known by His work; to none

   By aspect known; whom nations, flourishing

   In wealth, but foolish, wrapped in error's shroud,

   (Albeit 'tis beneath an alien name

   They praise Him, yet) their Maker knowing! dread

   175  To blame:  nor e'en one [1365] --save you, hell's new gate!--

   Thankless, ye choose to speak ill of your Lord!

   These cruel deadly gifts the Renegade

   Terrible has bestowed, through Marcion--thanks

   To Cerdo's mastership--on you; nor comes

   180  The thought into your mind that, from Christ's name

   Seduced, Marcion's name has carried you

   To lowest depths. [1366]   Say of His many acts

   What one displeases you? or what hath God

   Done which is not to be extolled with praise?

   185  Is it that He permits you, all too long,

   (Unworthy of His patience large,) to see

   Sweet light? you, who read truths, [1367] and, docking them,

   Teach these your falsehoods, and approve as past

   Things which are yet to be? [1368]   What hinders, else,

   190  That we believe your God incredible? [1369]

   Nor marvel is't if, practiced as he [1370] is,

   He captived you unarmed, persuading you

   There are two Fathers (being damned by One),

   And all, whom he had erst seduced, are gods;

   195  And after that dispread a pest, which ran

   With multiplying wound, and cureless crime,

   To many.  Men unworthy to be named,

   Full of all magic's madness, he induced

   To call themselves "Virtue Supreme;" and feign

   200  (With harlot comrade) fresh impiety;

   To roam, to fly. [1371]   He is the insane god

   Of Valentine, and to his Æonage

   Assigned heavens thirty, and Profundity

   Their sire. [1372]   He taught two baptisms, and led

   205  The body through the flame.  That there are gods

   So many as the year hath days, he bade

   A Basilides to believe, and worlds

   As many.  Marcus, shrewdly arguing

   Through numbers, taught to violate chaste form

   210  'Mid magic's arts; taught, too, that the Lord's cup

   Is an oblation, and by prayers is turned

   To blood.  His [1373] suasion prompted Hebion

   To teach that Christ was born from human seed;

   He taught, too, circumcision, and that room

   215  Is still left for the Law, and, though Law's founts

   Are lost, [1374] its elements must be resumed.

   Unwilling am I to protract in words

   His last atrocity, or to tell all

   The causes, or the names at length.  Enough

   220  It is to note his many cruelties

   Briefly, and the unmentionable men,

   The dragon's organs fell, through whom he now,

   Speaking so much profaneness, ever toils

   To blame the Maker of the world. [1375]   But come;

   225  Recall your foot from savage Bandit's cave,

   While space is granted, and to wretched men

   God, patient in perennial parent-love,

   Condones all deeds through error done!  Believe

   Truly in the true Sire, who built the orb;

   230  Who, on behalf of men incapable

   To bear the law, sunk in sin's whirlpool, sent

   The true Lord to repair the ruin wrought,

   And bring them the salvation promised

   Of old through seers.  He who the mandates gave

   235  Remits sins too.  Somewhat, deservedly,

   Doth He exact, because He formerly

   Entrusted somewhat; or else bounteously,

   As Lord, condones as it were debts to slaves:

   Finally, peoples shut up 'neath the curse,

   240  And meriting the penalty, Himself

   Deleting the indictment, bids be washed!

   Part II.--Of the Resurrection of the Flesh.

   The whole man, then, believes; the whole is washed;

   Abstains from sin, or truly suffers wounds

   For Christ's name's sake:  he rises a true [1376] man,

   245  Death, truly vanquish, shall be mute.  But not

   Part of the man,--his soul,--her own part [1377] left

   Behind, will win the palm which, labouring

   And wrestling in the course, combinedly

   And simultaneously with flesh, she earns.

   250  Great crime it were for two in chains to bear

   A weight, of whom the one were affluent

   The other needy, and the wretched one

   Be spurned, and guerdons to the happy one

   Rendered.  Not so the Just--fair Renderer

   255  Of wages--deals, both good and just, whom we

   Believe Almighty:  to the thankless kind

   Full is His will of pity.  Nay, whate'er

   He who hath greater mortal need [1378] doth need [1379]

   That, by advancement, to his comrade he

   260  May equalled be, that will the affluent

   Bestow the rather unsolicited:

   So are we bidden to believe, and not

   Be willing to cast blame unlawfully

   On the Lord in our teaching, as if He

   265  Were one to raise the soul, as having met

   With ruin, and to set her free from death

   So that the granted faculty of life

   Upon the ground of sole desert (because

   She bravely acted), should abide with her; [1380]

   270  While she who ever shared the common lot

   Of toil, the flesh, should to the earth be left,

   The prey of a perennial death.  Has, then,

   The soul pleased God by acts of fortitude?

   By no means could she Him have pleased alone

   275  Without the flesh.  Hath she borne penal bonds? [1381]

   The flesh sustained upon her limbs the bonds.

   Contemned she death?  But she hath left the flesh

   Behind in death.  Groaned she in pain?

   The flesh is slain and vanquisht by the wound.  Repose

   280  Seeks she?  The flesh, spilt by the sword in dust,

   Is left behind to fishes, birds, decay,

   And ashes; torn she is, unhappy one!

   And broken; scattered, she melts away.

   Hath she not earned to rise? for what could she

   285  Have e'er committed, lifeless and alone?

   What so life-grudging [1382] cause impedes, or else

   Forbids, the flesh to take God's gifts, and live

   Ever, conjoined with her comrade soul,

   And see what she hath been, when formerly

   290  Converted into dust? [1383]   After, renewed,

   Bear she to God deserved meeds of praise,

   Not ignorant of herself, frail, mortal, sick. [1384]

   Contend ye as to what the living might [1385]

   Of the great God can do; who, good alike

   295  And potent, grudges life to none?  Was this

   Death's captive? [1386] shall this perish vanquished

   Which the Lord hath with wondrous wisdom made,

   And art?  This by His virtue wonderful

   Himself upraises; this our Leader's self

   300  Recalls, and this with His own glory clothes

   God's art and wisdom, then, our body shaped

   What can by these be made, how faileth it

   To be by virtue reproduced? [1387]   No cause

   Can holy parent-love withstand; (lest else

   305  Ill's cause [1388] should mightier prove than Power Supreme;)

   That man even now saved by God's gift, may learn [1389]

   (Mortal before, now robed in light immense

   Inviolable, wholly quickened, [1390] soul

   And body) God, in virtue infinite,

   310  In parent-love perennial, through His King

   Christ, through whom opened is light's way; and now,

   Standing in new light, filled now with each gift, [1391]

   Glad with fair fruits of living Paradise,

   May praise and laud Him to eternity, [1392]

   315  Rich in the wealth of the celestial hall.
     __________________________________________________________________

   [1345] Sæcula.

   [1346] The "tectis" of the edd. I have ventured to alter to "textis,"
   which gives (as in my text) a far better sense.

   [1347] i.e., the Evil One.

   [1348] i.e., the Son of God.

   [1349] i.e., the Magi.

   [1350] i.e., arms which seemed unequal; for the cross, in which Christ
   seemed to be vanquished, was the very means of His triumph.  See Col.
   ii. 14, 15.

   [1351] i.e., the Enemy.

   [1352] i.e., with the Holy Spirit, the "Pledge" or "Promise" of the
   Father (see Acts i. 4, 5), "outpoured" upon "the peoples"--both Jewish
   and Gentile--on the day of Pentecost and many subsequent occasions;
   see, for instances, Acts x. and xix.

   [1353] The "mirandæ virtutis opus, invisaque facts," I take to be the
   miracles wrought by the apostles through the might (virtus) of the
   Spirit, as we read in the Acts.  These were objects of "envy" to the
   Enemy, and to such as--like Simon Magus, of whom we find record--were
   his servants.

   [1354] i.e., excommunicated, as Marcion was.  The "last impiety"
   (extremum nefas), or "last atrocity" (extremum facinus),--see 218,
   lower down--seems to mean the introduction of heretical teaching.

   [1355] This use of the ablative, though quite against classical usage,
   is apparently admissible in late Latinity.  It seems to me that the
   "his" is an ablative here, the men being regarded for the moment as
   merely instruments, not agents; but it may be a dative ="to these he
   preaches," etc., i.e., he dictates to them what they afterwards are to
   teach in public.

   [1356] It must be borne in mind that "Dominus" (the Lord), and "Deus"
   (God), are kept as distinct terms throughout this piece.

   [1357] i.e., for which reason.

   [1358] i.e., as Marcion is stated by some to have taught, in the
   fifteenth year of Tiberius; founding his statement upon a perverted
   reading of Luke iii. 1.  It will be remembered that Marcion only used
   St. Luke's Gospel, and that in a mutilated and corrupted form.

   [1359] Orbi.

   [1360] i.e., of the Jews.

   [1361] "In fossa," i.e., as Fabricius (quoted in Migne's ed.) explains
   it, "in defossa."  It is the past part. of fodio.

   [1362] If this line be correct,--"Speratis pro pace truces homicidia
   blanda,"--though I cannot see the propriety of the "truces" in it, it
   seems to mean, "Do ye hope or expect that the master you are serving
   will, instead of the gentle peace he promises you, prove a murderer and
   lead you to death?  No, you do not expect it; but so it is."

   [1363] Mundi.

   [1364] Animalia.

   [1365] The sentence breaks off abruptly, and the verb which should
   apparently have gone with "e'en one" is joined to the "ye" in the next
   line.

   [1366] The Latin is:-- "Nec venit in mentem quod vos, a nomine Christi
   Seductos, ad Marcionis tulit infima nomen." The rendering in my text, I
   admit, involves an exceedingly harsh construction of the Latin, but I
   see not how it is to be avoided; unless either (1) we take nomen
   absolutely, and "ad Marcionis infima" together, and translate, "A name
   has carried you to Marcion's lowest depths;" in which case the question
   arises, What name is meant? can it be the name "Electi"?  Or else (2)
   we take "tulit" as referring to the "terrible renegade," i.e., the
   arch-fiend, and "infima" as in apposition with "ad Marcionis nomen,"
   and translate, "He has carried you to the name of Marcion--deepest
   degradation."

   [1367] i.e., the Gospels and other parts of Holy Scripture.

   [1368] i.e., I take it, the resurrection.  Cf. 2 Tim. ii. 17, 18.

   [1369] Whether this be the sense (i.e., "either tell us what it is
   which displeases you in our God, whether it be His too great patience
   in bearing with you, or what; or else tell us what is to hinder us from
   believing your God to be an incredible being") of this passage, I will
   not venture to determine.  The last line in the edd. previous to
   Oehler's ran:  "Aut incredibile quid differt credere vestrum?"  Oehler
   reads "incredibilem" (sc. Deum), which I have followed; but he
   suggests, "Aut incredibilem qui differt cædere vestrum?"  Which may
   mean "or else"--i.e., if it were not for his "too great
   patience"--"why"--"qui"--"does He delay to smite your incredible god?"
   and thus challenge a contest and prove His own superiority.

   [1370] i.e., the "terrible renegade."

   [1371] The reference here is to Simon Magus; for a brief account of
   whom, and of the other heretics in this list, down to Hebion inclusive,
   the reader is referred to the Adv. omn. Hær., above.  The words "to
   roam, to fly," refer to the alleged wanderings of Simon with his
   paramour Helen, and his reported attempt (at Rome, in the presence of
   St. Peter) to fly.  The tale is doubtful.

   [1372] The Latin runs thus:-- "Et ævo Triginta tribuit cælos, patremque
   Profundum." But there seems a confusion between Valentine and his æons
   and Basilides and his heavens.  See the Adv. omn. Hær., above.

   [1373] i.e., the Evil One's, as before.

   [1374] i.e., probably Jerusalem and the temple there.

   [1375] Mundi.

   [1376] Oehler's "versus" (="changed the man rises") is set aside for
   Migne's "verus."  Indeed it is probably a misprint.

   [1377] i.e., her own dwelling or "quarters,"--the body, to wit, if the
   reading "sua parte" be correct.

   [1378] Egestas.

   [1379] Eget.

   [1380] I have ventured to alter the "et viventi" of Oehler and Migne
   into "ut vivendi," which seems to improve the sense.

   [1381] It seems to me that these ideas should all be expressed
   interrogatively, and I have therefore so expressed them in my text.

   [1382] See line 2.

   [1383] "Cernere quid fuerit conversa in pulvere quondam." Whether the
   meaning be that, as the soul will be able (as it should seem) to
   retrace all that she has experienced since she left the body, so the
   body, when revived, will be able as it were to look back upon all that
   has happened to her since the soul left her,--something after the
   manner in which Hamlet traces the imaginary vicissitudes of Cæsar's
   dust,--or whether there be some great error in the Latin, I leave the
   reader to judge.

   [1384] i.e., apparently remembering that she was so before.

   [1385] Vivida virtus.

   [1386] I rather incline to read for "hæc captiva fuit mortis," "hæc
   captiva fuat mortis" = "Is this To be death's thrall?" "This" is, of
   course, the flesh.

   [1387] For "Quod cupit his fieri, deest hoc virtute reduci," I venture
   to read, "Quod capit," etc., taking "capit" as ="capax est."  "By
   these," of course, is by wisdom and art; and "virtue" ="power."

   [1388] i.e., the Evil One.

   [1389] i.e., may learn to know.

   [1390] Oehler's "visus" seems to be a mistake for "vivus," which is
   Migne's reading; as in the fragment "De exsecrandis gentium diis," we
   saw (sub. fin.) "videntem" to be a probable misprint for "viventem."
   If, however, it is to be retained, it must mean "appearing" (i.e., in
   presence of God) "wholly," in body as well as soul.

   [1391] i.e., the double gift of a saved soul and a saved body.

   [1392] In æternum.
     __________________________________________________________________

   Book II.--Of the Harmony of the Old and New Laws. [1393]

   After the faith was broken by the dint

   Of the foe's breathing renegades, [1394] and sworn

   With wiles the hidden pest [1395] emerged; with lies

   Self-prompted, scornful of the Deity

   5  That underlies the sense, he did his plagues

   Concoct:  skilled in guile's path, he mixed his own

   Words impious with the sayings of the saints.

   And on the good seed sowed his wretched tares,

   Thence willing that foul ruin's every cause

   10  Should grow combined; to wit, that with more speed

   His own iniquitous deeds he may assign

   To God clandestinely, and may impale

   On penalties such as his suasion led;

   False with true veiling, turning rough with smooth,

   15  And, (masking his spear's point with rosy wreaths,)

   Slaying the unwary unforeseen with death

   Supreme.  His supreme wickedness is this:

   That men, to such a depth of madness sunk!

   Off-broken boughs! [1396] should into parts divide

   20  The endlessly-dread Deity; Christ's deeds

   Sublime should follow with false praise, and blame

   The former acts, [1397] God's countless miracles,

   Ne'er seen before, nor heard, nor in a heart

   Conceived; [1398] and should so rashly frame in words

   25  The impermissible impiety

   Of wishing by "wide dissimilitude

   Of sense" to prove that the two Testaments

   Sound adverse each to other, and the Lord's

   Oppose the prophets' words; of drawing down

   30  All the Law's cause to infamy; and eke

   Of reprobating holy fathers' life

   Of old, whom into friendship, and to share

   His gifts, God chose.  Without beginning, one

   Is, for its lesser part, accepted. [1399]   Though

   35  Of one are four, of four one, [1400] yet to them

   One part is pleasing, three they (in a word)

   Reprobate:  and they seize, in many ways,

   On Paul as their own author; yet was he

   Urged by a frenzied impulse of his own

   40  To his last words: [1401]   all whatsoe'er he spake

   Of the old covenant [1402] seems hard to them

   Because, deservedly, "made gross in heart." [1403]

   Weight apostolic, grace of beaming word,

   Dazzles their mind, nor can they possibly

   45  Discern the Spirit's drift.  Dull as they are,

   Seek they congenial animals!

   But ye

   Who have not yet, (false deity your guide,

   Reprobate in your very mind, [1404] ) to death's

   Inmost caves penetrated, learn there flows

   50  A stream perennial from its fount, which feeds

   A tree, (twice sixfold are the fruits, its grace!)

   And into earth and to the orb's four winds

   Goes out:  into so many parts doth flow

   The fount's one hue and savour. [1405]   Thus, withal,

   55  From apostolic word descends the Church,

   Out of Christ's womb, with glory of His Sire

   All filled, to wash off filth, and vivify

   Dead fates. [1406]   The Gospel, four in number, one

   In its diffusion 'mid the Gentiles, this,

   60  By faith elect accepted, Paul hands down

   (Excellent doctor!) pure, without a crime;

   And from it he forbade Galatian saints

   To turn aside withal; whom "brethren false,"

   (Urging them on to circumcise themselves,

   65  And follow "elements," leaving behind

   Their novel "freedom,") to "a shadow old

   Of things to be" were teaching to be slaves.

   These were the causes which Paul had to write

   To the Galatians:  not that they took out

   70  One small part of the Gospel, and held that

   For the whole bulk, leaving the greater part

   Behind.  And hence 'tis no words of a book,

   But Christ Himself, Christ sent into the orb,

   Who is the gospel, if ye will discern;

   75  Who from the Father came, sole Carrier

   Of tidings good; whose glory vast completes

   The early testimonies; by His work

   Showing how great the orb's Creator is:

   Whose deeds, conjoined at the same time with words,

   80  Those faithful ones, Matthew, Mark, Luke, and John,

   Recorded unalloyed (not speaking words

   External), sanctioned by God's Spirit, 'neath

   So great a Master's eye!

   This paschal Lamb

   Is hung, a victim, on the tree:  Him Paul,

   85  Writing decrees to Corinth, with his torch, [1407]

   Hands down as slain, the future life and God

   Promised to the fathers, whom before

   He had attracted.

   See what virtue, see

   What power, the paschal image [1408] has; ye thus

   90  Will able be to see what power there is

   In the true Passover.

   Lest well-earned love

   Should tempt the faithful sire and seer, [1409] to whom

   His pledge and heir [1410] was dear, whom God by chance [1411]

   Had given him, to offer him to God

   95  (A mighty execution!), there is shown

   To him a lamb entangled by the head

   In thorns; a holy victim--holy blood

   For blood--to God.  From whose piacular death,

   That to the wasted race [1412] it might be sign

   100  And pledge of safety, signed are with blood

   Their posts and thresholds many: [1413] --aid immense!

   The flesh (a witness credible) is given

   For food.  The Jordan crossed, the land possessed,

   Joshua by law kept Passover with joy,

   105  And immolates a lamb; and the great kings

   And holy prophets that were after him,

   Not ignorant of the good promises

   Of sure salvation; full of godly fear

   The great Law to transgress, (that mass of types

   110  In image of the Supreme Virtue once

   To come,) did celebrate in order due

   The mirrorly-inspected passover. [1414]

   In short, if thou recur with rapid mind

   To times primordial, thou wilt find results

   115  Too fatal following impious words.  That man

   Easily credulous, alas! and stripped

   Of life's own covering, might covered be

   With skins, a lamb is hung: the wound slays sins,

   Or death by blood effaces or enshrouds

   120  Or cherishes the naked with its fleece.

   Is sheep's blood of more worth than human blood,

   That, offered up for sins, it should quench wrath?

   Or is a lamb (as if he were more dear!)

   Of more worth than much people's?  aid immense!

   125  As safeguard of so great salvation, could

   A lamb, if offered, have been price enough

   For the redeemed?  Nay: but Almighty God,

   The heaven's and earth's Creator, infinite, [1415]

   Living, and perfect, and perennially

   130  Dwelling in light, is not appeased by these,

   Nor joys in cattle's blood.  Slain be all flocks;

   Be every herd upburned into smoke;

   That expiatively 't may pardon win

   Of but one sin:  in vain at so vile price;

   135  Will the stained figure of the Lord--foul flesh--

   Prepare, if wise, such honours: [1416]   but the hope

   And faith to mortals promised of old--

   Great Reason's counterpart [1417] --hath wrought to bring

   These boons premeditated and prepared

   140  Erst by the Father's passing parent-love;

   That Christ should come to earth, and be a man!

   Whom when John saw, baptism's first opener, John,

   Comrade of seers, apostle great, and sent

   As sure forerunner, witness faithful; John,

   145  August in life, and marked with praise sublime, [1418]

   He shows, to such as sought of olden time

   God's very Paschal Lamb, that He is come

   At last, the expiation of misdeed,

   To undo many's sins by His own blood,

   150  In place of reprobates the Proven One,

   In place of vile the dear; in body, man;

   And, in life, God: that He, as the slain Lamb,

   Might us accept, [1419] and for us might outpour

   Himself Thus hath it pleased the Lord to spoil

   155  Proud death:  thus wretched man will able be

   To hope salvation.  This slain paschal Lamb

   Paul preaches:  nor does a phantasmal shape

   Of the sublime Lord (one consimilar

   To Isaac's silly sheep [1420] ) the passion bear,

   160  Wherefore He is called Lamb:  but 'tis because,

   As wool, He these renewed bodies clothes,

   Giving to many covering, yet Himself

   Never deficient.  Thus does the Lord shroud

   In His Sire's virtue, those whom, disarrayed

   165  Of their own light, He by His death redeemed,

   Virtue which ever is in Him.  So, then,

   The Shepherd who hath lost the sheep Himself

   Re-seeks it.  He, prepared to tread the strength

   Of the vine, and its thorns, or to o'ercome

   170  The wolf's rage, and regain the cattle lost,

   And brave to snatch them out, the Lion He

   In sheepskin-guise, unasked presents Himself

   To the contemned [1421] teeth, baffling by His garb

   The robber's bloody jaws.

   Thus everywhere

   175  Christ seeks force-captured Adam; treads the path

   Himself where death wrought ruin; permeates

   All the old heroes' monuments; [1422] inspects

   Each one; the One of whom all types were full;

   Begins e'en from the womb to expel the death

   180  Conceived simultaneously with seed

   Of flesh within the bosom; purging all

   Life's stages with a silent wisdom; debts

   Assuming; [1423] ready to cleanse all, and give

   Their Maker back the many whom the one [1424]

   185  Had scattered.  And, because one direful man

   Down-sunk in pit iniquitous did fall,

   By dragon-subdued virgin's [1425] suasion led;

   Because he pleased her wittingly; [1426] because

   He left his heavenly covering [1427] behind:

   190  Because the "tree" their nakedness did prove;

   Because dark death coerced them:  in like wise

   Out of the self-same mass [1428] re-made returns

   Renewed now,--the flower of flesh, and host

   Of peace,--a flesh from espoused virgin born,

   195  Not of man's seed; conjoined to its own

   Artificer; without the debt of death.

   These mandates of the Father through bright stars

   An angel carries down, that angel-fame

   The tidings may accredit; telling how

   200  "A virgin's debts a virgin, flesh's flesh,

   Should pay."  Thus introduced, the Giant-Babe,

   The Elder-Boy, the Stripling-Man, pursues

   Death's trail.  Thereafter, when completed was

   The ripe age of man's strength, when man is wont

   205  To see the lives that were his fellows drop

   By slow degrees away, and to be changed

   In mien to wrinkles foul and limbs inert,

   While blood forsakes his veins, his course he stayed,

   And suffered not his fleshly garb to age.

   210  Upon what day or in what place did fall

   Most famous Adam, or outstretched his hand

   Rashly to touch the tree, on that same day,

   Returning as the years revolve, within

   The stadium of the "tree" the brave Athlete,

   215  'Countering, outstretched His hands, and, penalty

   For praise pursuing, [1429] quite did vanquish death,

   Because He left death of His own accord

   Behind, disrobing Him of fleshly slough,

   And of death's dues; and to the "tree" affixed

   220  The serpent's spoil--"the world's [1430] prince" vanquisht quite!

   Grand trophy of the renegades:  for sign

   Whereof had Moses hung the snake, that all,

   Who had by many serpents stricken been,

   Might gaze upon the dragon's self, and see

   225  Him vanquisht and transfixt.

   When, afterwards,

   He reached the infernal region's secret waves,

   And, as a victor, by the light which aye

   Attended Him, revealed His captive thrall,

   And by His virtue thoroughly fulfilled

   230  The Father's bidding, He Himself re-took

   The body which, spontaneous, He had left:

   This was the cause of death:  this same was made

   Salvation's path:  a messenger of guile

   The former was; the latter messenger

   235  Of peace:  a spouse her man [1431] did slay; a spouse

   Did bear a lion: [1432]   hurtful to her man [1433]

   A virgin [1434] proved; a man [1435] from virgin born

   Proved victor:  for a type whereof, while sleep

   His [1436] body wrapped, out of his side is ta'en

   240  A woman, [1437] who is her lord's [1438] rib; whom, he,

   Awaking, called "flesh from his flesh, and bones

   From his own bones;" with a presaging mind

   Speaking.  Faith wondrous!  Paul deservedly,

   (Most certain author!) teaches Christ to be

   245  "The Second Adam from the heavens." [1439]   Truth,

   Using her own examples, doth refulge;

   Nor covets out of alien source to show

   Her paces keen: [1440]   this is a pauper's work,

   Needy of virtue of his own!  Great Paul

   250  These mysteries--taught to him--did teach; to wit,

   Discerning that in Christ thy glory is,

   O Church! from His side, hanging on high "tree,"

   His lifeless body's "blood and humour" flowed.

   The blood the woman [1441] was; the waters were

   255  The new gifts of the font: [1442]   this is the Church,

   True mother of a living people; flesh

   New from Christ's flesh, and from His bones a bone.

   A spot there is called Golgotha,--of old

   The fathers' earlier tongue thus called its name,--

   260  "The skull-pan of a head:"  here is earth's midst;

   Here victory's sign; here, have our elders taught,

   There was a great head [1443] found; here the first man,

   We have been taught, was buried; here the Christ

   Suffers; with sacred blood the earth [1444] grows moist.

   265  That the old Adam's dust may able be,

   Commingled with Christ's blood, to be upraised

   By dripping water's virtue.  The "one ewe"

   That is, which, during Sabbath-hours, alive

   The Shepherd did resolve that He would draw

   270  Out of th' infernal pit.  This was the cause

   Why, on the Sabbaths, He was wont to cure

   The prematurely dead limbs of all flesh;

   Or perfected for sight the eyes of him

   Blind from his birth--eyes which He had not erst

   275  Given; or, in presence of the multitude,

   Called, during Sabbath-hours, one wholly dead

   To life, e'en from the sepulchre. [1445]   Himself

   The new man's Maker, the Repairer good

   Of th' old, supplying what did lack, or else

   280  Restoring what was lost.  About to do--

   When dawns "the holy day"--these works, for such

   As hope in Him, in plenitude, (to keep

   His plighted word,) He taught men thus His power

   To do them.

   What?  If flesh dies, and no hope

   285  Is given of salvation, say, what grounds

   Christ had to feign Himself a man, and head

   Men, or have care for flesh?  If He recalls [1446]

   Some few, why shall He not withal recall

   All?  Can corruption's power liquefy

   290  The body and undo it, and shall not

   The virtue of the Lord be powerful

   The undone to recall?

   They, who believe

   Their bodies are not loosed from death, do not

   Believe the Lord, who wills to raise His own

   295  Works sunken; or else say they that the Good

   Wills not, and that the Potent hath not power,--

   Ignorant from how great a crime they suck

   Their milk, in daring to set things infirm

   Above the Strong. [1447]   In the grain lurks the tree;

   300  And if this [1448] rot not, buried in the earth,

   It yields not tree-graced fruits. [1449]   Soon bound will be

   The liquid waters:  'neath the whistling cold

   They will become, and ever will be stones,

   Unless a mighty power, by leading on

   305  Soft-breathing warmth, undo them.  The great bunch

   Lurks in the tendril's slender body:  if

   Thou seek it, it is not; when God doth will,

   'Tis seen to be.  On trees their leaves, on thorns

   The rose, the seeds on plains, are dead and fail,

   310  And rise again, new living.  For man's use

   These things doth God before his eyes recall

   And form anew--man's, for whose sake at first [1450]

   The wealthy One made all things bounteously.

   All naked fall; with its own body each

   315  He clothes.  Why man alone, on whom He showered

   Such honours, should He not recall in all

   His first perfection [1451] to Himself? man, whom

   He set o'er all?

   Flesh, then, and blood are said

   To be not worthy of God's realm, as if

   320  Paul spake of flesh materially.  He

   Indeed taught mighty truths; but hearts inane

   Think he used carnal speech:  for pristine deeds

   He meant beneath the name of "flesh and blood;"

   Remembering, heavenly home--slave that he is,

   325  His heavenly Master's words; who gave the name

   Of His own honour to men born from Him

   Through water, and from His own Spirit poured

   A pledge; [1452] that, by whose virtue men had been

   Redeemed, His name of honour they withal

   330  Might, when renewed, receive.  Because, then, He

   Refused, on the old score, the heavenly realm

   To peoples not yet from His fount re-born,

   Still with their ancient sordid raiment clad--

   These are "the dues of death"--saying that that

   335  Which human is must needs be born again,--

   "What hath been born of flesh is flesh; and what

   From Spirit, life;" [1453] and that the body, washed,

   Changing with glory its old root's new seeds, [1454]

   Is no more called "from flesh:"  Paul follows this;

   340  Thus did he speak of "flesh."  In fine, he said [1455]

   This frail garb with a robe must be o'erclad,

   This mortal form be wholly covered;

   Not that another body must be given,

   But that the former one, dismantled, [1456] must

   345  Be with God's kingdom wholly on all sides

   Surrounded:  "In the moment of a glance,"

   He says, "it shall be changed:"  as, on the blade,

   Dispreads the red corn's [1457] face, and changes 'neath

   The sun's glare its own hue; so the same flesh,

   350  From "the effulgent glory" [1458] borrowing,

   Shall ever joy, and joying, [1459] shall lack death;

   Exclaiming that "the body's cruel foe

   Is vanquisht quite; death, by the victory

   Of the brave Christ, is swallowed;" [1460] praises high

   355  Bearing to God, unto the highest stars.
     __________________________________________________________________

   [1393] I have so frequently had to construct my own text (by altering
   the reading or the punctuation of the Latin) in this book, that, for
   brevity's sake, I must ask the reader to be content with this statement
   once for all, and not expect each case to be separately noted.

   [1394] The "foe," as before, is Satan; his "breathing instruments" are
   the men whom he uses (cf. Shakespeare's "no breather" = no man, in the
   dialogue between Orlando and Jacques, As you Like it, act iii. sc. 2);
   and they are called "renegades," like the Evil One himself, because
   they have deserted from their allegiance to God in Christ.

   [1395] Heresy.

   [1396] Cf. John xv. 2, 4, 5, 6; Rom. xi. 17-20.  The writer simply
   calls them "abruptos homines;" and he seems to mean excommunicated,
   like Marcion.

   [1397] i.e., those recorded in the Old Testament.

   [1398] I have followed Migne's suggestion here, and transposed one line
   of the original.  The reference seems to be to Isa. lxiv. 4, quoted in
   1 Cor. ii. 9, where the Greek differs somewhat remarkably from the LXX.

   [1399] Unless some line has dropped out here, the construction, harsh
   enough in my English, is yet harsher in the Latin.  "Accipitur" has no
   subject of any kind, and one can only guess from what has gone before,
   and what follows, that it must mean "one Testament."

   [1400] Harsh still.  It must refer to the four Gospels--the "coat
   without seam"--in their quadrate unity; Marcion receiving but one--St.
   Luke's--and that without St. Luke's name, and also in a mutilated and
   interpolated form.

   [1401] This seems to be the sense.  The allusion is to the fact that
   Marcion and his sect accepted but ten of St. Paul's Epistles:  leaving
   out entirely those to Timothy and Titus, and all the other books,
   except his one Gospel.

   [1402] It seems to me that the reference here must evidently be to the
   Epistle to the Hebrews, which treats specially of the old covenant.  If
   so, we have some indication as to the authorship, if not the date, of
   the book:  for Tertullian himself, though he frequently cites the
   Epistle, appears to hesitate (to say the least) as to ascribing it to
   St. Paul.

   [1403] Comp. Isa. vi. 9, 10, with Acts xxviii. 17-29.

   [1404] The reference seems to be to Rom. i. 28; comp., too, Tit. i. 15,
   16.

   [1405] The reference is to Gen. ii. 9-14.

   [1406] Fata mortua.  This extraordinary expression appears to mean
   "dead men;" men who, through Adam, are fated, so to speak, to die, and
   are under the sad fate of being "dead in trespasses and sins."  See
   Eph. ii. 1.  As far as quantity is concerned, it might as well be
   "facta mortua," "dead works," such as we read of in Heb. vi. 1; ix.
   14.  It is true these works cannot strictly be said to be ever
   vivified; but a very similar inaccuracy seems to be committed by our
   author lower down in this same book.

   [1407] I have followed Oehler's "face" for the common "phase;" but what
   the meaning is I will not venture to decide.  It may probably mean one
   of two things:  (a) that Paul wrote by torchlight; (b) that the light
   which Paul holds forth in his life and writings, is a torch to show the
   Corinthians and others Christ.

   [1408] i.e., the legal passover, "image" or type of "the true
   Passover," Christ.  See 1 Cor. v. 6-9.

   [1409] Abraham.  See Gen. xxii. 1-19.

   [1410] Isaac, a pledge to Abraham of all God's other promises.

   [1411] Forte.  I suppose this means out of the ordinary course of
   nature; but it is a strange word to use.

   [1412] Israel, wasted by the severities of their Egyptian captivity.

   [1413] "Multa;" but "muta" ="mute" has been suggested, and is not
   inapt.

   [1414] I have given what appears to be a possible sense for these
   almost unintelligible lines.  They run as follows in Oehler:-- "Et
   reliqui magni reges sanctique prophetæ, Non ignorantes certæ promissa
   salutis, Ingentemque metu pleni transcendere legem, Venturam summæ
   virtutis imagine molem, Inspectam e speculo celebrarunt ordine
   pascham." I rather incline to alter them somehow thus :-- "Ingentemque
   metu plenis transcendere legem, Venturum in summæ virtutis
   imagine,--solem Inspectum e speculo,--celebrarunt ordine pascham;"
   connecting these three lines with "non ignorantes," and rendering:--
   "Not ignorant of the good promises Of sure salvation; and that One
   would come, For such as filled are with godly fear The law to overstep,
   a mighty One, In Highest Virtue's image,--the Sun seen In mirror:--did
   in order celebrate The passover." That is, in brief, they all, in
   celebrating the type, looked forward to the Antitype to come.

   [1415] Immensus.

   [1416] This, again, seems to be the meaning, unless the passage (which
   is not probable) be corrupt.  The flesh, "foul" now with sin, is called
   the "stained image of the Lord," as having been originally in His
   image, but being now stained by guilt.

   [1417] Faith is called so, as being the reflection of divine reason.

   [1418] i.e., the praise of Christ Himself.  See Matt. xi. 7-15, with
   the parallel passage, Luke vii. 24-30; comp. also John v. 33-35.

   [1419] i.e., perhaps "render acceptable."

   [1420] See above, 91-99.

   [1421] i.e., teeth which He contemned, for His people's sake:  not that
   they are to us contemptible.

   [1422] i.e., perhaps permeating, by the influence of His death, the
   tombs of all the old saints.

   [1423] i.e., undertaking our debts in our stead.

   [1424] Adam.  See Rom. v., passim.

   [1425] It is an idea of the genuine Tertullian, apparently, that Eve
   was a "virgin" all the time she was with Adam in Paradise.  A similar
   idea appears in the "Genesis" above.

   [1426] Consilio.  Comp. 1 Tim. ii. 14, "Adam was not deceived."

   [1427] Called "life's own covering" (i.e., apparently his innocence) in
   117, above.

   [1428] Or, "ore."

   [1429] Comp. Heb. xii. 2, "Who, for the joy that was set before
   Him"--"hos anti tes prokeimenes hauto charas.

   [1430] Mundi.  See John xiv. 30.

   [1431] Virum.

   [1432] "The Lion of the tribe of Juda."  Rev. v. 5.

   [1433] Viro.  This use of "man" may be justified, to say nothing of
   other arguments, from Jer. xliv. 19, where "our men" seem plainly ="our
   husbands."  See marg.

   [1434] Virgo:  a play on the word in connection with the "viro" and
   what follows.

   [1435] Vir.

   [1436] i.e., Adam's.  The constructions, as will be seen, are oddly
   confused throughout, and I rather suspect some transposition of lines.

   [1437] Mulier.

   [1438] Mariti.

   [1439] See 1 Cor. xv. 22 sqq., especially 45, 47.

   [1440] Acres gressus.

   [1441] Femina.

   [1442] Lavacri.

   [1443] "Os;" lit., "face" or "mouth."

   [1444] Terra.

   [1445] This would seem to refer to Lazarus; but it seems to be an
   assumption that his raising took place on a Sabbath.

   [1446] i.e., to life.

   [1447] I have ventured to alter the "Morti," of the edd. into "Forti;"
   and "causas" (as we have seen) seems, in this late Latin, nearly
   ="res."

   [1448] i.e., the grain.

   [1449] This may seem an unusual expression, as it is more common to
   regard the fruit as gracing the tree, than the tree the fruit.  But, in
   point of fact, the tree, with its graceful form and foliage, may be
   said to give a grace to the fruit; and so our author puts it here:
   "decoratos arbore fructus."

   [1450] I read "primum" here for "primus."

   [1451] "Tantum" ="tantum quantum primo fuerat," i.e., with a body as
   well as a spirit.

   [1452] Pignus:  "the promise of the Father" (Acts i. 4); "the earnest
   of the Spirit" (2 Cor. i. 22; v. 5.).  See, too, Eph. i. 13, 14; Rom.
   viii. 23.

   [1453] The reference is to John iii. 6, but it is not quite correctly
   given.

   [1454] See note on 245, above.

   [1455] See 2 Cor. v. 1. sqq.

   [1456] I read "inermum"--a very rare form--here for "inermem."  But
   there seems a confusion in the text, which here, as elsewhere, is
   probably corrupt.

   [1457] "Ceræ," which seems senseless here, I have changed to "cereris."

   [1458] There seems to be a reference to 2 Pet. i. 17.

   [1459] Here again I have altered the punctuation by a very simple
   change.

   [1460] See 1 Cor. xv. 54; Isa. xxv. 8 (where the LXX. have a strange
   reading).
     __________________________________________________________________

   Book III.--Of the Harmony of the Fathers of the Old and New Testaments.

   Now hath the mother, formerly surnamed

   Barren, giv'n birth: [1461]   now a new people, born

   From the free woman, [1462] joys:  (the slave expelled,

   Deservedly, with her proud progeny;

   5  Who also leaves ungratefully behind

   The waters of the living fount, [1463] and drinks--

   Errant on heated plains--'neath glowing star: [1464] )

   Now can the Gentiles as their parent claim

   Abraham; who, the Lord's voice following,

   10  Like him, have all things left, [1465] life's pilgrimage

   To enter.  "Be glad, barren one;" conceive

   The promised people; "break thou out, and cry,"

   Who with no progeny wert blest; of whom

   Spake, through the seers, the Spirit of old time:

   15  She hath borne, out of many nations, one;

   With whose beginning are her pious limbs

   Ever in labour.

   Hers "just Abel" [1466] was,

   A pastor and a cattle--master he;

   Whom violence of brother's right hand slew

   20  Of old.  Her Enoch, signal ornament,

   Limb from her body sprung, by counsel strove

   To recall peoples gone astray from God

   And following misdeed, (while raves on earth

   The horde of robber-renegades, [1467] ) to flee

   25  The giants'sacrilegious cruel race;

   Faithful in all himself.  With groaning deep [1468]

   Did he please God, and by deserved toil

   Translated [1469] is reserved as a pledge,

   With honour high.  Perfect in praise, and found

   30  Faultless, and just--God witnessing [1470] the fact--

   In an adulterous people, Noah (he

   Who in twice fifty years [1471] the ark did weave)

   By deeds and voice the coming ruin told.

   Favour he won, snatched out of so great waves

   35  Of death, and, with his progeny, preserved.

   Then, in the generation [1472] following,

   Is Abraham, whose sons ye do deny

   Yourselves to be; who first--race, country, sire,

   All left behind--at suasion of God's voice

   40  Withdrew to realms extern:  such honours he

   At God's sublime hand worthily deserved

   As to be father to believing tribes

   And peoples.  Jacob with the patriarchs

   (Himself their patriarch) through all his own

   45  Life's space the gladdest times of Christ foresang

   By words, act, virtue, toil.

   Him follows--free

   From foul youth's stain--Joseph, by slander feigned,

   Doomed to hard penalty and gaol:  his groans

   Glory succeeds, and the realm's second crown, so

   50  And in dearth's time large power of furnishing

   Bread:  so appropriate a type of Christ,

   So lightsome type of Light, is manifest

   To all whose mind hath eyes, that they may see

   In a face-mirror [1473] their sure hope.

   Himself

   55  The patriarch Judah, see; the origin

   Of royal line, [1474] whence leaders rose, nor kings

   Failed ever from his seed, until the Power

   To come, by Gentiles looked for, promised long,

   Came.

   Moses, leader of the People, (he

   60  Who, spurning briefly--blooming riches, left

   The royal thresholds,) rather chose to bear

   His people's toils, afflicted, with bowed neck,

   By no threats daunted, than to gain himself

   Enjoyments, and of many penalties

   65  Remission:  admirable for such faith

   And love, he, with God's virtue armed, achieved

   Great exploits:  smote the nation through with plagues;

   And left their land behind, and their hard king

   Confounds, and leads the People back; trod waves;

   70  Sunk the foes down in waters; through a "tree" [1475]

   Made ever-bitter waters sweet; spake much

   (Manifestly to the People) with the Christ, [1476]

   From whose face light and brilliance in his own

   Reflected shone; dashed on the ground the law

   75  Accepted through some few, [1477] --implicit type,

   And sure, of his own toils!--smote through the rock;

   And, being bidden, shed forth streams; and stretched

   His hands that, by a sign, [1478] he vanquish might

   The foe; of Christ all severally, all [1479]

   80  Combined through Christ, do speak.  Great and approved,

   He [1480] rests with praise and peace.

   But Joshua,

   The son of Nun, erst called Oshea--this man

   The Holy Spirit to Himself did join

   As partner in His name: [1481]   hence did he cleave

   85  The flood; constrained the People to pass o'er;

   Freely distributed the land--the prize

   Promised the fathers!--stayed both sun and moon

   While vanquishing the foe; races extern

   And giants' progeny outdrave; razed groves;

   90  Altars and temples levelled; and with mind

   Loyal [1482] performed all due solemnities:

   Type of Christ's name; his virtue's image.

   What

   Touching the People's Judges shall I say

   Singly? whose virtues, [1483] if unitedly

   95  Recorded, fill whole volumes numerous

   With space of words.  But yet the order due

   Of filling out the body of my words,

   Demands that, out of many, I should tell

   The life of few.

   Of whom when Gideon, guide

   100  Of martial band, keen to attack the foe,

   (Not keen to gain for his own family,

   By virtue, [1484] tutelary dignity, [1485] )

   And needing to be strengthened [1486] in the faith

   Excited in his mind, seeks for a sign

   105  Whereby he either could not, or could, wage

   Victorious war; to wit, that with the dew

   A fleece, exposèd for the night, should be

   Moistened, and all the ground lie dry around

   (By this to show that, with the world, [1487] should dry [1488]

   110  The enemies' palm); and then again, the fleece

   Alone remaining dry, the earth by night

   Should with the self-same [1489] moisture be bedewed:

   For by this sign he prostrated the heaps

   Of bandits; with Christ's People 'countering them

   115  Without much soldiery, with cavalry [1490]

   Three hundred--the Greek letter Tau, in truth,

   That number is [1491] --with torches armed, and horns

   Of blowers with the mouth:  then [1492] was the fleece,

   The people of Christ's sheep, from holy seed

   120  Born (for the earth means nations various,

   And scattered through the orb), which fleece the word

   Nourishes; night death's image; Tau the sign

   Of the dear cross; the horn the heraldings

   Of life; the torches shining in their stand [1493]

   125  The glowing Spirit:  and this testing, too,

   Forsooth, an image of Christ's virtue was: [1494]

   To teach that death's fierce battles should not be

   By trump angelic vanquished before

   Th' indocile People be deservedly

   130  By their own fault left desolate behind,

   And Gentiles, flourishing in faith, received

   In praise.

   Yea, Deborah, a woman far

   Above all fame, appears; who, having braced

   Herself for warlike toil, for country's sake,

   135  Beneath the palm-tree sang how victory

   Had crowned her People; thanks to whom it was

   That the foes, vanquisht, turned at once their backs,

   And Sisera their leader fled; whose flight

   No man, nor any band, arrested:  him,

   140  Suddenly renegade, a woman's hand--

   Jael's [1495] --with wooden weapon vanquished quite,

   For token of Christ's victory.

   With firm faith

   Jephthah appears, who a deep-wounding vow

   Dared make--to promise God a grand reward

   145  Of war:  him [1496] then, because he senselessly

   Had promised what the Lord not wills, first meets

   The pledge [1497] dear to his heart; who suddenly

   Fell by a lot unhoped by any.  He,

   To keep his promise, broke the sacred laws

   150  Of parenthood:  the shade of mighty fear

   Did in his violent mind cover his vow

   Of sin:  as solace of his widowed life

   For [1498] wickedness, renown, and, for crime, praise,

   He won.

   Nor Samson's strength, all corporal might

   155  Passing, must we forget; the Spirit's gift

   Was this; the power was granted to his head. [1499]

   Alone he for his People, daggerless,

   Armless, an ass-jaw grasping, prostrated

   A thousand corpses; and no bonds could keep

   160  The hero bound:  but after his shorn pride

   Forsook him thralled, he fell, and, by his death,--

   Though vanquisht,--bought his foes back 'neath his power.

   Marvellous Samuel, who first received

   The precept to anoint kings, to give chrism

   165  And show men-Christs, [1500] so acted laudably

   In life's space as, e'en after his repose,

   To keep prophetic rights. [1501]

   Psalmographist

   David, great king and prophet, with a voice

   Submiss was wont Christ's future suffering

   170  To sing:  which prophecy spontaneously

   His thankless lawless People did perform:

   Whom [1502] God had promised that in time to come,

   Fruit of his womb, [1503] a holy progeny,

   He would on his sublime throne set:  the Lord's

   175  Fixt faith did all that He had promised.

   Corrector of an inert People rose

   Emulous [1504] Hezekiah; who restored

   Iniquitous forgetful men the Law: [1505]

   All these God's mandates of old time he first

   180  Bade men observe, who ended war by prayers, [1506]

   Not by steel's point:  he, dying, had a grant

   Of years and times of life made to his tears:

   Deservedly such honour his career

   Obtained.

   With zeal immense, Josiah, prince

   185  Himself withal, in like wise acted:  none

   So much, before or after!--Idols he

   Dethroned; destroyed unhallowed temples; burned

   With fire priests on their altars; all the bones

   Of prophets false updug; the altars burned,

   190  The carcases to be consumed did serve

   For fuel!

   To the praise of signal faith,

   Noble Elijah, (memorable fact!)

   Was rapt; [1507] who hath not tasted yet death's dues;

   Since to the orb he is to come again.

   195  His faith unbroken, then, chastening with stripes

   People and frenzied king, (who did desert

   The Lord's best service), and with bitter flames

   The foes, shut up the stars; kept in the clouds

   The rain; showed all collectively that God

   200  Is; made their error patent;--for a flame,

   Coming with force from heaven at his prayers,

   Ate up the victim's parts, dripping with flood,

   Upon the altar: [1508] --often as he willed,

   So often from on high rushed fire; [1509] the stream

   205  Dividing, he made pathless passable; [1510]

   And, in a chariot raised aloft, was borne

   To paradise's hall.

   Disciple his

   Elisha was, succeeding to his lot: [1511]

   Who begged to take to him Elijah's lot [1512]

   210  In double measure; so, with forceful stripe,

   The People to chastise: [1513]   such and so great

   A love for the Lord's cause he breathed.  He smote

   Through Jordan; made his feet a way, and crossed

   Again; raised with a twig the axe down--sunk

   215  Beneath the stream; changed into vital meat

   The deathful food; detained a second time,

   Double in length, [1514] the rains; cleansed leprosies; [1515]

   Entangled foes in darkness; and when one

   Offcast and dead, by bandits'slaughter slain

   220  His limbs, after his death, already hid

   In sepulchre, did touch, he--light recalled--

   Revived.

   Isaiah, wealthy seer, to whom

   The fount was oped,--so manifest his faith!

   Poured from his mouth God's word forth.  Promised was

   225  The Father's will, bounteous through Christ; through him

   It testified before the way of life,

   And was approved: [1516]   but him, though stainless found,

   And undeserving, the mad People cut

   With wooden saw in twain, and took away

   230  With cruel death.

   The holy Jeremy

   Followed; whom the Eternal's Virtue bade

   Be prophet to the Gentiles, and him told

   The future:  who, because he brooded o'er

   His People's deeds illaudable, and said

   235  (Speaking with voice presaging) that, unless

   They had repented of betaking them

   To deeds iniquitous against their slaves, [1517]

   They should be captived, bore hard bonds, shut up

   In squalid gaol; and, in the miry pit,

   240  Hunger exhausted his decaying limbs.

   But, after he did prove what they to hear

   Had been unwilling, and the foes did lead

   The People bound in their triumphal trains,

   Hardly at length his wrinkled right hand lost

   245  Its chains:  it is agreed that by no death

   Nor slaughter was the hero ta'en away.

   Faithful Ezekiel, to whom granted was

   Rich grace of speech, saw sinners' secrets; wailed

   His own afflictions; prayed for pardon; saw

   250  The vengeance of the saints, which is to be

   By slaughter; and, in Spirit wrapt, the place

   Of the saints' realm, its steps and accesses,

   And the salvation of the flesh, he saw.

   Hosea, Amos, Micah, Joel, too,

   255  With Obadiah, Jonah, Nahum, come;

   Habakkuk, Zephaniah, Haggai,

   And Zechariah who did violence

   Suffer, and Malachi--angel himself!

   Are here:  these are the Lord's seers; and their choir,

   260  As still they sing, is heard; and equally

   Their proper wreath of praise they all have earned.

   How great was Daniel!  What a man!

   What power!

   Who by their own mouth did false witnesses

   Bewray, and saved a soul on a false charge

   265  Condemned; [1518] and, before that, by mouth resolved

   The king's so secret dreams; foresaw how Christ

   Dissolves the limbs of kingdoms; was accused

   For his Lord's was made the lions' prey;

   And, openly preserved [1519] before all eyes,

   270  Rested in peace.

   His Three Companions, scarce

   With due praise to be sung, did piously

   Contemn the king's iniquitous decree,

   Out of so great a number:  to the flames

   Their bodies given were; but they preferred,

   275  For the Great Name, to yield to penalties

   Themselves, than to an image stretch their palms

   On bended knees.  Now their o'erbrilliant faith,

   Now hope outshining all things, the wild fires

   Hath quencht, and vanquisht the iniquitous!

   280  Ezra the seer, doctor of Law, and priest

   Himself (who, after full times, back did lead

   The captive People), with the Spirit filled

   Of memory, restored by word of mouth

   All the seers' volumes, by the fires and mould [1520]

   285  Consumèd.

   Great above all born from seed

   Is John whose praises hardly shall we skill

   To tell:  the washer [1521] of the flesh:  the Lord's

   Open forerunner; washer, [1522] too, of Christ,

   Himself first born again from Him:  the first

   290  Of the new convenant, last of the old,

   Was he; and for the True Way's sake he died,

   The first slain victim.

   See God-Christ! behold

   Alike, His Twelve-Fold Warrior-Youth! [1523] in all

   One faith, one dove, one power; the flower of men;

   295  Lightening the world [1524] with light; comrades of Christ

   And apostolic men; who, speaking truth,

   Heard with their ears Salvation, [1525] with their eyes

   Saw It, and handled with their hand the late

   From death recovered body, [1526] and partook

   300  As fellow-guests of food therewith, as they

   Themselves bear witness.

   Him did Paul as well

   (Forechosen apostle, and in due time sent),

   When rapt into the heavens, [1527] behold:  and sent

   By Him, he, with his comrade Barnabas,

   305  And with the earlier associates

   Joined in one league together, everywhere

   Among the Gentiles hands the doctrine down

   That Christ is Head, whose members are the Church,

   He the salvation of the body, He

   310  The members' life perennial;

   He, made flesh, He, ta'en away for all, Himself first rose

   Again, salvation's only hope; and gave

   The norm to His disciples:  they at once

   All variously suffered, for His Name,

   315  Unworthy penalties.

   Such members bears

   With beauteous body the free mother, since

   She never her Lord's precepts left behind,

   And in His home hath grown old, to her Lord

   Ever most choice, having for His Name's sake

   320  Penalties suffered.  For since, barren once,

   Not yet secure of her futurity,

   She hath outgiven a people born of seed

   Celestial, and [1528] been spurned, and borne the spleen [1529]

   Of her own handmaid; now 'tis time to see

   325  This former-barren mother have a son

   The heir of her own liberty; not like

   The handmaid's heir, yoked in estate to her,

   Although she bare him from celestial seed

   Conceived.  Far be it that ye should with words

   330  Unlawful, with rash voice, collectively

   Without distinction, give men exemplary

   (Heaven's glowing constellations, to the mass

   Of men conjoined by seed alone or blood),

   The rugged bondman's [1530] name; or that one think

   335  That he may speak in servile style about

   A People who the mandates followèd

   Of the Lord's Law.  No:  but we mean the troop

   Of sinners, empty, mindless, who have placed

   God's promises in a mistrustful heart;

   340  Men vanquisht by the miserable sweet

   Of present life:  that troop would have been bound

   Capital slavery to undergo,

   By their own fault, if sin's cause shall impose

   Law's yoke upon the mass.  For to serve God,

   345  And be whole-heartedly intent thereon,

   Untainted faith, and freedom, is thereto

   Prepared spontaneous.

   The just fathers, then,

   And holy stainless prophets, many, sang

   The future advent of the Lord; and they

   350  Faithfully testify what Heaven bids

   To men profane:  with them the giants, [1531] men

   With Christ's own glory satiated, made

   The consorts of His virtue, filling up

   The hallowed words, have stablished our faith;

   355  By facts predictions proving.

   Of these men

   Disciples who succeeded them throughout

   The orb, men wholly filled with virtue's breath,

   And our own masters, have assigned to us

   Honours conjoined with works.

   Of whom the first

   360  Whom Peter bade to take his place and sit

   Upon this chair in mightiest Rome where he

   Himself had sat, [1532] was Linus, great, elect,

   And by the mass approved.  And after him

   Cletus himself the fold's flock undertook;

   365  As his successor Anacletus was

   By lot located:  Clement follows him;

   Well known was he to apostolic men: [1533]

   Next Evaristus ruled without a crime

   The law. [1534]   To Sixtus Sextus Alexander

   370  Commends the fold:  who, after he had filled

   His lustral times up, to Telesphorus

   Hands it in order:  excellent was he,

   And martyr faithful.  After him succeeds

   A comrade in the law, [1535] and master sure:

   375  When lo! the comrade of your wickedness,

   Its author and forerunner--Cerdo hight--

   Arrived at Rome, smarting with recent wounds:

   Detected, for that he was scattering

   Voices and words of venom stealthily:

   380  For which cause, driven from the band, he bore

   This sacrilegious brood, the dragon's breath

   Engendering it.  Blooming in piety

   United stood the Church of Rome, compact

   By Peter:  whose successor, too, himself,

   385  And now in the ninth place, Hyginus was,

   The burden undertaking of his chair.

   After him followed Pius--Hermas his

   Own brother [1536] was; angelic "Pastor" he,

   Because he spake the words delivered him: [1537]

   390  And Anicetus [1538] the allotted post

   In pious order undertook.  'Neath whom

   Marcion here coming, the new Pontic pest,

   (The secret daring deed in his own heart

   Not yet disclosed,) went, speaking commonly,

   395  In all directions, in his perfidy,

   With lurking art.  But after he began

   His deadly arrows to produce, cast off

   Deservedly (as author of a crime

   So savage), reprobated by the saints,

   400  He burst, a wondrous monster! on our view.
     __________________________________________________________________

   [1461] Isa. liv. 1; Gal. iv. 27.

   [1462] Gal. iv. 19-31.

   [1463] The Jewish people leaving Christ, "the fountain of living
   waters" (Jer. ii. 13; John vii. 37-39), is compared to Hagar leaving
   the well, which was, we may well believe, close to Abraham's tent.

   [1464] Et tepidis errans ardenti sidere potat.  See Gen. xxi. 12-20.

   [1465] See Matt. xix. 27; Mark x. 28; Luke xviii. 28.

   [1466] See Matt. xxiii. 35.

   [1467] i.e., apparently the "giants;" see Gen. vi. 4; but there is no
   mention of them in Enoch's time (Migne).

   [1468] i.e., over the general sinfulness.

   [1469] I suggest "translatus" for "translatum" here.

   [1470] See Gen. vii. 1.

   [1471] Loosely; 120 years is the number in Gen. vi. 3.

   [1472] Gente.

   [1473] Speculo vultus.  The two words seem to me to go together, and,
   unless the second be indeed redundant, to mean perhaps a small
   hand-mirror, which affords more facilities for minute examination of
   the face than a larger fixed one.

   [1474] "Sortis;" lit. "lot," here ="the line or family chosen by lot."
   Compare the similar derivation of "clergy."

   [1475] Lignum.

   [1476] I have ventured to substitute "Christo" for "Christi;" and thus,
   for "Cum Christi populo manifeste multa locutus," read, "Cum Christo
   (populo manifeste) multa locutus." The reference is to the fact, on
   which such special stress is laid, of the Lord's "speaking to Moses
   face to face, as a man speaketh with his friend."  See especially Num.
   xii. 5-8, Deut. xxxiv. 9-12, with Deut. xviii. 17-19, Acts iii. 22, 23,
   vii. 37.

   [1477] The Latin in Oehler and Migne is thus: "Acceptam legem per
   paucos fudit in orbem;" and the reference seems to me to be to Ex.
   xxxii. 15-20, though the use of "orbem" for "ground" is perhaps
   strange; but "humum" would have been against the metre, if that
   argument be of any weight in the case of a writer so prolific of false
   quantities.  Possibly the lines may mean that "he diffused through some
   few"--i.e., through the Jews, "few" as compared with the total
   inhabitants of the orb--"the Law which he had received;" but then the
   following line seems rather to favour the former view, because the
   tables of the Law--called briefly "the Law"--broken by Moses so soon
   after he had received them, were typical of the inefficacy of all
   Moses' own toils, which, after all, ended in disappointment, as he was
   forbidden, on account of a sin committed in the very last of the forty
   years, to lead the people into "the land," as he had fondly hoped to
   do.  Only I suspect some error in "per paucos;" unless it be lawful to
   supply "dies," and take it to mean "received during but few days,"
   i.e., "within few days," "only a few days before," and "accepted" or
   "kept" by the People "during but a few days."  Would it be lawful to
   conjecture "perpaucis" as one word, with "ante diebus" to be
   understood?

   [1478] i.e., the sign of the cross.  See Tertullian, adv. Marc., l.
   iii. c. xviii. sub. fin.; also adv. Jud., c. x. med.

   [1479] i.e., all the acts and the experiences of Moses.

   [1480] Moses.

   [1481] See Ex. xxiii. 20-23; and comp. adv. Marc., l. iii. c. xvi.

   [1482] Legitima, i.e., reverent of law.

   [1483] i.e., virtuous acts.

   [1484] Or, "valour."

   [1485] The Latin runs thus: "Acer in hostem. Non virtute sua tutelam
   acquirere genti." I have ventured to read "suæ," and connect it with
   "genti;" and thus have obtained what seems to me a probable sense.  See
   Judg. viii. 22, 23.

   [1486] I read "firmandus" for "firmatus."

   [1487] Mundo.

   [1488] I have again ventured a correction, "coarescere" for
   "coalescere."  It makes at least some sense out of an otherwise (to me)
   unintelligible passage, the "palm" being taken as the well-known symbol
   of bloom and triumph.  So David in Ps. xcii. 12 (xci. 13 in LXX.), "The
   righteous shall flourish like the palm-tree."  To "dry" here is, of
   course, neuter, and means to "wither."

   [1489] I have changed "eadem"--which must agree with "nocte," and hence
   give a false sense; for it was not, of course, on "the same night," but
   on the next, that this second sign was given--into "eodem," to agree
   with "liquore," which gives a true one, as the "moisture," of course,
   was the same,--dew, namely.

   [1490] Equite.  It appears to be used loosely for "men of war"
   generally.

   [1491] Which is taken, from its form, as a sign of the cross; see
   below.

   [1492] Refers to the "when" in 99, above.

   [1493] Lychno.  The "faces" are probably the wicks.

   [1494] "Scilicet hoc testamen erat virtutis imago."

   [1495] The text as it stands is, in Oehler:-- ..."Hic Baal Christi
   victoria signo Extemplo refugam devicit femina ligno;" which I would
   read:-- ..."Hunc Jael, Christi victoriæ signo, Extemplo," etc.

   [1496] For "hic" I would incline to read "huic."

   [1497] i.e., child.

   [1498] i.e., instead of.

   [1499] i.e., to his unshorn Nazarite locks.

   [1500] Viros ostendere Christos.

   [1501] See 1 Sam. xxviii. (in LXX. 1 Kings) 11-19.

   [1502] i.e., to whom, to David.

   [1503] "Ex utero:"  a curious expression for a man; but so it is.

   [1504] i.e., emulous of David's virtues.

   [1505] Comp. especially 2 Chron. xxix.; xxx.; xxxi.

   [1506] Our author is quite correct in his order.  A comparison of dates
   as given in the Scripture history shows us that his reforms preceded
   his war with Sennacherib.

   [1507] The "tactus" of the Latin is without sense, unless indeed it
   refer to his being twice "touched" by an angel.  See 1 Kings (in LXX. 3
   Kings) xix. 1-8.  I have therefore substituted "raptus," there being no
   mention of the angel in the Latin.

   [1508] "Aras" should probably be "aram."

   [1509] See 2 Kings (in LXX. 4 Kings) i. 9-12.

   [1510] For "transgressas et avia fecit," I read "transgressus avia
   fecit," taking "transgressus" as a subst.

   [1511] Sortis.

   [1512] Sortem.

   [1513] Our author has somewhat mistaken Elisha's mission apparently;
   for as there is a significant difference in the meaning of their
   respective names, so there is in their works:  Elijah's miracles being
   rather miracles of judgment, it has been remarked; Elisha's, of mercy.

   [1514] The reference is to a famine in Elisha's days, which--2 Kings
   (in LXX. 4 Kings) viii. i.--was to last seven years; whereas that for
   which Elijah prayed, as we learn in Jas. v. 17., lasted three and six
   months.  But it is not said that Elisha prayed for that famine.

   [1515] We only read of one leprosy which Elisha cleansed--Naaman's.  He
   inflicted leprosy on Gehazi, which was "to cleave to him and to his
   seed for ever."

   [1516] Prætestata viam vitæ atque probata per ipsam est.  I suspect we
   should read "via," quantity being of no importance with our author, and
   take "prætestata" as passive:  "The way of life was testified before,
   and proved, through him."

   [1517] This seems to be the meaning, and the reference will then be to
   Jer. xxxiv. 8-22 (in LXX. xli. 8-22); but the punctuation both in
   Oehler and Migne makes nonsense, and I have therefore altered it.

   [1518] See the apocryphal "Susanna."

   [1519] For "servatisque palam cunctis in pace quievit," which the edd.
   give, I suggest "servatusque," etc., and take "palam" for governing
   "cunctis."

   [1520] Ignibus et multa consumpta volumina vatum.  Multamust,
   apparently, be an error for some word signifying "mould" or the like;
   unless, with the disregard of construction and quantity observable in
   this author, it be an acc. pl. to agree with volumina, so that we must
   take "omnia multa volumina" together, which would alter the whole
   construction of the context.

   [1521] Ablutor.

   [1522] Ablutor.

   [1523] Juventus.

   [1524] Mundo.

   [1525] Salutem =Christum.  So Simeon, "Mine eyes have seen Thy
   salvation," where the Greek word should be noted and compared with its
   usage in the LXX., especially in the Psalms.  See Luke ii. 30.

   [1526] Comp. 1 John i. 1, 2.

   [1527] See 2 Cor. xii. 1 sqq.

   [1528] The common reading is, "Atque suæ famulæ portavit spreta
   dolorem," for which Oehler reads "portarit;" but I incline rather to
   suggest that "portavit" be retained, but that the "atque" be changed
   into "aeque," thus:  "Aeque suæ famulæ portavit spreta dolorem;" i.e.,
   Since, like Sarah, the once barren Christian church-mother hath had
   children, equally, like Sarah, hath she had to bear scorn and spleen at
   her handmaid's--the Jewish church-mother's--hands.

   [1529] Dolorem.

   [1530] i.e., Ishmael's.

   [1531] "Immanes," if it be the true reading.

   [1532] This is the way Oehler's punctuation reads.  Migne's reads as
   follows:-- ..."Of whom the first Whom mightiest Rome bade take his
   place and sit Upon the chair where Peter's self had sat," etc.

   [1533] "Is apostolicis bene notus."  This may mean, (a) as in our text;
   (b) by his apostolically-minded writings--writings like an apostle's;
   or (c) by the apostolic writings, i.e., by the mention made of him,
   supposing him to be the same, in Phil. iv. 3.

   [1534] Legem.

   [1535] Legis.

   [1536] Germine frater.

   [1537] An allusion to the well-known Pastor or Shepherd of Hermas.

   [1538] Our author makes the name Anicetus.  Rig. (as quoted by Oehler)
   observes that a comparison of the list of bishops of Rome here given
   with that given by Tertullian in de Præscr., c. xxxii., seems to show
   that this metrical piece cannot be his.
     __________________________________________________________________

   Book IV.--Of Marcion's Antitheses. [1539]

   What the Inviolable Power bids

   The youthful people, [1540] which, rich, free, and heir,

   Possesses an eternal hope of praise

   (By right assigned) is this:  that with great zeal

   5  Burning, armed with the love of peace--yet not

   As teachers (Christ alone doth all things teach [1541] ),

   But as Christ's household--servants--o'er the earth

   They should conduct a massive war; [1542] should raze

   The wicked's lofty towers, savage walls,

   10  And threats which 'gainst the holy people's bands

   Rise, and dissolve such empty sounds in air.

   Wherefore we, justly speaking emulous words, [1543]

   Out of his [1544] own words even strive to express

   The meaning of salvation's records, [1545] which

   15  Large grace hath poured profusely; and to ope

   To the saints' eyes the Bandit's [1546] covert plague:

   Lest any untrained, daring, ignorant,

   Fall therein unawares, and (being caught)

   Forfeit celestial gifts.

   God, then, is One

   20  To mortals all and everywhere; a Realm

   Eternal, Origin of light profound;

   Life's Fount; a Draught fraught [1547] with all wisdom.  He

   Produced the orb whose bosom all things girds;

   Him not a region, not a place, includes as

   25  In circuit:  matter none perennial is, [1548]

   So as to be self-made, or to have been

   Ever, created by no Maker:  heaven's,

   Earth's, sea's, and the abyss's [1549] Settler [1550] is

   The Spirit; air's Divider, Builder, Author,

   30  Sole God perpetual, Power immense, is He. [1551]

   Him had the Law the People [1552] shown to be

   One God, [1553] whose mighty voice to Moses spake

   Upon the mount.  Him this His Virtue, too,

   His Wisdom, Glory, Word, and Son, this Light

   35  Begotten from the Light immense, [1554] proclaims

   Through the seers' voices, to be One:  and Paul, [1555]

   Taking the theme in order up, thus too

   Himself delivers; "Father there is One [1556]

   Through whom were all things made:  Christ One, through whom

   40  God all things made;" [1557] to whom he plainly owns

   That every knee doth bow itself; [1558] of whom

   Is every fatherhood [1559] in heaven and earth

   Called:  who is zealous with the highest love

   Of parent-care His people-ward; and wills

   45  All flesh to live in holy wise, and wills

   His people to appear before Him pure

   Without a crime.  With such zeal, by a law [1560]

   Guards He our safety; warns us loyal be;

   Chastens; is instant.  So, too, has the same

   50  Apostle (when Galatian brethren

   Chiding)--Paul--written that such zeal hath he. [1561]

   The fathers'sins God freely rendered, then,

   Slaying in whelming deluge utterly Parents alike with progeny, and e'en

   55  Grandchildren in "fourth generation" [1562] now

   Descended from the parent-stock, when He

   Has then for nearly these nine hundred years

   Assisted them.  Hard does the judgment seem?

   The sentence savage?  And in Sodom, too,

   60  That the still guiltless little one unarmed

   And tender should lose life:  for what had e'er

   The infant sinned?  What cruel thou mayst think,

   Is parent-care's true duty.  Lest misdeed

   Should further grow, crime's authors He did quench,

   65  And sinful parents' brood.  But, with his sires,

   The harmless infant pays not penalties

   Perpetual, ignorant and not advanced

   In crime:  but lest he partner should become

   Of adult age's guilt, death immature

   70  Undid spontaneous future ills.

   Why, then,

   Bids God libation to be poured to Him

   With blood of sheep? and takes so stringent means

   By Law, that, in the People, none transgress

   Erringly, threatening them with instant death

   75  By stoning? and why reprobates, again,

   These gifts of theirs, and says they are to Him

   Unwelcome, while He chides a People prest

   With swarm of sin? [1563]   Does He, the truthful, bid,

   And He, the just, at the same time repel?

   80  The causes if thou seekst, cease to be moved

   Erringly:  for faith's cause is weightier

   Than fancied reason. [1564]   Through a mirror [1565] --shade

   Of fulgent light!--behold what the calf's blood,

   The heifer's ashes, and each goat, do mean:

   85  The one dismissed goes off, the other falls

   A victim at the temple.

   With calf's blood

   With water mixt the seer [1566] (thus from on high

   Bidden) besprinkled People, vessels all,

   Priests, and the written volumes of the Law.

   90  See here not their true hope, nor yet a mere

   Semblance devoid of virtue: [1567]   but behold

   In the calf's type Christ destined bodily

   To suffer; who upon His shoulders bare

   The plough-beam's hard yokes, [1568] and with fortitude

   95  Brake His own heart with the steel share, and poured

   Into the furrows water of His own

   Life's blood.  For these "temple-vessels" do

   Denote our bodies:  God's true temple [1569] He,

   Not dedicated erst; for to Himself

   100  He by His blood associated men,

   And willed them be His body's priests, Himself

   The Supreme Father's perfect Priest by right.

   Hearing, sight, step inert, He cleansed; and, for a "book," [1570]

   Sprinkled, by speaking [1571] words of presage, those

   105  His witnesses:  demonstrating the Law

   Bound by His holy blood.

   This cause withal

   Our victim through "the heifer" manifests

   From whose blood taking for the People's sake

   Piacular drops, them the first Levite [1572] bare

   110  Within the veil; and, by God's bidding, burned

   Her corse without the camp's gates; with whose ash

   He cleansed lapsed bodies.

   Thus our Lord (who us

   By His own death redeemed), without the camp [1573]

   Willingly suffering the violence

   115  Of an iniquitous People, did fulfil

   The Law, by facts predictions proving; [1574] who

   A people of contamination full

   Doth truly cleanse, conceding all things, as

   The body's Author rich; within heaven's veil

   120  Gone with the blood which--One for many's deaths--

   He hath outpoured.

   A holy victim, then,

   Is meet for a great priest; which worthily

   He, being perfect, may be proved to have,

   And offer.  He a body hath:  this is

   125  For mortals a live victim; worthy this

   Of great price did He offer, One for all.

   The [1575] semblance of the "goats" teaches that they

   Are men exiled out of the "peoples twain" [1576]

   As barren; [1577] fruitless both; (of whom the Lord

   130  Spake also, in the Gospel, telling how

   The kids are severed from the sheep, and stand

   On the left hand [1578] ):  that some indeed there are

   Who for the Lord's Name's sake have suffered:  thus

   That fruit has veiled their former barrenness:

   135  And such, the prophet teaches, on the ground

   Of that their final merit worthy are

   Of the Lord's altar:  others, cast away

   (As was th' iniquitous rich man, we read,

   By Lazarus [1579] ), are such as have remained

   140  Exiled, persistent in their stubbornness.

   Now a veil, hanging in the midst, did both

   Dissever, [1580] and had into portions twain

   Divided the one shrine. [1581]   The inner parts

   Were called "Holies of holies." Stationed there

   145  An altar shone, noble with gold; and there,

   At the same time, the testaments and ark

   Of the Law's tablets; covered wholly o'er

   With lambs'skins [1582] dyed with heaven's hue; within

   Gold-clad; [1583] and all between of wood.  Here are so

   150  The tablets of the Law; here is the urn

   Replete with manna; here is Aaron's rod

   Which puts forth germens of the cross [1584] --unlike

   The cross itself, yet born of storax-tree [1585] --And over it--in
   uniformity

   155  Fourfold--the cherubim their pinions spread,

   And the inviolable sanctities [1586]

   Covered obediently. [1587]   Without the veil

   Part of the shrine stood open:  facing it,

   Heavy with broad brass, did an altar stand;

   160  And with two triple sets (on each side one)

   Of branches woven with the central stem,

   A lampstand, and as many [1588] lamps:

   The golden substance wholly filled with light

   The temple. [1589]

   Thus the temple's outer face,

   165  Common and open, does the ritual

   Denote, then, of a people lingering

   Beneath the Law; amid whose [1590] gloom there shone

   The Holy Spirit's sevenfold unity

   Ever, the People sheltering. [1591]   And thus

   170  The Lampstand True and living Lamps do shine

   Persistently throughout the Law and Seers

   On men subdued in heart.  And for a type

   Of earth, [1592] the altar--so tradition says--

   Was made.  Here constantly, in open space,

   175  Before all eyes were visible of old

   The People's "works," [1593] which ever--"not without

   Blood" [1594] --it did offer, shedding out the gore

   Of lawless life. [1595]   There, too, the Lord--Himself

   Made victim on behalf of all--denotes

   180  The whole earth [1596] --altar in specific sense.

   Hence likewise that new covenant author, whom

   No language can describe, Disciple John,

   Testifies that beneath such altar he

   Saw souls which had for Christ's name suffered,

   185  Praying the vengeance of the mighty God

   Upon their slaughter. [1597]   There, [1598] meantime, is rest.

   In some unknown part there exists a spot

   Open, enjoying its own light; 'tis called

   "Abraham's bosom;" high above the glooms, [1599]

   190  And far removed from fire, yet 'neath the earth. [1600]

   The brazen altar this is called, whereon

   (We have recorded) was a dusky veil. [1601]

   This veil divides both parts, and leaves the one

   Open, from the eternal one distinct

   195  In worship and time's usage.  To itself

   Tis not unfriendly, though of fainter love,

   By time and space divided, and yet linked

   By reason.  'Tis one house, though by a veil

   Parted it seems:  and thus (when the veil burst,

   200  On the Lord's passion) heavenly regions oped

   And holy vaults, [1602] and what was double erst

   Became one house perennial.

   Order due

   Traditionally has interpreted

   The inner temple of the people called

   205  After Christ's Name, with worship heavenly,

   God's actual mandates following; (no "shade"

   Is herein bound, but persons real; [1603] ) complete

   By the arrival of the "perfect things." [1604]

   The ark beneath a type points out to us

   210  Christ's venerable body, joined, through "wood," [1605]

   With sacred Spirit:  the aërial [1606] skins

   Are flesh not born of seed, outstretcht on "wood;" [1607]

   At the same time, with golden semblance fused, [1608]

   Within, the glowing Spirit joined is

   215  Thereto; that, with peace [1609] granted, flesh might bloom

   With Spirit mixt.  Of the Lord's flesh, again,

   The urn, golden and full, a type doth bear.

   Itself denotes that the new covenant's Lord

   Is manna; in that He, true heavenly Bread,

   220  Is, and hath by the Father been transfused [1610]

   Into that bread which He hath to His saints

   Assigned for a pledge:  this Bread will He

   Give perfectly to them who (of good works

   The lovers ever) have the bonds of peace

   225  Kept.  And the double tablets of the law

   Written all over, these, at the same time,

   Signify that that Law was ever hid

   In Christ, who mandate old and new fulfilled,

   Ark of the Supreme Father as He is,

   230  Through whom He, being rich, hath all things given.

   The storax-rod, too, nut's fruit bare itself;

   (The virgin's semblance this, who bare in blood

   A body:)  on the "wood" [1611] conjoined 'twill lull

   Death's bitter, which within sweet fruit doth lurk,

   235  By virtue of the Holy Spirit's grace:

   Just as Isaiah did predict "a rod"

   From Jesse's seed [1612] --Mary--from which a flower

   Issues into the orb.

   The altar bright with gold

   Denotes the heaven on high, whither ascend

   240  Prayers holy, sent up without crime:  the Lord

   This "altar" spake of, where if one doth gifts

   Offer, he must first reconciliate

   Peace with his brother: [1613]   thus at length his prayers

   Can flame unto the stars.  Christ, Victor sole

   245  And foremost. [1614]   Priest, thus offered incense born

   Not of a tree, but prayers. [1615]

   The cherubim [1616]

   Being, with twice two countenances, one,

   And are the one word through fourfold order led; [1617]

   The hoped comforts of life's mandate new,

   250  Which in their plenitude Christ bare Himself

   Unto us from the Father.  But the wings

   In number four times six, [1618] the heraldings

   Of the old world denote, witnessing things

   Which, we are taught, were after done.  On these [1619]

   255  The heavenly words fly through the orb:  with these

   Christ's blood is likewise held context, so told

   Obscurely by the seers' presaging mouth.

   The number of the wings doth set a seal

   Upon the ancient volumes; teaching us

   260  Those twenty-four have certainly enough

   Which sang the Lord's ways and the times of peace:

   These all, we see, with the new covenant

   Cohere.  Thus also John; the Spirit thus

   To him reveals that in that number stand

   265  The enthroned elders white [1620] and crowned, who (as

   With girding-rope) all things surround, before

   The Lord's throne, and upon the glassy sea

   Subigneous:  and four living creatures, winged

   And full of eyes within and outwardly,

   270  Do signify that hidden things are oped,

   And all things shut are at the same time seen,

   In the word's eye.  The glassy flame-mixt sea

   Means that the laver's gifts, with Spirit fused

   Therein, upon believers are conferred.

   275  Who could e'en tell what the Lord's parent-care

   Before His judgment-seat, before His bar,

   Prepared hath? that such as willing be

   His forum and His judgment for themselves

   To antedate, should 'scape! that who thus hastes

   280  Might find abundant opportunity!

   Thus therefore Law and wondrous prophets sang;

   Thus all parts of the covenant old and new,

   Those sacred rights and pregnant utterances

   Of words, conjoined, do flourish.  Thus withal,

   285  Apostles' voices witness everywhere;

   Nor aught of old, in fine, but to the new

   Is joined.

   Thus err they, and thus facts retort

   Their sayings, who to false ways have declined;

   And from the Lord and God, eternal King,

   290  Who such an orb produced, detract, and seek

   Some other deity 'neath feigned name,

   Bereft of minds, which (frenzied) they have lost;

   Willing to affirm that Christ a stranger is

   To the Law; nor is the world's [1621] Lord; nor doth will

   295  Salvation of the flesh; nor was Himself

   The body's Maker, by the Father's power. [1622]

   Them must we flee, stopping (unasked) our ears;

   Lest with their speech they stain innoxious hearts.

   Let therefore us, whom so great grace [1623] of God

   300  Hath penetrated, and the true celestial words

   Of the great Master-Teacher in good ways

   Have trained, and given us right monuments; [1624]

   Pay honour ever to the Lord, and sing

   Endlessly, joying in pure faith, and sure

   305  Salvation.  Born of the true God, with bread

   Perennial are we nourished, and hope

   With our whole heart after eternal life.
     __________________________________________________________________

   [1539] The state of the text in some parts of this book is frightful.
   It has been almost hopeless to extract any sense whatever out of the
   Latin in many passages--indeed, the renderings are in these cases
   little better than guess-work--and the confusion of images, ideas, and
   quotations is extraordinary.

   [1540] See the preceding book.

   [1541] I have changed the unintelligible "daret" of the edd. into
   "docet."  The reference seems to be to Matt. xxiii. 8; Jas. iii. 1; 1
   Pet. v. 2, 3.

   [1542] Molem belli deducere terræ.

   [1543] Æmulamenta.  Migne seems to think the word refers to Marcion's
   "Antitheses."

   [1544] i.e., apparently Marcion's.

   [1545] Monumenta.

   [1546] See the opening of the preceding book.

   [1547] "Conditus;" i.e., probably (in violation of quantity) the past
   part. of "condio" = flavoured, seasoned.

   [1548] I have altered the punctuation here.

   [1549] Inferni.

   [1550] Locator.

   [1551] These lines are capable, according to their punctuation, of
   various renderings, which for brevity's sake I must be content to omit.

   [1552] i.e., the People of Israel.  See the de Idol., p. 148, c. v.
   note 1.

   [1553] See Deut. vi. 3, 4, quoted in Mark xii. 29, 30.

   [1554] This savours of the Nicene Creed.

   [1555] Migne's pointing is followed, in preference to Oehler's.

   [1556] "Unum hunc esse Patrem;" i.e., "that this One (God) is the
   Father."  But I rather incline to read, "unumque esse;" or we may
   render, "This One is the Sire."

   [1557] See 1 Cor. viii. 5, 6 (but notice the prepositions in the Greek;
   our author is not accurate in rendering them); Eph. iv. 4, 5, 6.

   [1558] Ad quem se curvare genu plane omne fatetur.  The reference is to
   Phil. ii. 10; but our author is careless in using the present tense,
   "se curvare."

   [1559] The reference is to Eph. iii. 14, 15; but here again our author
   seems in error, as he refers the words to Christ, whereas the meaning
   of the apostle appears clearly to refer them tothe Father.

   [1560] Legitimos.  See book iv. 91.

   [1561] See Gal. iii. 20.  But here, again, "Galatas" seems rather like
   an error; for in speaking to the Corinthians St. Paul uses an
   expression more like our author's:  see 2 Cor. xi. 2.  The Latin, too,
   is faulty:  "Talem se Paulus zelum se scripsit habere," where, perhaps,
   for the first "se" we should read "sic."

   [1562] Comp. Ex. xx. 5; Deut. v. 9.

   [1563] See Isa. i. 10-15; Jer. vi. 20.

   [1564] Causa etenim fidei rationis imagine major.

   [1565] Comp. 1 Cor. xiii. 12; Heb. x. 1.

   [1566] Moses.  See Heb. ix. 19-22, and the references there.

   [1567] Comp. Heb. ix. 13.

   [1568] Alluding probably to our Lord's bearing of the cross-beam of His
   cross--the beam being the "yokes," and the upright stem of the cross
   the "plough-beam"--on His shoulders.--See John xix. 17.

   [1569] Templum.  Comp. John ii. 19-22; Col. ii. 9.

   [1570] Libro.  The reference is to the preceding lines, especially 89,
   and Heb. ix. 19, auto to biblion.  The use of "libro" is curious, as it
   seems to be used partly as if it would be equivalent to pro libro, "in
   the place of a book," partly in a more truly datival sense, "to serve
   the purposes of a book;" and our "for" is capable of the two senses.

   [1571] For this comparison of "speaking" to "sprinkling," comp. Deut.
   xxxii. 2, "My doctrine shall drop as the rain; my speech shall distil
   as the dew," etc.; Job xxix. 22, "My speech dropped upon them;" with
   Eph. v. 26, and with our Lord's significant action (recorded in the
   passage here alluded to, John xx. 22) of "breathing on" (enephusesen)
   His disciples.  Comp., too, for the "witnesses" and "words of presage,"
   Luke xxiv. 48, 49; Acts i. 6-8.

   [1572] i.e., the chief of the Levites, the high priest.

   [1573] Comp. Heb. xiii. 12, 13; John xix. 19, 20.

   [1574] Comp. the preceding book, 355.

   [1575] The passage which follows is almost unintelligible.  The sense
   which I have offered in my text is so offered with great diffidence, as
   I am far from certain of having hit the meaning; indeed, the state of
   the text is such, that any meaning must be a matter of some
   uncertainty.

   [1576] i.e., perhaps the Jewish and Christian peoples.  Comp. adv.
   Jud., c. 1.

   [1577] i.e., "barren" of faith and good works.  The "goats" being but
   "kids" (see Lev. xvi. 8), would, of course, be barren.  "Exiled" seems
   to mean "excommunicated."  But the comparison of the sacrificed goat to
   a penitent, and of the scapegoat to an impenitent, excommunicate, is
   extravagant.  Yet I see no other sense.

   [1578] See Matt. xxv. 31-33.

   [1579] i.e., Lazarus was not allowed to help him.  In that sense he may
   be said to have been "cast away;" but it is Abraham, not Lazarus, who
   pronounces his doom.  See Luke xvi. 19-31.

   [1580] i.e., in that the blood of the one was brought within the veil;
   the other was not.

   [1581] Ædem.

   [1582] The meaning seems to be, that the ark, when it had to be removed
   from place to place, had (as we learn from Num. iv. 5) to be covered
   with "the second veil" (as it is called in Heb. ix. 3), which was "of
   blue," etc.  But that this veil was made "of lambs' skins" does not
   appear; on the contrary, it was made of "linen."  The outer veil,
   indeed (not the outmost, which was of "badgers' skins," according to
   the Eng. ver.; but of "huakinthina dermata"--of what material is not
   said--according to the LXX.), was made "of rams' skins;" but then they
   were "dyed red" (heruthrodanomena, LXX.), not "blue."  So there is some
   confusion in our author.

   [1583] The ark was overlaid with gold without as well as within.  (See
   Ex. xxv. 10, 11; xxxvii. 1, 2; and this is referred to in Heb. ix. 3,
   4--kiboton...perikekalummenen--where our Eng. ver. rendering is
   defective, and in the context as well.)  This, however, may be said to
   be implied in the following words:  "and all between," i.e., between
   the layers above and beneath, "of wood."

   [1584] Migne supposes some error in these words.  Certainly the sense
   is dark enough; but see lower down.

   [1585] It yielded "almonds," according to the Eng. ver. (Num. xvii.
   8).  But see the LXX.

   [1586] Sagmina.  But the word is a very strange one to use indeed.  See
   the Latin Lexicons, s.v.

   [1587] It might be questionable whether "jussa" refers to "cherubim" or
   to "sagmina."

   [1588] i.e., twice three + the central one = 7.

   [1589] Our author persists in calling the tabernacle temple.

   [1590] i.e., the Law's.

   [1591] "Tegebat," i.e., with the "fiery-cloudy pillar," unless it be an
   error for "regebat," which still might apply to the pillar.

   [1592] Terræ.

   [1593] "Operæ," i.e., sacrifices.  The Latin is a hopeless jumble of
   words without grammatical sequence, and any rendering is mere
   guesswork.

   [1594] Heb. ix. 7.

   [1595] i.e., of animals which, as irrational, were "without the Law."

   [1596] Terram.

   [1597] Rev. vi. 9, 10.

   [1598] i.e., beneath the altar.  See the 11th verse ib.

   [1599] Or possibly, "deeper than the glooms:"  "altior a tenebris."

   [1600] Terra.

   [1601] See 141, 142, above.

   [1602] Cælataque sancta.  We might conjecture "celataque sancta," ="and
   the sanctuaries formerly hidden."

   [1603] This sense appears intelligible, as the writer's aim seems to be
   to distinguish between the "actual" commands of God, i.e., the
   spiritual, essential ones, which the spiritual people "follow," and
   which "bind"--not the ceremonial observance of a "shadow of the future
   blessings" (see Heb. x. 1), but "real persons," i.e., living souls.
   But, as Migne has said, the passage is probably faulty and mutilated.

   [1604] Comp. Heb. vii. 19; x. 1; xi. 11, 12.

   [1605] "Lignum:"  here probably ="the flesh," which He took from Mary;
   the "rod" (according to our author) which Isaiah had foretold.

   [1606] Aërial, i.e., as he said above, "dyed with heaven's hue."

   [1607] "Ligno," i.e., "the cross," represented by the "wood" of which
   the tabernacle's boards, on which the coverings were stretched (but
   comp. 147-8, above), were made.

   [1608] As the flame of the lamps appeared to grow out of and be fused
   with the "golden semblance" or "form" of the lampstand or candlestick.

   [1609] Of which the olive--of which the pure oil for the lamps was to
   be made:  Ex. xxvii. 20; Lev. xxiv. 2--is a type.  "Peace" is granted
   to "the flesh" through Christ's work and death in flesh.

   [1610] Traditus.

   [1611] In ligno.  The passage is again in an almost desperate state.

   [1612] Isa. xi. 1, 2.

   [1613] Matt. v. 23, 24.

   [1614] Primus.

   [1615] See Rev. viii. 3, 4.

   [1616] Here ensues a confused medley of all the cherubic figures of
   Moses, Ezekiel, and St. John.

   [1617] i.e., by the four evangelists.

   [1618] The cherubim, (or, "seraphim" rather,) of Isa. vi. have each six
   wings.  Ezekiel mentions four cherubim, or "living creatures."  St.
   John likewise mentions four "living creatures."  Our author, combining
   the passages, and thrusting them into the subject of the Mosaic
   cherubim, multiplies the six (wings) by the four (cherubs), and so
   attains his end--the desired number "twenty-four"--to represent the
   books of the Old Testament, which (by combining certain books) may be
   reckoned to be twenty-four in number.

   [1619] These wings.

   [1620] There is again some great confusion in the text.  The elders
   could not "stand enthroned:"  nor do they stand "over," but "around"
   God's throne; so that the "insuper solio" could not apply to that.

   [1621] Mundi.

   [1622] Virtute.

   [1623] Honestas.

   [1624] Or, "records:"  "monumenta," i.e., the written word, according
   to the canon.
     __________________________________________________________________

   Book V.--General Reply to Sundry of Marcion's Heresies. [1625]

   The first Book did the enemy's words recall

   In order, which the senseless renegade

   Composed and put forth lawlessly; hence, too,

   Touched briefly flesh's hope, Christ's victory,

   5  And false ways' speciousness.  The next doth teach

   The Law's conjoined mysteries, and what

   In the new covenant the one God hath

   Delivered.  The third shows the race, create

   From freeborn mother, to be ministers

   10  Sacred to seers and patriarchs; [1626] whom Thou,

   O Christ, in number twice six out of all, [1627]

   Chosest; and, with their names, the lustral [1628] times

   Of our own elders noted, (times preserved

   On record,) showing in whose days appeared

   15  The author [1629] of this wickedness, unknown,

   Lawless, and roaming, cast forth [1630] with his brood.

   The fourth, too, the piacular rites recalls

   Of the old Law themselves, and shows them types

   In which the Victim True appeared, by saints

   20  Expected long since, with the holy Seed.

   This fifth doth many twists and knots untie,

   Rolls wholly into sight what ills soe'er

   Were lurking; drawing arguments, but not

   Without attesting prophet.

   And although

   25  With strong arms fortified we vanquish foes,

   Yet hath the serpent mingled so at once

   All things polluted, impious, unallowed,

   Commaculate,--the blind's path without light!

   A voice contaminant!--that, all the while

   30  We are contending the world's Maker is

   Himself sole God, who also spake by voice

   Of seers, and proving that there is none else

   Unknown; and, while pursuing Him with praise,

   Who is by various endearment [1631] known,

   35  Are blaming--among other fallacies--

   The Unknown's tardy times:  our subject's fault

   Will scarce keep pure our tongue.  Yet, for all that,

   Guile's many hidden venoms us enforce

   (Although with double risk [1632] ) to ope our words.

   40  Who, then, the God whom ye say is the true,

   Unknown to peoples, alien, in a word,

   To all the world? [1633]   Him whom none knew before?

   Came he from high?  If 'tis his own [1634] he seeks,

   Why seek so late?  If not his own, why rob

   45  Bandit-like? and why ply with words unknown

   So oft throughout Law's rein a People still

   Lingering 'neath the Law?  If, too, he comes

   To pity and to succour all combined,

   And to re-elevate men vanquisht quite

   50  By death's funereal weight, and to release

   Spirit from flesh's bond obscene, whereby

   The inner man (iniquitously dwarfed)

   Is held in check; why, then, so late appear

   His ever-kindness, duteous vigilance?

   55  How comes it that he ne'er at all before

   Offered himself to any, but let slip

   Poor souls in numbers? [1635] and then with his mouth

   Seeks to regain another's subjects:  ne'er

   Expected; not known; sent into the orb.

   60  Seeking the "ewe" he had not lost before,

   The Shepherd ought [1636] to have disrobed himself

   Of flesh, as if his victor-self withal

   Had ever been a spirit, and as such [1637]

   Willed to rescue all expelled souls,

   65  Without a body, everywhere, and leave

   The spoiled flesh to earth; wholly to fill

   The world [1638] on one day equally with corpses

   To leave the orb void; and to raise the souls

   To heaven.  Then would human progeny

   70  At once have ceased to be born; nor had

   Thereafter any scion of your [1639] kith

   Been born, or spread a new pest [1640] o'er the orb.

   Or (since at that time [1641] none of all these things

   Is shown to have been done) he should have set

   75  A bound to future race; with solid heart

   Nuptial embraces would he, in that case

   Have sated quite; [1642] made men grow torpid, reft

   Of fruitful seed; made irksome intercourse

   With female sex; and closed up inwardly

   80  The flesh's organs genital:  our mind

   Had had no will, no potent faculty

   Our body:  after this the "inner man"

   Could withal, joined with blood, [1643] have been infused

   And cleaved to flesh, and would have ever been

   85  Perishing.  Ever perishes the "ewe:"

   And is there then no power of saving her?

   Since man is ever being born beneath

   Death's doom, what is the Shepherd's work, if thus

   The "ewe" is stated [1644] to be found?  Unsought

   90  In that case, but not rescued, she is proved.

   But now choice is allowed of entering

   Wedlock, as hath been ever; and that choice

   Sure progeny hath yoked:  nations are born

   And folk scarce numerable, at whose birth

   95  Their souls by living bodies are received;

   Nor was it meet that Paul (though, for the time,

   He did exhort some few, discerning well

   The many pressures of a straitened time)

   To counsel men in like case to abide

   100  As he himself: [1645]   for elsewhere he has bidden

   The tender ages marry, nor defraud

   Each other, but their compact's dues discharge.

   But say, whose suasion hath, with fraud astute,

   Made you "abide," and in divided love

   105  Of offspring live secure, and commit crime

   Adulterous, and lose your life? and, though

   'Tis perishing, belie (by verbal name)

   That fact.  For which cause all the so sweet sounds

   Of his voice pours he forth, that "you must do,

   110  Undaunted, whatsoever pleases you;"

   Outwardly chaste, stealthily stained with crime!

   Of honourable wedlock, by this plea, [1646]

   He hath deprived you.  But why more?  'Tis well

   (Forsooth) to be disjoined! for the world, too,

   115  Expedient 'tis! lest any of your seed

   Be born!  Then will death's organs [1647] cease at length!

   The while you hope salvation to retain,

   Your "total man" quite loses part of man,

   With mind profane:  but neither is man said

   120  To be sole spirit, nor the flesh is called

   "The old man;" nor unfriendly are the flesh

   And spirit, the true man combined in one,

   The inner, and he whom you call "old foe;" [1648]

   Nor are they seen to have each his own set

   125  Of senses.  One is ruled; the other rules,

   Groans, joys, grieves, loves; himself [1649] to his own flesh

   Most dear, too; through which [1650] his humanity

   Is visible, with which commixt he is

   Held ever:  to its wounds he care applies;

   130  And pours forth tears; and nutriments of food

   Takes, through its limbs, often and eagerly:

   This hopes he to have ever with himself

   Immortal; o'er its fracture doth he groan;

   And grieves to quit it limb by limb:  fixt time

   135  Death lords it o'er the unhappy flesh; that so

   From light dust it may be renewed, and death

   Unfriendly fail at length, when flesh, released,

   Rises again.  This will that victory be

   Supreme and long expected, wrought by Him,

   140  The aye-to-be-revered, who did become

   True man; and by His Father's virtue won:

   Who man's redeemed limbs unto the heavens

   Hath raised, [1651] and richly opened access up

   Thither in hope, first to His nation; then

   145  To those among all tongues in whom His work

   Is ever doing:  Minister imbued

   With His Sire's parent-care, seen by the eye

   Of the Illimitable, He performed,

   By suffering, His missions. [1652]

   What say now

   150  The impious voices? what th' abandoned crew?

   If He Himself, God the Creator's self,

   Gave not the Law, [1653] He who from Egypt's vale [1654]

   Paved in the waves a path, and freely gave

   The seats which He had said of old, why comes

   155  He in that very People and that land

   Aforesaid? and why rather sought He not

   Some other [1655] peoples or some rival [1656] realms?

   Why, further, did He teach that, through the seers,

   (With Name foretold in full, yet not His own,)

   160  He had been often sung of?  Whence, again,

   Could He have issued baptism's kindly gifts,

   Promised by some one else, as His own works?

   These gifts men who God's mandates had transgressed,

   And hence were found polluted, longed for,

   165  And begged a pardoning rescue from fierce death.

   Expected long, they [1657] came:  but that to those

   Who recognised them when erst heard, and now

   Have recognised them, when in due time found,

   Christ's true hand is to give them, this, with voice

   170  Paternal, the Creator-Sire Himself

   Warns ever from eternity, and claims;

   And thus the work of virtue which He framed,

   And still frames, arms, and fosters, and doth now

   Victorious look down on and reclothe

   175  With His own light, should with perennial praise

   Abide. [1658]

   What [1659] hath the Living Power done

   To make men recognise what God can give

   And man can suffer, and thus live? [1660]   But since

   Neither predictions earlier nor facts

   180  The latest can suede senseless frantic [1661] men

   That God became a man, and (after He

   Had suffered and been buried) rose; that they

   May credit those so many witnesses

   Harmonious, [1662] who of old did cry aloud

   185  With heavenly word, let them both [1663] learn to trust

   At least terrestrial reason.

   When the Lord

   Christ came to be, as flesh, born into the orb

   In time of king Augustus' reign at Rome,

   First, by decree, the nations numbered are

   190  By census everywhere:  this measure, then,

   This same king chanced to pass, because the

   Will

   Supreme, in whose high reigning hand doth lie

   The king's heart, had impelled him: [1664]   he was first

   To do it, and the enrolment was reduced

   195  To orderly arrangement.  Joseph then

   Likewise, with his but just delivered wife

   Mary, [1665] with her celestial Son alike,

   Themselves withal are numbered.  Let, then, such

   As trust to instruments of human skill,

   200  Who may (approving of applying them

   As attestators of the holy word)

   Inquire into this census, if it be

   But found so as we say, then afterwards

   Repent they and seek pardon while time still

   205  Is had [1666]

   The Jews, who own [1667] to having wrought

   A grave crime, while in our disparagement

   They glow, and do resist us, neither call

   Christ's family unknown, nor can [1668] affirm

   They hanged a man, who spake truth, on a tree: [1669]

   210  Ignorant that the Lord's flesh which they bound [1670]

   Was not seed-gendered.  But, while partially

   They keep a reticence, so partially

   They triumph; for they strive to represent

   God to the peoples commonly as man.

   215  Behold the error which o'ercomes you both! [1671]

   This error will our cause assist, the while,

   We prove to you those things which certain are.

   They do deny Him God; you falsely call

   Him man, a body bodiless! and ah!

   220  A various insanity of mind

   Sinks you; which him who hath presumed to hint

   You both do, sinking, sprinkle: [1672]   for His deeds

   Will then approve Him man alike and God

   Commingled, and the world [1673] will furnish signs

   225  No few.

   While then the Son Himself of God

   Is seeking to regain the flesh's limbs, [1674]

   Already robed as King, He doth sustain

   Blows from rude palms; with spitting covered is

   His face; a thorn-inwoven crown His head

   230  Pierces all round; and to the tree [1675] Himself

   Is fixed; wine drugged with myrrh, [1676] is drunk, and gall [1677]

   Is mixt with vinegar; parted His robe, [1678]

   And in it [1679] lots are cast; what for himself

   Each one hath seized he keeps; in murky gloom,

   235  As God from fleshly body silently

   Outbreathes His soul, in darkness trembling day

   Took refuge with the sun; twice dawned one day;

   Its centre black night covered:  from their base

   Mounts move in circle, wholly moved was earth,

   240  Saints' sepulchres stood ope, and all things joined

   In fear to see His passion whom they knew!

   His lifeless side a soldier with bare spear

   Pierces, and forth flows blood, nor water less

   Thence followed.  These facts they [1680] agree to hide,

   245  And are unwilling the misdeed to own,

   Willing to blink the crime.

   Can spirit, then,

   Without a body wear a robe? or is't

   Susceptible of penalty? the wound

   Of violence does it bear? or die? or rise?

   250  Is blood thence poured? from what flesh. since ye say

   He had none? or else, rather, feigned He? if

   'Tis safe for you to say so; though you do

   (Headlong) so say, by passing over more

   In silence.  Is not, then, faith manifest?

   255  And are not all things fixed?  The day before

   He then [1681] should suffer, keeping Passover,

   And handing down a memorable rite [1682]

   To His disciples, taking bread alike

   And the vine's juice, "My body, and My blood

   260  Which is poured [1683] for you, this is," did He say;

   And bade it ever afterward be done.

   Of what created elements were made,

   Think ye, the bread and wine which were (He said)

   His body with its blood? and what must be

   265  Confessed?  Proved He not Himself the world's [1684]

   Maker, through deeds? and that He bore at once

   A body formed from flesh and blood?

   This God

   This true Man, too, the Father's Virtue 'neath

   An Image, [1685] with the Father ever was,

   270  United both in glory and in age; [1686]

   Because alone He ministers the words

   Of the All-Holder; whom He [1687] upon earth

   Accepts; [1688] through whom He all things did create:

   God's Son, God's dearest Minister, is He!

   275  Hence hath He generation, hence Name too,

   Hence, finally, a kingdom; Lord from Lord;

   Stream from perennial Fount!  He, He it was

   Who to the holy fathers (whosoe'er

   Among them doth profess to have "seen God" [1689] )--

   280  God is our witness--since the origin

   Of this our world, [1690] appearing, opened up

   The Father's words of promise and of charge

   From heaven high:  He led the People out;

   Smote through th'iniquitous nation; was Himself

   285  The column both of light and of cloud's shade;

   And dried the sea; and bids the People go

   Right through the waves, the foe therein involved

   And covered with the flood and surge:  a way

   Through deserts made He for the followers

   290  Of His high biddings; sent down bread in showers [1691]

   From heaven for the People; brake the rock;

   Bedewed with wave the thirsty; [1692] and from God

   The mandate of the Law to Moses spake

   With thunder, trumpet-sound, and flamey column

   295  Terrible to the sight, while men's hearts shook.

   After twice twenty years, with months complete,

   Jordan was parted; a way oped; the wave

   Stood in a mass; and the tribes shared the land,

   Their fathers' promised boons!  The Father's word,

   300  Speaking Himself by prophets' mouth, that He [1693]

   Would come to earth and be a man, He did

   Predict; Christ manifestly to the earth

   Foretelling.

   Then, expected for our aid,

   Life's only Hope, the Cleanser of our flesh, [1694]

   305  Death's Router, from th' Almighty Sire's empire

   At length He came, and with our human limbs

   He clothed Him.  Adam--virgin--dragon--tree, [1695]

   The cause of ruin, and the way whereby

   Rash death us all had vanquisht! by the same

   310  Our Shepherd treading, seeking to regain

   His sheep--with angel--virgin--His own flesh--

   And the "tree's" remedy; [1696] whence vanquisht man

   And doomed to perish was aye wont to go

   To meet his vanquisht peers; hence, interposed,

   315  One in all captives' room, He did sustain

   In body the unfriendly penalty

   With patience; by His own death spoiling death;

   Becomes salvation's cause; and, having paid

   Throughly our debts by throughly suffering

   320  On earth, in holy body, everything,

   Seeks the infern! here souls, bound for their crime,

   Which shut up all together by Law's weight,

   Without a guard, [1697] were asking for the boons

   Promised of old, hoped for, and tardy, He

   325  To the saints'rest admitted, and, with light,

   Brought back.  For on the third day mounting up, [1698]

   A victor, with His body by His Sire's

   Virtue immense, (salvation's pathway made,)

   And bearing God and man is form create,

   330  He clomb the heavens, leading back with Him

   Captivity's first-fruits (a welcome gift

   And a dear figure [1699] to the Lord), and took

   His seat beside light's Father, and resumed

   The virtue and the glory of which, while

   335  He was engaged in vanquishing the foe

   He had been stripped; [1700] conjoined with Spirit; bound

   With flesh, on our part.  Him, Lord, Christ, King, God,

   Judgment and kingdom given to His hand,

   The father is to send unto the orb.

   ------------------------
     __________________________________________________________________

   [1625] I make no apology for the ruggedness of the versification and
   the obscurity of the sense in this book, further than to say that the
   state of the Latin text is such as to render it almost impossible to
   find any sense at all in many places, while the grammar and metre are
   not reducible to any known laws.  It is about the hardest and most
   uninteresting book of the five.

   [1626] Or, "consecrated by seers and patriarchs."

   [1627] i.e., all the number of Thy disciples.

   [1628] Tempora lustri, i.e., apparently the times during which these
   "elders" (i.e., the bishops, of whom a list is given at the end of book
   iii.) held office.  "Lustrum" is used of other periods than it strictly
   implies, and this seems to give some sense to this difficult passage.

   [1629] i.e., Marcion.

   [1630] i.e., excommunicated.

   [1631] Complexu vario.

   [1632] Ancipiti quamquam cum crimine.  The last word seems almost
   ="discrimine;" just as our author uses "cerno" ="discerno."

   [1633] Mundo.

   [1634] Cf. John i. 11, and see the Greek.

   [1635] Whether this be the sense I know not.  The passage is a mass of
   confusion.

   [1636] i.e., according to Marcion's view.

   [1637] i.e., as spirits, like himself.

   [1638] Mundum.

   [1639] i.e., Marcionite.

   [1640] See book ii. 3.

   [1641] i.e., apparently on the day of Christ's resurrection.

   [1642] Replesset, i.e., replevisset.  If this be the right reading, the
   meaning would seem to be, "would have taken away all further desire
   for" them, as satiety or repletion takes away all appetite for food.
   One is almost inclined to hazard the suggestion "represset," i.e.,
   repressisset, "he would have repressed," but that such a contraction
   would be irregular.  Yet, with an author who takes such liberties as
   the present one, perhaps that might not be a decisive objection.

   [1643] "Junctus," for the edd.'s "junctis," which, if retained, will
   mean "in the case of beings still joined with (or to) blood."

   [1644] "Docetur," for the edd.'s "docentur."  The sense seems to be, if
   there be any, exceedingly obscure; but for the idea of a
   half-salvation--the salvation of the "inner man" without the
   outer--being no salvation at all, and unworthy of "the Good Shepherd"
   and His work, we may compare the very difficult passage in the de
   Pudic., c. xiii. ad fin.

   [1645] This sense, which I deduce from a transposition of one line and
   the supplying of the words "he did exhort," which are not expressed,
   but seem necessary, in the original, agrees well with 1 Cor. vii.,
   which is plainly the passage referred to.

   [1646] "Causa;" or perhaps "means."  It is, of course, the French
   "chose."

   [1647] i.e., you and your like, through whom sin, and in consequence
   death, is disseminated.

   [1648] Here, again, for the sake of the sense, I have transposed a
   line.

   [1649] i.e., "the other," the "inner man," or spirit.

   [1650] i.e., through flesh.

   [1651] i.e., in His own person.

   [1652] I hope I have succeeded in giving some intelligible sense; but
   the passage as it stands in the Latin is nearly hopeless.

   [1653] I read "legem" for "leges."

   [1654] I read "valle" for "calle."

   [1655] Alios.

   [1656] Altera.

   [1657] i.e., "the gifts of baptism."

   [1658] This seems to give sense to a very obscure passage, in which I
   have been guided more by Migne's pointing than by Oehler's.

   [1659] I read here "quid" for "quod."

   [1660] i.e., to make men live by recognising that.  Comp. the
   Psalmist's prayer:  "Give me understanding and I shall live" (Ps. cxix.
   144; in LXX., Ps. cxviii. 144).

   [1661] The "furentes" of Pam. and Rig. is preferred to Oehler's
   "ferentes."

   [1662] "Complexis," lit. "embracing."

   [1663] i.e., both Jews and Gentile heretics, the "senseless frantic
   men" just referred to probably:  or possibly the "ambo" may mean "both
   sects," viz., the Marcionites and Manichees, against whom the writer
   whom Oehler supposes to be the probable author of these "Five Books,"
   Victorinus, a rhetorician of Marseilles, directed his efforts.  But it
   may again be the acc. neut. pl., and mean "let them"--i.e., the
   "senseless frantic men"--"learn to believe as to both facts," i.e., the
   incarnation and the resurrection; (see vers. 179, 180;) "the testimony
   at least of human reason."

   [1664] I would suggest here, for "...quia summa voluntas In cujus manu
   regnantis cor legibus esset," something like this, "...quia summa
   voluntas, In cujus manu regnantis cor regis, egisset," which would only
   add one more to our author's false quantities.  "Regum egisset" would
   avoid even that, while it would give some sense.  Comp. Prov. xxi. 1.

   [1665] Maria cum conjuge feta.  What follows seems to decide the
   meaning of "feta," as a child could hardly be included in a census
   before birth.

   [1666] Again I have had to attempt to amend the text of the Latin in
   order to extract any sense, and am far from sure that I have extracted
   the right one.

   [1667] "Fatentur," unless our author use it passively ="are confessed."

   [1668] "Possunt," i.e., probably "have the hardihood."

   [1669] Because Christ plainly, as they understood Him, "made Himself
   the Son of God;" and hence, if they confessed that He had said the
   truth, and yet that they hanged Him on a tree, they would be
   pronouncing their own condemnation.

   [1670] "Vinctam" for "victam" I read here.

   [1671] i.e., you and the Jews.  See above on 185.

   [1672] Quod qui præsumpsit mergentes spargitis ambo.  What the meaning
   is I know not, unless it be this:  if any one hints to you that you are
   in an error which is sinking you into perdition, you both join in
   trying to sink him (if "mergentes" be active; or "while you are
   sinking," if neuter), and in sprinkling him with your doctrine (or
   besprinkling him with abuse).

   [1673] Mundus.

   [1674] "Dum carnis membra requirit," i.e., seeking to regain for God
   all the limbs of the flesh as His instruments.  Comp. Rom. vi. 13, 19.

   [1675] Ligno.

   [1676] "Scriblita," a curious word.

   [1677] Fel miscetur aceto.  The reading may have arisen--and it is not
   confined to our author--from confounding oxos with oinos.  Comp. Matt.
   xxvii. 33 with Mark xv. 23.

   [1678] This is an error, if the "coat" be meant.

   [1679] Perhaps for "in illa" we should read "in illam"--"on it," for
   "in it."

   [1680] The Jews.

   [1681] For "ante diem quam cum pateretur" I have read "qua tum."

   [1682] Or, "deed"--"factum."

   [1683] Or, "is being poured"--"funditur."

   [1684] Mundi.

   [1685] I read with Migne, "Patris sub imagine virtus," in preference to
   the conjecture which Oehler follows, "Christi sub imagine virtus."  The
   reference seems clearly to be to Heb. i. 3.

   [1686] Ævo.  Perhaps here ="eternity."

   [1687] i.e., "The All-Holder."

   [1688] Capit.

   [1689] Cf. Jacob's words in Gen. xxxii. 30; Manoah's in Judg. xiii. 22;
   etc.

   [1690] Mundi.

   [1691] For "dimisit in umbris" I read here "demisit in imbris."  If we
   retain the former reading, it will then mean, "dispersed during the
   shades of night," during which it was that the manna seems always to
   have fallen.

   [1692] "Sitientis" in Oehler must be a misprint for "sitientes."

   [1693] There ought to be a "se" in the Latin if this be the meaning.

   [1694] For "Mundator carnis seræ" ="the Cleanser of late flesh" (which
   would seem, if it mean anything, to mean that the flesh had to wait
   long for its cleansing), I have read "carnis nostræ."

   [1695] Lignum.

   [1696] I have followed the disjointed style of the Latin as closely as
   I could here.

   [1697] Here we seem to see the idea of the "limbus patrum."

   [1698] "Subiens" ="going beneath," i.e., apparently coming beneath the
   walls of heaven.

   [1699] i.e., a figure of the future harvest.

   [1700] I have hazarded the conjecture "minutus" here for the edd.'s
   "munitus."  It adds one more, it is true, to our author's false
   quantities, but that is a minor difficulty, while it improves (to my
   mind) the sense vastly.
     __________________________________________________________________
     __________________________________________________________________

   (N.B.--It has been impossible to note the changes which I have had to
   make in the text of the Latin.  In some cases they will suggest
   themselves to any scholar who may compare the translation with the
   original; and in others I must be content to await a more fitting
   opportunity, if such ever arise, for discussing them.)
     __________________________________________________________________

   Elucidations.

   ------------------------

   I.

   (Appendix, p. 127.)

   About these versifications, which are "poems" only as mules are horses,
   it is enough to say of them, with Dupin, "They are no more Tertullian's
   than they are Virgil's or Homer's.  The poem called Genesis seems to be
   that which Gennadius attributes to Salvian, Bishop of Marseilles.  That
   concerning the Judgment of God was, perhaps, composed by Verecundus, an
   African bishop.  In the books Against Marcion there are some opinions
   different from those of Tertullian.  There is likewise a poem To a
   Senator in Pamelius' edition, one of Sodom, and in the Bibliotheca
   Patrum one of Jonas and Nineve; the first of which is ancient, and the
   other two seem to be by the same author."

   It is worth while to observe that this rhymester makes two bishops out
   of one. [1701]   Cletus and Anacletus he supposes different persons,
   which brings Clement into the fourth place in the see of Rome.  Our
   author elsewhere makes St. Clement the immediate successor of the
   apostles. [1702]

   II.

   (Or is there ought, etc., l. 136, p. 137.)

   In taking leave of Tertullian, it may be well to say a word of his
   famous saying, Certum est quia impossibile est.  It occurs in the tract
   De Carne Christi, [1703] and is one of those startling epigrammatic
   dicta of our author which is no more to be pressed in argument than any
   other bon-mot of a wit or a poet.  It is evidently designed as a
   rhetorical climax, to enforce the same idea which we find in the hymn
   of Aquinas:--

   "Et si sensus deficit,

   Adfirmandum cor sincerum

   Sola fides sufficit."

   As Jeremy Taylor [1704] argues, the condition is, that holy Scripture
   affirms it.  If that be the case, then "all things are possible with
   God:"  I believe; but I do not argue, for it is impossible with men.
   This is the plain sense of the great Carthaginian doctor's pithy
   rhetoric.  But Dr. Bunsen sets it on all-fours, and treats it as if it
   were soberly designed to defy reason,--that reason to which Tertullian
   constantly makes his appeal against Marcion, and in many of his sayings
   [1705] hardly less witty.  Speaking of Hippolytus, that writer remarks,
   [1706] "He might have said on some points, Credibile licet ineptum:  he
   would never have exclaimed with Tertullian, Credibile quia ineptum.'"
   Why attempt to prove the absurdity of such a reflection?  As well
   attempt to defend St. John's hyperbole [1707] against a mind incapable
   of comprehending a figure of speech.
     __________________________________________________________________

   [1701] See p. 156, supra.

   [1702] See De Præscrip., cap. xxxii. vol. iii. p. 258.

   [1703] Cap. v. vol. iii. p. 525.

   [1704] Christ in the Holy Sacrament, § xi. 6.

   [1705] De Anima, cap. xvii.

   [1706] Vol. i. p. 304.

   [1707] Chap. xxi. verse 25.
     __________________________________________________________________
     __________________________________________________________________
     __________________________________________________________________

  Minucius Felix
     __________________________________________________________________

   Minucius Felix.

   [Translated by the Rev. Robert Ernest Wallis, Ph.D.]
     __________________________________________________________________

   Introductory Note

   to

   Minucius Felix.

   ------------------------

   [a.d. 210.]  Though Tertullian is the founder of Latin Christianity,
   his contemporary Minucius Felix gives to Christian thought its earliest
   clothing in Latinity.  The harshness and provincialism, with the
   Græcisms, if not the mere Tertullianism, of Tertullian, deprive him of
   high claims to be classed among Latin writers, as such; but in Minucius
   we find, at the very fountain-head of Christian Latinity, a disciple of
   Cicero and a precursor of Lactantius in the graces of style.  The
   question of his originality is earnestly debated among moderns, as it
   was in some degree with the ancients.  It turns upon the doubt as to
   his place with respect to Tertullian, whose Apology he seems to quote,
   or rather to abridge.  But to me it seems evident that his argument
   reflects so strikingly that of Tertullian's Testimony of the Soul,
   coincident though it be with portions of the Apology, that we must make
   the date of the Testimony the pivot of our inquiry concerning
   Minucius.  Now, Tertullian's Apology preceded the Testimony, and the
   latter preceded the essay on the Flesh of Christ.  If the Testimony was
   quoted or employed by Minucius, therefore, he could not have written
   before [1708] a.d. 205; and the statement of Jerome is confirmed, which
   makes our author, and not Tertullian, the copyist.  The modern
   discussion of the matter is an interesting literary controversy; not
   yet settled, perhaps, though the dip of the balance just now sustains
   my own impressions. [1709]   But it is a very unimportant matter in
   itself, the primary place in Latin Christianity being necessarily
   adjudged to the commanding genius and fertile mind of Tertullian, while
   it is no discredit to assign to Minucius his proper but secondary
   credit, of showing, at the very outset of the literature of Western
   Christianity, that believers were not all illiterate men, nor destitute
   of polite erudition, and that the language of the Tusculan philosopher
   was not degraded by its new destination to the higher and holier
   service of the faith.

   Like Tertullian, our author appears to have been a jurisconsult, at
   Rome, at some period of his history.  Beautiful glimpses of his life
   and character and surroundings are gained from his own pages, and
   nearly all we know about him is to be found therein.  So far, he is his
   own biographer.  He probably continued a layman, and may have lived, as
   some suppose, till the middle of the third century.

   It is not unimportant to note that we are still dealing with "the
   North-African school," and that Rome has nothing to do with the birth
   of Latin Christianity, as such.  We have entered upon the third
   Christian century, and as yet the venerable apostolic see of the West
   has made no movement whatever towards the creation of a Latin
   literature among Christians.  So far from being "the mother and
   mistress" of the churches, she is yet voiceless in Christendom; while
   Africa holds the mastery of Christian thought alike in her schools of
   Alexandria and Carthage.  This, although it is our fourth volume,
   contains nothing to modify this fact; and yet the whole literature of
   early Christianity is contained in our series.  Well said Æneas
   Sylvius, who afterwards became Pope Pius the Second, "Verily, before
   the Council of Nice, some regard there was unto the Bishops of Rome,
   although but small."  Holy men as most of them were, they are invisible
   and unfelt in the formation of Christian theology. [1710]

   In our author's style and thought there is a charm and a fragrance
   which associate him, in my mind, with the pure spirit of "Mathetes,"
   with whose Epistle to Diognetus, written nearly a hundred years before,
   it may be profitably compared.  See also my prefatory remarks to
   Mathetes, and the reference to Bunsen which I have suffixed to the
   Notice of the Edinburgh editors. [1711]

   In the Edinburgh series, Minucius comes into view after Cyprian, and
   not till the end of the thirteenth volume of that edition.  It will
   gratify the scholar to find it here where it belongs, and not less to
   note that it has an index of its own, while in the Edinburgh edition
   its contents are indexed with those of Cyprian.  Consequently, the
   joint index is rendered nearly worthless, and the injury and confusion
   resulting to the Contents of Cyprian are not inconsiderable.

   Here follows the valuable Prefatory Notice of Dr. Wallis:

   Minucius Felix is said by Jerome [1712] to have been an advocate at
   Rome prior to his conversion to Christianity. [1713]   Very little else
   is known, however, of his history; and of his writings nothing with any
   certainty, except the following dialogue; although Jerome speaks of
   another tract as having, probably without reason, been ascribed to him.

   The Octavius, which is here translated, is a supposed argument between
   the heathen Cæcilius and the Christian Octavius--the writer being
   requested to arbitrate between the disputants.  The date of its
   composition is still a matter of keen dispute.  The settlement of the
   point hinges upon the answer to the question--Whether, in the numerous
   passages which are strikingly similar, occurring in the Apologeticus
   and the Octavius, Tertullian borrowed from Minucius, or Minucius
   borrowed from Tertullian?  If Minucius borrowed from Tertullian, he
   must have flourished in the commencement of the third century, as the
   Apologeticus was written about the year 198 a.d.  If, on the other
   hand, Tertullian borrowed from Minucius, the Octavius was written
   probably about the year 166, and Minucius flourished in the reign of
   Marcus Aurelius.  The later date was the one adopted by earlier
   critics, and the reasons for it are well given by Mr. Holden in his
   introduction.  The earlier date was suggested by Rösler, maintained by
   Niebuhr, and elaborately defended by Muralto.  An exhaustive exhibition
   of arguments in favour of the earlier date has been given by Adolf
   Ebert in his paper, Tertullian's Verhältniss zu Minucius Felix,
   Leipzig, 1868.

   Of the literary character of the dialogue, it is sufficient to quote
   the testimony of the late Dean Milman:  "Perhaps no late work, either
   Pagan or Christian, reminds us of the golden days of Latin prose so
   much as the Octavius of Minucius Felix." [1714]

   In considering the claim of the dialogue to such praise as this, it
   must be borne in mind that the text as we have it is very uncertain,
   and often certainly corrupt; so that many passages seem to us confused,
   and some hopelessly obscure.  Only one manuscript of the work has come
   down to us; which is now in the Imperial Library in Paris.  It is
   beautifully written.  Some editors have spoken of two other mss.; but
   it is now known that they were wrong.  They supposed that the first
   edition was taken from a different ms. than the Codex Regius, and they
   were not aware that a codex in Brussels was merely a transcript of the
   one in Paris.

   The Octavius appears in the ms. as the eighth book of Arnobius, and at
   first it was published as such.  To Franciscus Balduinus (1560) is due
   the merit of having discovered the real author.

   There are very many editions of the Octavius.  Among the earlier, those
   of Gronovius (1709) and Davies (1712) are valuable.  Among the later,
   Lindner (1760), Eduard de Muralto (1836), and Oehler (1847) may be
   mentioned.  There is a very good English edition by the Rev. H. A.
   Holden, M.A., Cambridge, 1853.  The most recent edition is that of Carl
   Halm, published under the auspices of the Imperial Academy of Letters
   in Vienna; Vindobonæ, 1867.  Both Holden and Halm give new recensions
   of the Codex Regius. [1715]
     __________________________________________________________________

   [1708] Possibly as late as a.d. 230.  Comp. Wordsworth, Hippol., p.
   126.

   [1709] A condensed and valuable view of this matter may be seen in Dr.
   Schaff's History, etc., vol. iii. pp. 834-841.

   [1710] See Bishop Jewell, Works, vol. i. pp. 386, 441.  Cambridge,
   1845.

   [1711] Vol. I. of this series, pp. 23, 24.  See also Bunsen, Hippol.,
   i. p. 244.

   [1712] De Viris Illustribus, c. 58.

   [1713] [His connection with the Roman courts is inferred from cap. ii.
   infra.]

   [1714] Milman's Hist. of Christianity, vol. iii. book iv. ch. iii.

   [1715] [Dr. Wallis, the learned translator of the Octavius, is
   described in the Edinburgh edition as "Senior Priest-Vicar of Wells
   Cathedral, and incumbent of Christ Church, Coxley, Somerset."]
     __________________________________________________________________
     __________________________________________________________________

   The Octavius of Minucius Felix.

   ------------------------

   Chapter I.--Argument:  Minucius Relates How Delightful to Him is the
   Recollection of the Things that Had Happened to Him with Octavius While
   He Was Associated with Him at Rome, and Especially of This Disputation.

   When I consider and mentally review my remembrance of Octavius, my
   excellent and most faithful companion, the sweetness and charm of the
   man so clings to me, that I appear to myself in some sort as if I were
   returning to past times, and not merely recalling in my recollection
   things which have long since happened and gone by.  Thus, in the degree
   in which the actual contemplation of him is withdrawn from my eyes, it
   is bound up in my heart and in my most intimate feelings.  And it was
   not without reason that that remarkable and holy man, when he departed
   this life, left to me an unbounded regret for him, especially since he
   himself also glowed with such a love for me at all times, that, whether
   in matters of amusement or of business, he agreed with me in similarity
   of will, in either liking or disliking the same things. [1716]   You
   would think that one mind had been shared between us two.  Thus he
   alone was my confidant in my loves, my companion in my mistakes; and
   when, after the gloom had been dispersed, I emerged from the abyss of
   darkness into the light of wisdom and truth, he did not cast off his
   associate, but--what is more glorious still--he outstripped him.  And
   thus, when my thoughts were traversing the entire period of our
   intimacy and friendship, the direction of my mind fixed itself chiefly
   on that discourse of his, wherein by very weighty arguments he
   converted Cæcilius, who was still cleaving to superstitious vanities,
   to the true religion. [1717]
     __________________________________________________________________

   [1716] [Sallust, Catiline, "Idem facere atque sentire," etc.  Also,
   Catiline's speech, p. 6 of The Conspiracy.]

   [1717] [Beautiful tribute to Christian friendship, in a primitive
   example.  We must bear in mind that the story is of an earlier period
   than that of the work itself, written at Cirta.]
     __________________________________________________________________

   Chapter II.--Argument:  The Arrival of Octavius at Rome During the Time
   of the Public Holidays Was Very Agreeable to Minucius.  Both of Them
   Were Desirous of Going to the Marine Baths of Ostia, with Cæcilius
   Associated with Them as a Companion of Minucius.  On Their Way Together
   to the Sea, Cæcillus, Seeing an Image of Serapis, Raises His Hand to
   His Mouth, and Worships It.

   For, for the sake of business and of visiting me, Octavius had hastened
   to Rome, having left his home, his wife, his children, and that which
   is most attractive in children, while yet their innocent years are
   attempting only half-uttered words,--a language all the sweeter for the
   very imperfection of the faltering tongue.  And at this his arrival I
   cannot express in words with how great and with how impatient a joy I
   exulted, since the unexpected presence of a man so very dear to me
   greatly enhanced my gladness.  Therefore, after one or two days, when
   the frequent enjoyment of our continual association had satisfied the
   craving of affection, and when we had ascertained by mutual narrative
   all that we were ignorant of about one another by reason of our
   separation, we agreed to go to that very pleasant city Ostia, that my
   body might have a soothing and appropriate remedy for drying its
   humours from the marine bathing, especially as the holidays of the
   courts at the vintage-time had released me from my cares.  For at that
   time, after the summer days, the autumn season was tending to a milder
   temperature.  And thus, when in the early morning we were going towards
   the sea along the shore (of the Tiber), that both the breathing air
   might gently refresh our limbs, and that the yielding sand might sink
   down under our easy footsteps with excessive pleasure; Cæcilius,
   observing an image of Serapis, raised his hand to his mouth, as is the
   custom of the superstitious common people, and pressed a kiss on it
   with his lips.
     __________________________________________________________________

   Chapter III.--Argument:  Octavius, Displeased at the Act of This
   Superstitious Man, Sharply Reproaches Minucius, on the Ground that the
   Disgrace of This Wicked Deed is Reflected Not Less on Himself, as
   Cæcilius' Host, Than on Cæcilius.

   Then Octavius said:  "It is not the part of a good man, my brother
   Marcus, so to desert a man who abides by your side at home and abroad,
   in this blindness of vulgar ignorance, as that you should suffer him in
   such broad daylight as this to give himself up to stones, however they
   may be carved into images, anointed and crowned; since you know that
   the disgrace of this his error redounds in no less degree to your
   discredit than to his own."  With this discourse of his we passed over
   the distance between the city and the sea, and we were now walking on
   the broad and open shore.  There the gently rippling wave was smoothing
   the outside sands as if it would level them for a promenade; and as the
   sea is always restless, even when the winds are lulled, it came up on
   the shore, although not with waves crested and foaming, yet with waves
   crisped and curling.  Just then we were excessively delighted at its
   vagaries, as on the very threshold of the water we were wetting the
   soles of our feet, and it now by turns approaching broke upon our feet,
   and now the wave retiring and retracing its course, sucked itself back
   into itself.  And thus, slowly and quietly going along, we tracked the
   coast of the gently bending shore, beguiling the way with stories.
   These stories were related by Octavius, who was discoursing on
   navigation.  But when we had occupied a sufficiently reasonable time of
   our walk with discourse, retracing the same way again, we trod the path
   with reverted footsteps.  And when we came to that place where the
   little ships, drawn up on an oaken framework, were lying at rest
   supported above the (risk of) ground-rot, we saw some boys eagerly
   gesticulating as they played at throwing shells into the sea.  This
   play is:  To choose a shell from the shore, rubbed and made smooth by
   the tossing of the waves; to take hold of the shell in a horizontal
   position with the fingers; to whirl it along sloping and as low down as
   possible upon the waves, that when thrown it may either skim the back
   of the wave, or may swim as it glides along with a smooth impulse, or
   may spring up as it cleaves the top of the waves, and rise as if lifted
   up with repeated springs.  That boy claimed to be conqueror whose shell
   both went out furthest, and leaped up most frequently.
     __________________________________________________________________

   Chapter IV.--Argument:  Cæcilius, Somewhat Grieved at This Kind of
   Rebuke Which for His Sake Minucius Had Had to Bear from Octavius, Begs
   to Argue with Octavius on the Truth of His Religion.  Octavius with His
   Companion Consents, and Minucius Sits in the Middle Between Cæcilius
   and Octavius.

   And thus, while we were all engaged in the enjoyment of this spectacle,
   Cæcilius was paying no attention, nor laughing at the contest; but
   silent, uneasy, standing apart, confessed by his countenance that he
   was grieving for I knew not what.  To whom I said:  "What is the
   matter?  Wherefore do I not recognise, Cæcilius, your usual liveliness?
   and why do I seek vainly for that joyousness which is characteristic of
   your glances even in serious matters?"  Then said he:  "For some time
   our friend Octavius' speech has bitterly vexed and worried me, in which
   he, attacking you, reproached you with negligence, that he might under
   cover of that charge more seriously condemn me for ignorance.
   Therefore I shall proceed further:  the matter is now wholly and
   entirely between me and Octavius.  If he is willing that I, a man of
   that form of opinion, should argue with him, he will now at once
   perceive that it is easier to hold an argument among his comrades, than
   to engage in close conflict after the manner of the philosophers.  Let
   us be seated on those rocky barriers that are cast there for the
   protection of the baths, and that run far out into the deep, that we
   may be able both to rest after our journey, and to argue with more
   attention."  And at his word we sat down, so that, by covering me on
   either side, they sheltered me in the midst of the three. [1718]   Nor
   was this a matter of observance, or of rank, or of honour, because
   friendship always either receives or makes equals; but that, as an
   arbitrator, and being near to both, I might give my attention, and
   being in the middle, I might separate the two.  Then Cæcilius began
   thus:--
     __________________________________________________________________

   [1718] "Ita ut me ex tribus medium lateris ambitione protegerent."
     __________________________________________________________________

   Chapter V.--Argument:  Cæcilius Begins His Argument First of All by
   Reminding Them that in Human Affairs All Things are Doubtful and
   Uncertain, and that Therefore It is to Be Lamented that Christians, Who
   for the Most Part are Untrained and Illiterate Persons, Should Dare to
   Determine on Anything with Certainty Concerning the Chief of Things and
   the Divine Majesty:  Hence He Argues that the World is Governed by No
   Providence, and Concludes that It is Better to Abide by the Received
   Forms of Religion.

   "Although to you, Marcus my brother, the subject on which especially we
   are inquiring is not in doubt, inasmuch as, being carefully informed in
   both kinds of life, you have rejected the one and assented to the
   other, yet in the present case your mind must be so fashioned that you
   may hold the balance of a most just judge, nor lean with a disposition
   to one side (more than another), lest your decision may seem not to
   arise so much from our arguments, as to be originated from your own
   perceptions.  Accordingly, if you sit in judgment on me, as a person
   who is new, and as one ignorant of either side, there is no difficulty
   in making plain that all things in human affairs are doubtful,
   uncertain, and unsettled, and that all things are rather probable than
   true.  Wherefore it is the less [1719] wonderful that some, from the
   weariness of thoroughly investigating truth, should rashly succumb to
   any sort of opinion rather than persevere in exploring it with
   persistent diligence.  And thus all men must be indignant, all men must
   feel pain, [1720] that certain persons--and these unskilled in
   learning, strangers to literature, without knowledge even [1721] of
   sordid arts--should dare to determine on any certainty concerning the
   nature at large, and the (divine) majesty, of which so many of the
   multitude of sects in all ages (still doubt), and philosophy itself
   deliberates still.  Nor without reason; since the mediocrity of human
   intelligence is so far from (the capacity of) divine investigation,
   that neither is it given us to know, nor is it permitted to search, nor
   is it religious to ravish, [1722] the things that are supported in
   suspense in the heaven above us, nor the things which are deeply
   submerged below the earth; and we may rightly seem sufficiently happy
   and sufficiently prudent, if, according to that ancient oracle of the
   sage, we should know ourselves intimately.  But even if we indulge in a
   senseless and useless labour, and wander away beyond the limits proper
   to our humility, and though, inclined towards the earth, we transcend
   with daring ambition heaven itself, and the very stars, let us at least
   not entangle this error with vain and fearful opinions.  Let the seeds
   of all things have been in the beginning condensed by a nature
   combining them in itself--what God is the author here?  Let the members
   of the whole world be by fortuitous concurrences united, digested,
   fashioned--what God is the contriver?  Although fire may have lit up
   the stars; although (the lightness of) its own material may have
   suspended the heaven; although its own material may have established
   the earth by its weight; [1723] and although the sea may have flowed in
   from moisture, [1724] whence is this religion?  Whence this fear?  What
   is this superstition?  Man, and every animal which is born, inspired
   with life, and nourished, [1725] is as a voluntary concretion of the
   elements, into which again man and every animal is divided, resolved,
   and dissipated.  So all things flow back again into their source, and
   are turned again into themselves, without any artificer, or judge, or
   creator.  Thus the seeds of fires, being gathered together, cause other
   suns, and again others, always to shine forth.  Thus the vapours of the
   earth, being exhaled, cause the mists always to grow, which being
   condensed and collected, cause the clouds to rise higher; and when they
   fall, cause the rains to flow, the winds to blow, the hail to rattle
   down; or when the clouds clash together, they cause the thunder to
   bellow, the lightnings to grow red, the thunderbolts to gleam forth.
   Therefore they fall everywhere, they rush on the mountains, they strike
   the trees; without any choice, [1726] they blast places sacred and
   profane; they smite mischievous men, and often, too, religious men.
   Why should I speak of tempests, various and uncertain, wherein the
   attack upon all things is tossed about without any order or
   discrimination?--in shipwrecks, that the fates of good and bad men are
   jumbled together, their deserts confounded?--in conflagrations, that
   the destruction of innocent and guilty is united?--and when with the
   plague-taint of the sky a region is stained, that all perish without
   distinction?--and when the heat of war is raging, that it is the better
   men who generally fall?  In peace also, not only is wickedness put on
   the same level with (the lot of) those who are better, but it is also
   regarded in such esteem, [1727] that, in the case of many people, you
   know not whether their depravity is most to be detested, or their
   felicity to be desired.  But if the world were governed by divine
   providence and by the authority of any deity, Phalaris and Dionysius
   would never have deserved to reign, Rutilius and Camillus would never
   have merited banishment, Socrates would never have merited the poison.
   Behold the fruit-bearing trees, behold the harvest already white, the
   vintage, already dropping, is destroyed by the rain, is beaten down by
   the hail.  Thus either an uncertain truth is hidden from us, and kept
   back; or, which is rather to be believed, in these various and wayward
   chances, fortune, unrestrained by laws, is ruling over us.
     __________________________________________________________________

   [1719] The ms. and first edition read "more;" Ursinus suggested minus
   instead of magis.

   [1720] This clause is otherwise read:  "Therefore we must be indignant,
   nay, must be grieved."

   [1721] Otherwise for "even," "except."

   [1722] The reading of the ms. is "stuprari," as above.  "Scrutari,"
   "sciari," or "lustrare" and "suspicari," are proposed emendations.

   [1723] Or, "although its weight may have established the earth."

   [1724] Or, "although the moisture may have flowed into the sea."

   [1725] Variously read, "is raised up," or "and is raised up."  The ms.
   has "attollitur," which by some is amended into "et alitur," or "et
   tollitur."

   [1726] Either "delectu" or "dilectu."

   [1727] Or, "it is extolled."
     __________________________________________________________________

   Chapter VI.--Argument:  The Object of All Nations, and Especially of
   the Romans, in Worshipping Their Divinities, Has Been to Attain for
   Their Worship the Supreme Dominion Over the Whole Earth.

   "Since, then, either fortune is certain or nature is uncertain, how
   much more reverential and better it is, as the high priests of truth,
   to receive the teaching of your ancestors, to cultivate the religions
   handed down to you, to adore the gods whom you were first trained by
   your parents to fear rather than to know [1728] with familiarity; not
   to assert an opinion concerning the deities, but to believe your
   forefathers, who, while the age was still untrained in the birth-times
   of the world itself, deserved to have gods either propitious to them,
   or as their kings. [1729]   Thence, therefore, we see through all
   empires, and provinces, and cities, that each people has its national
   rites of worship, and adores its local gods:  as the Eleusinians
   worship Ceres; the Phrygians, Mater; [1730] the Epidaurians,
   Æsculapius; the Chaldæans; Belus; the Syrians, Astarte; the Taurians,
   Diana; the Gauls, Mercurius; the Romans, all divinities.  Thus their
   power and authority has occupied the circuit of the whole world:  thus
   it has propagated its empire beyond the paths of the sun, and the
   bounds of the ocean itself; in that in their arms they practise a
   religious valour; in that they fortify their city with the religions of
   sacred rites, with chaste virgins, with many honours, and the names of
   priests; in that, when besieged and taken, all but the Capitol alone,
   they worship the gods which when angry any other people would have
   despised; [1731] and through the lines of the Gauls, marvelling at the
   audacity of their superstition, they move unarmed with weapons, but
   armed with the worship of their religion; while in the city of an
   enemy, when taken while still in the fury of victory, they venerate the
   conquered deities; while in all directions they seek for the gods of
   the strangers, and make them their own; while they build altars even to
   unknown divinities, and to the Manes.  Thus, in that they acknowledge
   the sacred institutions of all nations, they have also deserved their
   dominion.  Hence the perpetual course of their veneration has
   continued, which is not weakened by the long lapse of time, but
   increased, because antiquity has been accustomed to attribute to
   ceremonies and temples so much of sanctity as it has ascribed of age.
     __________________________________________________________________

   [1728] "To think of rather than to know" in some texts.

   [1729] Neander quotes this passage as illustrating the dissatisfied
   state of the pagan mind with the prevailing infidelity at that time.

   [1730] Or, "the great mother" [i.e., Cybele.  S.].

   [1731] Or, "which another people, when angry, would have despised."
     __________________________________________________________________

   Chapter VII.--Argument:  That the Roman Auspices and Auguries Have Been
   Neglected with Ill Consequences, But Have Been Observed with Good
   Fortune.

   "Nor yet by chance (for I would venture in the meantime even to take
   for granted the point in debate, and so to err on the safe side) have
   our ancestors succeeded in their undertakings either by the observance
   of auguries, or by consulting the entrails, or by the institution of
   sacred rites, or by the dedication of temples.  Consider what is the
   record of books.  You will at once discover that they have inaugurated
   the rites of all kinds of religions, either that the divine indulgence
   might be rewarded, or that the threatening anger might be averted, or
   that the wrath already swelling and raging might be appeased.  Witness
   the Idæan mother, [1732] who at her arrival both approved the chastity
   of the matron, and delivered the city from the fear of the enemy.
   Witness the statues of the equestrian brothers, [1733] consecrated even
   as they had showed themselves on the lake, who, with horses breathless,
   [1734] foaming, and smoking, announced the victory over the Persian on
   the same day on which they had gained it.  Witness the renewal of the
   games of the offended Jupiter, [1735] on account of the dream of a man
   of the people.  And an acknowledged witness is the devotion of the
   Decii.  Witness also Curtius, who filled up the opening of the profound
   chasm either with the mass, or with the glory of his knighthood.
   Moreover, more frequently than we wished have the auguries, when
   despised, borne witness to the presence of the gods:  thus Allia is an
   unlucky name; thus the battle of Claudius and Junius is not a battle
   against the Carthaginians, but a fatal shipwreck.  Thus, that
   Thrasymenus might be both swollen and discoloured with the blood of the
   Romans, Flaminius despised the auguries; and that we might again demand
   our standards from the Parthians, Crassus both deserved and scoffed at
   the imprecations of the terrible sisters.  I omit the old stories,
   which are many, and I pass by the songs of the poets about the births,
   and the gifts, and the rewards of the gods.  Moreover, I hasten over
   the fates predicted by the oracles, lest antiquity should appear to you
   excessively fabulous.  Look at the temples and lanes of the gods by
   which the Roman city is both protected and armed:  they are more august
   by the deities which are their inhabitants, who are present and
   constantly dwelling in them, than opulent by the ensigns and gifts of
   worship.  Thence therefore the prophets, filled with the god, and
   mingled with him, collect futurity beforehand, give caution for
   dangers, medicine for diseases, hope for the afflicted, help to the
   wretched, solace to calamities, alleviation to labours.  Even in our
   repose we see, we hear, we acknowledge the gods, whom in the day-time
   we impiously deny, refuse, and abjure.
     __________________________________________________________________

   [1732] Otherwise, "the goddess mother."

   [1733] Scil. Castor and Pollux.

   [1734] Otherwise, "who breathless with horses foaming," etc.

   [1735] Otherwise, "the offence of Jupiter, the renewal of the games,"
   etc.
     __________________________________________________________________

   Chapter VIII.--Argument:  The Impious Temerity of Theodorus, Diagoras,
   and Protagoras is Not at All to Be Acquiesced In, Who Wished Either
   Altogether to Get Rid of the Religion of the Gods, or at Least to
   Weaken It.  But Infinitely Less to Be Endured is that Skulking and
   Light-Shunning People of the Christians, Who Reject the Gods, and Who,
   Fearing to Die After Death, Do Not in the Meantime Fear to Die.

   "Therefore, since the consent of all nations concerning the existence
   of the immortal gods remains established, although their nature or
   their origin remains uncertain, I suffer nobody swelling with such
   boldness, and with I know not what irreligious wisdom, who would strive
   to undermine or weaken this religion, so ancient, so useful, so
   wholesome, even although he may be Theodorus of Cyrene, or one who is
   before him, Diagoras the Melian, [1736] to whom antiquity applied the
   surname of Atheist,--both of whom, by asseverating that there were no
   gods, took away all the fear by which humanity is ruled, and all
   veneration absolutely; yet never will they prevail in this discipline
   of impiety, under the name and authority of their pretended
   philosophy.  When the men of Athens both expelled Protagoras of Abdera,
   and in public assembly burnt his writings, because he disputed
   deliberately [1737] rather than profanely concerning the divinity, why
   is it not a thing to be lamented, that men (for you will bear with my
   making use pretty freely of the force of the plea that I have
   undertaken)--that men, I say, of a reprobate, unlawful, and desperate
   faction, should rage against the gods? who, having gathered together
   from the lowest dregs the more unskilled, and women, credulous and, by
   the facility of their sex, yielding, establish a herd of a profane
   conspiracy, which is leagued together by nightly meetings, and solemn
   fasts and inhuman meats--not by any sacred rite, but by that which
   requires expiation--a people skulking and shunning the light, silent in
   public, but garrulous in corners.  They despise the temples as
   dead-houses, they reject the gods, they laugh at sacred things;
   wretched, they pity, if they are allowed, the priests; half naked
   themselves, they despise honours and purple robes.  Oh, wondrous folly
   and incredible audacity! they despise present torments, although they
   fear those which are uncertain and future; and while they fear to die
   after death, they do not fear to die for the present:  so does a
   deceitful hope soothe their fear with the solace of a revival. [1738]
     __________________________________________________________________

   [1736] According to the codex, "the Milesian."  [See note in Reeve's
   Apologies of Justin Martyr, Tertullian, and Minucius Felix, vol. ii. p.
   59.  S.]

   [1737] Some have corrected this word, reading "without consideration,"
   scil. "inconsulte;" and the four first editions omit the subsequent
   words, "concerning the divinity."

   [1738] There are various emendations of this passage, but their meaning
   is somewhat obscure.  One is elaborately ingenious:  "Ita illis pavorum
   fallax spes solatio redivivo blanditur," which is said to imply, "Thus
   the hope that deceives their fears, soothes them with the hope of
   living again."
     __________________________________________________________________

   Chapter IX.--Argument:  The Religion of the Christians is Foolish,
   Inasmuch as They Worship a Crucified Man, and Even the Instrument
   Itself of His Punishment.  They are Said to Worship the Head of an Ass,
   and Even the Nature of Their Father.  They are Initiated by the
   Slaughter and the Blood of an Infant, and in Shameless Darkness They
   are All Mixed Up in an Uncertain Medley.

   "And now, as wickeder things advance more fruitfully, and abandoned
   manners creep on day by day, those abominable shrines of an impious
   assembly are maturing themselves throughout the whole world.  Assuredly
   this confederacy ought to be rooted out and execrated.  They know one
   another by secret marks and insignia, and they love one another almost
   before they know one another.  Everywhere also there is mingled among
   them a certain religion of lust, and they call one another
   promiscuously brothers and sisters, that even a not unusual debauchery
   may by the intervention of that sacred name become incestuous:  it is
   thus that their vain and senseless superstition glories in crimes.
   Nor, concerning these things, would intelligent report speak of things
   so great and various, [1739] and requiring to be prefaced by an
   apology, unless truth were at the bottom of it.  I hear that they adore
   the head of an ass, that basest of creatures, consecrated by I know not
   what silly persuasion,--a worthy and appropriate religion for such
   manners.  Some say that they worship the virilia of their pontiff and
   priest, [1740] and adore the nature, as it were, of their common
   parent.  I know not whether these things are false; certainly suspicion
   is applicable to secret and nocturnal rites; and he who explains their
   ceremonies by reference to a man punished by extreme suffering for his
   wickedness, and to the deadly wood of the cross, appropriates fitting
   altars for reprobate and wicked men, that they may worship what they
   deserve.  Now the story about the initiation of young novices is as
   much to be detested as it is well known.  An infant covered over with
   meal, that it may deceive the unwary, is placed before him who is to be
   stained with their rites:  this infant is slain by the young pupil, who
   has been urged on as if to harmless blows on the surface of the meal,
   with dark and secret wounds.  Thirstily--O horror!--they lick up its
   blood; eagerly they divide its limbs.  By this victim they are pledged
   together; with this consciousness of wickedness they are covenanted to
   mutual silence. [1741]   Such sacred rites as these are more foul than
   any sacrileges.  And of their banqueting it is well known all men speak
   of it everywhere; even the speech of our Cirtensian [1742] testifies to
   it.  On a solemn day they assemble at the feast, with all their
   children, sisters, mothers, people of every sex and of every age.
   There, after much feasting, when the fellowship has grown warm, and the
   fervour of incestuous lust has grown hot with drunkenness, a dog that
   has been tied to the chandelier is provoked, by throwing a small piece
   of offal beyond the length of a line by which he is bound, to rush and
   spring; and thus the conscious light being overturned and extinguished
   in the shameless darkness, the connections of abominable lust involve
   them in the uncertainty of fate.  Although not all in fact, yet in
   consciousness all are alike incestuous, since by the desire of all of
   them everything is sought for which can happen in the act of each
   individual.
     __________________________________________________________________

   [1739] Otherwise read "abominable."

   [1740] This charge, as Oehler thinks, refers apparently to the kneeling
   posture in which penitents made confession before their bishop.

   [1741] This calumny seems to have originated from the sacrament of the
   Eucharist.

   [1742] Scil. Fronto of Cirta, spoken of again in ch. xxxi.  [A recent
   very interesting discovery goes to show that our author was the chief
   magistrate of Cirta, in Algeria, from a.d. 210 to 217.  See Schaff,
   vol. iii. p. 841.]
     __________________________________________________________________

   Chapter X.--Argument:  Whatever the Christians Worship, They Strive in
   Every Way to Conceal:  They Have No Altars, No Temples, No Acknowledged
   Images.  Their God, Like that of the Jews, is Said to Be One, Whom,
   Although They are Neither Able to See Nor to Show, They Think
   Nevertheless to Be Mischievous, Restless, and Unseasonably Inquisitive.

   "I purposely pass over many things, for those that I have mentioned are
   already too many; and that all these, or the greater part of them, are
   true, the obscurity of their vile religion declares.  For why do they
   endeavour with such pains to conceal and to cloak whatever they
   worship, since honourable things always rejoice in publicity, while
   crimes are kept secret?  Why have they no altars, no temples, no
   acknowledged images? [1743]   Why do they never speak openly, never
   congregate freely, unless for the reason that what they adore and
   conceal is either worthy of punishment, or something to be ashamed of?
   Moreover, whence or who is he, or where is the one God, solitary,
   desolate, whom no free people, no kingdoms, and not even Roman
   superstition, have known?  The lonely and miserable nationality of the
   Jews worshipped one God, and one peculiar to itself; but they
   worshipped him openly, with temples, with altars, with victims, and
   with ceremonies; and he has so little force or power, that he is
   enslaved, with his own special nation, to the Roman deities.  But the
   Christians, moreover, what wonders, what monstrosities do they
   feign!--that he who is their God, whom they can neither show nor
   behold, inquires diligently into the character of all, the acts of all,
   and, in fine, into their words and secret thoughts; that he runs about
   everywhere, and is everywhere present:  they make him out to be
   troublesome, restless, even shamelessly inquisitive, since he is
   present at everything that is done, wanders in and out in all places,
   although, being occupied with the whole, he cannot give attention to
   particulars, nor can he be sufficient for the whole while he is busied
   with particulars.  What! because they threaten conflagration to the
   whole world, and to the universe itself, with all its stars, are they
   meditating its destruction?--as if either the eternal order constituted
   by the divine laws of nature would be disturbed, or the league of all
   the elements would be broken up, and the heavenly structure dissolved,
   and that fabric in which it is contained and bound together [1744]
   would be overthrown. [1745]
     __________________________________________________________________

   [1743] Otherwise, "no consecrated images."

   [1744] Otherwise, "we are contained and bound together."

   [1745] [These very accusations, reduced back to Christian language,
   show that much of the Creed was, in fact, known to the heathen at this
   period.]
     __________________________________________________________________

   Chapter XI.--Argument:  Besides Asserting the Future Conflagration of
   the Whole World, They Promise Afterwards the Resurrection of Our
   Bodies:  and to the Righteous an Eternity of Most Blessed Life; To the
   Unrighteous, of Extreme Punishment.

   "And, not content with this wild opinion, they add to it and associate
   with it old women's fables: [1746]   they say that they will rise again
   after death, and ashes, and dust; and with I know not what confidence,
   they believe by turns in one another's lies:  you would think that they
   had already lived again.  It is a double evil and a twofold madness to
   denounce destruction to the heaven and the stars, which we leave just
   as we find them, and to promise eternity to ourselves, who are dead and
   extinct--who, as we are born, so also perish!  It is for this cause,
   doubtless, also that they execrate our funeral piles, and condemn our
   burials by fire, as if every body, even although it be withdrawn from
   the flames, were not, nevertheless, resolved into the earth by lapse of
   years and ages, and as if it mattered not whether wild beasts tore the
   body to pieces, or seas consumed it, or the ground covered it, or the
   flames carried it away; since for the carcases every mode of sepulture
   is a penalty if they feel it; if they feel it not, in the very
   quickness of their destruction there is relief.  Deceived by this
   error, they promise to themselves, as being good, a blessed and
   perpetual life after their death; to others, as being unrighteous,
   eternal punishment.  Many things occur to me to say in addition, if the
   limits of my discourse did not hasten me.  I have already shown, and
   take no more pains to prove, [1747] that they themselves are
   unrighteous; although, even if I should allow them to be righteous, yet
   your agreement also concurs with the opinions of many, that guilt and
   innocence are attributed by fate.  For whatever we do, as some ascribe
   it to fate, so you refer it to God:  thus it is according to your sect
   to believe that men will, not of their own accord, but as elected to
   will.  Therefore you feign an iniquitous judge, who punishes in men,
   not their will, but their destiny.  Yet I should be glad to be informed
   whether or no you rise again with bodies; [1748] and if so, with what
   bodies--whether with the same or with renewed bodies?  Without a body?
   Then, as far as I know, there will neither be mind, nor soul, nor
   life.  With the same body?  But this has already been previously
   destroyed.  With another body?  Then it is a new man who is born, not
   the former one restored; and yet so long a time has passed away,
   innumerable ages have flowed by, and what single individual has
   returned from the dead either by the fate of Protesilaus, with
   permission to sojourn even for a few hours, or that we might believe it
   for an example?  All such figments of an unhealthy belief, and vain
   sources of comfort, with which deceiving poets have trifled in the
   sweetness of their verse, have been disgracefully remoulded by you,
   believing undoubtingly [1749] on your God.
     __________________________________________________________________

   [1746] [1 Tim. iv. 7.]

   [1747] "And I have already shown, without any trouble," is another
   reading.

   [1748] Otherwise, "without a body or with."

   [1749] Otherwise, "too credulous."
     __________________________________________________________________

   Chapter XII.--Argument:  Moreover, What Will Happen to the Christians
   Themselves After Death, May Be Anticipated from the Fact that Even Now
   They are Destitute of All Means, and are Afflicted with the Heaviest
   Calamities and Miseries.

   "Neither do you at least take experience from things present, how the
   fruitless expectations of vain promise deceive you.  Consider, wretched
   creatures, (from your lot) while you are yet living, what is
   threatening you after death. [1750]   Behold, a portion of you--and, as
   you declare, the larger and better portion--are in want, are cold, are
   labouring in hard work and hunger; and God suffers it, He feigns; He
   either is not willing or not able to assist His people; and thus He is
   either weak or inequitable.  Thou, who dreamest over a posthumous
   immortality, when thou art shaken by danger, [1751] when thou art
   consumed with fever, when thou art torn with pain, dost thou not then
   feel thy real condition?  Dost thou not then acknowledge thy frailty?
   Poor wretch, art thou unwillingly convinced of thine infirmity, and
   wilt not confess it?  But I omit matters that are common to all alike.
   Lo, for you there are threats, punishments, tortures, and crosses; and
   that no longer as objects of adoration, but as tortures to be
   undergone; fires also, which you both predict and fear.  Where is that
   God who is able to help you when you come to life again, since he
   cannot help you while you are in this life?  Do not the Romans, without
   any help from your God, govern, reign, have the enjoyment of the whole
   world, and have dominion over you?  But you in the meantime, in
   suspense and anxiety, are abstaining from respectable enjoyments.  You
   do not visit exhibitions; you have no concern in public displays; you
   reject the public banquets, and abhor the sacred contests; the meats
   previously tasted by, and the drinks made a libation of upon, the
   altars.  Thus you stand in dread of the gods whom you deny.  You do not
   wreath your heads with flowers; you do not grace your bodies with
   odours; you reserve unguents for funeral rites; you even refuse
   garlands to your sepulchres--pallid, trembling beings, worthy of the
   pity even of our gods!  Thus, wretched as you are, you neither rise
   again, nor do you live in the meanwhile.  Therefore, if you have any
   wisdom or modesty, cease from prying into the regions of the sky, and
   the destinies and secrets of the world:  it is sufficient to look
   before your feet, especially for untaught, uncultivated, boorish,
   rustic people:  they who have no capacity for understanding civil
   matters, are much more denied the ability to discuss divine.
     __________________________________________________________________

   [1750] Otherwise, "while you consider, while you are yet alive, poor
   wretches, what is threatening after death."

   [1751] Some read, "with shivering."
     __________________________________________________________________

   Chapter XIII.--Argument:  Cæcilius at Length Concludes that the New
   Religion is to Be Repudiated; And that We Must Not Rashly Pronounce
   Upon Doubtful Matters.

   "However, if you have a desire to philosophize, let any one of you who
   is sufficiently great, imitate, if he can, Socrates the prince of
   wisdom.  The answer of that man, whenever he was asked about celestial
   matters, is well known:  What is above us is nothing to us.'  Well,
   therefore, did he deserve from the oracle the testimony of singular
   wisdom, which oracle he himself had a presentiment of, that he had been
   preferred to all men for the reason, not that he had discovered all
   things, but because he had learnt that he knew nothing.  And thus the
   confession of ignorance is the height of wisdom.  From this source
   flowed the safe doubting of Arcesilas, and long after of Carneades, and
   of very many of the Academics, [1752] in questions of the highest
   moment, in which species of philosophy the unlearned can do much with
   caution, and the learned can do gloriously.  What! is not the
   hesitation of Simonides the lyric poet to be admired and followed by
   all?  Which Simonides, when he was asked by Hiero the tyrant what, and
   what like he thought the gods to be, asked first of all for a day to
   deliberate; then postponed his reply for two days; and then, when
   pressed, he added only another; and finally, when the tyrant inquired
   into the causes of such a long delay, he replied that, the longer his
   research continued, the obscurer the truth became to him. [1753]   In
   my opinion also, things which are uncertain ought to be left as they
   are.  Nor, while so many and so great men are deliberating, should we
   rashly and boldly give an opinion in another direction, lest either a
   childish superstition should be introduced, or all religion should be
   overthrown."
     __________________________________________________________________

   [1752] This is otherwise read, "Academic Pyrrhonists."

   [1753] Cicero, de Natura Deorum, i. 22.
     __________________________________________________________________

   Chapter XIV.--Argument:  With Something of the Pride of
   Self-Satisfaction, Cæcilius Urges Octavius to Reply to His Arguments;
   And Minucius with Modesty Answers Him, that He Must Not Exult at His
   Own by No Means Ordinary Eloquence, and at the Harmonious Variety of
   His Address.

   Thus far Cæcilius; and smiling cheerfully (for the vehemence of his
   prolonged discourse had relaxed the ardour of his indignation), he
   added:  "And what does Octavius venture to reply to this, a man of the
   race of Plautus, [1754] who, while he was chief among the millers, was
   still the lowest of philosophers?"  "Restrain," said I, "your
   self-approval against him; for it is not worthy of you to exult at the
   harmony of your discourse, before the subject shall have been more
   fully argued on both sides; especially since your reasoning is striving
   after truth, not praise.  And in however great a degree your discourse
   has delighted me by its subtile variety, yet I am very deeply moved,
   not concerning the present discussion, but concerning the entire kind
   of disputation--that for the most part the condition of truth should be
   changed according to the powers of discussion, and even the faculty of
   perspicuous eloquence.  This is very well known to occur by reason of
   the facility of the hearers, who, being distracted by the allurement of
   words from attention to things, assent without distinction to
   everything that is said, and do not separate falsehood from truth;
   unaware that even in that which is incredible there is often truth, and
   in verisimilitude falsehood.  Therefore the oftener they believe bold
   assertions, the more frequently they are convinced by those who are
   more clever, and thus are continually deceived by their temerity.  They
   transfer the blame of the judge to the complaint of uncertainty; so
   that, everything being condemned, they would rather that all things
   should be left in suspense, than that they should decide about matters
   of doubt.  Therefore we must take care that we do not in such sort
   suffer from the hatred at once of all discourses, even as very many of
   the more simple kind are led to execration and hatred of men in
   general.  For those who are carelessly credulous are deceived by those
   whom they thought worthy; and by and by, by a kindred error, they begin
   to suspect every one as wicked, and dread even those whom they might
   have regarded as excellent.  Now therefore we are anxious--because in
   everything there may be argument on both sides; and on the one hand,
   the truth is for the most part obscure; and on the other side there is
   a marvellous subtlety, which sometimes by its abundance of words
   imitates the confidence of acknowledged proof--as carefully as possible
   to weigh each particular, that we may, while ready to applaud
   acuteness, yet elect, approve, and adopt those things which are right."
     __________________________________________________________________

   [1754] "Plautinæ prosapiæ."  The expression is intended as a reproach
   against the humble occupations of many of the Christian professors.
   Plautus is said, when in need, to have laboured at a baker's
   hand-mill.  Cæcilius tells Octavius that he may be the first among the
   millers, but he is the last among the philosophers.  Stieber proposes
   "Christianorum" instead of "pistorum"--"Christians" instead of
   "millers."
     __________________________________________________________________

   Chapter XV.--Argument:  Cæcilius Retorts Upon Minucius, with Some
   Little Appearance of Being Hurt, that He is Foregoing the Office of a
   Religious Umpire, When He is Weakening the Force of His Argument.  He
   Says that It Should Be Left to Octavius to Confute All that He Had
   Advanced.

   "You are withdrawing," says Cæcilius, "from the office of a religious
   judge; for it is very unfair for you to weaken the force of my pleading
   by the interpolation of a very important argument, since Octavius has
   before him each thing that I have said, sound and unimpaired, if he can
   refute it."  "What you are reproving," said I, "unless I am mistaken, I
   have brought forward for the common advantage, so that by a scrupulous
   examination we might weigh our decision, not by the pompous style of
   the eloquence, but by the solid character of the matter itself.  Nor
   must our attention, as you complain, be any longer called away, but
   with absolute silence let us listen to the reply of our friend
   Januarius, [1755] who is now beckoning to us."
     __________________________________________________________________

   [1755] Scil. "Octavius."
     __________________________________________________________________

   Chapter XVI.--Argument:  Octavius Arranges His Reply, and Trusts that
   He Shall Be Able to Dilute the Bitterness of Reproach with the River of
   Truthful Words.  He Proceeds to Weaken the Individual Arguments of
   Cæcilius.  Nobody Need Complain that the Christians, Unlearned Though
   They May Be, Dispute About Heavenly Things Because It is Not the
   Authority of Him Who Argues, But the Truth of the Argument Itself, that
   Should Be Considered.

   And thus Octavius began:  "I will indeed speak as I shall be able to
   the best of my powers, and you must endeavour with me to dilute the
   very offensive strain of recriminations in the river [1756] of
   veracious words.  Nor will I disguise in the outset, that the opinion
   of my friend Natalis [1757] has swayed to and fro in such an erratic,
   vague, and slippery manner, that we are compelled to doubt whether your
   [1758] information was confused, or whether it wavered backwards and
   forwards [1759] by mere mistake.  For he varied at one time from
   believing the gods, at another time to being in a state of hesitation
   on the subject; so that the direct purpose of my reply was established
   with the greater uncertainty, [1760] by reason of the uncertainty of
   his proposition.  But in my friend Natalis--I will not allow, I do not
   believe in, any chicanery--far from his simplicity is crafty trickery.
   [1761]   What then?  As he who knows not the right way, when as it
   happens one road is separated into many, because he knows not the way,
   remains in anxiety, and dares neither make choice of particular roads,
   nor try them all; so, if a man has no stedfast judgment of truth, even
   as his unbelieving suspicion is scattered, so his doubting opinion is
   unsettled.  It is therefore no wonder if Cæcilius in the same way is
   cast about by the tide, and tossed hither and thither among things
   contrary and repugnant to one another; but that this may no longer be
   the case, I will convict and refute all that has been said, however
   diverse, confirming and approving the truth alone; and for the future
   he must neither doubt nor waver.  And since my brother broke out in
   such expressions as these, that he was grieved, that he was vexed, that
   he was indignant, that he regretted that illiterate, poor, unskilled
   people should dispute about heavenly things; let him know that all men
   are begotten alike, with a capacity and ability of reasoning and
   feeling, without preference of age, sex, or dignity.  Nor do they
   obtain wisdom by fortune, but have it implanted by nature; moreover,
   the very philosophers themselves, or any others who have gone forth
   unto celebrity as discoverers of arts, before they attained an
   illustrious name by their mental skill, were esteemed plebeian,
   untaught, half-naked.  Thus it is, that rich men, attached to their
   means, have been accustomed to gaze more upon their gold than upon
   heaven, while our sort of people, though poor, have both discovered
   wisdom, and have delivered their teaching to others; whence it appears
   that intelligence is not given to wealth, nor is gotten by study, but
   is begotten with the very formation of the mind.  Therefore it is
   nothing to be angry or to be grieved about, though any one should
   inquire, should think, should utter his thoughts about divine things;
   since what is wanted is not the authority of the arguer, but the truth
   of the argument itself:  and even the more unskilled the discourse, the
   more evident the reasoning, since it is not coloured by the pomp of
   eloquence and grace; but as it is, it is sustained by the rule of
   right.
     __________________________________________________________________

   [1756] Some read, "in the light."

   [1757] Cæcilius.

   [1758] Otherwise "his."

   [1759] Some read "cavillaverit" instead of "vacillaverit," which would
   give the sense, "make captious objections."

   [1760] This is otherwise given "certainty," which helps the meaning of
   the passage.

   [1761] Otherwise, "Far from his guileless subtlety is so crafty a
   trickery."  But the readings are very unsettled.
     __________________________________________________________________

   Chapter XVII.--Argument:  Man Ought Indeed to Know Himself, But This
   Knowledge Cannot Be Attained by Him Unless He First of All Acknowledges
   the Entire Scope of Things, and God Himself.  And from the Constitution
   and Furniture of the World Itself, Every One Endowed with Reason Holds
   that It Was Established by God, and is Governed and Administered by
   Him.

   "Neither do I refuse to admit what Cæcilius earnestly endeavoured to
   maintain among the chief matters, that man ought to know himself, and
   to look around and see what he is, whence he is, why he is; whether
   collected together from the elements, or harmoniously formed of atoms,
   or rather made, formed, and animated by God.  And it is this very thing
   which we cannot seek out and investigate without inquiry into the
   universe; since things are so coherent, so linked and associated
   together, that unless you diligently examine into the nature of
   divinity, you must be ignorant of that of humanity.  Nor can you well
   perform your social duty unless you know that community of the world
   which is common to all, especially since in this respect we differ from
   the wild beasts, that while they are prone and tending to the earth,
   and are born to look upon nothing but their food, we, whose countenance
   is erect, whose look is turned towards heaven, as is our converse and
   reason, whereby we recognise, feel, and imitate God, [1762] have
   neither right nor reason to be ignorant of the celestial glory which
   forms itself into our eyes and senses.  For it is as bad as the
   grossest sacrilege even, to seek on the ground for what you ought to
   find on high.  Wherefore the rather, they who deny that this furniture
   of the whole world was perfected by the divine reason, and assert that
   it was heaped together by certain fragments [1763] casually adhering to
   each other, seem to me not to have either mind or sense, or, in fact,
   even sight itself.  For what can possibly be so manifest, so confessed,
   and so evident, when you lift your eyes up to heaven, and look into the
   things which are below and around, than that there is some Deity of
   most excellent intelligence, by whom all nature is inspired, is moved,
   is nourished, is governed?  Behold the heaven itself, how broadly it is
   expanded, how rapidly it is whirled around, either as it is
   distinguished in the night by its stars, or as it is lightened in the
   day by the sun, and you will know at once how the marvellous and divine
   balance of the Supreme Governor is engaged therein.  Look also on the
   year, how it is made by the circuit of the sun; and look on the month,
   how the moon drives it around in her increase, her decline, and decay.
   What shall I say of the recurring changes of darkness and light; how
   there is thus provided for us an alternate restoration of labour and
   rest?  Truly a more prolix discourse concerning the stars must be left
   to astronomers, whether as to how they govern the course of navigation,
   or bring on [1764] the season of ploughing or of reaping, each of which
   things not only needed a Supreme Artist and a perfect intelligence, nor
   only to create, to construct, and to arrange; but, moreover, they
   cannot be felt, perceived and understood without the highest
   intelligence and reason.  What! when the order of the seasons and of
   the harvests is distinguished by stedfast variety, does it not attest
   its Author and Parent?  As well the spring with its flowers, and the
   summer with its harvests, and the grateful maturity of autumn, and the
   wintry olive-gathering, [1765] are needful; and this order would easily
   be disturbed unless it were established by the highest intelligence.
   Now, how great is the providence needed, lest there should be nothing
   but winter to blast with its frost, or nothing but summer to scorch
   with its heat, to interpose the moderate temperature of autumn and
   spring, so that the unseen and harmless transitions of the year
   returning on its footsteps may glide by!  Look attentively at the sea;
   it is bound by the law of its shore.  Wherever there are trees, look
   how they are animated from the bowels of the earth!  Consider the
   ocean; it ebbs and flows with alternate tides.  Look at the fountains,
   how they gush in perpetual streams!  Gaze on the rivers; they always
   roll on in regular courses.  Why should I speak of the aptly ordered
   peaks of the mountains, the slopes of the hills, the expanses of the
   plains?  Wherefore should I speak of the multiform protection provided
   by animated creatures against one another?--some armed with horns, some
   hedged with teeth, and shod with claws, and barbed with stings, or with
   freedom obtained by swiftness of feet, or by the capacity of soaring
   furnished by wings?  The very beauty of our own figure especially
   confesses God to be its artificer:  our upright stature, our uplooking
   countenance, our eyes placed at the top, as it were, for outlook; and
   all the rest of our senses as if arranged in a citadel.
     __________________________________________________________________

   [1762] Some read, "the Lord God."

   [1763] Scil. "atoms."

   [1764] According to some, "point out" or "indicate."

   [1765] Olives ripen in the month of December.
     __________________________________________________________________

   Chapter XVIII.--Argument:  Moreover, God Not Only Takes Care of the
   Universal World, But of Its Individual Parts.  That by the Decree of
   the One God All Things are Governed, is Proved by the Illustration of
   Earthly Empires.  But Although He, Being Infinite and Immense--And How
   Great He Is, is Known to Himself Alone--Cannot Either Be Seen or Named
   by Us, Yet His Glory is Beheld Most Clearly When the Use of All Titles
   is Laid Aside.

   "It would be a long matter to go through particular instances.  There
   is no member in man which is not calculated both for the sake of
   necessity and of ornament; and what is more wonderful still, all have
   the same form, but each has certain lineaments modified, and thus we
   are each found to be unlike to one another, while we all appear to be
   like in general.  What is the reason of our being born? what means the
   desire of begetting?  Is it not given by God, and that the breasts
   should become full of milk as the offspring grows to maturity, and that
   the tender progeny should grow up by the nourishment afforded by the
   abundance of the milky moisture?  Neither does God have care alone for
   the universe as a whole, but also for its parts.  Britain is deficient
   in sunshine, but it is refreshed by the warmth of the sea that flows
   around it.  The river Nile tempers the dryness of Egypt; the Euphrates
   cultivates Mesopotamia; the river Indus makes up for the want of rains,
   and is said both to sow and to water the East.  Now if, on entering any
   house, you should behold everything refined, well arranged, and
   adorned, assuredly you would believe that a master presided over it,
   and that he himself was much better than all those excellent things.
   So in this house of the world, when you look upon the heaven and the
   earth, its providence, its ordering, its law, believe that there is a
   Lord and Parent of the universe far more glorious than the stars
   themselves, and the parts of the whole world.  Unless, perchance--since
   there is no doubt as to the existence of providence--you think that it
   is a subject of inquiry, whether the celestial kingdom is governed by
   the power of one or by the rule of many; and this matter itself does
   not involve much trouble in opening out, to one who considers earthly
   empires, for which the examples certainly are taken from heaven.  When
   at any time was there an alliance in royal authority which either began
   with good faith or ceased without bloodshed?  I pass over the Persians
   who gathered the augury for their chieftainship from the neighing of
   horses; [1766] and I do not quote that absolutely dead fable of the
   Theban brothers. [1767]   The story about the twins (Romulus and
   Remus), in respect of the dominion of shepherds, and of a cottage, is
   very well known.  The wars of the son-in-law and the father-in-law
   [1768] were scattered over the whole world; and the fortune [1769] of
   so great an empire could not receive two rulers.  Look at other
   matters.  The bees have one king; the flocks one leader; among the
   herds there is one ruler.  Canst thou believe that in heaven there is a
   division of the supreme power, and that the whole authority of that
   true and divine empire is sundered, when it is manifest that God, the
   Parent of all, has neither beginning nor end--that He who gives birth
   to all gives perpetuity to Himself--that He who was before the world,
   was Himself to Himself instead of the world?  He orders everything,
   whatever it is, by a word; arranges it by His wisdom; perfects it by
   His power.  He can neither be seen--He is brighter than light; nor can
   be grasped--He is purer than touch; [1770] nor estimated; He is greater
   than all perceptions; infinite, immense, and how great is known to
   Himself alone.  But our heart is too limited to understand Him, and
   therefore we are then worthily estimating Him when we say that He is
   beyond estimation.  I will speak out in what manner I feel.  He who
   thinks that he knows the magnitude of God, is diminishing it; he who
   desires not to lessen it, knows it not.  Neither must you ask a name
   for God.  God is His name.  We have need of names when a multitude is
   to be separated into individuals by the special characteristics of
   names; to God, who is alone, the name God is the whole.  If I were to
   call Him Father, you would judge Him to be earthly; if a King, you
   would suspect Him to be carnal; if a Lord, you will certainly
   understand Him to be mortal.  Take away the additions of names, and you
   will behold His glory.  What! is it not true that I have in this matter
   the consent of all men?  I hear the common people, when they lift their
   hands to heaven, say nothing else but Oh God, and God is great, and God
   is true, and if God shall permit.  Is this the natural discourse of the
   common people, or is it the prayer of a confessing Christian?  And they
   who speak of Jupiter as the chief, are mistaken in the name indeed, but
   they are in agreement about the unity of the power.
     __________________________________________________________________

   [1766] [In the case of Darius Hystaspes.]

   [1767] Eteocles and Polynices.

   [1768] Pompey and Cæsar.

   [1769] According to some, "one fate."

   [1770] These words are omitted by some editors.
     __________________________________________________________________

   Chapter XIX.--Argument:  Moreover, the Poets Have Called Him the Parent
   of Gods and Men, the Creator of All Things, and Their Mind and Spirit.
   And, Besides, Even the More Excellent Philosophers Have Come Almost to
   the Same Conclusion as the Christians About the Unity of God.

   "I hear the poets also announcing the One Father of gods and men;' and
   that such is the mind of mortal men as the Parent of all has appointed
   His day. [1771]   What says the Mantuan Maro?  Is it not even more
   plain, more apposite, more true?  In the beginning,' says he, the
   spirit within nourishes, and the mind infused stirs the heaven and the
   earth,' and the other members of the world.  Thence arises the race of
   men and of cattle,' [1772] and every other kind of animal.  The same
   poet in another place calls that mind and spirit God.  For these are
   his words: [1773]   For that God pervades all the lands, and the tracts
   of the sea, and the profound heaven, from whom are men and cattle; from
   whom are rain and fire.' [1774]   What else also is God announced to be
   by us, but mind, and reason, and spirit?  Let us review, if it is
   agreeable, the teaching of philosophers.  Although in varied kinds of
   discourse, yet in these matters you will find them concur and agree in
   this one opinion.  I pass over those untrained and ancient ones who
   deserved to be called wise men for their sayings.  Let Thales the
   Milesian be the first of all, for he first of all disputed about
   heavenly things.  That same Thales the Milesian said that water was the
   beginning of things, but that God was that mind which from water formed
   all things.  Ah! a higher and nobler account of water and spirit than
   to have ever been discovered by man.  It was delivered to him by God.
   You see that the opinion of this original philosopher absolutely agrees
   with ours.  Afterwards Anaximenes, and then Diogenes of Apollonia,
   decide that the air, infinite and unmeasured, is God.  The agreement of
   these also as to the Divinity is like ours.  But the description of
   Anaxagoras also is, that God is said to be the motion of an infinite
   mind; and the God of Pythagoras is the soul passing to and fro and
   intent, throughout the universal nature of things, from whom also the
   life of all animals is received.  It is a known fact, that Xenophanes
   delivered that God was all infinity with a mind; and Antisthenes, that
   there are many gods of the people, but that one God of Nature was the
   chief of all; that Xeuxippus [1775] acknowledged as God a natural
   animal force whereby all things are governed.  What says Democritus?
   Although the first discoverer of atoms, does not he especially speak of
   nature, which is the basis of forms, and intelligence, as God?  Strato
   also himself says that God is nature.  Moreover, Epicurus, the man who
   feigns either otiose gods or none at all, still places above all,
   Nature.  Aristotle varies, but nevertheless assigns a unity of power:
   for at one time he says that Mind, at another the World, is God; at
   another time he sets God above the world. [1776]   Heraclides of Pontus
   also ascribes, although in various ways, a divine mind to God.
   Theophrastus, and Zeno, and Chrysippus, and Cleanthes are indeed
   themselves of many forms of opinion but they are all brought back to
   the one fact of the unity of providence.  For Cleanthes discoursed of
   God as of a mind, now of a soul, now of air, but for the most part of
   reason.  Zeno, his master, will have the law of nature and of God, and
   sometimes the air, and sometimes reason, to be the beginning of all
   things.  Moreover, by interpreting Juno to be the air, Jupiter the
   heaven, Neptune the sea, Vulcan to be fire, and in like manner by
   showing the other gods of the common people to be elements, he forcibly
   denounces and overcomes the public error.  Chrysippus says almost the
   same.  He believes that a divine force, a rational nature, and
   sometimes the world, and a fatal necessity, is God; and he follows the
   example of Zeno in his physiological interpretation of the poems of
   Hesiod, of Homer, and of Orpheus.  Moreover, the teaching of Diogenes
   of Babylon is that of expounding and arguing that the birth of Jupiter,
   and the origin of Minerva, and this kind, are names for other things,
   not for gods.  For Xenophon the Socratic says that the form of the true
   God cannot be seen, and therefore ought not to be inquired after.
   Aristo the Stoic [1777] says that He cannot at all be comprehended.
   And both of them were sensible of the majesty of God, while they
   despaired of understanding Him.  Plato has a clearer discourse about
   God, both in the matters themselves and in the names by which he
   expresses them; and his discourse would be altogether heavenly, if it
   were not occasionally fouled by a mixture of merely civil belief.
   Therefore in his Timæus Plato's God is by His very name the parent of
   the world, the artificer of the soul, the fabricator of heavenly and
   earthly things, whom both to discover he declares is difficult, on
   account of His excessive and incredible power; and when you have
   discovered Him, impossible to speak of in public.  The same almost are
   the opinions also which are ours.  For we both know and speak of a God
   who is parent of all, and never speak of Him in public unless we are
   interrogated. [1778]
     __________________________________________________________________

   [1771] Homer, Odyss., xviii. 136, 137.

   [1772] Virgil, Æneid, vi. 724.

   [1773] Some read, "For these things are true."

   [1774] Virgil, Georgics, iv. 221; Æneid, i. 743.

   [1775] Otherwise, "Speusippus."

   [1776] The ms. here inserts, "Aristoteles of Pontus varies, at one time
   attributing the supremacy to the world, at another to the divine
   mind."  Some think that this is an interpolation, others transfer the
   words to Theophrastus below.

   [1777] Otherwise, "Aristo the Chian."

   [1778] [See note on Plato, chap. xxvi.]
     __________________________________________________________________

   Chapter XX.--Argument:  But If the World is Ruled by Providence and
   Governed by the Will of One God, an Ignorant Antipathy Ought Not to
   Carry Us Away into the Error of Agreement with It:  Although Delighted
   with Its Own Fables, It Has Brought in Ridiculous Traditions.  Nor is
   It Shown Less Plainly that the Worship of the Gods Has Always Been
   Silly and Impious, in that the Most Ancient of Men Have Venerated Their
   Kings, Their Illustrious Generals, and Inventors of Arts, on Account of
   Their Remarkable Deeds, No Otherwise Than as Gods.

   "I have set forth the opinions almost of all the philosophers whose
   more illustrious glory it is to have pointed out that there is one God,
   although with many names; so that any one might think either that
   Christians are now philosophers, or that philosophers were then already
   Christians.  But if the world is governed by providence, and directed
   by the will of one God, antiquity of unskilled people ought not,
   however delighted and charmed with its own fables, to carry us away
   into the mistake of a mutual agreement, when it is rebutted by the
   opinions of its own philosophers, who are supported by the authority
   both of reason and of antiquity.  For our ancestors had such an easy
   faith in falsehoods, that they rashly believed even other monstrosities
   as marvellous wonders; [1779] a manifold Scylla, a Chimæra of many
   forms, and a Hydra rising again from its auspicious wounds, and
   Centaurs, horses entwined with their riders; and whatever Report was
   allowed [1780] to feign, they were entirely willing to listen to.  Why
   should I refer to those old wives' fables, that men were changed from
   men into birds and beasts, and from men into trees and flowers?--which
   things, if they had happened at all, would happen again; and because
   they cannot happen now, therefore never happened at all.  In like
   manner with respect to the gods too, our ancestors believed carelessly,
   credulously, with untrained simplicity; while worshipping their kings
   religiously, desiring to look upon them when dead in outward forms,
   anxious to preserve their memories in statues, [1781] those things
   became sacred which had been taken up merely as consolations.
   Thereupon, and before the world was opened up by commerce, and before
   the nations confounded their rites and customs, each particular nation
   venerated its Founder, or illustrious Leader, or modest Queen braver
   than her sex, or the discoverer of any sort of faculty or art, as a
   citizen of worthy memory; and thus a reward was given to the deceased,
   and an example to those who were to follow.
     __________________________________________________________________

   [1779] Some editors read, "mere wonders," apparently on conjecture
   only.

   [1780] Otherwise, "was pleased."

   [1781] Four early editions read "instantius" for "in statuis," making
   the meaning probably, "more keenly," "more directly."
     __________________________________________________________________

   Chapter XXI.--Argument:  Octavius Attests the Fact that Men Were
   Adopted as Gods, by the Testimony of Euhemerus, Prodicus, Persæus, and
   Alexander the Great, Who Enumerate the Country, the Birthdays, and the
   Burial-Places of the Gods.  Moreover He Sets Forth the Mournful
   Endings, Misfortunes, and Deaths of the Gods.  And, in Addition, He
   Laughs at the Ridiculous and Disgusting Absurdities Which the Heathens
   Continually Allege About the Form and Appearance of Their Gods.

   "Read the writings of the Stoics, [1782] or the writings of wise men,
   you will acknowledge these facts with me.  On account of the merits of
   their virtue or of some gift, Euhemerus asserts that they were esteemed
   gods; and he enumerates their birthdays, their countries, their places
   of sepulture, and throughout various provinces points out these
   circumstances of the Dictæan Jupiter, and of the Delphic Apollo, and of
   the Pharian Isis, and of the Eleusinian Ceres.  Prodicus speaks of men
   who were taken up among the gods, because they were helpful to the uses
   of men in their wanderings, by the discovery of new kinds of produce.
   Persæus philosophizes also to the same result; and he adds thereto,
   that the fruits discovered, and the discoverers of those same fruits,
   were called by the same names; as the passage of the comic writer runs,
   that Venus freezes without Bacchus and Ceres.  Alexander the Great, the
   celebrated Macedonian, wrote in a remarkable document [1783] addressed
   to his mother, that under fear of his power there had been betrayed to
   him by the priest the secret of the gods having been men:  to her he
   makes Vulcan the original of all, and then the race of Jupiter.  And
   you behold the swallow and the cymbal of Isis, [1784] and the tomb of
   your Serapis or Osiris empty, with his limbs scattered about.  Then
   consider the sacred rites themselves, and their very mysteries:  you
   will find mournful deaths, misfortunes, and funerals, and the griefs
   and wailings of the miserable gods.  Isis bewails, laments, and seeks
   after her lost son, with her Cynocephalus and her bald priests; and the
   wretched Isiacs beat their breasts, and imitate the grief of the most
   unhappy mother.  By and by, when the little boy is found, Isis
   rejoices, and the priests exult, Cynocephalus the discoverer boasts,
   and they do not cease year by year either to lose what they find, or to
   find what they lose.  Is it not ridiculous either to grieve for what
   you worship, or to worship that over which you grieve?  Yet these were
   formerly Egyptian rites, and now are Roman ones.  Ceres with her
   torches lighted, and surrounded [1785] with a serpent, with anxiety and
   solicitude tracks the footsteps of Proserpine, stolen away in her
   wandering, and corrupter.  These are the Eleusinian mysteries.  And
   what are the sacred rites of Jupiter?  His nurse is a she-goat, and as
   an infant he is taken away from his greedy father, lest he should be
   devoured; and clanging uproar [1786] is dashed out of the cymbals of
   the Corybantes, lest the father should hear the infant's wailing.
   Cybele of Dindymus--I am ashamed to speak of it--who could not entice
   her adulterous lover, who unhappily was pleasing to her, to lewdness,
   because she herself, as being the mother of many gods, was ugly and
   old, mutilated him, doubtless that she might make a god of the eunuch.
   On account of this story, the Galli also worship her by the punishment
   of their emasculated body.  Now certainly these things are not sacred
   rites, but tortures.  What are the very forms and appearances (of the
   gods)? do they not argue the contemptible and disgraceful characters of
   your gods? [1787]   Vulcan is a lame god, and crippled; Apollo,
   smooth-faced after so many ages; Æsculapius well bearded,
   notwithstanding that he is the son of the ever youthful Apollo; Neptune
   with sea-green eyes; Minerva with eyes bluish grey; Juno with ox-eyes;
   Mercury with winged feet; Pan with hoofed feet; Saturn with feet in
   fetters; Janus, indeed, wears two faces, as if that he might walk with
   looks turned back; Diana sometimes is a huntress, with her robe girded
   up high; and as the Ephesian she has many and fruitful breasts; and
   when exaggerated as Trivia, she is horrible with three heads and with
   many hands.  What is your Jupiter himself?  Now he is represented in a
   statue as beardless, now he is set up as bearded; and when he is called
   Hammon, he has horns; and when Capitolinus, then he wields the
   thunderbolts; and when Latiaris, he is sprinkled with gore; and when
   Feretrius, he is not approached; [1788] and not to mention any further
   the multitude of Jupiters, the monstrous appearances of Jupiter are as
   numerous as his names.  Erigone was hanged from a noose, that as a
   virgin she might be glowing [1789] among the stars.  The Castors die by
   turns, that they may live.  Æsculapius, that he may rise into a god, is
   struck with a thunderbolt.  Hercules, that he may put off humanity, is
   burnt up by the fires of OEta. [1790]
     __________________________________________________________________

   [1782] Otherwise, according to some, "of the historians."

   [1783] This treatise is mentioned by Athenagoras, Legat. pro Christ.,
   ch. xxviii.  [See vol. ii. p. 143, this series.]  Also by Augustine, de
   Civ. Dei., lib. viii. ch. iii. and xxvii.  In the fifth chapter
   Augustine calls the priest by the name of Leo.

   [1784] This passage is very doubtful both in its text and its meaning.

   [1785] Otherwise, "carried about."

   [1786] Otherwise, "his approach is drowned."

   [1787] Otherwise, "do they not show what are the sports and the honours
   of your gods?"

   [1788] These words are very variously read.  Davis conjectures that
   they should be, "When Feretrius, he does not hear," and explains the
   allusion as follows:  that Jupiter Feretrius could only be approached
   with the spolia opima; and Minucius is covertly ridiculing the Romans,
   because, not having taken spolia opima for so long a time, they could
   not approach Feretrius.

   [1789] Otherwise, "pointed out," or "designated."

   [1790] Otherwise corrupted into Ætna.
     __________________________________________________________________

   Chapter XXII.--Argument:  Moreover, These Fables, Which at First Were
   Invented by Ignorant Men, Were Afterwards Celebrated by Others, and
   Chiefly by Poets, Who Did No Little Mischief to the Truth by Their
   Authority.  By Fictions of This Kind, and by Falsehoods of a Yet More
   Attractive Nature, the Minds of Young People are Corrupted, and Thence
   They Miserably Grow Old in These Beliefs, Although, on the Other Hand,
   the Truth is Obvious to Them If They Will Only Seek After It.

   "These fables and errors we both learn from ignorant parents, and, what
   is more serious still, we elaborate them in our very studies and
   instructions, especially in the verses of the poets, who as much as
   possible have prejudiced [1791] the truth [1792] by their authority.
   And for this reason Plato rightly expelled from the state which he had
   founded in his discourse, the illustrious Homer whom he had praised and
   crowned. [1793]   For it was he especially who in the Trojan was
   allowed your gods, although he made jests of them, still to interfere
   in the affairs and doings of men:  he brought them together in contest;
   he wounded Venus; he bound, wounded, and drove away Mars.  He relates
   that Jupiter was set free by Briareus, so as not to be bound fast by
   the rest of the gods; and that he bewailed in showers of blood his son
   Sarpedon, because he could not snatch him from death; and that, enticed
   by the girdle of Venus, he lay more eagerly with his wife Juno than he
   was accustomed to do with his adulterous loves.  Elsewhere Hercules
   threw out dung, and Apollo is feeding cattle for Admetus.  Neptune,
   however, builds walls for Laomedon, and the unfortunate builder did not
   receive the wages for his work.  Then Jupiter's thunderbolt is
   fabricated [1794] on the anvil with the arms of Æneas, although there
   were heaven, and thunderbolts, and lightnings long before Jupiter was
   born in Crete; and neither could the Cyclops imitate, nor Jupiter
   himself help fearing, the flames of the real thunderbolt.  Why should I
   speak of the detected adultery of Mars and Venus, and of the violence
   of Jupiter against Ganymede,--a deed consecrated, (as you say,) in
   heaven?  And all these things have been put forward with this view,
   that a certain authority might be gained for the vices [1795] of men.
   By these fictions, and such as these, and by lies of a more attractive
   kind, the minds of boys are corrupted; and with the same fables
   clinging to them, they grow up even to the strength of mature age; and,
   poor wretches, they grow old in the same beliefs, although the truth is
   plain, if they will only seek after it.  For all the writers of
   antiquity, both Greek and Roman, have set forth that Saturn, the
   beginner of this race and multitude, was a man.  Nepos knows this, and
   Cassius in his history; and Thallus and Diodorus speak the same thing.
   This Saturn then, driven from Crete, by the fear of his raging son, had
   come to Italy, and, received by the hospitality of Janus, taught those
   unskilled and rustic men many things,--as, being something of a Greek,
   and polished,--to print letters for instance, to coin money, to make
   instruments.  Therefore he preferred that his hiding-place, because he
   had been safely hidden (latent) there, should be called Latium; and he
   gave a city, from his own name, the name of Saturnia, and Janus,
   Janiculum, so that each of them left their names to the memory of
   posterity.  Therefore it was certainly a man that fled, certainly a man
   who was concealed, and the father of a man, and sprung from a man.  He
   was declared, however, to be the son of earth or of heaven, because
   among the Italians he was of unknown parents; as even to this day we
   call those who appear unexpectedly, sent from heaven, those who are
   ignoble and unknown, sons of the earth.  His son Jupiter reigned at
   Crete after his father was driven out.  There he died, there he had
   sons.  To this day the cave of Jupiter is visited, and his sepulchre is
   shown, and he is convicted of being human by those very sacred rites of
   his.
     __________________________________________________________________

   [1791] Some read, "and it is marvellous how these have prejudiced,"
   etc.

   [1792] Some read, "the truth itself."

   [1793] Plat., de Rep., lib. iii.

   [1794] Otherwise, "Then Vulcan fabricates," etc.

   [1795] Otherwise, "judgments."
     __________________________________________________________________

   Chapter XXIII.--Argument:  Although the Heathens Acknowledge Their
   Kings to Be Mortal, Yet They Feign that They are Gods Even Against
   Their Own Will, Not Because of Their Belief in Their Divinity, But in
   Honour of the Power that They Have Exerted.  Yet a True God Has Neither
   Rising Nor Setting.  Thence Octavius Criticises the Images and Shrines
   of the Gods.

   "It is needless to go through each individual case, and to develope the
   entire series of that race, since in its first parents their mortality
   is proved, and must have flowed down into the rest by the very law of
   their succession, unless perhaps you fancy that they were gods after
   death; as by the perjury of Proculus, Romulus became a god; and by the
   good-will of the Mauritanians, Juba is a god; and other kings are
   divine who are consecrated, not in the faith of their divinity, but in
   honour of the power that they exercised.  Moreover, this name is
   ascribed to those who are unwilling to bear it.  They desire to
   persevere in their human condition.  They fear that they may be made
   gods; although they are already old men, they do not wish it.
   Therefore neither are gods made from dead people, since a god cannot
   die; nor of people that are born, since everything which is born dies.
   But that is divine which has neither rising nor setting.  For why, if
   they were born, are they not born in the present day also?--unless,
   perchance, Jupiter has already grown old, and child-bearing has failed
   in Juno, and Minerva has grown grey before she has borne children.  Or
   has that process of generation ceased, for the reason that no assent is
   any longer yielded to fables of this kind?  Besides, if the gods could
   create, [1796] they could not perish:  we should have more gods than
   all men together; so that now, neither would the heaven contain them,
   nor the air receive them, nor the earth bear them.  Whence it is
   manifest, that those were men whom we both read of as having been born,
   and know to have died.  Who therefore doubts that the common people
   pray to and publicly worship the consecrated images of these men; in
   that the belief and mind of the ignorant is deceived by the perfection
   of art, is blinded by the glitter of gold, is dimmed with the shining
   of silver and the whiteness of ivory?  But if any one were to present
   to his mind with what instruments and with what machinery every image
   is formed, he would blush that he had feared matter, treated after his
   fancy by the artificer to make a god. [1797]   For a god of wood, a
   portion perhaps of a pile, or of an unlucky log, is hung up, is cut, is
   hewn, is planed; and a god of brass or of silver, often from an impure
   vessel, as was done by the Egyptian king, [1798] is fused, is beaten
   with hammers and forged on anvils; and the god of stone is cut, is
   sculptured, and is polished by some abandoned man, nor feels the injury
   done to him in his nativity, any more than afterwards it feels the
   worship flowing from your veneration; unless perhaps the stone, or the
   wood, or the silver is not yet a god.  When, therefore, does the god
   begin his existence?  Lo, it is melted, it is wrought, it is
   sculptured--it is not yet a god; lo, it is soldered, it is built
   together--it is set up, and even yet it is not a god; lo, it is
   adorned, it is consecrated, it is prayed to--then at length it is a
   god, when man has chosen it to be so, and for the purpose has dedicated
   it.
     __________________________________________________________________

   [1796] "Be created" is a more probable reading.

   [1797] Otherwise, "that he had rashly been so deceived by the artificer
   in the material, as to make a god."

   [1798] [Footbaths.  See vol. ii., Theophilus, p. 92, and Athenagoras,
   p. 143.]
     __________________________________________________________________

   Chapter XXIV.--Argument:  He Briefly Shows, Moreover, What Ridiculous,
   Obscene, and Cruel Rites Were Observed in Celebrating the Mysteries of
   Certain Gods.

   "How much more truly do dumb animals naturally judge concerning your
   gods?  Mice, swallows, kites, know that they have no feeling: they gnaw
   them, they trample on them, they sit upon them; and unless you drive
   them off, they build their nests in the very mouth of your god.
   Spiders, indeed, weave their webs over his face, and suspend their
   threads from his very head.  You wipe, cleanse, scrape, and you protect
   and fear those whom you make; while not one of you thinks that he ought
   to know God before he worships Him; desiring without consideration to
   obey their ancestors, choosing rather to become an addition to the
   error of others, than to trust themselves; in that they know nothing of
   what they fear.  Thus avarice has been consecrated in gold and silver;
   thus the form of empty statues has been established; thus has arisen
   Roman superstition.  And if you reconsider the rites of these gods, how
   many things are laughable, and how many also pitiable!  Naked people
   run about in the raw winter; some walk bonneted, and carry around old
   bucklers, or beat drums, or lead their gods a-begging through the
   streets.  Some fanes it is permitted to approach once a year, some it
   is forbidden to visit at all.  There is one place where a man may not
   go, and there are some that are sacred from women:  it is a crime
   needing atonement for a slave even to be present at some ceremonies.
   Some sacred places are crowned by a woman having one husband, some by a
   woman with many; and she who can reckon up most adulteries is sought
   after with most religious zeal.  What! would not a man who makes
   libations of his own blood, and supplicates (his god) by his own
   wounds, be better if he were altogether profane, than religious in such
   a way is this?  And he whose shameful parts are cut off, how greatly
   does he wrong God in seeking to propitiate Him in this manner! since,
   if God wished for eunuchs, He could bring them as such into existence,
   and would not make them so afterwards.  Who does not perceive that
   people of unsound mind, and of weak and degraded apprehension, are
   foolish in these things, and that the very multitude of those who err
   affords to each of them mutual patronage?  Here the defence of the
   general madness is the multitude of the mad people.
     __________________________________________________________________

   Chapter XXV.--Argument:  Then He Shows that Cæcilius Had Been Wrong in
   Asserting that the Romans Had Gained Their Power Over the Whole World
   by Means of the Due Observance of Superstitions of This Kind.  Rather
   the Romans in Their Origin Were Collected by Crime, and Grew by the
   Terrors of Their Ferocity.  And Therefore the Romans Were Not So Great
   Because They Were Religious, But Because They Were Sacrilegious with
   Impunity.

   "Nevertheless, you will say that that very superstition itself gave,
   increased, and established their empire for the Romans, since they
   prevailed not so much by their valour as by their religion and piety.
   Doubtless the illustrious and noble justice of the Romans had its
   beginning from the very cradle of the growing empire.  Did they not in
   their origin, when gathered together and fortified by crime, grow by
   the terror of their own fierceness?  For the first people were
   assembled together as to an asylum.  Abandoned people, profligate,
   incestuous, assassins, traitors, had flocked together; and in order
   that Romulus himself, their commander and governor, might excel his
   people in guilt, he committed fratricide. [1799]   These are the first
   auspices of the religious state!  By and by they carried off, violated,
   and ruined foreign virgins, already betrothed, already destined for
   husbands, and even some young women from their marriage vows--a thing
   unexampled [1800] --and then engaged in war with their parents, that
   is, with their fathers-in-law, and shed the blood of their kindred.
   What more irreligious, what more audacious, what could be safer than
   the very confidence of crime?  Now, to drive their neighbours from the
   land, to overthrow the nearest cities, with their temples and altars,
   to drive them into captivity, to grow up by the losses of others and by
   their own crimes, is the course of training common to the rest of the
   kings and the latest leaders with Romulus.  Thus, whatever the Romans
   hold, cultivate, possess, is the spoil of their audacity.  All their
   temples are built from the spoils of violence, that is, from the ruins
   of cities, from the spoils of the gods, from the murders of priests.
   This is to insult and scorn, to yield to conquered religions, to adore
   them when captive, after having vanquished them.  For to adore what you
   have taken by force, is to consecrate sacrilege, not divinities.  As
   often, therefore, as the Romans triumphed, so often they were polluted;
   and as many trophies as they gained from the nations, so many spoils
   did they take from the gods.  Therefore the Romans were not so great
   because they were religious, but because they were sacrilegious with
   impunity.  For neither were they able in the wars themselves to have
   the help of the gods against whom they took up arms; and they began to
   worship those when they were triumphed over, whom they had previously
   challenged.  But what avail such gods as those on behalf of the Romans,
   who had had no power on behalf of their own worshippers against the
   Roman arms?  For we know the indigenous gods of the Romans--Romulus,
   Picus, Tiberinus, and Consus, and Pilumnus, and Picumnus.  Tatius both
   discovered and worshipped Cloacina; Hostilius, Fear and Pallor.
   Subsequently Fever was dedicated by I know not whom:  such was the
   superstition that nourished that city,--diseases and ill states of
   health.  Assuredly also Acca Laurentia, and Flora, infamous harlots,
   must be reckoned among the diseases [1801] and the gods of the Romans.
   Such as these doubtless enlarged the dominion of the Romans, in
   opposition to others who were worshipped by the nations:  for against
   their own people neither did the Thracian Mars, nor the Cretan Jupiter,
   nor Juno, now of Argos, now of Samos, now of Carthage, nor Diana of
   Tauris, nor the Idæan Mother, nor those Egyptian--not deities, but
   monstrosities--assist them; unless perchance among the Romans the
   chastity of virgins was greater, or the religion of the priests more
   holy:  though absolutely among very many of the virgins unchastity was
   punished, in that they, doubtless without the knowledge of Vesta, had
   intercourse too carelessly with men; and for the rest their impunity
   arose not from the better protection of their chastity, but from the
   better fortune of their immodesty.  And where are adulteries better
   arranged by the priests than among the very altars and shrines? where
   are more panderings debated, or more acts of violence concerted?
   Finally, burning lust is more frequently gratified in the little
   chambers of the keepers of the temple, than in the brothels
   themselves.  And still, long before the Romans, by the ordering of God,
   the Assyrians held dominion, the Medes, the Persians, the Greeks also,
   and the Egyptians, although they had not any Pontiffs, nor Arvales, nor
   Salii, nor Vestals, nor Augurs, nor chickens shut up in a coop, by
   whose feeding or abstinence the highest concerns of the state were to
   be governed.
     __________________________________________________________________

   [1799] Parricidium.

   [1800] Virg., Æneid, viii. 635.

   [1801] Some read "probra" for "morbos," scil. "reproaches."
     __________________________________________________________________

   Chapter XXVI.--Argument:  The Weapon that Cæcilius Had Slightly
   Brandished Against Him, Taken from the Auspices and Auguries of Birds,
   Octavius Retorts by Instancing the Cases of Regulus, Mancinus, Paulus,
   and Cæsar.  And He Shows by Other Examples, that the Argument from the
   Oracles is of No Greater Force Than the Others.

   "And now I come to those Roman auspices and auguries which you have
   collected with extreme pains, and have borne testimony that they were
   both neglected with ill consequences, and observed with good fortune.
   Certainly Clodius, and Flaminius, and Junius lost their armies on this
   account, because they did not judge it well to wait for the very solemn
   omen given by the greedy pecking of the chickens.  But what of
   Regulus?  Did he not observe the auguries, and was taken captive?
   Mancinus maintained his religious duty, and was sent under the yoke,
   and was given up.  Paulus also had greedy chickens at Cannæ, yet he was
   overthrown with the greater part of the republic. [1802]   Caius Cæsar
   despised the auguries and auspices that resisted his making his voyage
   into Africa before the winter, and thus the more easily he both sailed
   and conquered.  But what and how much shall I go on to say about
   oracles?  After his death Amphiaraus answered as to things to come,
   though he knew not (while living) that he should be betrayed by his
   wife on account of a bracelet.  The blind Tiresias saw the future,
   although he did not see the present.  Ennius invented the replies of
   the Pythian Apollo concerning Pyrrhus, although Apollo had already
   ceased to make verses; and that cautious and ambiguous oracle of his,
   failed just at the time when men began to be at once more cultivated
   and less credulous.  And Demosthenes, because he knew that the answers
   were feigned, complained that the Pythia philippized.  But sometimes,
   it is true, even auspices or oracles have touched the truth.  Although
   among many falsehoods chance might appear as if it imitated
   forethought; yet I will approach the very source of error and
   perverseness, whence all that obscurity has flowed, and both dig into
   it more deeply, and lay it open more manifestly.  There are some
   insincere and vagrant spirits degraded from their heavenly vigour by
   earthly stains and lusts.  Now these spirits, after having lost the
   simplicity of their nature by being weighed down and immersed in vices,
   for a solace of their calamity, cease not, now that they are ruined
   themselves, to ruin others; and being depraved themselves, to infuse
   into others the error of their depravity and being themselves alienated
   from God, to separate others from God by the introduction of degraded
   superstitions.  The poets know that those spirits are demons; the
   philosophers discourse of them; Socrates knew it, who, at the nod and
   decision of a demon that was at his side, either declined or undertook
   affairs.  The Magi, also, not only know that there are demons, but,
   moreover, whatever miracle they affect to perform, do it by means of
   demons; by their aspirations and communications they show their
   wondrous tricks, making either those things appear which are not, or
   those things not to appear which are.  Of those magicians, the first
   both in eloquence and in deed, Sosthenes, [1803] not only describes the
   true God with fitting majesty, but the angels that are the ministers
   and messengers of God, even the true God.  And he knew that it enhanced
   His veneration, that in awe of the very nod and glance of their Lord
   they should tremble.  The same man also declared that demons were
   earthly, wandering, hostile to humanity.  What said Plato, [1804] who
   believed that it was a hard thing to find out God?  Does not he also,
   without hesitation, tell of both angels and demons?  And in his
   Symposium also, does not he endeavour to explain the nature of demons?
   For he will have it to be a substance between mortal and immortal--that
   is, mediate between body and spirit, compounded by mingling of earthly
   weight and heavenly lightness; whence also he warns us of the desire of
   love, [1805] and he says that it is moulded and glides into the human
   breast, and stirs the senses, and moulds the affections, and infuses
   the ardour of lust.
     __________________________________________________________________

   [1802] Reipublicæ; but it is shrewdly conjectured that the passage was
   written, "cum majore R. P. parte"--"with the greater part of the Roman
   people," and the mistake made by the transcriber of the ms.

   [1803] Otherwise Hostanes.

   [1804] [Octavius and Minucius had but one mind (see cap. i. supra), and
   both were philosophers of the Attic Academy reflecting Cicero.  See my
   remarks on Athenagoras, vol. ii. p. 126, this series.]

   [1805] According to some editors, "warns us that the desire of love is
   received."
     __________________________________________________________________

   Chapter XXVII.--Argument:  Recapitulation.  Doubtless Here is a Source
   of Error:  Demons Lurk Under the Statues and Images, They Haunt the
   Fanes, They Animate the Fibres of the Entrails, Direct the Flights of
   Birds, Govern the Lots, Pour Forth Oracles Involved in False
   Responses.  These Things Not from God; But They are Constrained to
   Confess When They are Adjured in the Name of the True God, and are
   Driven from the Possessed Bodies.  Hence They Flee Hastily from the
   Neighbourhood of Christians, and Stir Up a Hatred Against Them in the
   Minds of the Gentiles Who Begin to Hate Them Before They Know Them.

   "These impure spirits, therefore--the demons--as is shown by the Magi,
   by the philosophers, and by Plato, consecrated under statues and
   images, lurk there, and by their afflatus attain the authority as of a
   present deity; while in the meantime they are breathed into the
   prophets, while they dwell in the shrines, while sometimes they animate
   the fibres of the entrails, control the flights of birds, direct the
   lots, are the cause of oracles involved in many falsehoods.  For they
   are both deceived, and they deceive; inasmuch as they are both ignorant
   of the simple truth, and for their own ruin they confess not that which
   they know.  Thus they weigh men downwards from heaven, and call them
   away from the true God to material things:  they disturb the life,
   render all men [1806] unquiet; creeping also secretly into human
   bodies, with subtlety, as being spirits, they feign diseases, alarm the
   minds, wrench about the limbs; that they may constrain men to worship
   them, being gorged with the fumes of altars or the sacrifices of
   cattle, that, by remitting what they had bound, they may seem to have
   cured it.  These raging maniacs also, whom you see rush about in
   public, are moreover themselves prophets without a temple; thus they
   rage, thus they rave, thus they are whirled around.  In them also there
   is a like instigation of the demon, but there is a dissimilar occasion
   for their madness.  From the same causes also arise those things which
   were spoken of a little time ago by you, that Jupiter demanded the
   restoration of his games in a dream, that the Castors appeared with
   horses, and that a small ship was following the leading of the matron's
   girdle.  A great many, even some of your own people, know all those
   things that the demons themselves confess concerning themselves, as
   often as they are driven by us from bodies by the torments of our words
   and by the fires of our prayers.  Saturn himself, and Serapis, and
   Jupiter, and whatever demons you worship, overcome by pain, speak out
   what they are; and assuredly they do not lie to their own discredit,
   especially when any of you are standing by.  Since they themselves are
   the witnesses that they are demons, believe them when they confess the
   truth of themselves; for when abjured by the only and true God,
   unwillingly the wretched beings shudder in [1807] their bodies, and
   either at once leap forth, or vanish by degrees, as the faith of the
   sufferer assists or the grace of the healer inspires.  Thus they fly
   from Christians when near at hand, whom at a distance they harassed by
   your means in their assemblies.  And thus, introduced into the minds of
   the ignorant, they secretly sow there a hatred of us by means of fear.
   For it is natural both to hate one whom you fear, and to injure one
   whom you have feared, if you can.  Thus they take possession of the
   minds and obstruct the hearts, that men may begin to hate us before
   they know us; lest, if known, they should either imitate us, or not be
   able to condemn us.
     __________________________________________________________________

   [1806] Some read "slumbers" for "all men."

   [1807] "Cling to" is another reading.
     __________________________________________________________________

   Chapter XXVIII.--Argument:  Nor is It Only Hatred that They Arouse
   Against the Christians, But They Charge Against Them Horrid Crimes,
   Which Up to This Time Have Been Proved by Nobody.  This is the Work of
   Demons.  For by Them a False Report is Both Set on Foot and
   Propagated.  The Christians are Falsely Accused of Sacrilege, of
   Incest, of Adultery, of Parricide; And, Moreover, It is Certain and
   True that the Very Same Crimes, or Crimes Like to or Greater Than
   These, are in Fact Committed by the Gentiles Themselves.

   "But how unjust it is, [1808] to form a judgment on things unknown and
   unexamined, as you do!  Believe us ourselves when penitent, for we also
   were the same as you, and formerly, while yet blind and obtuse, thought
   the same things as you; to wit, that the Christians worshipped
   monsters, devoured infants, mingled in incestuous banquets.  And we did
   not perceive that such fables as these were always set afloat by those
   (newsmongers), and were never either inquired into nor proved; and that
   in so long a time no one had appeared to betray (their doings), to
   obtain not only pardon for their crime, but also favour for its
   discovery:  moreover, that it was to this extent not evil, that a
   Christian, when accused, neither blushed nor feared, and that he only
   repented that he had not been one before.  We, however, when we
   undertook to defend and protect some sacrilegious and incestuous
   persons, and even parricides, did not think that these (Christians)
   were to be heard at all.  Sometimes even, when we affected to pity
   them, we were more cruelly violent against them, so as to torture them
   [1809] when they confessed, that they might deny, to wit, that they
   might not perish; making use of a perverse inquisition against them,
   not to elicit the truth, but to compel a falsehood.  And if any one, by
   reason of greater weakness, overcome with suffering, and conquered,
   should deny that he was a Christian, we showed favour to him, as if by
   forswearing that name he had at once atoned for all his deeds by that
   simple denial.  Do not you acknowledge that we felt and did the same as
   you feel and do? when, if reason and not the instigation of a demon
   were to judge, they should rather have been pressed not to disavow
   themselves Christians, but to confess themselves guilty of incests, of
   abominations, of sacred rites polluted, of infants immolated.  For with
   these and such as these stories, did those same demons fill up the ears
   of the ignorant against us, to the horror of their execration.  Nor yet
   was it wonderful, since the common report of men, [1810] which is,
   always fed by the scattering of falsehoods, is wasted away when the
   truth is brought to light.  Thus this is the business of demons, for by
   them false rumours are both sown and cherished.  Thence arises what you
   say that you hear, that an ass's head is esteemed among us a divine
   thing.  Who is such a fool as to worship this?  Who is so much more
   foolish as to believe that it is an object of worship? unless that you
   even consecrate whole asses in your stables, together with your Epona,
   [1811] and religiously devour [1812] those same asses with Isis.  Also
   you offer up and worship the heads of oxen and of wethers, and you
   dedicate gods mingled also of a goat and a man, and gods with the faces
   of dogs and lions.  Do you not adore and feed Apis the ox, with the
   Egyptians?  And you do not condemn their sacred rites instituted in
   honour of serpents, and crocodiles, and other beasts, and birds, and
   fishes, of which if any one were to kill one of these gods, he is even
   punished with death.  These same Egyptians, together with very many of
   you, are not more afraid of Isis than they are of the pungency of
   onions, nor of Serapis more than they tremble at the basest noises
   produced by the foulness of their bodies.  He also who fables against
   us about our adoration of the members of the priest, tries to confer
   upon us what belongs really to himself.  (Ista enim impudicitæ eorum
   forsitan sacra sint, apud quos sexus omnis membris omnibus prostat,
   apud quos iota impudicitia vocatur urbanitas; qui scortorum licentiæ
   invident, qui medios viros lambunt, libidinoso ore inguinibus
   inhærescunt, homines malæ linguæ etiam si tacerent, quos prius tædescit
   impudicitiæ suæ quam pudescit.)  Abomination! they suffer on themselves
   such evil deeds, as no age is so effeminate as to be able to bear, and
   no slavery so cruel as to be compelled to endure.
     __________________________________________________________________

   [1808] Otherwise read, "But how great a fault it is."

   [1809] "To urge them" is the reading in some text.

   [1810] "Of all men" is another reading.

   [1811] Otherwise, "Hippona."

   [1812] Otherwise, "devote," and other readings.
     __________________________________________________________________

   Chapter XXIX.--Argument:  Nor is It More True that a Man Fastened to a
   Cross on Account of His Crimes is Worshipped by Christians, for They
   Believe Not Only that He Was Innocent, But with Reason that He Was
   God.  But, on the Other Hand, the Heathens Invoke the Divine Powers of
   Kings Raised into Gods by Themselves; They Pray to Images, and Beseech
   Their Genii.

   "These, and such as these infamous things, we are not at liberty even
   to hear; it is even disgraceful with any more words to defend ourselves
   from such charges.  For you pretend that those things are done by
   chaste and modest persons, which we should not believe to be done at
   all, unless you proved that they were true concerning yourselves.  For
   in that you attribute to our religion the worship of a criminal and his
   cross, [1813] you wander far from the neighbourhood of the truth, in
   thinking either that a criminal deserved, or that an earthly being was
   able, to be believed God.  Miserable indeed is that man whose whole
   hope is dependent on mortal man, for all his help is put an end to with
   the extinction of the man. [1814]   The Egyptians certainly choose out
   a man for themselves whom they may worship; him alone they propitiate;
   him they consult about all things; to him they slaughter victims; and
   he who to others is a god, to himself is certainly a man whether he
   will or no, for he does not deceive his own consciousness, if he
   deceives that of others.  "Moreover, a false flattery disgracefully
   caresses princes and kings, not as great and chosen men, as is just,
   but as gods; whereas honour is more truly rendered to an illustrious
   man, and love is more pleasantly given to a very good man.  Thus they
   invoke their deity, they supplicate their images, they implore their
   Genius, that is, their demon; and it is safer to swear falsely by the
   genius of Jupiter than by that of a king.  Crosses, moreover, we
   neither worship nor wish for. [1815]   You, indeed, who consecrate gods
   of wood, adore wooden crosses perhaps as parts of your gods.  For your
   very standards, as well as your banners; and flags of your camp, what
   else are they but crosses glided and adorned?  Your victorious trophies
   not only imitate the appearance of a simple cross, but also that of a
   man affixed to it.  We assuredly see the sign of a cross, [1816]
   naturally, in the ship when it is carried along with swelling sails,
   when it glides forward with expanded oars; and when the military yoke
   is lifted up, it is the sign of a cross; and when a man adores God with
   a pure mind, with hands outstretched.  Thus the sign of the cross
   either is sustained by a natural reason, or your own religion is formed
   with respect to it.
     __________________________________________________________________

   [1813] [A reverent allusion to the Crucified, believed in and
   worshipped as God.]

   [1814] [Jer. xvii. 5-7.]

   [1815] [See Justin Martyr's Dialogue with Trypho, chap. lxxxix. et
   seqq. vol. i. p. 244.  S.]

   [1816] [See Reeves's Apologies (ut supra), vol. ii. p. 144, note.  S.]
     __________________________________________________________________

   Chapter XXX.--Argument:  The Story About Christians Drinking the Blood
   of an Infant that They Have Murdered, is a Barefaced Calumny.  But the
   Gentiles, Both Cruelly Expose Their Children Newly Born, and Before
   They are Born Destroy Them by a Cruel Abortion.  Christians are Neither
   Allowed to See Nor to Hear of Manslaughter.

   "And now I should wish to meet him who says or believes that we are
   initiated by the slaughter and blood of an infant.  Think you that it
   can be possible for so tender, so little a body to receive those fatal
   wounds; for any one to shed, pour forth, and drain that new blood of a
   youngling, and of a man scarcely come into existence?  No one can
   believe this, except one who can dare to do it.  And I see that you at
   one time expose your begotten children to wild beasts and to birds; at
   another, that you crush them when strangled with a miserable kind of
   death.  There are some women who, by drinking medical preparations,
   [1817] extinguish the source of the future man in their very bowels,
   and thus commit a parricide before they bring forth.  And these things
   assuredly come down from the teaching of your gods.  For Saturn did not
   expose his children, but devoured them.  With reason were infants
   sacrificed to him by parents in some parts of Africa, caresses and
   kisses repressing their crying, that a weeping victim might not be
   sacrificed.  Moreover, among the Tauri of Pontus, and to the Egyptian
   Busiris, it was a sacred rite to immolate their guests, and for the
   Galli to slaughter to Mercury human, or rather inhuman, sacrifices.
   The Roman sacrificers buried living a Greek man and a Greek woman, a
   Gallic man and a Gallic woman; and to this day, Jupiter Latiaris is
   worshipped by them with murder; and, what is worthy of the son of
   Saturn, he is gorged with the blood of an evil and criminal man.  I
   believe that he himself taught Catiline to conspire under a compact of
   blood, and Bellona to steep her sacred rites with a draught of human
   gore, and taught men to heal epilepsy with the blood of a man, that is,
   with a worse disease.  They also are not unlike to him who devour the
   wild beasts from the arena, besmeared and stained with blood, or
   fattened with the limbs or the entrails of men.  To us it is not lawful
   either to see or to hear of homicide; and so much do we shrink from
   human blood, that we do not use the blood even of eatable animals in
   our food.
     __________________________________________________________________

   [1817] By medicaments and drinks.
     __________________________________________________________________

   Chapter XXXI.--Argument:  The Charge of Our Entertainments Being
   Polluted with Incest, is Entirely Opposed to All Probability, While It
   is Plain that Gentiles are Actually Guilty of Incest.  The Banquets of
   Christians are Not Only Modest, But Temperate.  In Fact, Incestuous
   Lust is So Unheard Of, that with Many Even the Modest Association of
   the Sexes Gives Rise to a Blush.

   "And of the incestuous banqueting, the plotting of demons has falsely
   devised an enormous fable against us, to stain the glory of our
   modesty, by the loathing excited by an outrageous infamy, that before
   inquiring into the truth it might turn men away from us by the terror
   of an abominable charge.  It was thus your own Fronto [1818] acted in
   this respect:  he did not produce testimony, as one who alleged a
   charge, but he scattered reproaches as a rhetorician.  For these things
   have rather originated from your own nations.  Among the Persians, a
   promiscuous association between sons and mothers is allowed.  Marriages
   with sisters are legitimate among the Egyptians and in Athens.  Your
   records and your tragedies, which you both read and hear with pleasure,
   glory in incests:  thus also you worship incestuous gods, who have
   intercourse with mothers, with daughters, with sisters.  With reason,
   therefore, is incest frequently detected among you, and is continually
   permitted.  Miserable men, you may even, without knowing it, rush into
   what is unlawful:  since you scatter your lusts promiscuously, since
   you everywhere beget children, since you frequently expose even those
   who are born at home to the mercy of others, it is inevitable that you
   must come back to your own children, and stray to your own offspring.
   Thus you continue the story of incest, even although you have no
   consciousness of your crime.  But we maintain our modesty not in
   appearance, but in our heart we gladly abide by the bond of a single
   marriage; in the desire of procreating, we know either one wife, or
   none at all.  We practise sharing in banquets, which are not only
   modest, but also sober:  for we do not indulge in entertainments nor
   prolong our feasts with wine; but we temper our joyousness with
   gravity, with chaste discourse, and with body even more chaste (divers
   of us unviolated) enjoy rather than make a boast of a perpetual
   virginity of a body.  So far, in fact, are they from indulging in
   incestuous desire, that with some even the (idea of a) modest
   intercourse of the sexes causes a blush.  Neither do we at once stand
   on the level of the lowest of the people, if we refuse your honours and
   purple robes; and we are not fastidious, if we all have a discernment
   of one good, but are assembled together with the same quietness with
   which we live as individuals; and we are not garrulous in corners,
   although you either blush or are afraid to hear us in public.  And that
   day by day the number of us is increased, is not a ground for a charge
   of error, but is a testimony which claims praise; for, in a fair mode
   of life, our actual number both continues and abides undiminished, and
   strangers increase it.  Thus, in short, we do not distinguish our
   people by some small bodily mark, as you suppose, but easily enough by
   the sign of innocency and modesty.  Thus we love one another, to your
   regret, with a mutual love, because we do not know how to hate.  Thus
   we call one another, to your envy, brethren:  as being men born of one
   God and Parent, and companions in faith, and as fellow-heirs in hope.
   You, however, do not recognise one another, and you are cruel in your
   mutual hatreds; nor do you acknowledge one another as brethren, unless
   indeed for the purpose of fratricide.
     __________________________________________________________________

   [1818] [Fronto is called "our Cirtensian" in cap. ix. supra; and this
   suggests that the Octavius was probably written in Cirta, circaa.d.
   210.  See supra, p. 178.]
     __________________________________________________________________

   Chapter XXXII.--Argument:  Nor Can It Be Said that the Christians
   Conceal What They Worship Because They Have No Temples and No Altars,
   Inasmuch as They are Persuaded that God Can Be Circumscribed by No
   Temple, and that No Likeness of Him Can Be Made.  But He is Everywhere
   Present, Sees All Things, Even the Most Secret Thoughts of Our Hearts;
   And We Live Near to Him, and in His Protection.

   "But do you think that we conceal what we worship, if we have not
   temples and altars?  And yet what image of God shall I make, since, if
   you think rightly, man himself is the image of God?  What temple shall
   I build to Him, when this whole world fashioned by His work cannot
   receive Him?  And when I, a man, dwell far and wide, shall I shut up
   the might of so great majesty within one little building?  Were it not
   better that He should be dedicated in our mind, consecrated in our
   inmost heart?  Shall I offer victims and sacrifices to the Lord, such
   as He has produced for my use, that I should throw back to Him His own
   gift?  It is ungrateful when the victim fit for sacrifice is a good
   disposition, and a pure mind, and a sincere judgment. [1819]
   Therefore he who cultivates innocence supplicates God; he who
   cultivates justice makes offerings to God; he who abstains from
   fraudulent practices propitiates God; he who snatches man from danger
   slaughters the most acceptable victim.  These are our sacrifices, these
   are our rites of God's worship; thus, among us, he who is most just is
   he who is most religious.  But certainly the God whom we worship we
   neither show nor see.  Verily for this reason we believe Him to be God,
   that we can be conscious of Him, but cannot see Him; for in His works,
   and in all the movements of the world, we behold His power ever present
   when He thunders, lightens, darts His bolts, or when He makes all
   bright again.  Nor should you wonder if you do not see God.  By the
   wind and by the blasts of the storm all things are driven on and
   shaken, are agitated, and yet neither wind nor tempest comes under our
   eyesight.  Thus we cannot look upon the sun, which is the cause of
   seeing to all creatures:  the pupil of the eye is with drawn from his
   rays, the gaze of the beholder is dimmed; and if you look too long, all
   power of sight is extinguished.  What! can you sustain the Architect of
   the sun Himself, the very source of light, when you turn yourself away
   from His lightnings, and hide yourself from His thunderbolts?  Do you
   wish to see God with your carnal eyes, when you are neither able to
   behold nor to grasp your own soul itself, by which you are enlivened
   and speak?  But, moreover, it is said that God is ignorant of man's
   doings; and being established in heaven, He can neither survey all nor
   know individuals.  Thou errest, O man, and art deceived; for from where
   is God afar off, when all things heavenly and earthly, and which are
   beyond this province of the universe, are known to God, are full of
   God?  Everywhere He is not only very near to us, but He is infused into
   us.  Therefore once more look upon the sun:  it is fixed fast in the
   heaven, yet it is diffused over all lands equally; present everywhere,
   it is associated and mingled with all things; its brightness is never
   violated.  How much more God, who has made all things, and looks upon
   all things, from whom there can be nothing secret, is present in the
   darkness, is present in our thoughts, as if in the deep darkness.  Not
   only do we act in Him, but also, I had almost said, we live with Him.
     __________________________________________________________________

   [1819] According to some editions, "conscience."
     __________________________________________________________________

   Chapter XXXIII.--Argument:  That Even If God Be Said to Have Nothing
   Availed the Jews, Certainly the Writers of the Jewish Annals are the
   Most Sufficient Witnesses that They Forsook God Before They Were
   Forsaken by Him.

   "Neither let us flatter ourselves concerning our multitude.  We seem
   many to ourselves, but to God we are very few.  We distinguish peoples
   and nations; to God this whole world is one family.  Kings only know
   all the matters of their kingdom by the ministrations of their
   servants:  God has no need of information.  We not only live in His
   eyes, but also in His bosom.  But it is objected that it availed the
   Jews nothing that they themselves worshipped the one God with altars
   and temples, with the greatest superstition.  You are guilty of
   ignorance if you are recalling later events while you are forgetful or
   unconscious of former ones.  For they themselves also, as long as they
   worshipped our God--and He is the same God of all--with chastity,
   innocency, and religion, as long as they obeyed His wholesome precepts,
   from a few became innumerable, from poor became rich, from being
   servants became kings; a few overwhelmed many; unarmed men overwhelmed
   armed ones as they fled from them, following them up by God's command,
   and with the elements striving on their behalf.  Carefully read over
   their Scriptures, or if you are better pleased with the Roman writings,
   [1820] inquire concerning the Jews in the books (to say nothing of
   ancient documents) of Flavius Josephus [1821] or Antoninus Julianus,
   and you shall know that by their wickedness they deserved this fortune,
   and that nothing happened which had not before been predicted to them,
   if they should persevere in their obstinacy.  Therefore you will
   understand that they forsook before they were forsaken, and that they
   were not, as you impiously say, taken captive with their God, but they
   were given up by God as deserters from His discipline.
     __________________________________________________________________

   [1820] [Minucius is blamed for not introducing more Scripture!  He
   relates his friend's argument with a scoffing Pagan.  How could
   Octavius have used the Scriptures with such an antagonist?]

   [1821] [Wars of the Jews, b. v. cap. 9, etc.]
     __________________________________________________________________

   Chapter XXXIV.--Argument:  Moreover, It is Not at All to Be Wondered at
   If This World is to Be Consumed by Fire, Since Everything Which Has a
   Beginning Has Also an End.  And the Ancient Philosophers are Not Averse
   from the Opinion of the Probable Burning Up of the World.  Yet It is
   Evident that God, Having Made Man from Nothing, Can Raise Him Up from
   Death into Life.  And All Nature Suggests a Future Resurrection.

   "Further, in respect of the burning up of the world, it is a vulgar
   error not to believe either that fire will fall upon it in an
   unforeseen way, or that the world will be destroyed by it. [1822]   For
   who of wise men doubts, who is ignorant, that all things which have had
   a beginning perish, all things which are made come to an end?  The
   heaven also, with all things which are contained in heaven, will cease
   even as it began.  The nourishment of the seas by the sweet waters of
   the springs shall pass away into the power of fire. [1823]   The Stoics
   have a constant belief that, the moisture being dried up, all this
   world will take fire; and the Epicureans have the very same opinion
   concerning the conflagration of the elements and the destruction of the
   world.  Plato speaks, saying that parts of the world are now inundated,
   and are now burnt up by alternate changes; and although he says that
   the world itself is constructed perpetual and indissoluble, yet he adds
   that to God Himself, the only artificer, [1824] it is both dissoluble
   and mortal.  Thus it is no wonder if that mass be destroyed by Him by
   whom it was reared.  You observe that philosophers dispute of the same
   things that we are saying, not that we are following up their tracks,
   but that they, from the divine announcements of the prophets, imitated
   the shadow of the corrupted truth.  Thus also the most illustrious of
   the wise men, Pythagoras first, and Plato chiefly, have delivered the
   doctrine of resurrection with a corrupt and divided faith; for they
   will have it, that the bodies being dissolved, the souls alone both
   abide for ever, and very often pass into other new bodies.  To these
   things they add also this, by way of misrepresenting the truth, that
   the souls of men return into cattle, birds, and beasts.  Assuredly such
   an opinion as that is not worthy of a philosopher's inquiry, but of the
   ribaldry of a buffoon. [1825]   But for our argument it is sufficient,
   that even in this your wise men do in some measure harmonize with us.
   But who is so foolish or so brutish as to dare to deny that man, as he
   could first of all be formed by God, so can again be re-formed; that he
   is nothing after death, and that he was nothing before he began to
   exist; and as from nothing it was possible for him to be born, so from
   nothing it may be possible for him to be restored?  Moreover, it is
   more difficult to begin that which is not, than to repeat that which
   has been.  Do you think that, if anything is withdrawn from our feeble
   eyes, it perishes to God?  Every body, whether it is dried up into
   dust, or is dissolved into moisture, or is compressed into ashes, or is
   attenuated into smoke, is withdrawn from us, but it is reserved for God
   in the custody of the elements.  Nor, as you believe, do we fear any
   loss from sepulture, [1826] but we adopt the ancient and better custom
   of burying in the earth.  See, therefore, how for our consolation all
   nature suggests a future resurrection.  The sun sinks down and arises,
   the stars pass away and return, the flowers die and revive again, after
   their wintry decay the shrubs resume their leaves, seeds do not
   flourish again. unless they are rotted: [1827]   thus the body in the
   sepulchre is like the trees which in winter hide their verdure with a
   deceptive dryness.  Why are you in haste for it to revive and return,
   while the winter is still raw?  We must wait also for the spring-time
   of the body.  And I am not ignorant that many, in the consciousness of
   what they deserve, rather desire than believe that they shall be
   nothing after death; for they would prefer to be altogether
   extinguished, rather than to be restored for the purpose of
   punishment.  And their error also is enhanced, both by the liberty
   granted them in this life, and by God's very great patience, whose
   judgment, the more tardy it is, is so much the more just.
     __________________________________________________________________

   [1822] This passage is very indefinite, and probably corrupt; the
   meaning is anything but satisfactory.  The general meaning is given
   freely thus:  "Further, it is a vulgar error to doubt or disbelieve a
   future conflagration of the world."

   [1823] This passage is very variously read, without substantial
   alteration of the sense.

   [1824] Otherwise, "to God Himself alone, the artificer."

   [1825] This is otherwise read, "the work of the mimic or buffoon."

   [1826] Scil. "by burning."

   [1827] [1 Cor. xv. 36, Job xiv. 7-15.]
     __________________________________________________________________

   Chapter XXXV.--Argument:  Righteous and Pious Men Shall Be Rewarded
   with Never-Ending Felicity, But Unrighteous Men Shall Be Visited with
   Eternal Punishment.  The Morals of Christians are Far More Holy Than
   Those of the Gentiles.

   "And yet men are admonished in the books and poems of the most learned
   poets of that fiery river, and of the heat flowing in manifold turns
   from the Stygian marsh,--things which, prepared for eternal torments,
   and known to them by the information of demons and from the oracles of
   their prophets, they have delivered to us.  And therefore among them
   also even king Jupiter himself swears religiously by the parching banks
   and the black abyss; for, with foreknowledge of the punishment destined
   to him, with his worshippers, he shudders.  Nor is there either measure
   or termination to these torments.  There the intelligent fire [1828]
   burns the limbs and restores them, feeds on them and nourishes them.
   As the fires of the thunderbolts strike upon the bodies, and do not
   consume them; as the fires of Mount Ætna and of Mount Vesuvius, and of
   burning lands everywhere, glow, but are not wasted; so that penal fire
   is not fed by the waste of those who burn, but is nourished by the
   unexhausted eating away of their bodies.  But that they who know not
   God are deservedly tormented as impious, as unrighteous persons, no one
   except a profane man hesitates to believe, since it is not less wicked
   to be ignorant of, than to offend the Parent of all, and the Lord of
   all.  And although ignorance of God is sufficient for punishment, even
   as knowledge of Him is of avail for pardon, yet if we Christians be
   compared with you, although in some things our discipline is inferior,
   yet we shall be found much better than you.  For you forbid, and yet
   commit, adulteries; we are born [1829] men only for our own wives:  you
   punish crimes when committed; with us, even to think of crimes is to
   sin:  you are afraid of those who are aware of what you do; we are even
   afraid of our own conscience alone, without which we cannot exist:
   finally, from your numbers the prison boils over; but there is no
   Christian there, unless he is accused on account of his religion, or a
   deserter.
     __________________________________________________________________

   [1828] pur sophronoun is an expression of Clemens Alexandrinus, so that
   there is no need for the emendation of "rapiens" instead of "sapiens,"
   suggested by one editor.

   [1829] "Are known as" is another reading.
     __________________________________________________________________

   Chapter XXXVI.--Argument:  Fate is Nothing, Except So Far as Fate is
   God.  Man's Mind is Free, and Therefore So is His Action:  His Birth is
   Not Brought into Judgment.  It is Not a Matter of Infamy, But of Glory,
   that Christians are Reproached for Their Poverty; And the Fact that
   They Suffer Bodily Evils is Not as a Penalty, But as a Discipline.

   "Neither let any one either take comfort from, or apologize for what
   happens from fate.  Let what happens be of the disposition of fortune,
   yet the mind is free; and therefore man's doing, not his dignity, is
   judged.  For what else is fate than what God has spoken [1830] of each
   one of us? who, since He can foresee our constitution, determines also
   the fates for us, according to the deserts and the qualities of
   individuals.  Thus in our case it is not the star under which we are
   born that is punished, but the particular nature of our disposition is
   blamed.  And about fate enough is said; or if, in consideration of the
   time, we have spoken too little, we shall argue the matter at another
   time more abundantly [1831] and more fully.  But that many of us are
   called poor, this is not our disgrace, but our glory; for as our mind
   is relaxed by luxury, so it is strengthened by frugality.  And yet who
   can be poor if he does not want, if he does not crave for the
   possessions of others, if he is rich towards God?  He rather is poor,
   who, although he has much, desires more.  Yet I will speak [1832]
   according as I feel.  No one can be so poor as he is born.  Birds live
   without any patrimony, and day by day the cattle are fed; and yet these
   creatures are born for us--all of which things, if we do not lust
   after, we possess.  Therefore, as he who treads a road is the happier
   the lighter he walks, so happier is he in this journey of life who
   lifts himself along in poverty, and does not breathe heavily under the
   burden of riches.  And yet even if we thought wealth useful to us, we
   should ask it of God.  Assuredly He might be able to indulge us in some
   measure, whose is the whole; but we would rather despise riches than
   possess them: [1833]   we desire rather innocency, we rather entreat
   for patience, we prefer being good to being prodigal; and that we feel
   and suffer the human mischiefs of the body is not punishment--it is
   warfare.  For fortitude is strengthened by infirmities, and calamity is
   very often the discipline of virtue; in addition, strength both of mind
   and of body grows torpid without the exercise of labour.  Therefore all
   your mighty men whom you announce as an example have flourished
   illustriously by their afflictions.  And thus God is neither unable to
   aid us, nor does He despise us, since He is both the ruler of all men
   and the lover of His own people.  But in adversity He looks into and
   searches out each one; He weighs the disposition of every individual in
   dangers, even to death at last; He investigates the will of man,
   certain that to Him nothing can perish.  Therefore, as gold by the
   fires, so are we declared by critical moments.
     __________________________________________________________________

   [1830] Fatus.

   [1831] Otherwise read, "both more truly."

   [1832] Some read, "I will speak at length."

   [1833] Probably a better reading is "strive for them."
     __________________________________________________________________

   Chapter XXXVII.--Argument:  Tortures Most Unjustly Inflicted for the
   Confession of Christ's Name are Spectacles Worthy of God.  A Comparison
   Instituted Between Some of the Bravest of the Heathens and the Holy
   Martyrs.  He Declares that Christians Do Not Present Themselves at
   Public Shows and Processions, Because They Know Them, with the Greatest
   Certainty, to Be No Less Impious Than Cruel.

   "How beautiful is the spectacle to God when a Christian does battle
   with pain; when he is drawn up against threats, and punishments, and
   tortures; when, mocking [1834] the noise of death, he treads under foot
   the horror of the executioner; when he raises up his liberty against
   kings and princes, and yields to God alone, whose he is; when,
   triumphant and victorious, he tramples upon the very man who has
   pronounced sentence against him!  For he has conquered who has obtained
   that for which he contends.  What soldier would not provoke peril with
   greater boldness under the eyes of his general?  For no one receives a
   reward before his trial, and yet the general does not give what he has
   not:  he cannot preserve life, but he can make the warfare glorious.
   But God's soldier is neither forsaken in suffering, nor is brought to
   an end by death.  Thus the Christian may seem to be miserable; he
   cannot be really found to be so.  You yourselves extol unfortunate men
   to the skies; Mucius Scævola, for instance, who, when he had failed in
   his attempt against the king, would have perished among the enemies
   unless he had sacrificed his right hand.  And how many of our people
   have borne that not their right hand only, but their whole body, should
   be burned--burned up without any cries of pain, especially when they
   had it in their power to be sent away!  Do I compare men with Mucius or
   Aquilius, or with Regulus?  Yet boys and young women among us treat
   with contempt crosses and tortures, wild beasts, and all the bugbears
   of punishments, with the inspired [1835] patience of suffering.  And do
   you not perceive, O wretched men, that there is nobody who either is
   willing without reason to undergo punishment, or is able without God to
   bear tortures?  Unless, perhaps, the fact has deceived you, that those
   who know not God abound in riches, flourish in honours, and excel in
   power.  Miserable men! in this respect they are lifted up the higher,
   that they may fall down lower.  For these are fattened as victims for
   punishment, as sacrifices they are crowned for the slaughter.  Thus in
   this respect some are lifted up to empires and dominations, that the
   unrestrained exercise of power might make a market of their spirit to
   the unbridled licence that is characteristic of a ruined soul. [1836]
   For, apart from the knowledge of God, what solid happiness can there
   be, since death must come?  Like a dream, happiness slips away before
   it is grasped.  Are you a king?  Yet you fear as much as you are
   feared; and however you may be surrounded with abundant followers, yet
   you are alone in the presence of danger.  Are you rich?  But fortune is
   ill trusted; and with a large travelling equipage the brief journey of
   life is not furnished, but burdened.  Do you boast of the fasces and
   the magisterial robes?  It is a vain mistake of man, and an empty
   worship of dignity, to glitter in purple and to be sordid in mind.  Are
   you elevated by nobility of birth? do you praise your parents?  Yet we
   are all born with one lot; it is only by virtue that we are
   distinguished.  We therefore, who are estimated by our character and
   our modesty, reasonably abstain from evil pleasures, and from your
   pomps and exhibitions, the origin of which in connection with sacred
   things we know, and condemn their mischievous enticements.  For in the
   chariot games who does not shudder at the madness of the people
   brawling among themselves? or at the teaching of murder in the
   gladiatorial games?  In the scenic games also the madness is not less,
   but the debauchery is more prolonged:  for now a mimic either expounds
   or shows forth adulteries; now nerveless player, while he feigns lust,
   suggests it; the same actor disgraces your gods by attributing to them
   adulteries, sighs, hatreds; the same provokes your tears with pretended
   sufferings, with vain gestures and expressions.  Thus you demand
   murder, in fact, while you weep at it in fiction.
     __________________________________________________________________

   [1834] "Arridens," but otherwise "arripiens," scil. "snatching at,"
   suggesting possibly the idea of the martyrs chiding the delays of the
   executioners, or provoking the rush of the wild beasts.

   [1835] Otherwise, "unhoped-for."  [This chapter has been supposed to
   indicate that the work was written in a time of persecution.  Faint
   tokens of the same have been imagined also, in capp. 29 and 33, supra.]

   [1836] This passage is peculiar; the original is, "Ut ingenium eorum
   perditæ mentis licentiæ potestatis liberæ nundinentur," with various
   modifications of reading.
     __________________________________________________________________

   Chapter XXXVIII.--Argument:  Christians Abstain from Things Connected
   with Idol Sacrifices, Lest Any One Should Think Either that They Yield
   to Demons, or that They are Ashamed of Their Religion.  They Do Not
   Indeed Despise All the Colour and Scent of Flowers, for They are
   Accustomed to Use Them Scattered About Loosely and Negligently, as Well
   as to Entwine Their Necks with Garlands; But to Crown the Head of a
   Corpse They Think Superfluous and Useless.  Moreover, with the Same
   Tranquillity with Which They Live They Bury Their Dead, Waiting with a
   Very Certain Hope the Crown of Eternal Felicity.  Therefore Their
   Religion, Rejecting All the Superstitions of the Gentiles, Should Be
   Adopted as True by All Men.

   "But that we despise the leavings of sacrifices, and the cups out of
   which libations have been poured, is not a confession of fear, but an
   assertion of our true liberty.  For although nothing which comes into
   existence as an inviolable gift of God is corrupted by any agency, yet
   we abstain, lest any should think either that we are submitting to
   demons, to whom libation has been made, or that we are ashamed of our
   religion.  But who is he who doubts of our indulging ourselves in
   spring flowers, when we gather both the rose of spring and the lily,
   and whatever else is of agreeable colour and odour among the flowers?
   For these we both use scattered loose and free, and we twine our necks
   with them in garlands.  Pardon us, forsooth, that we do not crown our
   heads; we are accustomed to receive the scent of a sweet flower in our
   nostrils, not to inhale it with the back of our head or with our hair.
   Nor do we crown the dead.  And in this respect I the more wonder at
   you, in the way in which you apply to a lifeless person, or to one who
   does not feel, a torch; or a garland [1837] to one who does not smell
   it, when either as blessed he does not want, or, being miserable, he
   has no pleasure in, flowers.  Still we adorn our obsequies with the
   same tranquillity with which we live; and we do not bind to us a
   withering garland, but we wear one living with eternal flowers from
   God, since we, being both moderate and secure in the liberality of our
   God, are animated to the hope of future felicity by the confidence of
   His present majesty.  Thus we both rise again in blessedness, and are
   already living in contemplation of the future.  Then let Socrates the
   Athenian buffoon see to it, confessing that he knew nothing, although
   boastful in the testimony of a most deceitful demon; let Arcesilaus
   also, and Carneades, and Pyrrho, and all the multitude of the Academic
   philosophers, deliberate; let Simonides also for ever put off the
   decision of his opinion.  We despise the bent brows of the
   philosophers, whom we know to be corrupters, and adulterers, and
   tyrants, and ever eloquent against their own vices.  We who [1838] bear
   wisdom not in our dress, but in our mind, we do not speak great things,
   but we live them; we boast that we have attained what they have sought
   for with the utmost eagerness, and have not been able to find.  Why are
   we ungrateful? why do we grudge if the truth of divinity has ripened in
   the age of our time?  Let us enjoy our benefits, and let us in
   rectitude moderate our judgments; let superstition be restrained; let
   impiety be expiated; let true religion be preserved.
     __________________________________________________________________

   [1837] The probable reading here is, "You apply to a lifeless person,
   either if he has feeling, a torch; or, if he feels not, a garland."

   [1838] "We who do not," etc., is a conjectural reading, omitting the
   subsequent "we."
     __________________________________________________________________

   Chapter XXXIX.--Argument:  When Octavius Had Finished This Address,
   Minucius and Cæcilius Sate for Some Time in Attentive and Silent
   Wonder.  And Minucius Indeed Kept Silence in Admiration of Octavius,
   Silently Revolving What He Had Heard.

   When Octavius had brought his speech to a close, for some time we were
   struck into silence, and held our countenances fixed in attention and
   as for me, I was lost in the greatness of my admiration, that he had so
   adorned those things which it is easier to feel than to say, both by
   arguments and by examples, and by authorities derived from reading; and
   that he had repelled the malevolent objectors with the very weapons of
   the philosophers with which they are armed, and had moreover shown the
   truth not only as easy, but also as agreeable.
     __________________________________________________________________

   Chapter XL.--Argument:  Then Cæcilius Exclaims that He is Vanquished by
   Octavius; And That, Being Now Conqueror Over Error, He Professes the
   Christian Religion.  He Postpones, However, Till the Morrow His
   Training in the Fuller Belief of Its Mysteries.

   While, therefore, I was silently turning over these things in my own
   mind, Cæcilius broke forth:  "I congratulate as well my Octavius as
   myself, as much as possible on that tranquillity in which we live, and
   I do not wait for the decision.  Even thus we have conquered:  not
   unjustly do I assume to myself the victory.  For even as he is my
   conqueror, so I am triumphant over error.  Therefore, in what belongs
   to the substance of the question, I both confess concerning providence,
   and I yield to God; [1839] and I agree concerning the sincerity of the
   way of life which is now mine.  Yet even still some things remain in my
   mind, not as resisting the truth, but as necessary to a perfect
   training [1840] of which on the morrow, as the sun is already sloping
   to his setting, we shall inquire at length in a more fitting and ready
   manner."
     __________________________________________________________________

   [1839] Otherwise read, "and I believe concerning God."

   [1840] [i.e., he will become a catechumen on the morrow.]
     __________________________________________________________________

   Chapter XLI.--Argument:  Finally, All are Pleased, and Joyfully
   Depart:  Cæcilius, that He Had Believed; Octavius, that He Had
   Conquered; And Minucius, that the Former Had Believed, and the Latter
   Had Conquered.

   "But for myself," said I, "I rejoice more fully on behalf of all of us;
   because also Octavius has conquered for me, in that the very great
   invidiousness of judging is taken away from me.  Nor can I acknowledge
   by my praises the merit of his words:  the testimony both of man, and
   of one man only, is weak.  He has an illustrious reward from God,
   inspired by whom he has pleaded, and aided by whom he has gained the
   victory."

   After these things we departed, glad and cheerful:  Cæcilius, to
   rejoice that he had believed; Octavius, that he had succeeded; and I,
   that the one had believed, and the other had conquered.
     __________________________________________________________________

   Elucidations.

   ------------------------

   I.

   (Editions, p. 171.)

   For an interesting account of the bibliographical history of this work,
   see Dupin.  It passed for the Eight Book of Arnobius until a.d. 1560,
   and was first printed in its true character at Heidelberg in that year,
   with a learned preface by Balduinus, who restored it to its true
   author.

   II.

   (The neighing of horses, note 1, p. 183.)

   It strikes me as singular that the Edinburgh edition, which gives a
   note to each of the instances that follow, should have left me to
   supply this reference to the case of Darius Hystaspes.  The story is
   told, as will be remembered by all who have ever read it, by Herodotus,
   and is certainly one of the most extraordinary in history, when one
   reflects that a horse elected a great monarch, and one whose life not a
   little affected the fortunes of mankind.  A knavish groom was indeed
   the engineer of this election, as often, in such events, the secret
   springs of history are hidden; but, if the story is not wholly a fable,
   the coincidence of thunder in the heavens is most noteworthy.  It
   seemed to signify the overruling of Providence, and the power of God to
   turn the folly, not less than the wrath, of men, to God's praise.  See
   Herod., book iii. cap. lxxxvi.

   III.

   (From nothing, p. 194.)

   From this chapter, if not from others, it had been rashly affirmed that
   our author imagined that the soul perishes with the body, and is to be
   renewed out of nothing.  The argument is wholly ad hominem, and asserts
   nothing from the author's own point of view, as I understand it.  He
   gives what is "sufficient for his argument," and professes nothing
   more.  He was not a clergyman, nor is his work a sermon to the
   faithful.  He defies any one to deny, that, if God could form man out
   of nothing, He can make him anew out of nothing.  The residue of the
   argument is a brilliant assertion of the imperishability of matter, in
   terms which might satisfy modern science; and the implication is, that
   the soul no more perishes to the sight of God than does the body
   vaporized and reserved in the custody of the elements.
     __________________________________________________________________
     __________________________________________________________________
     __________________________________________________________________

  Commodianus
     __________________________________________________________________

   Commodianus.

   [Translated by the Rev. Robert Ernest Wallis, Ph.D.]
     __________________________________________________________________
     __________________________________________________________________

   Introductory Note

   to the

   Instructions of Commodianus.

   ------------------------

   [a.d. 240.]  Our author seems to have been a North-African bishop, of
   whom little is known save what we learn from his own writings.  He has
   been supposed to incline to some ideas of Praxeas, and also to the
   Millenarians, but perhaps on insufficient grounds.  His Millenarianism
   reflects the views of a very primitive age, and that without the
   corrupt Chiliasm of a later period, which brought about a practical
   repudiation of the whole system. [1841]   Of his writings, two poems
   only remain, and of these the second, a very recent discovery, has no
   place in the Edinburgh series.  I greatly regret that it cannot be
   included in ours.

   As a poetical work the following prose version probably does it no
   injustice.  His versification is pronounced very crabbed, and his
   diction is the wretched patois of North Africa.  But the piety and
   earnestness of a practical Christian seem everywhere conspicuous in
   this fragment of antiquity.
     __________________________________________________________________

   [1841] He gives us a painful picture of the decline of godliness in his
   days; of which see Wordsworth's Hippolytus, p. 140.
     __________________________________________________________________

   The Instructions of Commodianus

   in favour of

   Christian Discipline,

   Against the Gods of the Heathens.

   (Expressed in Acrostics.)

   I.--Preface.

   My preface sets forth the way to the wanderer and a good visitation
   when the goal of life shall have come, that he may become eternal--a
   thing which ignorant hearts disbelieve.  I in like manner have wandered
   for a long time, by giving attendance upon heathen fanes, my parents
   themselves being ignorant. [1842]   Thence at length I withdrew myself
   by reading concerning the law.  I bear witness to the Lord; I grieve
   alas, the crowd of citizens! ignorant of what it loses in going to seek
   vain gods.  Thoroughly taught by these things, I instruct the ignorant
   in the truth.
     __________________________________________________________________

   [1842] [Sufficient evidence of his heathen origin.]
     __________________________________________________________________

   II.--God's Indignation.

   In the law, the Lord of heaven, and earth, and sea has commanded,
   saying, Worship not vain gods made by your own hands out of wood or
   gold, lest my wrath destroy you for such things.  The people before
   Moses, unskilled, abiding without law, and ignorant of God, prayed to
   gods that perished, after the likenesses of which they fashioned vain
   idols.  The Lord having brought the Jews out of the land of Egypt,
   subsequently imposed on them a law; and the Omnipotent enjoined these
   things, that they should serve Him alone, and not those idols.
   Moreover, in that law is taught concerning the resurrection, and the
   hope of living in happiness again in the world, if vain idols be
   forsaken and not worshipped.
     __________________________________________________________________

   III.--The Worship of Demons.

   When Almighty God, to beautify the nature of the world, willed that
   that earth should be visited by angels, when they were sent down they
   despised His laws.  Such was the beauty of women, that it turned them
   aside; so that, being contaminated, they could not return to heaven.
   Rebels from God, they uttered words against Him.  Then the Highest
   uttered His judgment against them; and from their seed giants are said
   to have been born.  By them arts were made known in the earth, and they
   taught the dyeing of wool, and everything which is done; and to them,
   when they died, men erected images.  But the Almighty, because they
   were of an evil seed, did not approve that, when dead, they should be
   brought back from death.  Whence wandering they now subvert many
   bodies, and it is such as these especially that ye this day worship and
   pray to as gods.
     __________________________________________________________________

   IV.--Saturn.

   And Saturn the old, if he is a god, how does he grow old?  Or if he was
   a god, why was he driven by his terrors to devour his children?  But
   because he was not a god, he consumed the bowels of his sons in a
   monstrous madness.  He was a king upon earth, born in the mount
   Olympus; and he was not divine, but called himself a god.  He fell into
   weakness of mind, and swallowed a stone for his son.  Thus he became a
   god; of late he is called Jupiter.
     __________________________________________________________________

   V.--Jupiter.

   This Jupiter was born to Saturn in the island of Breta; and when he was
   grown up, he deprived his father of the kingdom.  He then deluded the
   wives and sisters of the nobles.  Moreover, Pyracmon, a smith, had made
   for him a sceptre.  In the beginning God made the heaven, the earth,
   and the sea.  But that frightful creature, born in the midst of time,
   went forth as a youth from a cave, and was nourished by stealth.
   Behold, that God is the author of all things, not that Jupiter.
     __________________________________________________________________

   VI.--Of the Same Jupiter's Thunderbolt.

   Ye say, O fools, Jupiter thunders.  It is he that hurls thunderbolts;
   and if it was childishness that thought thus, why for two hundred years
   have ye been babies? [1843]   And will ye still be so always?  Infancy
   is passed into maturity, old age does not enjoy trifles, the age of
   boyhood has departed; let the mind of youth in like manner depart.
   Your thoughts ought to belong to the character of men.  Thou art then a
   fool, to believe that it is Jupiter that thunders.  He, born on the
   earth, is nourished with goats' milk.  Therefore if Saturn had devoured
   him, who was it in those times that sent rain when he was dead?
   Especially, if a god may be thought to be born of a mortal father,
   Saturn grew old on the earth, and on the earth he died.  There was none
   that predicted his previous birth.  Or if he thunders, the law would
   have been given by him.  The stories that the poets feign seduce you.
   He, however, reigned in Crete, and there died.  He who to you is the
   Almighty became Alcmena's lover; he himself would in like manner be in
   love with living men now if he were alive.  Ye pray to unclean gods,
   and ye call them heavenly who are born of mortal seed from those
   giants.  Ye hear and ye read that he was born in the earth:  whence was
   it that that corrupter so well deserved to ascend into heaven?  And the
   Cyclopes are said to have forged him a thunderbolt; for though he was
   immortal, he received arms from mortals.  Ye have conveyed to heaven by
   your authority one guilty of so many crimes, and, moreover, a parricide
   of his own relations.
     __________________________________________________________________

   [1843] [An index of time.  He writes, therefore, in the third century.]
     __________________________________________________________________

   VII.--Of the Septizonium and the Stars.

   Your want of intelligence deceives you concerning the circle of the
   zone, and perchance from that you find out that you must pray to
   Jupiter.  Saturn is told of there, but it is as a star, for he was
   driven forth by Jupiter, or let Jupiter be believed to be in the star.
   He who controlled the constellations of the pole, and the sower of the
   soil; he who made war with the Trojans, he loved the beautiful Venus.
   Or among the stars themselves Mars was caught with her by married
   jealousy:  he is called the youthful god.  Oh excessively foolish, to
   think that those who are born of Maia rule from the stars, or that they
   rule the entire nature of the world!  Subjected to wounds, and
   themselves living under the dominion of the fates, obscene,
   inquisitive, warriors of an impious life; and they made sons, equally
   mortal with themselves, and were all terrible, foolish, strong, in the
   sevenfold girdle.  If ye worship the stars, worship also the twelve
   signs of the zodiac, as well the ram, the bull, the twins, as the
   fierce lion; and finally, they go on into fishes,--cook them and you
   will prove them.  A law without law is your refuge:  what wishes to be,
   will prevail.  A woman desires to be wanton; she seeks to live without
   restraint.  Ye yourselves will be what ye wish for, and pray to as gods
   and goddesses.  Thus I worshipped while I went astray, and now I
   condemn it.
     __________________________________________________________________

   VIII.--Of the Sun and Moon.

   Concerning the Sun and Moon ye are in error, although they are in our
   immediate presence; in that ye, as I formerly did, think that you must
   pray to them.  They, indeed, are among the stars; but they do not run
   of their own accord.  The Omnipotent, when He established all things at
   first, placed them there with the stars, on the fourth day.  And,
   indeed, He commanded in the law that none should worship them.  Ye
   worship so many gods who promise nothing concerning life, whose law is
   not on the earth, nor are they themselves foretold.  But a few priests
   seduce you, who say that any deity destined to die can be of service.
   Draw near now, read, and learn the truth.
     __________________________________________________________________

   IX.--Mercury.

   Let your Mercury be depicted with a Saraballum, and with wings on his
   helmet or his cap, and in other respects naked.  I see a marvellous
   thing, a god flying with a little satchel.  Run, poor creatures, with
   your lap spread open when he flies, that he may empty his satchel:  do
   ye from thence be prepared.  Look on the painted one, since he will
   thus cast you money from on high:  then dance ye securely.  Vain man,
   art thou not mad, to worship painted gods in heaven?  If thou knowest
   not how to live, continue to dwell with the beasts.
     __________________________________________________________________

   X.--Neptune.

   Ye make Neptune a god descended from Saturn; and he wields a trident
   that he may spear the fishes.  It is plain by his being thus provided
   that he is a sea-god.  Did not he himself with Apollo raise up walls
   for the Trojans?  How did that poor stone-mason become a god?  Did not
   he beget the cyclops-monster?  And was he himself when dead unable to
   live again, though his structure admitted of this? [1844]   Thus
   begotten, he begot who was already once dead.
     __________________________________________________________________

   [1844] We have changed marhus et into mortuus, and de suo into denuo.
     __________________________________________________________________

   XI.--Apollo the Soothsaying and False.

   Ye make Apollo a player on the cithara, and divine.  Born at first of
   Maia, in the isle of Delos, subsequently, for offered wages, a builder,
   obeying the king Laomedon, he reared the walls of the Trojans.  And he
   established himself, and ye are seduced into thinking him a god, in
   whose bones the love of Cassandra burned, whom the virgin craftily
   sported with, and, though a divine being, he is deceived.  By his
   office of augur he was able to know the double-hearted one.  Moreover
   rejected, he, though divine, departed thence.  Him the virgin burnt up
   with her beauty, whom he ought to have burnt up; while she ought first
   of all to have loved the god who thus lustfully began to love Daphne,
   and still follows her up, wishing to violate the maid.  The fool loves
   in vain.  Nor can he obtain her by running.  Surely, if he were a god,
   he would come up with her through the air.  She first came under the
   roof, and the divine being remained outside.  The race of men deceive
   you, for they were of a sad way of life.  Moreover, he is said to have
   fed the cattle of Admetus.  While in imposed sports he threw the quoit
   into the air, he could not restrain it as it fell, and it killed his
   friend.  That was the last day of his companion Hyacinthus.  Had he
   been divine, he would have foreknown the death of his friend.
     __________________________________________________________________

   XII.--Father Liber--Bacchus.

   Ye yourselves say that Father Liber was assuredly twice begotten.
   First of all he was born in India of Proserpine and Jupiter, and waging
   war against the Titans, when his blood was shed, he expired even as one
   of mortal men.  Again, restored from his death, in another womb Semele
   conceived him again of Jupiter, a second Maia, whose womb being
   divided, he is taken away near to birth from his dead mother, and as a
   nursling is given to be nourished to Nisus.  From this being twice born
   he is called Dionysus; and his religion is falsely observed in vanity;
   and they celebrate his orgies such that now they themselves seem to be
   either foolhardy or burlesquers of Mimnermomerus.  They conspire in
   evil; they practise beforehand with pretended heat, that they may
   deceive others into saying that a deity is present.  Hence you
   manifestly see men living a life like his, violently excited with the
   wine which he himself had pressed out; they have given him divine
   honour in the midst of their drunken excess.
     __________________________________________________________________

   XIII.--The Unconquered One.

   The unconquered one was born from a rock, if he is regarded as a god.
   Now tell us, then, on the other hand, which is the first of these two.
   The rock has overcome the god:  then the creator of the rock has to be
   sought after.  Moreover, you still depict him also as a thief;
   although, if he were a god, he certainly did not live by theft.
   Assuredly he was of earth, and of a monstrous nature.  And he turned
   other people's oxen into his caves; just as did Cacus, that son of
   Vulcan.
     __________________________________________________________________

   XIV.--Sylvanus.

   Whence, again, has Sylvanus appeared to be a god?  Perhaps it is
   agreeable so to call him from this, that the pipe sings sweetly because
   he bestows the wood; for, perhaps, it might not be so.  Thou hast
   bought a venal master, when thou shalt have bought from him.  Behold
   the wood fails!  What is due to him?  Art thou not ashamed, O fool, to
   adore such pictures?  Seek one God who will allow you to live after
   death.  Depart from such as have become dead in life.
     __________________________________________________________________

   XV.--Hercules.

   Hercules, because he destroyed the monster of the Aventine Mount, who
   had been wont to steal the herds of Evander, is a god:  the rustic mind
   of men, untaught also, when they wished to return thanks instead of
   praise to the absent thunderer, senselessly vowed victims as to a god
   to be besought, they made milky altars as a memorial to themselves.
   Thence it arises that he is worshipped in the ancient manner.  But he
   is no god, although he was strong in arms.
     __________________________________________________________________

   XVI.--Of the Gods and Goddesses.

   Ye say that they are gods who are plainly cruel, and ye say that
   genesis assigns the fates to you.  Now, then, say to whom first of all
   sacred rites are paid.  Between the ways on either side immature death
   is straying.  If the fates give the generations, why do you pray to the
   god?  Thou art vainly deceived who art seeking to beseech the manes,
   and thou namest them to be lords over thee who are fabricated.  Or,
   moreover, I know not what women you pray to as goddesses--Bellona and
   Nemesis the goddesses, together with the celestial Fury, the Virgins
   and Venus, for whom your wives are weak in the loins.  Besides, there
   are in the lanes other demons which are not as yet numbered, and are
   worn on the neck, so that they themselves cannot give to themselves an
   account.  Plagues ought rather to be exported to the ends of the earth.
     __________________________________________________________________

   XVII.--Of Their Images.

   A few wicked and empty poets delude you; while they seek with
   difficulty to procure their living, they adorn falsehood to be for
   others under the guise of mystery.  Thence feigning to be smitten by
   some deity, they sing of his majesty, and weary themselves under his
   form.  Ye have often seen the Dindymarii, with what a din they enter
   upon luxuries while they seek to feign the furies, or when they strike
   their backs with the filthy axe, although with their teaching they keep
   what they heal by their blood.  Behold in what name they do not compel
   those who first of all unite themselves to them with a sound mind.  But
   that they may take away a gift, they seek such minds.  Thence see how
   all things are feigned.  They cast a shadow over a simple people, lest
   they should believe, while they perish, the thing once for all
   proceeded in vanity from antiquity, that a prophet who uttered false
   things might be believed; but their majesty has spoken nought.
     __________________________________________________________________

   XVIII.--Of Ammydates and the Great God.

   We have already said many things of an abominable superstition, and yet
   we follow up the subject, lest we should be said to have passed
   anything over.  And the worshippers worshipped their Ammydates after
   their manner.  He was great to them when there was gold in the temple.
   They placed their heads under his power, as if he were present.  It
   came to the highest point that Cæsar took away the gold.  The deity
   failed, or fled, or passed away into fire.  The author of this
   wickedness is manifest who formed this same god, and falsely
   prophesying seduces so many and so great men, and only was silent about
   Him who was accustomed to be divine.  For voices broke forth, as if
   with a changed mind, as if the wooden god were speaking into his ear.
   Say now yourselves if they are not false deities?  From that prodigy
   how many has that prophet destroyed?  He forgot to prophesy who before
   was accustomed to prophesy; so those prodigies are feigned among those
   who are greedy of wine, whose damnable audacity feigns deities, for
   they were carried about, and such an image was dried up.  For both he
   himself is silent, and no one prophesies concerning him at all.  But ye
   wish to ruin yourselves.
     __________________________________________________________________

   XIX.--Of the Vain Nemesiaci.

   Is it not ignominy, that a prudent man should be seduced and worship
   such a one, or say that a log is Diana?  You trust a man who in the
   morning is drunk, costive, and ready to perish, who by art speaks
   falsely what is seen by him.  While he lives strictly, he feeds on his
   own bowels.  A detestable one defiles all the citizens; and he has
   attached to himself--a similar gathering being made--those with whom he
   feigns the history, that he may adorn a god.  He is ignorant how to
   prophesy for himself; for others he dares it.  He places it on his
   shoulder when he pleases, and again he places it down.  Whirling round,
   he is turned by himself with the tree of the two-forked one, as if you
   would think that he was inspired with the deity of the wood.  Ye do not
   worship the gods whom they themselves falsely announce; ye worship the
   priests themselves, fearing them vainly.  But if thou art strong in
   heart, flee at once from the shrines of death.
     __________________________________________________________________

   XX.--The Titans.

   Ye say that the Titans are to you Tutans.  Ye ask that these fierce
   ones should be silent under your roof, as so many Lares, shrines,
   images made like to a Titan.  For ye foolishly adore those who have
   died by an evil death, not reading their own law.  They themselves
   speak not, and ye dare to call them gods who are melted out of a brazen
   vessel; ye should rather melt them into little vessels for yourselves.
     __________________________________________________________________

   XXI.--The Montesiani.

   Ye call the mountains also gods.  Let them rule in gold, darkened by
   evil, and aiding with an averted mind.  For if a pure spirit and a
   serene mind remained to you, thou thyself ought to examine for thyself
   concerning them.  Thou art become senseless as a man, if thou thinkest
   that these can save thee, whether they rule or whether they cease.  If
   thou seekest anything healthy, seek rather the righteousness of the
   law, that brings the help of salvation, and says that you are becoming
   eternal.  For what you shall follow in vanity rejoices you for a time.
   Thou art glad for a brief space, and afterwards bewailest in the
   depths.  Withdraw thyself from these, if thou wilt rise again with
   Christ.
     __________________________________________________________________

   XXII.--The Dulness of the Age.

   Alas, I grieve, citizens, that ye are thus blinded by the world.  One
   runs to the lot; another gazes on the birds; another, having shed the
   blood of bleating animals, calls forth the manes, and credulously
   desires to hear vain responses.  When so many leaders and kings have
   taken counsel concerning life, what benefit has it been to them to have
   known even its portents?  Learn, I beg you, citizens, what is good;
   beware of idol-fanes.  Seek, indeed, all of you, in the law of the
   Omnipotent.  Thus it has pleased the Lord of lords Himself in the
   heavens, that demons should wander in the world for our discipline.
   And yet, on the other hand, He has sent out His mandates, that they who
   forsake their altars shall become inhabitants of heaven.  Whence I am
   not careful to argue this in a small treatise.  The law teaches; it
   calls on you in your midst.  Consider for yourselves.  Ye have entered
   upon two roads; decide upon the right one. [1845]
     __________________________________________________________________

   [1845] [He defers to the Canon Law and notes the Duæ Viæ.]
     __________________________________________________________________

   XXIII.--Of Those Who are Everywhere Ready.

   While thou obeyest the belly, thou sayest that thou art innocent; and,
   as if courteously, makest thyself everywhere ready.  Woe to thee,
   foolish man! thou thyself lookest around upon death.  Thou seekest in a
   barbarous fashion to live without law.  Thou thyself hymnest thyself
   also to play upon a word, who feignest thyself simple.  I live in
   simplicity with such a one.  Thou believest that thou livest, whilst
   thou desirest to fill thy belly.  To sit down disgracefully of no
   account in thy house, ready for feasting, and to run away from
   precepts.  Or because thou believest not that God will judge the dead,
   thou foolishly makest thyself ruler of heaven instead of Him.  Thou
   regardest thy belly as if thou canst provide for it.  Thou seemest at
   one time to be profane, at another to be holy.  Thou appearest as a
   suppliant of God, under the aspect of a tyrant.  Thou shalt feel in thy
   fates by whose law thou art aided.
     __________________________________________________________________

   XXIV.--Of Those Who Live Between the Two.

   Thou who thinkest that, by living doubtfully between the two, thou art
   on thy guard, goest on thy way stript of law, broken down by luxury.
   Thou art looking forward vainly to so many things, why seekest thou
   unjust things?  And whatever thou hast done shall there remain to thee
   when dead.  Consider, thou foolish one, thou wast not, and lo, thou art
   seen.  Thou knowest not whence thou hast proceeded, nor whence thou art
   nourished.  Thou avoidest the excellent and benignant God of thy life,
   and thy Governor, who would rather wish thee to live.  Thou turnest
   thyself to thyself, and givest thy back to God.  Thou drownest thyself
   in darkness, whilst thou thinkest thou art abiding in light.  Why
   runnest thou in the synagogue to the Pharisees, that He may become
   merciful to thee, whom thou of thy own accord deniest?  Thence thou
   goest abroad again; thou seekest healthful things.  Thou wishest to
   live between both ways, but thence thou shalt perish.  And, moreover,
   thou sayest, Who is He who has redeemed from death, that we may believe
   in Him, since there punishments are awarded?  Ah! not thus, O malignant
   man, shall it be as thou thinkest.  For to him who has lived well there
   is advantage after death.  Thou, however, when one day thou diest,
   shalt be taken away in an evil place.  But they who believe in Christ
   shall be led into a good place, and those to whom that delight is given
   are caressed; but to you who are of a double mind, against you is
   punishment without the body.  The course of the tormentor stirs you up
   to cry out against your brother.
     __________________________________________________________________

   XXV.--They Who Fear and Will Not Believe.

   How long, O foolish man, wilt thou not acknowledge Christ?  Thou
   avoidest the fertile field, and castest thy seeds on the sterile one.
   Thou seekest to abide in the wood where the thief is delaying.  Thou
   sayest, I also am of God; and thou wanderest out of doors.  Now at
   length, after so many invitations, enter within the palace.  Now is the
   harvest ripe, and the time so many times prepared.  Lo, now reap!
   What! dost thou not repent?  Thence now, if thou hast not, gather the
   seasonable wines.  The time of believing to life is present in the time
   of death.  The first law of God is the foundation of the subsequent
   law.  Thee, indeed, it assigned to believe in the second law.  Nor are
   threats from Himself, but from it, powerful over thee.  Now astounded,
   swear that thou wilt believe in Christ; for the Old Testament proclaims
   concerning Him.  For it is needful only to believe in Him who was dead,
   to be able to rise again to live for all time.  Therefore, if thou art
   one who disbelievest that these things shall be, at length he shall be
   overcome in his guilt in the second death.  I will declare things to
   come in few words in this little treatise.  In it can be known when
   hope must be preferred.  Still I exhort you as quickly as possible to
   believe in Christ.
     __________________________________________________________________

   XXVI.--To Those Who Resist the Law of Christ the Living God.

   Thou rejectest, unhappy one, the advantage of heavenly discipline, and
   rushest into death while wishing to stray without a bridle.  Luxury and
   the shortlived joys of the world are ruining thee, whence thou shalt be
   tormented in hell for all time.  They are vain joys with which thou art
   foolishly delighted.  Do not these make thee to be a man dead?  Cannot
   thirty years at length make thee a wise man?  Ignorant how thou hast
   first strayed, look upon ancient time, thou thinkest now to enjoy here
   a joyous life in the midst of wrongs.  These are the ruins of thy
   friends, wars, or wicked frauds, thefts with bloodshed:  the body is
   vexed with sores, and groaning and wailing is indulged; whether a
   slight disease invade thee, or thou art held down by long sickness, or
   thou art bereaved of thy children, or thou mournest over a lost wife.
   All is a wilderness:  alas, dignities are hurried down from their
   height by vices and poverty; doubly so, assuredly, if thou languishest
   long.  And callest thou it life when this life of glass is mortal?
   Consider now at length that this time is of no avail, but in the future
   you have hope without the craft of living.  Certainly the little
   children which have been snatched away desired to live.  Moreover, the
   young men who have been deprived of life, perchance were preparing to
   grow old, and they themselves were making ready to enjoy joyful days;
   and yet we unwillingly lay aside all things in the world.  I have
   delayed with a perverse mind, and I have thought that the life of this
   world was a true one; and I judged that death would come in like manner
   as ye did--that when once life had departed, the soul also was dead and
   perished.  These things, however, are not so; but the Founder and
   Author of the world has certainly required the brother slain by a
   brother.  Impious man, say, said He, where is thy brother? and he
   denied.  For the blood of thy brother has cried aloud to Me to heaven.
   Thou art tormented, I see, when thou thoughtest to feel nothing; but he
   lives and occupies the place on the right hand.  He enjoys delights
   which thou, O wicked one, hast lost; and when thou hast called back the
   world, he also has gone before, and will be immortal:  for thou shalt
   wail in hell.  Certainly God lives, who makes the dead to live, that He
   may give worthy rewards to the innocent and to the good; but to the
   fierce and impious, cruel hell.  Commence, O thou who art led away, to
   perceive the judgments of God.
     __________________________________________________________________

   XXVII.--O Fool, Thou Dost Not Die to God.

   O fool, thou dost not absolutely die; nor, when dead, dost thou escape
   the lofty One.  Although thou shouldst arrange that when dead thou
   perceivest nothing, thou shalt foolishly be overcome.  God the Creator
   of the world liveth, whose laws cry out that the dead are in
   existence.  But thou, whilst recklessly thou seekest to live without
   God, judgest that in death is extinction, and thinkest that it is
   absolute.  God has not ordered it as thou thinkest, that the dead are
   forgetful of what they have previously done.  Now has the governor made
   for us receptacles of death, and after our ashes we shall behold them.
   Thou art stripped, O foolish one, who thinkest that by death thou art
   not, and hast made thy Ruler and Lord to be able to do nothing.  But
   death is not a mere vacuity, if thou reconsiderest in thine heart.
   Thou mayest know that He is to be desired, for late thou shalt perceive
   Him.  Thou wast the ruler of the flesh; certainly flesh ruled not
   thee.  Freed from it, the former is buried; thou art here.  Rightly is
   mortal man separated from the flesh.  Therefore mortal eyes will not be
   able to be equalled (to divine things).  Thus our depth keeps us from
   the secret of God.  Give thou now, whilst in weakness thou art dying,
   the honour to God, and believe that Christ will bring thee back living
   from the dead.  Thou oughtest to give praises in the church to the
   omnipotent One.
     __________________________________________________________________

   XXVIII.--The Righteous Rise Again.

   Righteousness and goodness, peace and true patience, and care
   concerning one's deeds, make to live after death.  But a crafty mind,
   mischievous, perfidious, evil, destroys itself by degrees, and delays
   in a cruel death.  O wicked man, hear now what thou gainest by thy evil
   deeds.  Look on the judges of earth, who now in the body torture with
   terrible punishments; either chastisements are prepared for the
   deserving by the sword, or to weep in a long imprisonment.  Dost thou,
   last of all, hope to laugh at the God of heaven and the Ruler of the
   sky, by whom all things were made?  Thou ragest, thou art mad, and now
   thou takest away the name of God, from whom, moreover, thou shalt not
   escape; and He will award punishments according to your deeds.  Now I
   would have you be cautious that thou come not to the burning of fire.
   Give thyself up at once to Christ, that goodness may attend thee.
     __________________________________________________________________

   XXIX.--To the Wicked and Unbelieving Rich Man.

   Thou wilt, O rich man, by insatiably looking too much to all thy
   wealth, squander those things to which thou art still seeking to
   cling.  Thou sayest, I do not hope when dead to live after such things
   as these.  O ungrateful to the great God, who thus judgest thyself to
   be a god; to Him who, when thou knewest nothing of it, brought thee
   forth, and then nourished thee.  He governs thy meadows; He, thy
   vineyards; He, thy herd of cattle; and He, whatever thou possessest.
   Nor dost thou give heed to these things; or thou, perchance, rulest all
   things.  He who made the sky, and the earth, and the salt seas, decreed
   to give us back again ourselves in a golden age.  And only if thou
   believest, thou livest in the secret of God.  Learn God, O foolish man,
   who wishes thee to be immortal, that thou mayest give Him eternal
   thanks in thy struggle.  His own law teaches thee; but since thou
   seekest to wander, thou disbelievest all things, and thence thou shalt
   go into hell.  By and by thou givest up thy life; thou shalt be taken
   where it grieveth thee to be:  there the spiritual punishment, which is
   eternal, is undergone; there are always wailings:  nor dost thou
   absolutely die therein--there at length too late proclaiming the
   omnipotent God.
     __________________________________________________________________

   XXX.--Rich Men, Be Humble.

   Learn, O thou who art about to die, to show thyself good to all.  Why,
   in the midst of the people, makest thou thyself to be another than thou
   art?  Thou goest where thou knowest not, and ignorantly thence thou
   departest.  Thou managest wickedly with thy very body; thou thirstest
   always after riches.  Thou exaltest thyself too much on high; and thou
   bearest pride, and dost not willingly look on the poor.  Now ye do not
   even feed your parents themselves when placed under you.  Ah, wretched
   men, let ordinary men flee far from you.  He lived, and I have
   destroyed him; the poor man cries out heureka.  By and by thou shalt be
   driven with the furies of Charybdis, when thou thyself dost perish.
   Thus ye rich men are undisciplined, ye give a law to those, ye
   yourselves not being prepared.  Strip thyself, O rich man turned away
   from God, of such evils, if assuredly, perchance, what thou hast seen
   done may aid thee.  Be ye the attendant of God while ye have time.
   Even as the elm loves the vine, so love ye people of no account.
   Observe now, O barren one, the law which is terrible to the evil, and
   equally benignant to the good; be humble in prosperity.  Take away, O
   rich men, hearts of fraud, and take up hearts of peace.  And look upon
   your evil-doing.  Do ye do good?  I am here.
     __________________________________________________________________

   XXXI.--To Judges.

   Consider the sayings of Solomon, all ye judges; in what way, with one
   word of his, he disparages you.  How gifts and presents corrupt the
   judges, thence, thence follows the law.  Ye always love givers; and
   when there shall be a cause, the unjust cause carries off the victory.
   Thus I am innocent; nor do I, a man of no account, accuse you, because
   Solomon openly raises the blasphemy.  But your god is your belly, and
   rewards are your laws.  Paul the apostle suggests this, I am not
   deceitful.
     __________________________________________________________________

   XXXII.--To Self-Pleasers.

   If place or time is favourable, or the person has advanced, let there
   be a new judge.  Why now art thou lifted up thence?  Untaught, thou
   blasphemest Him of whose liberality thou livest.  In such weakness thou
   dost not ever regard Him.  Throughout advances and profits thou
   greedily presumest on fortune.  There is no law to thee, nor dost thou
   discern thyself in prosperity.  Although they may be counted of gold,
   let the strains of the pipe always be raving.  If thou hast not adored
   the crucifixion of the Lord, thou hast perished. [1846]   Both place
   and occasion and person are now given to thee, if, however, thou
   believest; but if not, thou shalt fear before Him.  Bring thyself into
   obedience to Christ, and place thy neck under Him.  To Him remains the
   honour and all the confidence of things.  When the time flatters thee,
   be more cautious.  Not foreseeing, as it behoves thee, the final awards
   of fate, thou art not able ever to live again without Christ.
     __________________________________________________________________

   [1846] [This is not Patripassianism.  Nor does the "one God" of the
   next chapter involve this heresy.]
     __________________________________________________________________

   XXXIII.--To the Gentiles.

   O people, ferocious, without a shepherd, now at length wander not.  For
   I also who admonish you was the same, ignorant, wandering.  Now,
   therefore, take the likeness of your Lord.  Raise upward your wild and
   roughened hearts.  Enter stedfastly into the fold of your sylvan
   Shepherd, remaining safe from robbers under the royal roof.  In the
   wood are wolves; therefore take refuge in the cave.  Thou warrest, thou
   art mad; nor dost thou behold where thou abidest.  Believe in the one
   God, that when dead thou mayest live, and mayest rise in His kingdom,
   when there shall be the resurrection to the just.
     __________________________________________________________________

   XXXIV.--Moreover, to Ignorant Gentiles.

   The unsubdued neck refuses to bear the yoke of labour.  Then it
   delights to be satisfied with herbs in the rich plains.  And still
   unwillingly is subdued the useful mare, and it is made to be less
   fierce when it is first brought into subjection.  O people, O man, thou
   brother, do not be a brutal flock.  Pluck thyself forth at length, and
   thyself withdraw thyself.  Assuredly thou art not cattle, thou art not
   a beast, but thou art born a man.  Do thou thyself wisely subdue
   thyself, and enter under arms.  Thou who followest idols art nothing
   but the vanity of the age.  Your trifling hearts destroy you when
   almost set free.  There gold, garments, silver is brought to the
   elbows; there war is made; there love is sung of instead of psalms.
   Dost thou think it to be life, when thou playest or lookest forward to
   such things as these?  Thou choosest, O ignorant one, things that are
   extinct; thou seekest golden things.  Thence thou shalt not escape the
   plague, although thyself art divine.  Thou seekest not that grace which
   God sent to be read of in the earth, but thus as a beast thou
   wanderest.  The golden age before spoken of shall come to thee if thou
   believest, and again thou shalt begin to live always an immortal life.
   That also is permitted to know what thou wast before.  Give thyself as
   a subject to God, who governs all things. [1847]
     __________________________________________________________________

   [1847] [Here ends the apologetic portion.]
     __________________________________________________________________

   XXXV.--Of the Tree of Life and Death.

   Adam was the first who fell, and that he might shun the precepts of
   God, Belial was his tempter by the lust of the palm tree.  And he
   conferred on us also what he did, whether of good or of evil, as being
   the chief of all that was born from him; and thence we die by his
   means, as he himself, receding from the divine, became an outcast from
   the Word.  We shall be immortal when six thousand years are
   accomplished.  The tree of the apple being tasted, death has entered
   into the world.  By this tree of death we are born to the life to
   come.  On the tree depends the life that bears fruits--precepts.  Now,
   therefore, pluck [1848] believingly the fruits of life.  A law was
   given from the tree to be feared by the primitive man, whence comes
   death by the neglect of the law of the beginning.  Now stretch forth
   your hand, and take of the tree of life.  The excellent law of the Lord
   which follows has issued from the tree.  The first law is lost; man
   eats whence he can, who adores the forbidden gods, the evil joys of
   life.  Reject this partaking; it will suffice you to know what it
   should be.  If you wish to live, surrender yourselves to the second
   law.  Avoid the worship of temples, the oracles of demons; turn
   yourselves to Christ, and ye shall be associates with God.  Holy is
   God's law, which teaches the dead to live.  God alone has commanded us
   to offer to Him the hymn of praise.  All of you shun absolutely the law
   of the devil.
     __________________________________________________________________

   [1848] Scil. "capite," conjectural for "cavete."
     __________________________________________________________________

   XXXVI.--Of the Foolishness of the Cross.

   I have spoken of the twofold sign whence death proceeded, and again I
   have said that thence life frequently proceeds; but the cross has
   become foolishness to an adulterous people.  The awful King of eternity
   shadows forth these things by the cross, that they may now believe on
   Him. [1849]   O fools, that live in death!  Cain slew his younger
   brother by the invention of wickedness.  Thence the sons of Enoch
   [1850] are said to be the race of Cain.  Then the evil people increased
   in the world, which never transfers souls to God.  To believe the cross
   came to be a dread, and they say that they live righteously.  The first
   law was in the tree; and thence, too, the second.  And thence the
   second law first of all overcame the terrible law with peace. [1851]
   Lifted up, they have rushed into vain prevarications.  They are
   unwilling to acknowledge the Lord pierced with nails; but when His
   judgment shall come, they will then discern Him.  But the race of Abel
   already believes on a merciful Christ.
     __________________________________________________________________

   [1849] [Or, "shadows forth Himself."]

   [1850] "Eusebius tells of another Enoch, who was not translated without
   seeing death."--Rig.  [See Gen. iv. 17, 18.  S.]

   [1851] Et inde secunda terribilem legem primo cum pace
   revincit.--Davis, conjecturally.
     __________________________________________________________________

   XXXVII.--The Fanatics Who Judaize.

   What! art thou half a Jew? wilt thou be half profane?  Whence thou
   shalt not when dead escape the judgment of Christ.  Thou thyself
   blindly wanderest, and foolishly goest in among the blind.  And thus
   the blind leadeth the blind into the ditch.  Thou goest whither thou
   knowest not, and thence ignorantly withdrawest.  Let them who are
   learning go to the learned, and let the learned depart.  But thou goest
   to those from whom thou canst learn nothing.  Thou goest forth before
   the doors, and thence also thou goest to the idols.  Ask first of all
   what is commanded in the law.  Let them tell thee if it be commanded to
   adore the gods; for they are ignored in respect of that which they are
   especially able to do.  But because they are guilty of that very crime,
   they relate nothing concerning the commandments of God save what is
   marvellous.  Then, however, they blindly lead you with them into the
   ditch.  There are deaths too well known by them to relate, or because
   the heaping up of the plough closes up the field.  The Almighty would
   not have them understand their King.  Why such a wickedness?  He
   Himself took refuge from those bloody men. He gave Himself to us by a
   superadded law.  Thence now they lie concealed with us, deserted by
   their King.  But if you think that in them there is hope, you are
   altogether in error if you worship God and heathen temples.
     __________________________________________________________________

   XXXVIII.--To the Jews.

   Evil always, and recalcitrant, with a stiff neck ye wish not that ye
   should be overcome; thus ye will be heirs.  Isaiah said that ye were of
   hardened heart.  Ye look upon the law which Moses in wrath dashed to
   pieces; and the same Lord gave to him a second law.  In that he placed
   his hope; but ye, half healed, reject it, and therefore ye shall not be
   worthy of the kingdom of heaven.
     __________________________________________________________________

   XXXIX.--Also to the Jews.

   Look upon Leah, that was a type of the synagogue, which Jacob received
   as a sign, with eyes so weak; and yet he served again for the younger
   one beloved:  a true mystery, and a type of our Church.  Consider what
   was abundantly said of Rebecca from heaven; whence, imitating the
   alien, ye may believe in Christ.  Thence come to Tamar and the
   offspring of twins.  Look to Cain, the first tiller of the earth, and
   Abel the shepherd, who was an unspotted offerer in the ruin of his
   brother, and was slain by his brother.  Thus therefore perceive, that
   the younger are approved by Christ.
     __________________________________________________________________

   XL.--Again to the Same.

   There is not an unbelieving people such as yours.  O evil men! in so
   many places, and so often rebuked by the law of those who cry aloud.
   And the lofty One despises your Sabbaths, and altogether rejects your
   universal monthly feasts according to law, that ye should not make to
   Him the commanded sacrifices; who told you to throw a stone for your
   offence.  If any should not believe that He had perished by an unjust
   death, and that those who were beloved were saved by other laws, thence
   that life was suspended on the tree, and believe not on Him.  God
   Himself is the life; He Himself was suspended for us.  But ye with
   indurated heart insult Him.
     __________________________________________________________________

   XLI.--Of the Time of Antichrist. [1852]

   Isaiah said:  This is the man who moveth the world and so many kings,
   and under whom the land shall become desert.  Hear ye how the prophet
   foretold concerning him.  I have said nothing elaborately, but
   negligently.  Then, doubtless, the world shall be finished when he
   shall appear.  He himself shall divide the globe into three ruling
   powers, when, moreover, Nero shall be raised up from hell, Elias shall
   first come to seal the beloved ones; at which things the region of
   Africa and the northern nation, the whole earth on all sides, for seven
   years shall tremble.  But Elias shall occupy the half of the time, Nero
   shall occupy half.  Then the whore Babylon, being reduced to ashes, its
   embers shall thence advance to Jerusalem; and the Latin conqueror shall
   then say, I am Christ, whom ye always pray to; and, indeed, the
   original ones who were deceived combine to praise him.  He does many
   wonders, since his is the false prophet.  Especially that they may
   believe him, his image shall speak.  The Almighty has given it power to
   appear such.  The Jews, recapitulating Scriptures from him, exclaim at
   the same time to the Highest that they have been deceived.
     __________________________________________________________________

   [1852] [See Elucidation at end.]
     __________________________________________________________________

   XLII.--Of the Hidden and Holy People of the Almighty Christ, the Living
   God.

   Let the hidden, the final, the holy people be longed for; and, indeed,
   let it be unknown by us where it abides, acting by nine of the tribes
   and a half...; and he has bidden to live by the former law.  Now let us
   all live:  the tradition of the law is new, as the law itself teaches,
   I point out to you more plainly.  Two of the tribes and a half are
   left:  wherefore is the half of the tribes separated from them?  That
   they might be martyrs, when He should bring war on His elected ones
   into the world; or certainly the choir of the holy prophets would rise
   together upon the people who should impose a check upon them whom the
   obscene horses have slaughtered with kicking heel; nor would the band
   hurry rashly at any time to the gift of peace.  Those of the tribes are
   withdrawn, and all the mysteries of Christ are fulfilled by them
   throughout the whole age.  Moreover, they have arisen from the crime of
   two brothers, by whose auspices they have followed crime.  Not
   undeservedly are these bloody ones thus scattered:  they shall again
   assemble on behalf of the mysteries of Christ.  But then the things
   told of in the law are hastening to their completion.  The Almighty
   Christ descends to His elect, who have been darkened from our view for
   so long a time--they have become so many thousands--that is the true
   heavenly people.  The son does not die before his father, then; nor do
   they feel pains in their bodies, nor polypus in their nostrils.  They
   who cease depart in ripe years in their bed, fulfilling all the things
   of the law, and therefore they are protected.  They are bidden to pass
   on the right side of their Lord; and when they have passed over as
   before, He dries up the river.  Nor less does the Lord Himself also
   proceed with them.  He has passed over to our side, they come with the
   King of heaven; and in their journey, what shall I speak of which God
   will bring to pass?  Mountains subside before them, and fountains break
   forth.  The creation rejoices to see the heavenly people.  Here,
   however, they hasten to defend the captive matron.  But the wicked king
   who possesses her, when he hears, flies into the parts of the north,
   and collects all his followers.  Moreover, when the tyrant shall dash
   himself against the army of God, his soldiery are overthrown by the
   celestial terror; the false prophet himself is seized with the wicked
   one, by the decree of the Lord; they are handed over alive to Gehenna.
   From him chiefs and leaders are bidden to obey; then will the holy ones
   enter into the breasts of their ancient mother, that, moreover, they
   also may be refreshed whom he has evil persuaded.  With various
   punishments he will torment those who trust in him; they come to the
   end, whereby offences are taken away from the world.  The Lord will
   begin to give judgment by fire.
     __________________________________________________________________

   XLIII.--Of the End of This Age.

   The trumpet gives the sign in heaven, the lion being taken away, and
   suddenly there is darkness with the din of heaven.  The Lord casts down
   His eyes, so that the earth trembles.  He cries out, so that all may
   hear throughout the world:  Behold, long have I been silent while I
   bore your doings in such a time.  They cry out together, complaining
   and groaning too late.  They howl, they bewail; nor is there room found
   for the wicked.  What shall the mother do for the sucking child, when
   she herself is burnt up?  In the flame of fire the Lord will judge the
   wicked.  But the fire shall not touch the just, but shall by all means
   lick them up. [1853]   In one place they delay, but a part has wept at
   the judgment.  Such will be the heat, that the stones themselves shall
   melt.  The winds assemble into lightnings, the heavenly wrath rages;
   and wherever the wicked man fleeth, he is seized upon by this fire.
   There will be no succour nor ship of he sea.  Amen [1854] flames on the
   nations, and the Medes and Parthians burn for a thousand years, as the
   hidden words of John declare.  For then after a thousand years they are
   delivered over to Gehenna; and he whose work they were, with them are
   burnt up.
     __________________________________________________________________

   [1853] [The translator here inserts a mark of interrogation.  The
   meaning is:  lick up them (the wicked) who have persecuted them.  Dan.
   iii. 22.]

   [1854] [Rev. iii. 14.]
     __________________________________________________________________

   XLIV.--Of the First Resurrection.

   From heaven will descend the city in the first resurrection; this is
   what we may tell of such a celestial fabric.  We shall arise again to
   Him, who have been devoted to Him.  And they shall be incorruptible,
   even already living without death.  And neither will there be any grief
   nor any groaning in that city.  They shall come also who overcame cruel
   martyrdom under Antichrist, and they themselves live for the whole
   time, and receive blessings because they have suffered evil things; and
   they themselves marrying, beget for a thousand years.  There are
   prepared all the revenues of the earth, because the earth renewed
   without end pours forth abundantly.  Therein are no rains; no cold
   comes into the golden camp.  No sieges as now, nor rapines, nor does
   that city crave the light of a lamp.  It shines from its Founder.
   Moreover, Him it obeys; in breadth 12,000 furlongs and length and
   depth.  It levels its foundation in the earth, but it raises its head
   to heaven.  In the city before the doors, moreover, sun and moon shall
   shine; he who is evil is hedged up in torment, for the sake of the
   nourishment of the righteous.  But from the thousand years God will
   destroy all those evils.
     __________________________________________________________________

   XLV.--Of the Day of Judgment.

   I add something, on account of unbelievers, of the day of judgment.
   Again, the fire of the Lord sent forth shall be appointed.  The earth
   gives a true groan; then those who are making their journey in the last
   end, and then all unbelievers, groan.  The whole of nature is converted
   in flame, which yet avoids the camp of His saints.  The earth is burned
   up from its foundations, and the mountains melt.  Of the sea nothing
   remains:  it is overcome by the powerful fire.  This sky perishes, and
   the stars and these things are changed.  Another newness of sky and of
   everlasting earth is arranged.  Thence they who deserve it are sent
   away in a second death, but the righteous are placed in inner
   dwelling-places.
     __________________________________________________________________

   XLVI.--To Catechumens.

   In few words, I admonish all believers in Christ, who have forsaken
   idols, for your salvation.  In the first times, if in any way thou
   fallest into error, still, when entreated, do thou leave all things for
   Christ; and since thou hast known God, be a recruit good and approved,
   and let virgin modesty dwell with thee in purity.  Let the mind be
   watchful for good things.  Beware that thou fall not into former sins.
   In baptism the coarse dress of thy birth is washed.  For if any sinful
   catechumen is marked with punishment, let him live in the signs of
   Christianity, although not without loss. [1855]   The whole of the
   matter for thee is this, Do thou ever shun great sins.
     __________________________________________________________________

   [1855] [Catechumens falling away before baptism must not despair, but
   persevere and remain under discipline.]
     __________________________________________________________________

   XLVII.--To the Faithful.

   I admonish the faithful not to hold their brethren in hatred.  Hatreds
   are accounted impious by martyrs for the flame.  The martyr is
   destroyed whose confession is of such kind; nor is it taught that the
   evil is expiated by the shedding of blood.  A law is given to the
   unjust man that he may restrain himself.  Thence he ought to be free
   from craft; so also oughtest thou.  Twice dost thou sin against God, if
   thou extendest strifes to thy brother; whence thou shalt not avoid sin
   following thy former courses.  Thou hast once been washed:  shalt thou
   be able to be immersed again?
     __________________________________________________________________

   XLVIII.--O Faithful, Beware of Evil.

   The birds are deceived, and the beasts of the woods in the woods, by
   those very charms by which their ruin is ever accomplished, and caves
   as well as food deceive them as they follow; and they know not how to
   shun evil, nor are they restrained by law.  Law is given to man, and a
   doctrine of life to be chosen, from which he remembers that he may be
   able to live carefully, and recalls his own place, and takes away those
   things which belong to death.  He severely condemns himself who
   forsakes rule; either bound with iron, or cast down from his degree; or
   deprived of life, he loses what he ought to enjoy.  Warned by example,
   do not sin gravely; translated by the laver, rather have charity; flee
   far from the bait of the mouse-trap, where there is death.  Many are
   the martyrdoms which are made without shedding of blood.  Not to desire
   other men's goods; to wish to have the benefit of martyrdom; to bridle
   the tongue, thou oughtest to make thyself humble; not willingly to use
   force, nor to return force used against thee, thou wilt be a patient
   mind, understand that thou art a martyr.
     __________________________________________________________________

   XLIX.--To Penitents.

   Thou art become a penitent; pray night and day; yet from thy Mother the
   Church do not far depart, and the Highest will be able to be merciful
   to thee.  The confession of thy fault shall not be in vain.  Equally in
   thy state of accusation learn to weep manifestly.  Then, if thou hast a
   wound, seek herbs and a physician; and yet in thy punishments thou
   shalt be able to mitigate thy sufferings.  For I will even confess that
   I alone of you am here, and that terror must be foregone.  I have
   myself felt the destruction; and therefore I warn those who are wounded
   to walk more cautiously, to put thy hair and thy beard in the dust of
   the earth, and to be clothed in sackcloth, and to entreat from the
   highest King will aid thee, that thou perish not perchance from among
   the people.
     __________________________________________________________________

   L.--Who Have Apostatized from God.

   Moreover, when war is waged, or an enemy attacks, if one be able either
   to conquer or to be hidden, they are great trophies; but unhappy will
   he be who shall be taken by them.  He loses country and king who has
   been unwilling to fight worthily for the truth, for his country, or for
   life.  He ought to die rather than go under a barbarian king; and let
   him seek slavery who is willing to transfer himself to enemies without
   law.  Then, if in warring thou shouldst die for thy king, thou hast
   conquered, or if thou hast given thy hands, thou hast perished
   uninjured by law.  The enemy crosses the river; do thou hide under thy
   lurking-place; or, if he can enter or not, do not linger.  Everywhere
   make thyself safe, and thy friends also; thou hast conquered.  And take
   watchful care lest any one enter in that lurking-place.  It will be an
   infamous thing if any one declares himself to the enemy.  He who knows
   not how to conquer, and runs to deliver himself up, has weakly foregone
   praise for neither his own nor his country's good.  Then he was
   unwilling to live, since life itself will perish.  If any one is
   without God, or profane from the enemy, they are become as sounding
   brass, or deaf as adders:  such men ought abundantly to pray or to hide
   themselves.
     __________________________________________________________________

   LI.--Of Infants.

   The enemy has suddenly come flooding us over with war; and before they
   could flee, he has seized upon the helpless children.  They cannot be
   reproached, although they are seen to be taken captive; nor, indeed, do
   I excuse them.  Perhaps they have deserved it on account of the faults
   of their parents; therefore God has given them up.  However, I exhort
   the adults that they run to arms, and that they should be born again,
   as it were, to their Mother from the womb.  Let them avoid a law that
   is terrible, and always bloody, impious, intractable, living with the
   life of the beasts; for when another war by chance should be to be
   waged, he who should be able to conquer or even rightly to know how to
   beware.
     __________________________________________________________________

   LII.--Deserters.

   For deserters are not called so as all of one kind.  One is wicked,
   another partially withdraws; but yet true judgments are decreed for
   both.  So Christ is fought against, even as Cæsar is obeyed.  Seek the
   refuge of the king, if thou hast been a delinquent.  Do thou implore of
   Him; do thou prostrate confess to Him:  He will grant all things whose
   also are all our things.  The camp being replaced, beware of sinning
   further; do not wander long as a soldier through caves of the wild
   beasts.  Let it be sin to thee to cease from unmeasured doing.
     __________________________________________________________________

   LIII.--To the Soldiers of Christ.

   When thou hast given thy name to the warfare, thou art held by a
   bridle.  Therefore begin thou to put away thy former doings.  Shun
   luxuries, since labour is threatening arms.  With all thy virtue thou
   must obey the king's command, if thou wishest to attain the last times
   in gladness.  He is a good soldier, always wait for things to be
   enjoyed.  Be unwilling to flatter thyself; absolutely put away sloth,
   that thou mayest daily be ready for what is set before thee.  Be
   careful beforehand; in the morning revisit the standards.  When thou
   seest the war, take the nearest contest.  This is the king's glory, to
   see the soldiery prepared.  The king is present; desire that ye may
   fight beyond his hope.  He makes ready gifts.  He gladly looks for the
   victory, and assigns you to be a fit follower.  Do thou be unwilling to
   spare thyself besides for Belial; be thou rather diligent, that he may
   give fame for your death.
     __________________________________________________________________

   LIV.--Of Fugitives.

   The souls of those that are lost deservedly of themselves separate
   themselves.  Begotten of him, they again recur to those things which
   are his.  The root of Cain, the accursed seed, breaks forth and takes
   refuge in the servile nation under a barbarian king; and there the
   eternal flame will torment on the day decreed.  The fugitive will
   wander vaguely without discipline, loosed from law to go about through
   the defiles of the ways.  These, therefore, are such whom no penalty
   has restrained.  If they will not live, they ought to be seen by the
   idols.
     __________________________________________________________________

   LV.--Of the Seed of the Tares.

   Of the seed of the tares, who stand mingled in the Church.  When the
   times of the harvest are filled up, the tares that have sprung up are
   separated from the fruit, because God had not sent them.  The
   husbandman separates all those collected tares.  The law is our field;
   whoever does good in it, assuredly the Ruler Himself will afford a true
   repose, for the tares are burned with fire.  If, therefore, you think
   that under one they are delaying, you are wrong.  I designate you as
   barren Christians; cursed was the fig-tree without fruit in the word of
   the Lord, and immediately it withered away.  Ye do not works; ye
   prepare no gift for the treasury, and yet ye thus vainly think to
   deserve well of the Lord.
     __________________________________________________________________

   LVI.--To the Dissembler.

   Dost thou dissemble with the law that was given with such public
   announcement, crying out in the heavenly word of so many prophets?  If
   a prophet had only cried out to the clouds, [1856] the word of the Lord
   uttered by him would surely suffice.  The law of the Lord proclaims
   itself into so many volumes of prophets; none of them excuses
   wickedness; thus even thou wishest from the heart to see good things;
   thou art also seeking to live by deceits.  Why, then, has the law
   itself gone forth with so much pains?  Thou abusest the commands of the
   Lord, and yet thou callest thyself His son.  Thou art seen, if thou
   wilt be such without reason.  I say, the Almighty seeks the meek to be
   His sons, those who are upright with a good heart, those who are
   devoted to the divine law; but ye know already where He has plunged the
   wicked.
     __________________________________________________________________

   [1856] Or, "If one prophet only had cried out to the world."
     __________________________________________________________________

   LVII.--That Worldly Things are Absolutely to Be Avoided.

   If certain teachers, while looking for your gifts or fearing your
   persons, relax individual things to you, not only do I not grieve, but
   I am compelled to speak the truth.  Thou art going to vain shows with
   the crowd of the evil one, where Satan is at work in the circus with
   din.  Thou persuadest thyself that everything that shall please thee is
   lawful.  Thou art the offspring of the Highest, mingled with the sons
   of the devil.  Dost thou wish to see the former things which thou hast
   renounced?  Art thou again conversant with them?  What shall the
   Anointed One profit thee?  Or if it is permitted, on account of
   weakness, that thou foolishly profane...Love not the world, nor its
   contents.  Such is God's word, and it seems good to thee.  Thou
   observest man's command, and shunnest God's.  Thou trustedst to the
   gift whereby the teachers shut up their mouths, that they may be
   silent, and not tell thee the divine commands; while I speak the truth,
   as thou art bound look to the Highest.  Assign thyself as a follower to
   Him whose son thou wast.  If thou seekest to live, being a believing
   man, as do the Gentiles, the joys of the world remove thee from the
   grace of Christ.  With an undisciplined mind thou seekest what thou
   presumest to be easily lawful, both thy dear actors and their musical
   strains; nor carest thou that the offspring of such an one should
   babble follies.  While thou thinkest that thou art enjoying life, thou
   art improvidently erring.  The Highest commands, and thou shunnest His
   righteous precepts.
     __________________________________________________________________

   LVIII.--That the Christian Should Be Such.

   When the Lord says that man should eat bread with groaning, here what
   art thou now doing, who desirest to live with joy?  Thou seekest to
   rescind the judgment uttered by the highest God when He first formed
   man; thou wishest to abandon the curb of the law.  If the Almighty God
   have bidden thee live with sweat, thou who art living in pleasure wilt
   already be a stranger to Him.  The Scripture saith that the Lord was
   angry with the Jews.  Their sons, refreshed with food, rose up to
   play.  Now, therefore, why do we follow these circumcised men? [1857]
   In what respect they perished, we ought to beware; the greatest part of
   you, surrendered to luxuries, obey them.  Thou transgressest the law in
   staining thyself with dyes:  against thee the apostle cries out; yea,
   God cries out by him.  Your dissoluteness, says he, in itself ruins
   [1858] you.  Be, then, such as Christ wishes you to be, gentle, and in
   Him joyful, for in the world you are sad.  Run, labour, sweat, fight
   with sadness.  Hope comes with labour, and the palm is given to
   victory.  If thou wishest to be refreshed, give help and encouragement
   to the martyr.  Wait for the repose to come in the passage of death.
     __________________________________________________________________

   [1857] Sponte profectos.

   [1858] Deperdunt.
     __________________________________________________________________

   LIX.--To the Matrons of the Church of the Living God.

   Thou wishest, O Christian woman, that the matrons should be as the
   ladies of the world.  Thou surroundest thyself with gold, or with the
   modest silken garment.  Thou givest the terror of the law from thy ears
   to the wind.  Thou affectest vanity with all the pomp of the devil.
   Thou art adorned at the looking-glass with thy curled hair turned back
   from thy brow.  And moreover, with evil purposes, thou puttest on false
   medicaments, on thy pure eyes the stibium, with painted beauty, or thou
   dyest thy hair that it may be always black.  God is the overlooker, who
   dives into each heart.  But these things are not necessary for modest
   women.  Pierce thy breast with chaste and modest feeling.  The law of
   God bears witness that such laws fail from the heart which believes; to
   a wife approved of her husband, let it suffice that she is so, not by
   her dress, but by her good disposition.  To put on clothes which the
   cold and the heat or too much sun demands, only that thou mayest be
   approved modest, and show forth the gifts of thy capacity among the
   people of God.  Thou who wast formerly most illustrious, givest to
   thyself the guise of one who is contemptible.  She who lay without
   life, was raised by the prayers of the widows.  She deserved this, that
   she should be raised from death, not by her costly dress, but by her
   gifts.  Do ye, O good matrons, flee from the adornment of vanity; such
   attire is fitting for women who haunt the brothels.  Overcome the evil
   one, O modest women of Christ.  Show forth all your wealth in giving.
     __________________________________________________________________

   LX.--To the Same Again.

   Hear my voice, thou who wishest to remain a Christian woman, in what
   way the blessed Paul commands you to be adorned.  Isaiah, moreover, the
   teacher and author that spoke from heaven, for he detests those who
   follow the wickedness of the world, says:  The daughters of Zion that
   are lifted up shall be brought low.  It is not right in God that a
   faithful Christian woman should be adorned.  Dost thou seek to go forth
   after the fashion of the Gentiles, O thou who art consecrated to God?
   God's heralds, crying aloud in the law, condemn such to be unrighteous
   women, who in such wise adorn themselves.  Ye stain your hair; ye paint
   the opening of your eyes with black; ye lift up your pretty hair one by
   one on your painted brow; ye anoint your cheeks with some sort of ruddy
   colour laid on; and, moreover, earrings hang down with very heavy
   weight.  Ye bury your neck with necklaces; with gems and gold ye bind
   hands worthy of God with an evil presage.  Why should I tell of your
   dresses, or of the whole pomp of the devil?  Ye are rejecting the law
   when ye wish to please the world.  Ye dance in your houses; instead of
   psalms, ye sing love songs.  Thou, although thou mayest be chaste, dost
   not prove thyself so by following evil things.  Christ therefore makes
   you, such as you are, equal with the Gentiles.  Be pleasing to the
   hymned chorus, and to an appeased Christ with ardent love fervently
   offer your savour to Christ.
     __________________________________________________________________

   LXI.--In the Church to All the People of God.

   I, brethren, am not righteous who am lifted up out of the filth, nor do
   I exalt myself; but I grieve for you, as seeing that out of so great a
   people, none is crowned in the contest; certainly, even if he does not
   himself fight, yet let him suggest encouragement to others.  Ye rebuke
   calamity; O belly, stuff yourself out with luxury.  The brother labours
   in arms with a world opposed to him; and dost thou, stuffed with
   wealth, neither fight, nor place thyself by his side when he is
   fighting?  O fool, dost not thou perceive that one is warring on behalf
   of many?  The whole Church is suspended on such a one if he conquers.
   Thou seest that thy brother is withheld, and that he fights with the
   enemy.  Thou desirest peace in the camp, he outside rejects it.  Be
   pitiful, that thou mayest be before all things saved.  Neither dost
   thou fear the Lord, who cries aloud with such an utterance; even He who
   commands us to give food even to our enemies.  Look forward to thy
   meals from that Tobias who always on every day shared them entirely
   with the poor man.  Thou seekest to feed him, O fool, who feedeth thee
   again.  Dost thou wish that he should prepare for me, who is setting
   before him his burial?  The brother oppressed with want, nearly
   languishing away, cries out at the splendidly fed, and with distended
   belly.  What sayest thou of the Lord's day?  If he have not placed
   himself before, call forth a poor man from the crowd whom thou mayest
   take to thy dinner.  In the tablets is your hope from a Christ
   refreshed.
     __________________________________________________________________

   LXII.--To Him Who Wishes for Martyrdom.

   Since, O son, thou desirest martyrdom, hear.  Be thou such as Abel was,
   or such as Isaac himself, or Stephen, who chose for himself on the way
   the righteous life.  Thou indeed desirest that which is a matter suited
   for the blessed.  First of all, overcome the evil one with thy good
   acts by living well; and when He thy King shall see thee, be thou
   secure.  It is His own time, and we are living for both; so that if war
   fails, the martyrs shall go in peace.  Many indeed err who say, With
   our blood we have overcome the wicked one; and if he remains, they are
   unwilling to overcome.  He perishes by lying in wait, and the wicked
   thus feels it; but he that is lawful does not feel the punishments
   applied.  With exclamation and with eagerness beat thy breast with thy
   fists.  Even now, if thou hast conquered by good deeds, thou art a
   martyr in Him.  Thou, therefore, who seekest to extol martyrdom with
   thy word, in peace clothe thyself with good deeds, and be secure.
   [1859]
     __________________________________________________________________

   [1859] [Compare Clement's reproof, vol. ii. p. 423, this series.]
     __________________________________________________________________

   LXIII.--The Daily War.

   Thou seekest to wage war, O fool, as if wars were at peace.  From the
   first formed day in the end you fight.  Lust precipitates you, there is
   war; fight with it.  Luxury persuades, neglect it; thou hast overcome
   the war.  Be sparing of abundance of wine, lest by means of it thou
   shouldest go wrong.  Restrain thy tongue from cursing, because with it
   thou adorest the Lord.  Repress rage.  Make thyself peaceable to all.
   Beware of trampling on thy inferiors when weighed down with miseries.
   Lend thyself as a protector only, and do no hurt.  Lead yourselves in a
   righteous path, unstained by jealousy.  In thy riches make thyself
   gentle to those that are of little account.  Give of thy labour, clothe
   the naked.  Thus shalt thou conquer.  Lay snares for no man, since thou
   servest God.  Look to the beginning, whence the envious enemy has
   perished.  I am not a teacher, but the law itself teaches by its
   proclamation.  Thou wearest such great words vainly, who in one moment
   seekest without labour to raise a martyrdom to Christ.
     __________________________________________________________________

   LXIV.--Of the Zeal of Concupiscence.

   In desiring, thence thou perishest, whilst thou art burning with envy
   of thy neighbour.  Thou extinguishest thyself, when thou inflamest
   thyself within.  Thou art jealous, O envious man, of another who is
   struggling with evil, and desirest that thou mayest become equally the
   possessor of so much wealth.  The law does not thus behold him when
   thou seekest to fall upon him.  Depending on all things, thou livest in
   the lust of gain; and although thou art guilty to thyself, thou
   condemnest thyself by thy own judgment.  The greedy survey of the eyes
   is never satisfied.  Now, therefore, if thou mayest return and
   consider, lust is vain...whence God cries out, Thou fool, this night
   thou art summoned.  Death rushes after thee.  Whose, then, shall be
   those talents?  By hiding the unrighteous gains in the concealed
   treasury, when the Lord shall supply to every one his daily life.  Let
   another accumulate; do thou seek to live well.  And when thy heart is
   conscious of God, thou shalt be victor over all things; yet I do not
   say that thou shouldest boast thyself in public, when thou art watching
   for thy day by living without fraud.  The bird perishes in the midst of
   food, or carelessly sticks fast in the bird-lime.  Think that in thy
   simplicity thou hast much to beware of.  Let others trangress these
   bounds.  Do thou always look forward.
     __________________________________________________________________

   LXV.--They Who Give from Evil.

   Why dost thou senselessly feign thyself good by the wound of another?
   Whence thou bestowest, another is daily weeping.  Dost not thou believe
   that the Lord sees those things from heaven?  The Highest says, He does
   not prove of the gifts of the wicked.  Thou shalt break forth upon the
   wretched when thou shalt have gained a place.  One gives gifts that he
   may make another of no account; or if thou hast lent on usury, taking
   twenty-four per cent, thou wishest to bestow charity that thou mayest
   purge thyself, as being evil, with that which is evil.  The Almighty
   absolutely rejects such works as these.  Thou hast given that which has
   been wrung from tears; that candidate, oppressed with ungrateful
   usuries, and become needy, deplores it.  Besides having obtained an
   opportunity for the exactors, thy enemy for the present is the people;
   thou consecrated, hast become wicked for reward.  Also thou wishest to
   atone for thyself by the gain of wages.  O wicked one, thou deceivest
   thyself, but none else.
     __________________________________________________________________

   LXVI.--Of a Deceitful Peace.

   The arranged time comes to our people; there is peace in the world;
   and, at the same time, ruin is weighing us down from the enticement of
   the world, (the destruction) of the reckless people whom ye have rent
   into schism.  Either obey the law of the city, or depart from it.  Ye
   behold the mote sticking in our eyes, and will not see the beam in your
   own.  A treacherous peace is coming to you; persecution is rife; the
   wounds do not appear; and thus, without slaughter, ye are destroyed.
   War is waged in secret, because, in the midst of peace itself, scarcely
   one of you has behaved himself with caution.  O badly fortified, and
   foretold for slaughter, ye praise a treacherous peace, a peace that is
   mischievous to you.  Having become the soldiers of another than Christ,
   ye have perished.

   I warn certain readers only to consider, and to give material to others
   by an example of life, to avoid strife, and to shun so many quarrels;
   to repress terror, and never to be proud; moreover, denounce the
   righteous obedience of wicked men.  Make yourselves like to Christ your
   Master, O little ones.  Be among the lilies of the field by your
   benefits; ye have become blessed when ye bear the edicts; ye are
   flowers in the congregation; ye are Christ's lanterns.  Keep what ye
   are, and ye shall be able to tell it.
     __________________________________________________________________

   LXVIII.--To Ministers.

   Exercise the mystery of Christ, O deacons, with purity; therefore, O
   ministers, do the commands of your Master; do not play the person of a
   righteous judge; strengthen your office by all things, as learned men,
   looking upwards, always devoted to the Supreme God.  Render the
   faithful sacred ministries of the altar to God, prepared in divine
   matters to set an example; yourselves incline your head to the pastors,
   so shall it come to pass that ye may be approved of Christ.
     __________________________________________________________________

   LXIX.--To God's Shepherds.

   A shepherd, if he shall have confessed, has doubled his conflict.
   Moreover, the apostle bids that such should be teachers.  Let him be a
   patient ruler; let him know when he may relax the reins; let him
   terrify at first, and then anoint with honey; and let him first observe
   to do himself what he says.  The shepherd who minds worldly things is
   esteemed in fault, against whose countenance thou mightest dare to say
   anything.  Gehenna itself bubbles up in hell with rumours.  Woe to the
   wretched people which wavers with doubtful brow! if such a shepherd
   shall be present to it, it is almost ruined.  But a devout man
   restrains it, governing rightly.  The swarms are rejoiced under
   suitable kings; in such there is hope, and the entire Church lives.
     __________________________________________________________________

   LXX.--I Speak to the Elder-Born.

   The time demands that I alone should speak to you truth.

   He is often admonished by one word which many refuse.  I wish you to
   turn your hatred against me alone, that the hearts of all may tremble
   at the tempter.  Look to the saying that truly begets hatred, (and
   consider) how many things I have lately indeed foretold concerning a
   delusive peace, while, alas, the enticing seducer has come upon you
   unawares, and because ye have not known how that his wiles were
   imminent, ye have perished; ye work absolutely bitter things, but that
   is itself the characteristic of the world; not any one for whom ye
   intercede acts for nothing.  He who takes refuge from your fire,
   plunges in the whirlpool.  Then the wretch, stripped naked, seeks
   assistance from you.  The judges themselves shudder at your frauds...of
   a shorter title, I should not labour at so many lines.  Ye who teach,
   look upon those to whom ye willingly tend, when for yourselves ye both
   receive banquets and feed upon them.  For those things are ye already
   almost entering the foundations of the earth.
     __________________________________________________________________

   LXXI.--To Visit the Sick.

   If thy brother should be weak--I speak of the poor man--do not
   empty-handed visit such an one as he lies ill.  Do good under God; pay
   your obedience by your money.  Thence he shall be restored; or if he
   should perish, let a poor man be refreshed, who has nothing wherewith
   to pay you, but the Founder and Author of the world on his behalf.  Or
   if it should displease thee to go to the poor man, always hateful, send
   money, and something whence he may recover himself.  And, similarly, if
   thy poor sister lies upon a sick-bed, let your matrons begin to bear
   her victuals.  God Himself cries out, Break thy bread to the needy.
   There is no need to visit with words, but with benefits.  It is wicked
   that thy brother should be sick through want of food.  Satisfy him not
   with words.  He needs meat and drink.  Look upon such assuredly
   weakened, who are not able to act for themselves.  Give to them at
   once.  I pledge my word that fourfold shall be given you by God.
     __________________________________________________________________

   LXXII.--To the Poor in Health.

   What can healthful poverty do, unless wealth be present?  Assuredly, if
   thou hast the means, at once communicate also to thy brother.  Be
   responsible to thyself for one, lest thou shouldst be said to be
   proud.  I promise that thou shalt live more secure than the rich man.
   Receive into thy ears the teaching of the great Solomon:  God hates the
   poor man to be a pleader on high. [1860]   Therefore submit thyself,
   and give honour to Him that is powerful; for the soft speech--thou
   knowest the proverb--melts. [1861]   One is conquered by service, even
   although there be an ancient anger.  If the tongue be silent, thou hast
   found nothing better.  If there should not wholesomely be an art
   whereby life may be governed, either give aid or direction by the
   command of Him that is mighty.  Let it not shame or grieve you that a
   healthy man should have faith.  In the treasury, besides, thou oughtest
   to give of thy labour, even as that widow whom the Anointed One
   preferred. [1862]
     __________________________________________________________________

   [1860] [Prov. xxiii. 11.]

   [1861] [Prov. xv. 1.]

   [1862] [Mark xii. 42; Luke xxi. 2.]
     __________________________________________________________________

   LXXIII.--That Sons are Not to Be Bewailed.

   Although the death of sons leaves grief for the heart, yet it is not
   right either to go forth in black garments, or to bewail them.  The
   Lord prudently says that ye must grieve with the mind, not with outward
   show, which is finished in the week.  In the book of Solomon the
   promises of the Lord concerning the resurrection are forgotten if thou
   wouldest make thy sons martyrs, and thus with thy voice will bewail
   them.  Art thou not ashamed without restraint to lament thy sons, like
   the Gentiles?  Thou tearest thy face, thou beatest thy breast, thou
   takest off thy garments; and dost thou not fear the Lord, whose kingdom
   thou desirest to behold?  Mourn as it is right, but do not do wrong on
   their behalf.  Ye therefore are such.  What less than Gentiles are ye?
   Ye do as the crowds that are descended from the diabolical stock.  Ye
   cry that they are extinct.  With what advantage, O false one, thou hast
   perished!  The father has not led his son with grief to be slain at the
   altar, nor has the prophet mourned over a deceased son with grief, nor
   even has a weeping parent.  But one devoted to God was hastily dying.
     __________________________________________________________________

   LXXIV.--Of Funeral Pomp.

   Thou who seekest to be careful of the pomp of death art in error.  As a
   servant of God, thou oughtest even in death to please Him.  Alas that
   the lifeless body should be adorned in death!  O true vanity, to desire
   honour for the dead!  A mind enchained to the world; not even in death
   devoted to Christ.  Thou knowest the proverbs.  He wished to be carried
   through the forum.  Thus ye, who are like to him, and living with
   untrained mind, wish to have a happy and blessed day at your death,
   that the people may come together, and that you may see praise with
   mourning.  Thou dost not foresee whither thou mayest deserve to go when
   dead.  Lo, they are following thee; and thou, perchance, art already
   burning, being driven to punishment.  What will the pomp benefit the
   dead man?  Thou shalt be accused, who seekest them on account of those
   gatherings.  Thou desirest to live under idols.  Thou deceivest
   thyself.
     __________________________________________________________________

   LXXV.--To the Clerks.

   They will assemble together at Easter, that day of ours most blessed;
   and let them rejoice, who ask for divine entertainments.  Let what is
   sufficient be expended upon them, wine and food.  Look back at the
   source whence these things may be told on your behalf.  Ye are wanting
   in a gift to Christ, in moderate expenditure.  Since ye yourselves do
   it not, in what manner can ye persuade the righteousness of the law to
   such people, even once in the year?  Thus often blasphemy suggests to
   many concerning you.
     __________________________________________________________________

   LXXVI.--Of Those Who Gossip, and of Silence.

   When a thing appears to anybody of no consequence, and is not shunned,
   and it rushes forth, as if easy, whilst thou abusest it.  Fables assist
   it when thou comest to pour out prayers, or to beat thy breast for thy
   daily sin.  The trumpet of the heralds sounds forth, while the reader
   is reading, that the ears may be open, and thou rather impedest them.
   Thou art luxurious with thy lips, with which thou oughtest to groan.
   Shut up thy breast to evils, or loose them in thy breast.  But since
   the possession of money gives barefacedness to the wealthy, thence
   every one perishes when they are most trusting to themselves.  Thus,
   moreover, the women assemble, as if they would enter the bath.  They
   press closely, and make of God's house as if it were a fair.  Certainly
   the Lord frightened the house of prayer.  The Lord's priest commanded
   with "sursum corda," when prayer was to be made, that your silence
   should be made.  Thou answerest fluently, and moreover abstainest not
   from promises.  He entreats the Highest on behalf of a devoted people,
   lest any one should perish, and thou turnest thyself to fables.  Thou
   mockest at him, or detractest from thy neighbour's reputation.  Thou
   speakest in an undisciplined manner, as if God were absent--as if He
   who made all things neither hears nor sees.
     __________________________________________________________________

   LXXVII.--To the Drunkards.

   I place no limit to a drunkard; but I prefer a beast.  From those who
   are proud in drinking thou withdrawest in thine inner mind, holding the
   power of the ruler, O fool, among Cyclopes.  Thence in the histories
   thou criest, While I am dead I drink not.  Be it mine to drink the best
   things, and to be wise in heart.  Rather give assistance (what more
   seekest thou to abuse?) to the lowest pauper, and ye shall both be
   refreshed.  If thou doest such things, thou extinguishest Gehenna for
   thyself.
     __________________________________________________________________

   LXXVIII.--To the Pastors.

   Thou who seekest to feed others, and hast prepared what thou couldest
   by assiduously feeding, hast done rightly.  But still look after the
   poor man, who cannot feed thee again:  then will thy table be approved
   by the one God.  The Almighty has bidden such even especially to be
   fed.  Consider, when thou feedest the sick, thou art also lending to
   the High One.  In that thing the Lord has wished that you should stand
   before Him approved.
     __________________________________________________________________

   LXXIX.--To the Petitioners.

   If thou desirest, when praying, to be heard from heaven, break the
   chains from the lurking-places of wickedness; or if, pitying the poor,
   thou prayest by thy benefits, doubt not but what thou shalt have asked
   may be given to the petitioner.  Then truly, if void of benefits, thou
   adorest God, do not thus at all make thy prayers vainly.
     __________________________________________________________________

   LXXX.--The Name of the Man of Gaza.

   Ye who are to be inhabitants of the heavens with God-Christ, hold fast
   the beginning, look at all things from heaven.  Let simplicity, let
   meekness dwell in your body.  Be not angry with thy devout brother
   without a cause, for ye shall receive whatever ye may have done from
   him.  This has pleased Christ, that the dead should rise again, yea,
   with their bodies; and those, too, whom in this world the fire has
   burned, when six thousand years are completed, and the world has come
   to an end.  The heaven in the meantime is changed with an altered
   course, for then the wicked are burnt up with divine fire.  The
   creature with groaning burns with the anger of the highest God.  Those
   who are more worthy, and who are begotten of an illustrious stem, and
   the men of nobility under the conquered Antichrist, according to God's
   command living again in the world for a thousand years, indeed, that
   they may serve the saints, and the High One, under a servile yoke, that
   they may bear victuals on their neck.  Moreover, that they may be
   judged again when the reign is finished.  They who make God of no
   account when the thousandth year is finished shall perish by fire, when
   they themselves shall speak to the mountains.  All flesh in the
   monuments and tombs is restored according to its deed:  they are
   plunged in hell; they bear their punishments in the world; they are
   shown to them, and they read the things transacted from heaven; the
   reward according to one's deeds in a perpetual tyranny.  I cannot
   comprehend all things in a little treatise; the curiosity of the
   learned men shall find my name in this. [1863]
     __________________________________________________________________

   [1863] [Dr. Schaff says this Nomen Gazæi may indicate his possession of
   the wealth of truth, etc.  But, if we read the acrostical initials of
   the verses backwards, we find the name Commodianus Mendicus Christi,
   which betokens his poverty also, in the spirit of St. Paul (2 Cor. vi.
   10; also, Rev. ii. 9), which our author would naturally make emphatic
   here.]
     __________________________________________________________________

   Elucidation.

   ------------------------

   I know nothing of the second poem of our author, and am indebted for
   the following particulars to Dr. Schaff. [1864]

   It is an apologetic poem against Jews and Gentiles, written in uncouth
   hexameters, and discusses in forty-seven sections the doctrine
   concerning God and the Redeemer and mankind.  It treats of the names of
   Son and Father; and here, probably, he lays himself open to the charge
   of Patripassian heresy.  He passes to the obstacles encountered by the
   Gospel, warns the Jews and the Gentiles to forsake their unprofitable
   devotions, and enlarges on the eschatology, as he conceives of it.  Let
   me now quote textually, as follows:--

   "The most interesting part of the second poem is the conclusion.  It
   contains a fuller description of Antichrist than the first poem.  The
   author expects that the end of the world will come with the seventh
   persecution.  The Goths will conquer Rome and redeem the Christians;
   but then Nero will appear as the heathen Antichrist, reconquer Rome,
   and rage against the Christians three years and a half.  He will be
   conquered in turn by the Jewish and real Antichrist from the East, who,
   after the defeat of Nero and the burning of Rome, will return to Judea,
   perform false miracles, and be worshipped by the Jews.  At last Christ
   appears, that is, God himself (from the Monarchian stand-point of the
   author) with the lost Twelve Tribes [?] as his army, which had lived
   beyond Persia in happy simplicity and virtue.  Under astounding
   phenomena of nature he will conquer Antichrist and his host, convert
   all nations, and take possession of the holy city of Jerusalem."

   This idea of a double Antichrist re-appears in Lactantius, Inst. Div.,
   vii. 16 seqq.

   This second poem was discovered by Cardinal Pitra in 1852.  The two
   poems were edited by E. Ludwig, Leipzig, 1877 and 1878.
     __________________________________________________________________

   [1864] Hist., vol. ii. 855.
     __________________________________________________________________
     __________________________________________________________________
     __________________________________________________________________

  Origen
     __________________________________________________________________

   Origen.

   [Translated by the Rev. Frederick Crombie, D.D.]
     __________________________________________________________________
     __________________________________________________________________

   Introductory Note

   to the

   Works of Origen.

   ------------------------

   [a.d. 185-230-254.]  The reader will remember the rise and rapid
   development of the great Alexandrian school, and the predominance which
   was imparted to it by the genius of the illustrious Clement. [1865]
   But in Origen, his pupil, who succeeded him at the surprising age of
   eighteen, a new sun was to rise upon its noontide.  Truly was
   Alexandria "the mother and mistress of churches" in the benign sense of
   a nurse and instructress of Christendom, not its arrogant and usurping
   imperatrix.

   The full details of Origen's troubled but glorious career are given by
   Dr. Crombie, who in my opinion deserves thanks for the kind and
   apologetic temper of his estimate of the man and the sublime doctor, as
   well as of the period of his life.  Upon the fervid spirit of a
   confessor in an age of cruelty, lust, and heathenism, what right have
   we to sit in judgment?  Of one whose very errors were virtues at their
   source, how can a Christian of our self-indulgent times presume to
   speak in censure?  Well might the Psalmist exclaim, [1866] "Let us fall
   now into the hand of the Lord; for His mercies are great:  let me not
   fall into the hand of man."

   Justly has it been urged that to those whose colossal labours during
   the ante-Nicene period exposed them to hasty judgment, and led them
   into mistakes, much indulgence must be shown.  The language of theology
   was but assuming shape under their processes, and we owe them an
   incalculable debt of gratitude:  but it was not yet moulded into
   precision; nor had great councils, presided over by the Holy Ghost, as
   yet afforded those safeguards to freedom of thought which gradually
   defined the limits of orthodoxy.  To no single teacher did the Church
   defer.  Holy Scripture and the quod ab omnibuswere the grand
   prescription, against which no individual prelate or doctor could
   prevail, against which no see could uplift a voice, without
   chastisement and subjection.  Over and over again were the bishops of
   patriarchal and apostolic sees, including Rome, adjudged heretics, and
   anathematized by the inexorable law of truth, and of "the faith once
   delivered to the saints," which not even "an angel from heaven" might
   presume to change or to enlarge.  But before the great Synodical period
   (a.d. 325 to 451), while orthodoxy is marvellously maintained and
   witnessed to by Origen and Tertullian themselves, their errors, however
   serious, have never separated them from the grateful and loving regard
   of those upon whom their lives of heroic sorrow and suffering have
   conferred blessings unspeakable.  The Church cannot leave their errors
   uncorrected.  Their persons she leaves to the Master's award:  their
   characters she cherishes, while their faults she deplores.

   The great feature of the ante-Nicene theology, even in the mistakes of
   the writers, is its reliance on the Holy Scripture.  What wealth of
   Scripture they lavish in their pages!  We identify the Scriptures by
   their aid; but, were they lost in other forms, we might almost restore
   them from their pages.  And forever is the Church indebted to Origen
   for the patient and encyclopedic labour and learning which he bestowed
   on the Scriptures in producing his Hexapla.  Would that, in his
   interpretations of the inspired text, he had more strictly adhered to
   the counsels of Leonides, who was of Bacon's opinion, that the meanings
   which flow naturally from the holy text are sweetest and best, even as
   that wine is best which is not crushed out and extorted from the grape,
   but which trickles of itself from the ripe and luscious cluster in all
   its purity and natural flavour.  So Hooker remarks; and his view is
   commonly accepted by critics, that the interpretation of a text which
   departeth most from its natural rendering is commonly the worst.

   It is too striking an illustration of the childlike simplicity of the
   primitive faithful to be passed by, in Origen's history, that anecdote
   of his father, Leonides, who was himself a confessor and martyr:  how
   he used to strip the bosom of his almost inspired boy as he lay asleep,
   and imprint kisses on his naked breast, "the temple of the Holy
   Ghost."  That blessed Spirit, he believed, was near to his own lips
   when he thus saluted a Christian child, "for of such is the kingdom of
   heaven."  From a child, this other Timothy "knew the Scriptures"
   indeed.  His own doting father imbued him with the literature of the
   Greeks, but, far better, he taught him to love the lively oracles of
   the Lord of glory; and in these he became so proficient, even from
   tender years, that he puzzled his parent with his "understanding and
   answers," like the holy Child of Nazareth when He heard the doctors in
   the Temple, and also "asked them questions."  In will he was also a
   martyr from his youth, and to the genuine spirit of martyrdom we must
   attribute that heroic fault of his youth which he lived to condemn in
   riper years, and which, evil and rash as it was, enabled the Church,
   once and for all, to give an authoritative interpretation to the
   language of the Saviour, and to guard her children thenceforth from
   similar exploits of pious mistake.  None can doubt the purity of the
   motive.  Few draw the important inference of the nature of the Church's
   conflict with that intolerable prevalence of sensuality and shameless
   vice which so impressed her children with the import of Christ's words,
   "Blessed are the pure in heart:  for they shall see God."

   Here follows the very full account of the life of Origen by Dr.
   Crombie, professor of biblical criticism in St. Mary's College, St.
   Andrew:
     __________________________________________________________________

   [1865] Vol. ii. p. 105, this series.

   [1866] 2 Sam. xxiv. 14.
     __________________________________________________________________

   Origen, surnamed Adamantinus, was born in all probability at
   Alexandria, about the year 185 a.d. [1867]   Notwithstanding that his
   name is derived from that of an Egyptian deity, [1868] there seems no
   reason to doubt that his parents were Christian at the time of his
   birth.  His father Leonides was probably, as has been conjectured,
   [1869] one of the many teachers of rhetoric or grammar who abounded in
   that city of Grecian culture, and appears to have been a man of decided
   piety.  Under his superintendence, the youthful Origen was not only
   educated in the various branches of Grecian learning, but was also
   required daily to commit to memory and to repeat portions of Scripture
   prescribed him by his father; and while under this training, the spirit
   of inquiry into the meaning of Scripture, which afterwards formed so
   striking a feature in the literary character of the great Alexandrine,
   began to display itself.  Eusebius [1870] relates that he was not
   satisfied with the plain and obvious meaning of the text, but sought to
   penetrate into its deeper signification, and caused his father trouble
   by the questions which he put to him regarding the sense of particular
   passages of Holy Writ.  Leonides, like many parents, assumed the
   appearance of rebuking the curiosity of the boy for inquiring into
   things which were beyond his youthful capacity, and recommended him to
   be satisfied with the simple and apparent meaning of Scripture, while
   he is described as inwardly rejoicing at the signs of genius exhibited
   by his son, and as giving thanks to God for having made him the parent
   of such a child. [1871]   But this state of things was not to last; for
   in the year 202 when Origen was about seventeen years of age, the great
   persecution of the Christians under Septimius Severus broke out, and
   among the victims was his father Leonides, who was apprehended and put
   in prison.  Origen wished to share the fate of his father, but was
   prevented from quitting his home by the artifice of his mother, who was
   obliged to conceal his clothes to prevent him from carrying out his
   purpose.  He wrote to his father, however, a letter, exhorting him to
   constancy under his trials, and entreating him not to change his
   convictions for the sake of his family. [1872]   By the death of his
   father, whose property was confiscated to the imperial treasury, Origen
   was left, with his mother and six younger brothers dependent upon him
   for support.  At this juncture, a wealthy and benevolent lady of
   Alexandria opened to him her house, of which he became an inmate for a
   short time.  The society, however, which he found there was far from
   agreeable to the feelings of the youth.  The lady had adopted as her
   son one Paul of Antioch, whom Eusebius terms an "advocate of the
   heretics then existing at Alexandria."  The eloquence of the man drew
   crowds to hear him, although Origen could never be induced to regard
   him with any favour, nor even to join with him in any act of worship,
   giving then, as Eusebius remarks, "unmistakeable specimens of the
   orthodoxy of his faith." [1873]

   Finding his position in his household so uncomfortable, he resolved to
   enter upon the career of a teacher of grammar, and to support himself
   by his own exertions.  As he had been carefully instructed by his
   father in Grecian literature, and had devoted himself to study after
   his death, he was enabled successfully to carry out his intention.  And
   now begins the second stadium of his career.

   The diligence and ability with which Origen prosecuted his profession
   speedily attracted attention and brought him many pupils.  Among others
   who sought to avail themselves of his instructions in the principles of
   the Christian religion, were two young men, who afterwards became
   distinguished in the history of the Church,--Plutarch, who died the
   death of martyrdom, and Heraclas, who afterwards became bishop of
   Alexandria.  It was not, however, merely by his success as a teacher
   that Origen gained a reputation.  The brotherly kindness and unwearied
   affection which he displayed to all the victims of the persecution,
   which at that time was raging with peculiar severity at Alexandria
   under the prefect Aquila, and in which many of his old pupils and
   friends were martyred, are described as being so marked and
   conspicuous, as to draw down upon him the fury of the mob, so that he
   was obliged on several occasions to flee from house to house to escape
   instant death.  It is easy to understand that services of this kind
   could not fail to attract the attention of the heads of the Christian
   community at Alexandria; and partly, no doubt, because of these, but
   chiefly on account of his high literary reputation, Bishop Demetrius
   appointed him to the office of master in the Catechetical School, which
   was at that time vacant (by the departure of Clement, who had quitted
   the city on the outbreak of the persecution), although he was still a
   layman, and had not passed his eighteenth year.  The choice of
   Demetrius was amply justified by the result.  Origen discontinued his
   instructions in literature, in order to devote himself exclusively to
   the work of teaching in the Catechetical School.  For his labours he
   refused all remuneration.  He sold the books which he possessed,--many
   of them manuscripts which he himself had copied,--on condition of
   receiving from the purchaser four obols [1874] a day; and on this
   scanty pittance he subsisted, leading for many years a life of the
   greatest asceticism and devotion to study.  After a day of labour in
   the school, he used to devote the greater part of the night to the
   investigation of Scripture, sleeping on the bare ground, and keeping
   frequent fasts.  He carried out literally the command of the Saviour,
   not to possess two coats, nor wear shoes.  He consummated his work of
   mortification of the flesh by an act of self mutilation, springing from
   a perverted interpretation of our Lord's words in Matthew xix. 12 and
   the desire to place himself beyond the reach of temptation in the
   intercourse which he necessarily had to hold with youthful female
   catechumens. [1875]   This act was destined to exercise a baneful
   influence upon his subsequent career in the Church.

   During the episcopate of Zephyrinus (201-218) Origen visited Rome,
   [1876] and on his return again resumed his duties in the Catechetical
   School, transferring the care of the younger catechumens to his friend
   and former pupil Heraclas, that he might devote himself with less
   distraction to the instruction of the more advanced, and to the more
   thorough investigation and exposition of Scripture.  With a view to
   accomplish this more successfully, it is probable that about this time
   he set himself to acquire a knowledge of the Hebrew language, the fruit
   of which may be seen in the fragments which remain to us of his magnum
   opus, the Hexapla, and as many among the more cultured heathens,
   attracted by his reputation, seem to have attended his lectures, he
   felt it necessary to make himself more extensively acquainted with the
   doctrines of the Grecian schools, that he might meet his opponents upon
   their own ground, and for this purpose he attended the prelections of
   Ammonius Saccas, at that time in high repute at Alexandria as an
   expounder of the Neo-Platonic philosophy, of which school he has
   generally been considered the founder.  The influence which the study
   of philosophical speculations exerted upon the mind of Origen may be
   traced in the whole course of his after development, and proved the
   fruitful source of many of those errors which were afterwards laid to
   his charge, and the controversies arising out of which disturbed the
   peace of the Church during the two following centuries.  As was to be
   expected, the fame of the great Alexandrine teacher was not confined to
   his native city, but spread far and wide; and an evidence of this was
   the request made by the Roman governor of the province of Arabia to
   Demetrius and to the prefect of Egypt, that they would send Origen to
   him that he might hold an interview with one whose reputation was so
   great.  We have no details of this visit, for all that Eusebius relates
   is that, "having accomplished the objects of his journey, he again
   returned to Alexandria." [1877]   It was in the year 216 that the
   Emperor Caracalla visited Alexandria, and directed a bloody persecution
   against its inhabitants, especially the literary members of the
   community, in revenge for the sarcastic verses which had been composed
   against him for the murder of his brother Geta, a crime which he had
   perpetrated under circumstances of the basest treachery and cruelty.

   Origen occupied too prominent a position in the literary Society of the
   city to be able to remain with safety, and therefore withdrew to
   Palestine to his friend Bishop Alexander of Jerusalem, and afterwards
   to Cæsarea, where he received an honourable welcome from Bishop
   Theoctistus.  This step proved the beginning of his after troubles.
   These two men, filled with becoming admiration for the most learned
   teacher in the Church, requested him to expound the Scriptures in their
   presence in a public assembly of the Christians.  Origen, although
   still a layman, and without any sacerdotal dignity in the Church,
   complied with the request.  When this proceeding reached the ears of
   Demetrius, he was filled with the utmost indignation.  "Such an act was
   never either heard or done before, that laymen should deliver
   discourses in the presence of the bishops," [1878] was his indignant
   remonstrance to the two offending bishops, and Origen received a
   command to return immediately to Alexandria.  He obeyed, and for some
   years appears to have devoted himself solely to his studies in his
   usual spirit of self-abnegation.

   It was probably during this period that the commencement of his
   friendship with Ambrosius is to be dated.  Little is known of this
   individual.  Eusebius [1879] states that he had formerly been an
   adherent of the Valentinian heresy, but had been converted by the
   arguments and eloquence of Origen to the orthodox faith of the Church.
   They became intimate friends; and as Ambrose seems to have been
   possessed of large means, and entertained an unbounded admiration of
   the learning and abilities of his friend, it was his delight to bear
   the expenses attending the transcription and publication of the many
   works which he persuaded him to give to the world.  He furnished him
   "with more than seven amanuenses, who relieved each other at stated
   times, and with an equal number of transcribers, along with young girls
   who had been practiced in calligraphy," [1880] to make fair copies for
   publication of the works dictated by Origen.  The literary activity of
   these years must have been prodigious, and probably they were among the
   happiest which Origen ever enjoyed.  Engaged in his favourite studies,
   surrounded by many friends, adding yearly to his own stores of
   learning, and enriching the literature of the Church with treatises of
   the highest value in the department of sacred criticism and exegesis,
   it is difficult to conceive a condition of things more congenial to the
   mind of a true scholar.  Only one incident of any importance seems to
   have taken place during these peaceful years,--his visit to Julia
   Mammæa, the pious mother of Alexander Severus.  This noble lady had
   heard of the fame of Origen, and invited him to visit her at Antioch,
   sending a military escort to conduct him from Alexandria to the Syrian
   capital.  He remained with her some time, "exhibiting innumerable
   illustrations of the glory of the Lord, and of the excellence of divine
   instruction, and then hastened back to his accustomed studies." [1881]

   These happy years, however, were soon to end.  Origen was called to
   Greece, probably about the year 228, [1882] upon what Eusebius vaguely
   calls "the pressing need of ecclesiastical affairs." [1883]   But, this
   has generally been understood [1884] to refer to the prevalence of
   heretical views in the Church there, for the eradication of which the
   assistance of Origen was invoked.  Before entering on this journey, he
   obtained letters of recommendation from his bishop. [1885]   He passed
   through Palestine on his way to Greece, and at Cæsarea received at the
   hands of his friends Alexander and Theoctistus ordination to the office
   of presbyter,--an honour which proved to him afterwards the source of
   much persecution and annoyance.  No doubt the motives of his friends
   were of the highest kind, and among them may have been the desire to
   take away the ground of objection formerly raised by Demetrius against
   the public preaching of a mere layman in the presence of a bishop.  But
   they little dreamed of the storm which this act of theirs was to raise,
   and of the consequences which it was to bring upon the head of him whom
   they had sought to honour.  After completing his journey through
   Greece, Origen returned to Alexandria about the year 230.  He there
   found his bishop greatly incensed against him for what had taken place
   at Cæsarea.  Nor did his anger expend itself in mere objurgations and
   rebukes.  In the year 231 a synod was summoned by Demetrius, composed
   of Egyptian bishops and Alexandrian presbyters, who declared Origen
   unworthy to hold the office of teacher, and excommunicated him from the
   fellowship of the Church of Alexandria.  Even this did not satisfy the
   vindictive feeling of Demetrius.  He summoned a second synod, in which
   the bishops alone were permitted to vote, and by their suffrages Origen
   was degraded from the office of presbyter, and intimation of this
   sentence was ordered to be made by encyclical letter to the various
   Churches.  The validity of the sentence was recognised by all of them,
   with the exception of those in Palestine, Phoenicia, Arabia, and
   Achaia; a remarkable proof of the position of influence which was at
   that time held by the Church of Alexandria.  Origen appears to have
   quitted the city before the bursting of the storm, and betook himself
   to Cæsarea, which henceforth became his home, and the seat of his
   labours for a period of nearly a quarter of a century.  The motives
   which impelled Demetrius to this treatment of Origen have been
   variously stated and variously criticized.  Eusebius [1886] refers his
   readers for a full account of all the matters involved to the treatise
   which he and Pamphilus composed in his defence; but this work has not
   come down to us, [1887] although we possess a brief notice of it in the
   Bibliotheca of Photius, [1888] from which we derive our knowledge of
   the proceedings of the two synods.  There seems little reason to doubt
   that jealousy of interference on the part of the bishops of another
   diocese was one main cause of the resentment displayed by Demetrius;
   while it is also possible that another alleged cause, the heterodox
   character of some of Origen's opinions, as made known in his already
   published works, among which were his Stromata and De Principiis,
   [1889] may have produced some effect upon the minds of the hostile
   bishops.  Hefele [1890] asserts that the act of the Palestinian bishops
   was contrary to the Church law of the time, and that Demetrius was
   justified on that ground for his procedure against him.  But it may
   well be doubted whether there was any generally understood law or
   practice existing at so early a period of the Church's history.  If so,
   it is difficult to understand how it should have been unknown to the
   Palestinian bishops; or, on the supposition of any such existing law or
   usage, it is equally difficult to conceive that either they themselves
   or Origen should have agreed to disregard it, knowing as they did the
   jealous temper of Demetrius, displayed on the occasion of Origen's
   preaching at Cæsarea already referred to.  This had drawn from the
   Alexandrine bishop an indignant remonstrance, in which he had asserted
   that such an act was "quite unheard of before;" [1891] but, to this
   statement the Cæsarean bishops replied in a letter, in which they
   enumerated several instances of laymen who had addressed the
   congregation. [1892]   The probabilities, therefore, are in favour of
   there being no generally understood law or practice on the subject, and
   that the procedure, therefore, was dictated by hierarchical jealousy on
   the part of Demetrius.  According to Eusebius, [1893] indeed, the act
   of mutilation already referred to was made a ground of accusation
   against Origen; and there seems no doubt that there existed an old
   canon of the Church, [1894] based upon the words in Deuteronomy xxiii.
   1, which rendered one who had committed such an act ineligible for
   office in the Church.  But there is no trace of this act, as
   disqualifying Origen for the office of presbyter, having been urged by
   Demetrius, so far as can be discovered from the notices of the two
   synods which have been preserved by Rufinus and Photius.  And it seems
   extremely probable, as Redepenning remarks, [1895] that if Demetrius
   were acquainted with this act of Origen, as Eusebius says he was,
   [1896] he made no public mention of it, far less that he made it a
   presence for his deposition.

   Demetrius did not long survive the execution of his vengeance against
   his unfortunate catechist.  He died about a year afterwards, and was
   succeeded by Heraclas, the friend and former pupil of Origen.  It does
   not, however, appear that Heraclas made any effort to have the sentence
   against Origen recalled, so that he might return to the early seat of
   his labours.  Origen devoted himself at Cæsarea chiefly to exegetical
   studies upon the books of Scripture, enjoying the countenance and
   friendship of the two bishops Alexander and Theoctistus, who are said
   by Eusebius "to have attended him the whole time as pupils do their
   master."  He speedily raised the theological school of that city to a
   degree of reputation which attracted many pupils.  Among those who
   placed themselves under his instructions were two young Cappadocians,
   who had come to Cæsarea with other intentions, but who were so
   attracted by the whole character and personality of Origen, that they
   immediately became his pupils.  The former of these, afterwards Gregory
   Thaumaturgus, Bishop of New Cæsarea, has left us, in the panegyric
   which he wrote after a discipleship of five years, a full and admiring
   account of the method of his great master.

   The persecution under the Emperor Maximin obliged Origen to take refuge
   in Cæsarea in Cappadocia, where he remained in concealment about two
   years in the house of a Christian lady named Juliana, who was the
   heiress of Symmachus, the Ebionite translator of the Septuagint, and
   from whom he obtained several mss. which had belonged to Symmachus.
   Here, also, he composed his Exhortation to Martyrdom, which was
   expressly written for the sake of his friends Ambrosius and
   Protoctetus, who had been imprisoned on account of their Christian
   profession, but who recovered their freedom after the death of
   Maximin,--an event which allowed Origen to return to the Palestinian
   Cæsarea and to the prosecution of his labours.  A visit to Athens,
   where he seems to have remained some time, and to Bostra in Arabia, in
   order to bring back to the true faith Bishop Beryllus, who had
   expressed heterodox opinions upon the subject of the divinity of
   Christ, (in which attempt he proved successful,) were the chief events
   of his life during the next five years.  On the outbreak of the Decian
   persecution, however, in 249, he was imprisoned at Tyre, to which city
   he had gone from Cæsarea for some unknown reason, and was made to
   suffer great cruelties by his persecutors.  The effect of these upon a
   frame worn out by ascetic labours may be easily conceived.  Although he
   survived his imprisonment, his body was so weakened by his sufferings,
   that he died at Tyre in 254, in the seventieth year of his age.

   The character of Origen is singularly pure and noble; for his moral
   qualities are as remarkable as his intellectual gifts.  The history of
   the Church records the names of few whose patience and meekness under
   unmerited suffering were more conspicuous than his.  How very
   differently would Jerome have acted under circumstances like those
   which led to Origen's banishment from Alexandria!  And what a
   favourable contrast is presented by the self-denying asceticism of his
   whole life, to the sins which stained the early years of Augustine,
   prior to his conversion!  The impression which his whole personality
   made upon those who came within the sphere of his influence is
   evidenced in a remarkable degree by the admiring affection displayed
   towards him by his friend Ambrose and his pupil Gregory.  Nor was it
   friends alone that he so impressed.  To him belongs the rare honour of
   convincing heretics of their errors, and of leading them back to the
   Church; a result which must have been due as much to the gentleness and
   earnestness of his Christian character, as to the prodigious learning,
   marvellous acuteness, and logical power, which entitle him to be
   regarded as the greatest of the Fathers.  It is singular, indeed, that
   a charge of heresy should have been brought, not only after his death,
   but even during his life, against one who rendered such eminent
   services to the cause of orthodox Christianity.  But this charge must
   be considered in reference to the times when he lived and wrote.  No
   General Council had yet been held to settle authoritatively the
   doctrine of the Church upon any of those great questions, the
   discussion of which convulsed the Christian world during the two
   following centuries; and in these circumstances greater latitude was
   naturally permissible than would have been justifiable at a later
   period.  Moreover, a mind so speculative as that of Origen, and so
   engrossed with the deepest and most difficult problems of human
   thought, must sometimes have expressed itself in a way liable to be
   misunderstood.  But no doubt the chief cause of his being regarded as a
   heretic is to be found in the haste with which he allowed many of his
   writings to be published.  Had he considered more carefully what he
   intended to bring before the public eye, less occasion would have been
   furnished to objectors, and the memory of one of the greatest scholars
   and most devoted Christians that the world has ever seen would have
   been freed, to a great extent at least, from the reproach of heresy.

   Origen was a very voluminous author.  Jerome says that he wrote more
   than any individual could read; and Epiphanius [1897] relates that his
   writings amounted to 6,000 volumes, by which statement we are probably
   to understand that every individual treatise, large or small, including
   each of the numerous homilies, was counted as a separate volume.  The
   admiration entertained for him by his friend Ambrosius, and the
   readiness with which the latter bore all the expenses of transcription
   and publication, led Origen to give to the world much which otherwise
   would never have seen the light.
     __________________________________________________________________

   [1867] Cf. Redepenning's Origenes, vol. i. pp. 417-420 (Erste Beilage:
   über Origenes Geburtsjahr und den Ort, wo er geboren wurde).  [His
   surname denotes the strength, clearness, and point of his mind and
   methods.  It is generally given Adamantius.]

   [1868] Horus vel Or.  Cf. Ibid. (Zweite Beilage:  über Namen und
   Beinamen der Origenes).  [But compare Cave, vol. i. p. 322.  Lives of
   the Fathers, Oxford, 1840.]

   [1869] Encyclopædie der Katholischen Theologie, s.v. Origenes.

   [1870] Hist. Eccles., b. vi. c. ii. § 9.

   [1871] Hist. Eccles., b. vi. c. ii. §§ 10, 11.

   [1872] Eusebius, Hist. Eccles., b. vi. c. ii.:  Epeche, me di' hemas
   allo ti phroneses.

   [1873] tes ex ekeinou peri ten pistin orthodoxias enarge pareicheto
   deigmata.

   [1874] The obol was about three-halfpence of English money.

   [1875] For a full discussion of the doubts which have been thrown upon
   the credibility of Eusebius in this matter by Schnitzer and Baur, cf.
   Redepenning, Origenes, vol. i. pp. 444-458, and Hefele, Encyclopædie
   der Katholischen Theologie, s.v. Origenes.

   [1876] [Where he met with Hippolytus, and heard him preach, according
   to St. Jerome.]

   [1877] Euseb., Hist. Eccles., b. vi. c. 19, § 16.

   [1878] Ibid., b. vi. c. 19.

   [1879] Ibid., b. vi. c. 18.

   [1880] Euseb., Hist. Eccles., b. vi. c. 23.

   [1881] Euseb., Hist. Eccles., b. vi. c. 21:  par' he chronon diatripsas
   pleista te hosa eis ten tou Kuriou doxan kai tes tou theiou
   didaskaleiou aretes epideixamenos, epi tas sunetheis espeude diatribas.

   [1882] Cf. Hefele, Encyclopædie, etc., s.v. Origenes.

   [1883] 'Epeigouses chreias ekklesiastikon heneka pragmaton.

   [1884] Cf. Redepenning, vol. i. p. 406, etc.

   [1885] Cf. ibid.

   [1886] Hist. Eccles., b. vi. c. 22. and c. 33.

   [1887] With the exception of the first book; cf. Migne, vol. ix. pp.
   542-632.

   [1888] Cf. Photii Bibliotheca, ed. Hoeschel, p. 298.

   [1889] Eusebius expressly mentions that both these works, among others,
   were published before he left Alexandria.--Hist. Eccles., b. vi. c. 24.

   [1890] s.v. Origenes.

   [1891] Hist. Eccles., b. vi. c. 19.

   [1892] Ibid.

   [1893] Ibid., b. vi. c. 8.

   [1894] ho akroteriasas heauton me genestho klerikos.  Cf. Redepenning,
   vol. i. pp. 208, 216, 218.

   [1895] Cf. Redepenning, vol. i. p. 409, note 2.

   [1896] Hist. Eccles., b. vi. c. 8.

   [1897] Hæres, lxiv. 63.
     __________________________________________________________________

   The works of the great Adamantinus may be classed under the following
   divisions:

   (1)  Exegetical Works.

   These comprise Scholia, brief notes on Scripture, of which only
   fragments remain:  Tomoi, Commentaries, lengthened expositions, of
   which we possess considerable portions, including those on Matthew,
   John, and Epistle to the Romans; and about 200 Homilies, upon the
   principal books of the Old and New Testaments, a full list of which may
   be seen in Migne's edition.  In these works his peculiar system of
   interpretation found ample scope for exercise; and although he carried
   out his principle of allegorizing many things, which in their
   historical and literal signification offended his exegetical sense, he
   nevertheless maintains that "the passages which hold good in their
   historical acceptation are much more numerous than those which contain
   a purely spiritual meaning." [1898]   The student will find much that
   is striking and suggestive in his remarks upon the various passages
   which he brings under review.  For an account of his method of
   interpreting Scripture, and the grounds on which he based it, the
   reader may consult the fourth book of the treatise On the Principles.
     __________________________________________________________________

   [1898] [De Princip., b. iv. i. 19.  S.]
     __________________________________________________________________

   (2)  Critical Works.

   The great critical work of Origen was the Hexapla or Six-columned
   Bible; an attempt to provide a revised text of the Septuagint
   translation of Old Testament Scripture.  On this undertaking he is said
   to have spent eight-and-twenty years of his life, and to have acquired
   a knowledge of Hebrew in order to qualify himself for the task.  Each
   page of this work consisted, with the exception to be noticed
   immediately, of six columns.  In the first was placed the current
   Hebrew text; in the second, the same represented in Greek letters; in
   the third, the version of Aquila; in the fourth, that of Symmachus; in
   the fifth, the text of the LXX., as it existed at the time; and in the
   sixth, the version of Theodotion.  Having come into possession also of
   certain other Greek translations of some of the books of Scripture, he
   added these in their appropriate place, so that the work presented in
   some parts the appearance of seven, eight, or nine columns, and was
   termed Heptapla, Octopla, or Enneapla, in consequence.  He inserted
   critical marks in the text of the LXX., an asterisk to denote what
   ought to be added, and an obelus to denote what ought to be omitted;
   taking the additions chiefly from the version of Theodotion.  The work,
   with the omission of the Hebrew column, and that representing the
   Hebrew in Greek letters, was termed Tetrapla; and with regard to it, it
   is uncertain whether it is to be considered a preliminary work on the
   part of Origen, undertaken by way of preparation for the larger, or
   merely as an excerpt from the latter.  The whole extended, it is said,
   to nearly fifty volumes, and was, of course, far too bulky for common
   use, and too costly for transcription.  It was placed in some
   repository in the city of Tyre, from which it was removed after
   Origen's death to the library at Cæsarea, founded by Pamphilus, the
   friend of Eusebius.  It is supposed to have been burnt at the capture
   of Cæsarea by the Arabs in 653 a.d.  The column, however, containing
   the version of the LXX. had been copied by Pamphilus and Eusebius,
   along with the critical marks of Origen, although, owing to
   carelessness on the part of subsequent transcribers, the text was soon
   again corrupted.  The remains of this work were published by Montfaucon
   at Paris, 1713, 2 vols. folio; by Bahrdt at Leipsic in 1769; and is at
   present again in course of publication from the Clarendon press,
   Oxford, under the editorship of Mr. Field, who has made use of the
   Syriac-Hexaplar version, and has added various fragments not contained
   in prior editions.  (For a full and critical account of this work, the
   English reader is referred to Dr. Sam. Davidson's Biblical Criticism,
   vol. i. ch. xii., which has been made use of for the above notice.)
     __________________________________________________________________

   (3)  Apologetical Works.

   His great apologetical work was the treatise undertaken at the special
   request of his friend Ambrosius, in answer to the attack of the heathen
   philosopher Celsus on the Christian religion, in a work which he
   entitled Logos alethes or A True Discourse.  Origen states that he had
   heard that there were two individuals of this name, both of them
   Epicureans, the earlier of the two having lived in the time of Nero,
   and the other in the time of Adrian, or later. [1899]   Redepenning is
   of opinion that Celsus must have composed his work in the time of
   Marcus Aurelius (161-180 a.d.), on account of his supposed mention of
   the Marcionites (whose leader did not make his appearance at Rome
   before 142 a.d.), and of the Marcellians (followers of the Carpocratian
   Marcellina), a sect which was founded after the year 155 a.d. under
   Bishop Anicetus. [1900]   Origen believed his opponent to be an
   Epicurean, but to have adopted other doctrines than those of Epicurus,
   because he thought that by so doing he could assail Christianity to
   greater advantage. [1901]   The work which Origen composed in answer to
   the so-styled True Discourse consists of eight books, and belongs to
   the latest years of his life.  It has always been regarded as the great
   apologetic work of antiquity; and no one can peruse it without being
   struck by the multifarious reading, wonderful acuteness, and rare
   subtlety of mind which it displays.  But the rule which Origen
   prescribed to himself, of not allowing a single objection of his
   opponent to remain unanswered, leads him into a minuteness of detail,
   and into numerous repetitions, which fatigue the reader, and detract
   from the interest and unity of the work.  He himself confesses that he
   began it on one plan, and carried it out on another. [1902]   No doubt,
   had he lived to re-write and condense it, it would have been more
   worthy of his reputation.  But with all its defects, it is a great
   work, and well deserves the notice of the students of Apologetics.  The
   table of contents subjoined to the translation will convey a better
   idea of its nature than any description which our limits would permit
   us to give.
     __________________________________________________________________

   [1899] Cf. Contra Celsum, I. c. viii. ad fin.

   [1900] Cf. Redepenning, vol. ii. p. 131, note 2.

   [1901] Contra Celsum, I. ch. viii.

   [1902] Preface, b. i. § 6.
     __________________________________________________________________

   (4)  Dogmatic Works.

   These include the Stromateis, a work composed in imitation of the
   treatise of Clement of the same name, and consisting originally of ten
   books, of which only three fragments exist in a Latin version by
   Jerome; [1903] a treatise on the Resurrection, of which four fragments
   remain; [1904] and the treatise Peri 'Archon, De Principiis, which
   contains Origen's views on various questions of systematic theology.
   The work has come down to us in the Latin translation of his admirer
   Rufinus; but, from a comparison of the few fragments of the original
   Greek which have been preserved, we see that Rufinus was justly
   chargeable with altering many of Origen's expressions, in order to
   bring his doctrine on certain points more into harmony with the
   orthodox views of the time.  The De Principiis consists of four books,
   and is the first of the works of Origen in this series, to which we
   refer the reader.
     __________________________________________________________________

   [1903] Migne, vol. i. pp. 102-107.

   [1904] Migne, vol. i. 91-100.
     __________________________________________________________________

   (5)  Practical Works.

   Under this head we place the little treatise Peri Euches, On Prayer,
   written at the instance of his friend Ambrose, and which contains an
   exposition of the Lord's Prayer; the Logos protreptikos  eis marturion,
   Exhortation to Martyrdom, composed at the outbreak of the persecution
   by Maximian, when his friends Ambrose and Protoctetus were imprisoned.
   Of his numerous letters only two have come down entire, viz., that
   which was addressed to Julius Africanus, who had questioned the
   genuineness of the history of Susanna in the apocryphal additions to
   the book of Daniel, and that to Gregory Thaumaturgus on the use of
   Greek philosophy in the explanation of Scripture, although, from the
   brevity of the latter, it is questionable whether it is more than a
   fragment of the original. [1905]   The Philokalia, Philocalia, was a
   compilation from the writings of Origen, intended to explain the
   difficult passages of Scripture, and executed by Basil the Great and
   Gregory of Nazianzum; large extracts of which have been preserved,
   especially of that part which was taken from the treatise against
   Celsus.  The remains were first printed at Paris in 1618, and again at
   Cambridge in 1676, in the reprint of Spencer's edition of the Contra
   Celsum.  In the Benedictine edition, and in Migne's reprint, the
   various portions are quoted in footnotes under the respective passages
   of Origen's writings.
     __________________________________________________________________

   [1905] Both of these are translated in the first volume of Origen's
   works in this series.
     __________________________________________________________________

   (6)  Editions of Origin. [1906]

   The first published works of Origen were his Homilies, which appeared
   in 1475, although neither the name of the publisher nor the place of
   publication is given.  These were followed by the treatise against
   Celsus in the translation of Christopher Persana, which appeared at
   Rome in 1481; and this, again, by an edition of the Homilies at Venice
   in 1503, containing those on the first four books of Moses, Joshua, and
   Judges.  The first collective edition of the whole works was given to
   the world in a Latin translation by James Merlin, and was published in
   two folio volumes, first at Paris in 1512 and 1519, and afterwards at
   Paris in 1522 and 1530.  A revision of Merlin's edition was begun by
   Erasmus, and completed, after his death, by Beatus Rhenanus.  This
   appeared at Basle in 1536 in two folio volumes, and again in 1557 and
   1571.  A much better and more complete edition was undertaken by the
   Benedictine Gilbertus Genebrardus, which was published also in two
   volumes folio at Paris in 1574, and again in 1604 and 1619.  Hoeschel
   published the treatise against Celsus at Augsburg in 1605; Spencer, at
   Cambridge in 1658 and 1677, to which was added the Philocalia, which
   had first appeared in a Latin translation by Genebrardus, and
   afterwards in Greek by Tarinus at Paris in 1618 and 1624, in quarto.
   Huet, Bishop of Avranches, published the exegetical writings in Greek,
   including the Commentaries on Matthew and John, in two volumes folio,
   of which the one appeared at Rouen in 1668, and the other at Paris in
   1679.  The great edition by the two learned Benedictines of St.
   Maur--Charles de la Rue, and his nephew Vincent de la Rue--was
   published at Paris between the years 1733 and 1759.  This is a work of
   immense industry and labour, and remains the standard to the present
   time.  It has been reprinted by Migne in his series of the Greek
   Fathers, in nine volumes, large 8vo.  In Oberthür's series of the Greek
   Fathers, seven volumes contain the chief portion of Origen's writings;
   while Lommatzsch has published the whole in twenty-five small volumes,
   Berlin, 1831-48, containing the Greek text alone.

   For further information upon the life and opinions of Origen, the
   reader may consult Redepenning's Origenes, 2 vols., Bonn, 1841, 1846;
   the articles in Herzog's Encyclopädie and Wetzer's and Wette's
   Kirchen-Lexikon, by Kling and Hefele respectively; the brilliant sketch
   by Pressensé in his Martyrs and Apologists; [1907] and the learned
   compilation of Huet, entitled Origeniana, to be found in the ninth
   volume of Migne's edition.

   [In the Edinburgh series the foregoing Life was delayed till the
   appearance of the second volume.  The earlier volume appeared with a
   preface, as follows:]--

   The name of the illustrious Origen comes before us in this series in
   connection with his works De Principiis, Epistola ad Africanum,
   Epistola ad Gregorium, [1908] and the treatise Contra Celsum. [1909]

   It is in his treatise Peri 'Archon, or, as it is commonly known under
   the Latin title, De Principiis, that most fully develops his system,
   and brings out his peculiar principles.  None of his works exposed him
   to so much animadversion in the ancient Church as this.  On it chiefly
   was based the charge of heresy which some vehemently pressed against
   him,--a charge from which even his firmest friends felt it no easy
   matter absolutely to defend him.  The points on which it was held that
   he had plainly departed from the orthodox faith, were the four
   following:  First, That the souls of men had existed in a previous
   state, and that their imprisonment in material bodies was a punishment
   for sins which they had then committed.  Second, That the human soul of
   Christ had also previously existed, and been united to the Divine
   nature before that incarnation of the Son of God which is related in
   the Gospels.  Third, That our material bodies shall be transformed into
   absolutely ethereal ones at the resurrection; and Fourth, That all men,
   and even devils, shall be finally restored through the mediation of
   Christ.  His principles of interpreting Scripture are also brought out
   in this treatise; and while not a little ingenuity is displayed in
   illustrating and maintaining them, the serious errors into which they
   might too easily lead will be at once perceived by the reader.

   It is much to be regretted that the original Greek of the De Principiis
   has for the most part perished.  We possess it chiefly in a Latin
   translation by Rufinus.  And there can be no doubt that he often took
   great liberties with his author.  So much was this felt to be the case,
   that Jerome undertook a new translation of the work; but only small
   portions of his version have reached our day.  He strongly accuses
   Rufinus of unfaithfulness as an interpreter, while he also inveighs
   bitterly against Origen himself, as having departed from the Catholic
   Faith, specially in regard to the doctrine of the Trinity.  There
   seems, however, after all, no adequate reason to doubt the substantial
   orthodoxy of our author, although the bent of his mind and the nature
   of his studies led him to indulge in many vain and unauthorized
   speculations.

   The Epistle to Africanus was drawn forth by a letter which that learned
   writer had addressed to Origen respecting the story of Susanna appended
   to the book of Daniel.  Africanus had grave doubts as to the canonical
   authority of the account.  Origen replies to his objections, and seeks
   to uphold the story as both useful in itself, and a genuine portion of
   the ancient prophetical writings.

   The treatise of Origen Against Celsus is, of all his works, the most
   interesting to the modern reader.  It is a defence of Christianity in
   opposition to a Greek philosopher named Celsus, who had attacked it in
   a work entitled 'Alethes Logos, that is, The True Word, or The True
   Discourse.  Of this work we know nothing, except from the quotations
   contained in the answer given to it by Origen.  Nor has anything very
   certain been ascertained respecting its author.  According to Origen,
   he was a follower of Epicures, but others have regarded him as a
   Platonist.  If we may judge of the work by those specimens of it
   presented in the reply of Origen, it was little better than a compound
   of sophistry and slander.  But there is reason to be grateful for it,
   as having called forth the admirable answer of Origen.  This work was
   written in the old age of our author, and is composed with great care;
   while it abounds with proofs of the widest erudition.  It is also
   perfectly orthodox; and, as Bishop Bull has remarked, it is only fair
   that we should judge from a work written with the view of being
   considered by the world at large, and with the most elaborate care, as
   to the mature and finally accepted views of the author.

   The best edition of Origen's works is that superintended by Charles and
   Charles Vincent de la Rue, Paris, 1783, 4 vols. fol., which is
   reprinted by Migne.  There is also an edition in 25 volumes, based upon
   that of De la Rue, but without the Latin translation, by Lommatzsch,
   Berlin, 1831-1848.  The De Principiis has been separately edited by
   Redepenning, Leipzig, 1836.  Spencer edited the Contra Celsum,
   Cambridge, 1677.

   [Professor Crombie was assisted in the Contra Celsum by the Rev. W. H.
   Cairns, M.A., Rector of the Dumfries Academy.  Mr. Cairns (since
   deceased) was the translator of Books VII. and VIII. of that work.]

   [The Works of Origen included in this volume having been placed in my
   hands by the Right Reverend Editor of the present series (who restricts
   himself to a limited task of supervision), I have endeavoured to do for
   them that which seemed needful in the circumstances.  The temptation
   was strong to enter upon annotations, for which no one of the authors
   among the Ante-Nicene Fathers offers larger room, and to insert
   corrections of various sorts, based upon modern progress and research.
   But, in accordance with the plan of this series, I have been forced to
   resist this temptation, and have striven only to be useful in matters
   which, though of great moment, are toilsome, and in no wise flattering
   to editorial vanity or conceit.

   I have silently corrected numerous typographical errors which exist in
   the Edinburgh edition, and have sought to secure uniformity in the
   details of reproducing the work, and, above all, accuracy in all its
   parts.  Particularly, I may mention that the Scripture references
   needed correction to the extent of more than a hundred places, and that
   references to classical and other writers were often quite astray.  A
   very few notes, enclosed in brackets, are all that I have deemed it
   expedient or proper, on my part, to add.

   While no one who is aware of human infirmity will ever dare to claim
   perfection in the typography of a book which has passed through the
   press under his hands, yet in the present case I venture to assure the
   student and reader that no pains or effort have been spared in order to
   make the volume as accurate as possible in this respect.  Much
   experience and training incline me to hope and believe that success has
   attended my efforts.  S.]
     __________________________________________________________________

   [1906] Abridged from Redepenning.

   [1907] Harwood's translation.

   [1908] i.e., Thaumaturgus.

   [1909] [The Messrs. Clark announced, in their original plan, that, of
   the manifold works of this great Father, only these specimens could be
   given.]
     __________________________________________________________________
     __________________________________________________________________

   Prefatory Notice to Origen's Works.

   ------------------------

   [The great biblical scholar and critic of the first half of the third
   century deserves a more cordial recognition and appreciation than have
   always been accorded to him.  While it is true that in various matters
   he has strange, even wild, fancies, and gives utterance to expressions
   which can hardly, if at all, be justified; while it is also true that
   he indulges beyond all reason (as it appears to us of the present age)
   in utterly useless speculations, and carries to excess his great love
   of allegorizing,--yet these are rather of the nature of possible
   guesses and surmises on numerous topics, of more or less interest, than
   deliberate, systematic teaching as matters of faith.  He frequently
   speaks of them in this wise, and does not claim for these guesses and
   speculations any more credit than they may appear to his readers to be
   worth.  In the great fundamentals of the Christian creed Origen is
   unquestionably sound and true.  He does not always express himself in
   accordance with the exact definitions which the Church Catholic secured
   in the century after his decease, as a necessary result of the struggle
   with Arian and other deadly heresies; but surely, in fairness, he is
   not to be too severely judged for this.  Some writers (e.g., J. M.
   Neale, in his History of the Patriarchate of Alexandria) give an
   unfavorable and condemnatory view of Origen and his career, but I am of
   opinion that Neale and others push their objections much too far.  I
   hold that Bishop Bull, and men like him, are nearer to truth and
   justice in defending Origen and his lifelong labors in the cause of the
   Master.

   The Peri 'Archon, which has come to us through the professedly
   paraphrastic but really unsatisfactory version of Rufinus, is the work
   which has given chief offence, and brought much odium upon Origen; but
   as this was written in early life, and it is doubtful in how far Origen
   is responsible for many things that are in it, it is only fair and just
   to judge him by such works as the Kata Kelson and his valuable Homilies
   on various books of Holy Scripture. [1910]   These go far to prove
   clearly that he, whom Dr. Barrow designates as "the father of
   interpreters," is worthy the high estimate which ancient as well as
   modern defenders of his good name have fully set forth, and to justify
   the conviction, that, if we possessed more out of the numerous works of
   his which have entirely perished, we should rank him even more highly
   than is done by Bishop Bull in his Defensio Fidei Nicenæ. [1911]

   In conclusion, I give a paragraph from the very valuable Introduction
   to the Criticism of the New Testament, by Dr. F. H. Scrivener, [1912]
   one of the ablest of living biblical scholars and critics:--

   "Origen is the most celebrated biblical critic of antiquity.  His is
   the highest name among the critics and expositors of the early Church.
   He is perpetually engaged in the discussion of various readings of the
   New Testament, and employs language, in describing the then existing
   state of the text, which would be deemed strong if applied even to its
   present condition, after the changes which sixteen more centuries must
   needs have produced....Seldom have such warmth of fancy and so bold a
   grasp of mind been united with the lifelong, patient industry which
   procured for this famous man the honourable appellation of
   Adamantius."  S.]
     __________________________________________________________________

   [1910] It is matter of deep regret that the proposal of the Edinburgh
   publishers, to include in Origen's works a translation of his Homilies,
   did not meet with sufficient encouragement to warrant them in adding
   these to the present series.

   [1911] Book II. cap. ix.

   [1912] Third edition, Cambridge, 1883, pp. 418, 509.
     __________________________________________________________________

   Prologue of Rufinus.

   ------------------------

   I know that very many of the brethren, induced by their thirst for a
   knowledge of the Scriptures, have requested some distinguished men,
   well versed in Greek learning, to translate Origen into Latin, and so
   make him accessible to Roman readers.  Among these, when our brother
   and colleague [1913] had, at the earnest entreaty of Bishop Damasus,
   translated two of the Homilies on the Song of Songs out of Greek into
   Latin, he prefixed so elegant and noble a preface to that work, as to
   inspire every one with a most eager desire to read and study Origen,
   saying that the expression, "The King hath brought me into his
   chamber," [1914] was appropriate to his feelings, and declaring that
   while Origen in his other works surpassed all writers, he in the Song
   of Songs surpassed even himself.  He promises, indeed, in that very
   preface, that he will present the books on the Song of Songs, and
   numerous others of the works of Origen, in a Latin translation, to
   Roman readers.  But he, finding greater pleasure in compositions of his
   own, pursues an end that is attended with greater fame, viz., in being
   the author rather than the translator of works.  Accordingly we enter
   upon the undertaking, which was thus begun and approved of by him,
   although we cannot compose in a style of elegance equal to that of a
   man of such distinguished eloquence; and therefore I am afraid lest,
   through my fault, the result should follow, that that man, whom he
   deservedly esteems as the second teacher of knowledge and wisdom in the
   Church after the apostles, should, through the poverty of my language,
   appear far inferior to what he is.  And this consideration, which
   frequently recurred to my mind, kept me silent, and prevented me from
   yielding to the numerous entreaties of my brethren, until your
   influence, my very faithful brother Macarius, which is so great,
   rendered it impossible for my unskilfulness any longer to offer
   resistance.  And therefore, that I might not find you too grievous an
   exactor, I gave way, even contrary to my resolution; on the condition
   and arrangement, however, that in my translation I should follow as far
   as possible the rule observed by my predecessors, and especially by
   that distinguished man whom I have mentioned above, who, after
   translating into Latin more than seventy of those treatises of Origen
   which are styled Homilies and a considerable number also of his
   writings on the apostles, in which a good many "stumbling-blocks" are
   found in the original Greek, so smoothed and corrected them in his
   translation, that a Latin reader would meet with nothing which could
   appear discordant with our belief.  His example, therefore, we follow,
   to the best of our ability; if not with equal power of eloquence, yet
   at least with the same strictness of rule, taking care not to reproduce
   those expressions occurring in the works of Origen which are
   inconsistent with and opposed to each other.  The cause of these
   variations we have explained more freely in the Apologeticus, which
   Pamphilus wrote in defence of the works of Origen, where we added a
   brief tract, in which we showed, I think, by unmistakeable proofs, that
   his books had been corrupted in numerous places by heretics and
   malevolent persons, and especially those books of which you now require
   me to undertake the translation, i.e., the books which may be entitled
   De Principiis or De Principatibus, and which are indeed in other
   respects full of obscurities and difficulties.  For he there discusses
   those subjects with respect to which philosophers, after spending all
   their lives upon them, have been unable to discover anything.  But here
   our author strove, as much as in him lay, to turn to the service of
   religion the belief in a Creator, and the rational nature of created
   beings, which the latter had degraded to purposes of wickedness.  If,
   therefore, we have found anywhere in his writings, any statement
   opposed to that view, which elsewhere in his works he had himself
   piously laid down regarding the Trinity, we have either omitted it, as
   being corrupt, and not the composition of Origen, or we have brought it
   forward agreeably to the rule which we frequently find affirmed by
   himself.  If, indeed, in his desire to pass rapidly on, he has, as
   speaking to persons of skill and knowledge, sometimes expressed himself
   obscurely, we have, in order that the passage might be clearer, added
   what we had read more fully stated on the same subject in his other
   works, keeping explanation in view, but adding nothing of our own, but
   simply restoring to him what was his, although occurring in other
   portions of his writings.

   These remarks, therefore, by way of admonition, I have made in the
   preface, lest slanderous individuals perhaps should think that they had
   a second time discovered matter of accusation.  But let perverse and
   disputatious men have a care what they are about.  For we have in the
   meantime undertaken this heavy labour, if God should aid your prayers,
   not to shut the mouths of slanderers (which is impossible, although God
   perhaps will do it), but to afford material to those who desire to
   advance in the knowledge of these things.  And, verily, in the presence
   of God the Father, and of the Son, and of the Holy Spirit, I adjure and
   beseech every one, who may either transcribe or read these books, by
   his belief in the kingdom to come, by the mystery of the resurrection
   from the dead, and by that everlasting fire prepared for the devil and
   his angels, that, as he would not possess for an eternal inheritance
   that place where there is weeping and gnashing of teeth, and where
   their fire is not quenched and their worm dieth not, he add nothing to
   Scripture, and take nothing away from it, and make no insertion or
   alteration, but that he compare his transcript with the copies from
   which he made it, and make the emendations and distinctions according
   to the letter, and not have his manuscript incorrect or indistinct,
   lest the difficulty of ascertaining the sense, from the indistinctness
   of the copy, should cause greater difficulties to the readers.
     __________________________________________________________________

   [1913] Jerome is the person alluded to.

   [1914] Cant. i. 4.
     __________________________________________________________________
     __________________________________________________________________

   Origen De Principiis.

   ------------------------

   Preface.

   1.  All who believe and are assured that grace and truth were obtained
   through Jesus Christ, and who know Christ to be the truth, agreeably to
   His own declaration, "I am the truth," [1915] derive the knowledge
   which incites men to a good and happy life from no other source than
   from the very words and teaching of Christ.  And by the words of Christ
   we do not mean those only which He spake when He became man and
   tabernacled in the flesh; for before that time, Christ, the Word of
   God, was in Moses and the prophets.  For without the Word of God, how
   could they have been able to prophesy of Christ?  And were it not our
   purpose to confine the present treatise within the limits of all
   attainable brevity, it would not be difficult to show, in proof of this
   statement, out of the Holy Scriptures, how Moses or the prophets both
   spake and performed all they did through being filled with the Spirit
   of Christ.  And therefore I think it sufficient to quote this one
   testimony of Paul from the Epistle to the Hebrews, [1916] in which he
   says:  "By faith Moses, when he was come to years, refused to be called
   the son of Pharaoh's daughter; choosing rather to suffer affliction
   with the people of God, than to enjoy the pleasures of sin for a
   season; esteeming the reproach of Christ greater riches than the
   treasures of the Egyptians." [1917]   Moreover, that after His
   ascension into heaven He spake in His apostles, is shown by Paul in
   these words:  "Or do you seek a proof of Christ who speaketh in me?"
   [1918]

   2.  Since many, however, of those who profess to believe in Christ
   differ from each other, not only in small and trifling matters, but
   also on subjects of the highest importance, as, e.g., regarding God, or
   the Lord Jesus Christ, or the Holy Spirit; and not only regarding
   these, but also regarding others which are created existences, viz.,
   the powers [1919] and the holy virtues; [1920] it seems on that account
   necessary first of all to fix a definite limit and to lay down an
   unmistakable rule regarding each one of these, and then to pass to the
   investigation of other points.  For as we ceased to seek for truth
   (notwithstanding the professions of many among Greeks and Barbarians to
   make it known) among all who claimed it for erroneous opinions, after
   we had come to believe that Christ was the Son of God, and were
   persuaded that we must learn it from Himself; so, seeing there are many
   who think they hold the opinions of Christ, and yet some of these think
   differently from their predecessors, yet as the teaching of the Church,
   transmitted in orderly succession from the apostles, and remaining in
   the Churches to the present day, is still preserved, that alone is to
   be accepted as truth which differs in no respect from ecclesiastical
   and apostolical tradition.

   3.  Now it ought to be known that the holy apostles, in preaching the
   faith of Christ, delivered themselves with the utmost clearness on
   certain points which they believed to be necessary to every one, even
   to those who seemed somewhat dull in the investigation of divine
   knowledge; leaving, however, the grounds of their statements to be
   examined into by those who should deserve the excellent gifts of the
   Spirit, and who, especially by means of the Holy Spirit Himself, should
   obtain the gift of language, of wisdom, and of knowledge:  while on
   other subjects they merely stated the fact that things were so, keeping
   silence as to the manner or origin of their existence; clearly in order
   that the more zealous of their successors, who should be lovers of
   wisdom, might have a subject of exercise on which to display the fruit
   of their talents,--those persons, I mean, who should prepare themselves
   to be fit and worthy receivers of wisdom.

   4.  The particular points [1921] clearly delivered in the teaching of
   the apostles are as follow:--

   First, That there is one God, who created and arranged all things, and
   who, when nothing existed, called all things into being--God from the
   first creation and foundation of the world--the God of all just men, of
   Adam, Abel, Seth, Enos, Enoch, Noe, Sere, Abraham, Isaac, Jacob, the
   twelve patriarchs, Moses, and the prophets; and that this God in the
   last days, as He had announced beforehand by His prophets, sent our
   Lord Jesus Christ to call in the first place Israel to Himself, and in
   the second place the Gentiles, after the unfaithfulness of the people
   of Israel.  This just and good God, the Father of our Lord Jesus
   Christ, Himself gave the law and the prophets, and the Gospels, being
   also the God of the apostles and of the Old and New Testaments.

   Secondly, That Jesus Christ Himself, who came (into the world), was
   born of the Father before all creatures; that, after He had been the
   servant of the Father in the creation of all things--"For by Him were
   all things made" [1922] --He in the last times, divesting Himself (of
   His glory), became a man, and was incarnate although God, and while
   made a man remained the God which He was; that He assumed a body like
   to our own, differing in this respect only, that it was born of a
   virgin and of the Holy Spirit:  that this Jesus Christ was truly born,
   and did truly suffer, and did not endure this death common (to man) in
   appearance only, but did truly die; that He did truly rise from the
   dead; and that after His resurrection He conversed with His disciples,
   and was taken up (into heaven).

   Then, Thirdly, the apostles related that the Holy Spirit was associated
   in honour and dignity with the Father and the Son.  But in His case it
   is not clearly distinguished whether He is to be regarded as born or
   innate, [1923] or also as a Son of God or not:  for these are points
   which have to be inquired into out of sacred Scripture according to the
   best of our ability, and which demand careful investigation.  And that
   this Spirit inspired each one of the saints, whether prophets or
   apostles; and that there was not one Spirit in the men of the old
   dispensation, and another in those who were inspired at the advent of
   Christ, is most clearly taught throughout the Churches.

   5.  After these points, also, the apostolic teaching is that the soul,
   having a substance [1924] and life of its own, shall, after its
   departure from the world, be rewarded according to its deserts, being
   destined to obtain either an inheritance of eternal life and
   blessedness, if its actions shall have procured this for it, or to be
   delivered up to eternal fire and punishments, if the guilt of its
   crimes shall have brought it down to this:  and also, that there is to
   be a time of resurrection from the dead, when this body, which now "is
   sown in corruption, shall rise in incorruption," and that which "is
   sown in dishonour will rise in glory." [1925]   This also is clearly
   defined in the teaching of the Church, that every rational soul is
   possessed of free-will and volition; that it has a struggle to maintain
   with the devil and his angels, and opposing influences, [1926] because
   they strive to burden it with sins; but if we live rightly and wisely,
   we should endeavour to shake ourselves free of a burden of that kind.
   From which it follows, also, that we understand ourselves not to be
   subject to necessity, so as to be compelled by all means, even against
   our will, to do either good or evil.  For if we are our own masters,
   some influences perhaps may impel us to sin, and others help us to
   salvation; we are not forced, however, by any necessity either to act
   rightly or wrongly, which those persons think is the case who say that
   the courses and movements of the stars are the cause of human actions,
   not only of those which take place beyond the influence of the freedom
   of the will, but also of those which are placed within our own power.
   But with respect to the soul, whether it is derived from the seed by a
   process of traducianism, so that the reason or substance of it may be
   considered as placed in the seminal particles of the body themselves,
   or whether it has any other beginning; and this beginning, itself,
   whether it be by birth or not, or whether bestowed upon the body from
   without or no, is not distinguished with sufficient clearness in the
   teaching of the Church.

   6.  Regarding the devil and his angels, and the opposing influences,
   the teaching of the Church has laid down that these beings exist
   indeed; but what they are, or how they exist, it has not explained with
   sufficient clearness.  This opinion, however, is held by most, that the
   devil was an angel, and that, having become an apostate, he induced as
   many of the angels as possible to fall away with himself, and these up
   to the present time are called his angels.

   7.  This also is a part of the Church's teaching, that the world was
   made and took its beginning at a certain time, and is to be destroyed
   on account of its wickedness.  But what existed before this world, or
   what will exist after it, has not become certainly known to the many,
   for there is no clear statement regarding it in the teaching of the
   Church.

   8.  Then, finally, that the Scriptures were written by the Spirit of
   God, and have a meaning, not such only as is apparent at first sight,
   but also another, which escapes the notice of most.  For those (words)
   which are written are the forms of certain mysteries, [1927] and the
   images of divine things.  Respecting which there is one opinion
   throughout the whole Church, that the whole law is indeed spiritual;
   but that the spiritual meaning which the law conveys is not known to
   all, but to those only on whom the grace of the Holy Spirit is bestowed
   in the word of wisdom and knowledge.

   The term asomaton, i.e., incorporeal, is disused and unknown, not only
   in many other writings, but also in our own Scriptures.  And if any one
   should quote it to us out of the little treatise entitled The Doctrine
   of Peter, [1928] in which the Saviour seems to say to His disciples, "I
   am not an incorporeal demon," [1929] I have to reply, in the first
   place, that that work is not included among ecclesiastical books; for
   we can show that it was not composed either by Peter or by any other
   person inspired by the Spirit of God.  But even if the point were to be
   conceded, the word asomaton there does not convey the same meaning as
   is intended by Greek and Gentile authors when incorporeal nature is
   discussed by philosophers.  For in the little treatise referred to he
   used the phrase "incorporeal demon" to denote that that form or outline
   of demoniacal body, whatever it is, does not resemble this gross and
   visible body of ours; but, agreeably to the intention of the author of
   the treatise, it must be understood to mean that He had not such a body
   as demons have, which is naturally fine, [1930] and thin as if formed
   of air (and for this reason is either considered or called by many
   incorporeal), but that He had a solid and palpable body.  Now,
   according to human custom, everything which is not of that nature is
   called by the simple or ignorant incorporeal; as if one were to say
   that the air which we breathe was incorporeal, because it is not a body
   of such a nature as can be grasped and held, or can offer resistance to
   pressure.

   9.  We shall inquire, however, whether the thing which Greek
   philosophers call asomaton, or "incorporeal," is found in holy
   Scripture under another name.  For it is also to be a subject of
   investigation how God himself is to be understood,--whether as
   corporeal, and formed according to some shape, or of a different nature
   from bodies,--a point which is not clearly indicated in our teaching.
   And the same inquiries have to be made regarding Christ and the Holy
   Spirit, as well as respecting every soul, and everything possessed of a
   rational nature.

   10.  This also is a part of the teaching of the Church, that there are
   certain angels of God, and certain good influences, which are His
   servants in accomplishing the salvation of men.  When these, however,
   were created, or of what nature they are, or how they exist, is not
   clearly stated.  Regarding the sun, moon, and stars, whether they are
   living beings or without life, there is no distinct deliverance. [1931]

   Every one, therefore, must make use of elements and foundations of this
   sort, according to the precept, "Enlighten yourselves with the light of
   knowledge," [1932] if he would desire to form a connected series and
   body of truths agreeably to the reason of all these things, that by
   clear and necessary statements he may ascertain the truth regarding
   each individual topic, and form, as we have said, one body of doctrine,
   by means of illustrations and arguments,--either those which he has
   discovered in holy Scripture, or which he has deduced by closely
   tracing out the consequences and following a correct method.
     __________________________________________________________________

   [1915] John xiv. 6.

   [1916] [Here, and frequently elsewhere (some two hundred times in all),
   Origen, in his extant works, ascribes the authorship of the Epistle to
   the Hebrews to St. Paul.  Eusebius (Ecclesiastical History, vi. 25)
   quotes Origen as saying, "My opinion is this:  the thoughts are the
   apostle's; but the diction and phraseology belong to some one who has
   recorded what the apostle said, and as one who noted down what his
   master dictated.  If, then, any Church considers this Epistle as coming
   from Paul, let it be commended for this; for neither did those ancient
   men deliver it as such without cause.  But who it was that committed
   the Epistle to writing, is known only to God."  S.]

   [1917] Heb. xi. 24-26.

   [1918] 2 Cor. xiii. 3.

   [1919] Dominationes.

   [1920] Virtutes.

   [1921] Species.

   [1922] John i. 3.

   [1923] Innatus.  The words which Rufinus has rendered "natus an
   innatus" are rendered by Jerome in his Epistle to Avitus (94 alias 59),
   "factus an infectus."  Criticising the errors in the first book of the
   Principles, he says:  "Origen declares the Holy Spirit to be third in
   dignity and honour after the Father and the Son; and although
   professing ignorance whether he were created or not (factus an
   infectus), he indicated afterwards his opinion regarding him,
   maintaining that nothing was uncreated except God the Father."  Jerome,
   no doubt, read genetos e agenetos, and Rufinus gennetos e
   agennetos.--R.

   [1924] Substantia.

   [1925] 1 Cor. xv. 42, 43.

   [1926] Virtutes.

   [1927] Sacramentorum.

   [1928] Eusebius (Hist. Eccles., iii. c. 36), treating of Ignatius,
   quotes from his Epistle to the Church of Smyrna as follows:  "Writing
   to the Smyrnæans, he (Ignatius) has employed words respecting Jesus, I
   know not whence they are taken, to the following effect:  But I know
   and believe that He was seen after the resurrection; and when He came
   to Peter and his companions, He said to them, Take and handle Me, and
   see that I am not an incorporeal spirit.'"  Jerome, in his catalogue of
   ecclesiastical writers, says the words are a quotation from the Gospel
   of the Nazarenes, a work which he had recently translated.  Origen here
   quotes them, however, from The Doctrine of Peter, on which Ruæus
   remarks that the words might be contained in both of these apocryphal
   works.

   [1929] Dæmonium.

   [1930] Subtile.

   [1931] [See note, infra, at end of cap. vi.  S.]

   [1932] Hos. x. 12.  The words in the text are not the rendering of the
   Authorized Version, but that of the Septuagint, which has photisate
   heautois phos gnoseos.  Where the Masoretic text has t"v (et tempus)
   Origen evidently read td (scientia), the similarity of Vau and Daleth
   accounting for the error of the transcriber.
     __________________________________________________________________
     __________________________________________________________________

   Book I.

   Chapter I.--On God.

   1.  I know that some will attempt to say that, even according to the
   declarations of our own Scriptures, God is a body, because in the
   writings of Moses they find it said, that "our God is a consuming
   fire;" [1933] and in the Gospel according to John, that "God is a
   Spirit, and they who worship Him must worship Him in spirit and in
   truth." [1934]   Fire and spirit, according to them, are to be regarded
   as nothing else than a body.  Now, I should like to ask these persons
   what they have to say respecting that passage where it is declared that
   God is light; as John writes in his Epistle, "God is light, and in Him
   there is no darkness at all." [1935]   Truly He is that light which
   illuminates the whole understanding of those who are capable of
   receiving truth, as is said in the thirty-sixth Psalm, "In Thy light we
   shall see light." [1936]   For what other light of God can be named,
   "in which any one sees light," save an influence of God, by which a
   man, being enlightened, either thoroughly sees the truth of all things,
   or comes to know God Himself, who is called the truth?  Such is the
   meaning of the expression, "In Thy light we shall see light;" i.e., in
   Thy word and wisdom which is Thy Son, in Himself we shall see Thee the
   Father.  Because He is called light, shall He be supposed to have any
   resemblance to the light of the sun?  Or how should there be the
   slightest ground for imagining, that from that corporeal light any one
   could derive the cause of knowledge, and come to the understanding of
   the truth?

   2.  If, then, they acquiesce in our assertion, which reason itself has
   demonstrated, regarding the nature of light, and acknowledge that God
   cannot be understood to be a body in the sense that light is, similar
   reasoning will hold true of the expression "a consuming fire."  For
   what will God consume in respect of His being fire?  Shall He be
   thought to consume material substance, as wood, or hay, or stubble?
   And what in this view can be called worthy of the glory of God, if He
   be a fire, consuming materials of that kind?  But let us reflect that
   God does indeed consume and utterly destroy; that He consumes evil
   thoughts, wicked actions, and sinful desires, when they find their way
   into the minds of believers; and that, inhabiting along with His Son
   those souls which are rendered capable of receiving His word and
   wisdom, according to His own declaration, "I and the Father shall come,
   and We shall make our abode with him?" [1937]   He makes them, after
   all their vices and passions have been consumed, a holy temple, worthy
   of Himself.  Those, moreover, who, on account of the expression "God is
   a Spirit," think that He is a body, are to be answered, I think, in the
   following manner.  It is the custom of sacred Scripture, when it wishes
   to designate anything opposed to this gross and solid body, to call it
   spirit, as in the expression, "The letter killeth, but the spirit
   giveth life," [1938] where there can be no doubt that by "letter" are
   meant bodily things, and by "spirit" intellectual things, which we also
   term "spiritual."  The apostle, moreover, says, "Even unto this day,
   when Moses is read, the veil is upon their heart:  nevertheless, when
   it shall turn to the Lord, the veil shall be taken away:  and where the
   Spirit of the Lord is, there is liberty." [1939]   For so long as any
   one is not converted to a spiritual understanding, a veil is placed
   over his heart, with which veil, i.e., a gross understanding, Scripture
   itself is said or thought to be covered:  and this is the meaning of
   the statement that a veil was placed over the countenance of Moses when
   he spoke to the people, i.e., when the law was publicly read aloud.
   But if we turn to the Lord, where also is the word of God, and where
   the Holy Spirit reveals spiritual knowledge, then the veil is taken
   away, and with unveiled face we shall behold the glory of the Lord in
   the holy Scriptures.

   3.  And since many saints participate in the Holy Spirit, He cannot
   therefore be understood to be a body, which being divided into
   corporeal parts, is partaken of by each one of the saints; but He is
   manifestly a sanctifying power, in which all are said to have a share
   who have deserved to be sanctified by His grace.  And in order that
   what we say may be more easily understood, let us take an illustration
   from things very dissimilar.  There are many persons who take a part in
   the science [1940] or art of medicine:  are we therefore to suppose
   that those who do so take to themselves the particles of some body
   called medicine, which is placed before them, and in this way
   participate in the same?  Or must we not rather understand that all who
   with quick and trained minds come to understand the art and discipline
   itself, may be said to be partakers of the art of healing?  But these
   are not to be deemed altogether parallel instances in a comparison of
   medicine to the Holy Spirit, as they have been adduced only to
   establish that that is not necessarily to be considered a body, a share
   in which is possessed by many individuals.  For the Holy Spirit differs
   widely from the method or science of medicine, in respect that the Holy
   Spirit is an intellectual existence [1941] and subsists and exists in a
   peculiar manner, whereas medicine is not at all of that nature.

   4.  But we must pass on to the language of the Gospel itself, in which
   it is declared that "God is a Spirit," and where we have to show how
   that is to be understood agreeably to what we have stated.  For let us
   inquire on what occasion these words were spoken by the Saviour, before
   whom He uttered them, and what was the subject of investigation.  We
   find, without any doubt, that He spoke these words to the Samaritan
   woman, saying to her, who thought, agreeably to the Samaritan view,
   that God ought to be worshipped on Mount Gerizim, that "God is a
   Spirit."  For the Samaritan woman, believing Him to be a Jew, was
   inquiring of Him whether God ought to be worshipped in Jerusalem or on
   this mountain; and her words were, "All our fathers worshipped on this
   mountain, and ye say that in Jerusalem is the place where we ought to
   worship." [1942]   To this opinion of the Samaritan woman, therefore,
   who imagined that God was less rightly or duly worshipped, according to
   the privileges of the different localities, either by the Jews in
   Jerusalem or by the Samaritans on Mount Gerizim, the Saviour answered
   that he who would follow the Lord must lay aside all preference for
   particular places, and thus expressed Himself:  "The hour is coming
   when neither in Jerusalem nor on this mountain shall the true
   worshippers worship the Father.  God is a Spirit, and they who worship
   Him must worship Him in spirit and in truth." [1943]   And observe how
   logically He has joined together the spirit and the truth:  He called
   God a Spirit, that He might distinguish Him from bodies; and He named
   Him the truth, to distinguish Him from a shadow or an image.  For they
   who worshipped in Jerusalem worshipped God neither in truth nor in
   spirit, being in subjection to the shadow or image of heavenly things;
   and such also was the case with those who worshipped on Mount Gerizim.

   5.  Having refuted, then, as well as we could, every notion which might
   suggest that we were to think of God as in any degree corporeal, we go
   on to say that, according to strict truth, God is incomprehensible, and
   incapable of being measured. [1944]   For whatever be the knowledge
   which we are able to obtain of God, either by perception or reflection,
   we must of necessity believe that He is by many degrees far better than
   what we perceive Him to be.  For, as if we were to see any one unable
   to bear a spark of light, or the flame of a very small lamp, and were
   desirous to acquaint such a one, whose vision could not admit a greater
   degree of light than what we have stated, with the brightness and
   splendour of the sun, would it not be necessary to tell him that the
   splendour of the sun was unspeakably and incalculably better and more
   glorious than all this light which he saw?  So our understanding, when
   shut in by the fetters of flesh and blood, and rendered, on account of
   its participation in such material substances, duller and more obtuse,
   although, in comparison with our bodily nature, it is esteemed to be
   far superior, yet, in its efforts to examine and behold incorporeal
   things, scarcely holds the place of a spark or lamp.  But among all
   intelligent, that is, incorporeal beings, what is so superior to all
   others--so unspeakably and incalculably superior--as God, whose nature
   cannot be grasped or seen by the power of any human understanding, even
   the purest and brightest?

   6.  But it will not appear absurd if we employ another similitude to
   make the matter clearer.  Our eyes frequently cannot look upon the
   nature of the light itself--that is, upon the substance of the sun; but
   when we behold his splendour or his rays pouring in, perhaps, through
   windows or some small openings to admit the light, we can reflect how
   great is the supply and source of the light of the body.  So, in like
   manner. the works of Divine Providence and the plan of this whole world
   are a sort of rays, as it were, of the nature of God, in comparison
   with His real substance and being.  As, therefore, our understanding is
   unable of itself to behold God Himself as He is, it knows the Father of
   the world from the beauty of His works and the comeliness of His
   creatures.  God, therefore, is not to be thought of as being either a
   body or as existing in a body, but as an uncompounded intellectual
   nature, [1945] admitting within Himself no addition of any kind; so
   that He cannot be believed to have within him a greater and a less, but
   is such that He is in all parts Monas, and, so to speak, Enas, and is
   the mind and source from which all intellectual nature or mind takes
   its beginning.  But mind, for its movements or operations, needs no
   physical space, nor sensible magnitude, nor bodily shape, nor colour,
   nor any other of those adjuncts which are the properties of body or
   matter.  Wherefore that simple and wholly intellectual nature [1946]
   can admit of no delay or hesitation in its movements or operations,
   lest the simplicity of the divine nature should appear to be
   circumscribed or in some degree hampered by such adjuncts, and lest
   that which is the beginning of all things should be found composite and
   differing, and that which ought to be free from all bodily
   intermixture, in virtue of being the one sole species of Deity, so to
   speak, should prove, instead of being one, to consist of many things.
   That mind, moreover, does not require space in order to carry on its
   movements agreeably to its nature, is certain from observation of our
   own mind.  For if the mind abide within its own limits, and sustain no
   injury from any cause, it will never, from diversity of situation, be
   retarded in the discharge of its functions; nor, on the other hand,
   does it gain any addition or increase of mobility from the nature of
   particular places.  And here, if any one were to object, for example,
   that among those who are at sea, and tossed by its waves the mind is
   considerably less vigorous than it is wont to be on land, we are to
   believe that it is in this state, not from diversity of situation, but
   from the commotion or disturbance of the body to which the mind is
   joined or attached.  For it seems to be contrary to nature, as it were,
   for a human body to live at sea; and for that reason it appears, by a
   sort of inequality of its own, to enter upon its mental operations in a
   slovenly and irregular manner, and to perform the acts of the intellect
   with a duller sense, in as great degree as those who on land are
   prostrated with fever; with respect to whom it is certain, that if the
   mind do not discharge its functions as well as before, in consequence
   of the attack of disease, the blame is to be laid not upon the place,
   but upon the bodily malady, by which the body, being disturbed and
   disordered, renders to the mind its customary services under by no
   means the well-known and natural conditions:  for we human beings are
   animals composed of a union of body and soul, and in this way (only)
   was it possible for us to live upon the earth.  But God, who is the
   beginning of all things, is not to be regarded as a composite being,
   lest perchance there should be found to exist elements prior to the
   beginning itself, out of which everything is composed, whatever that be
   which is called composite.  Neither does the mind require bodily
   magnitude in order to perform any act or movement; as when the eye by
   gazing upon bodies of larger size is dilated, but is compressed and
   contracted in order to see smaller objects.  The mind, indeed, requires
   magnitude of an intellectual kind, because it grows, not after the
   fashion of a body, but after that of intelligence.  For the mind is not
   enlarged, together with the body, by means of corporal additions, up to
   the twentieth or thirtieth year of life; but the intellect is sharpened
   by exercises of learning, and the powers implanted within it for
   intelligent purposes are called forth; and it is rendered capable of
   greater intellectual efforts, not being increased by bodily additions,
   but carefully polished by learned exercises.  But these it cannot
   receive immediately from boyhood, or from birth, because the framework
   of limbs which the mind employs as organs for exercising itself is weak
   and feeble; and it is unable to bear the weight of its own operations,
   or to exhibit a capacity for receiving training.

   7.  If there are any now who think that the mind itself and the soul is
   a body, I wish they would tell me by way of answer how it receives
   reasons and assertions on subjects of such importance--of such
   difficulty and such subtlety?  Whence does it derive the power of
   memory? and whence comes the contemplation of invisible [1947] things?
   How does the body possess the faculty of understanding incorporeal
   existences?  How does a bodily nature investigate the processes of the
   various arts, and contemplate the reasons of things?  How, also, is it
   able to perceive and understand divine truths, which are manifestly
   incorporeal?  Unless, indeed, some should happen to be of opinion, that
   as the very bodily shape and form of the ears or eyes contributes
   something to hearing and to sight, and as the individual members,
   formed by God, have some adaptation, even from the very quality of
   their form, to the end for which they were naturally appointed; so also
   he may think that the shape of the soul or mind is to be understood as
   if created purposely and designedly for perceiving and understanding
   individual things, and for being set in motion by vital movements.  I
   do not perceive, however, who shall be able to describe or state what
   is the colour of the mind, in respect of its being mind, and acting as
   an intelligent existence.  Moreover, in confirmation and explanation of
   what we have already advanced regarding the mind or soul--to the effect
   that it is better than the whole bodily nature--the following remarks
   may be added.  There underlies every bodily sense a certain peculiar
   sensible substance, [1948] on which the bodily sense exerts itself.
   For example, colours, form, size, underlie vision; voices and sound,
   the sense of hearing; odours, good or bad, that of smell; savours, that
   of taste; heat or cold, hardness or softness, roughness or smoothness,
   that of touch.  Now, of those senses enumerated above, it is manifest
   to all that the sense of mind is much the best.  How, then, should it
   not appear absurd, that under those senses which are inferior,
   substances should have been placed on which to exert their powers, but
   that under this power, which is far better than any other, i.e., the
   sense of mind, nothing at all of the nature of a substance should be
   placed, but that a power of an intellectual nature should be an
   accident, or consequent upon bodies?  Those who assert this, doubtless
   do so to the disparagement of that better substance which is within
   them; nay, by so doing, they even do wrong to God Himself, when they
   imagine He may be understood by means of a bodily nature, so that
   according to their view He is a body, and that which may be understood
   or perceived by means of a body; and they are unwilling to have it
   understood that the mind bears a certain relationship to God, of whom
   the mind itself is an intellectual image, and that by means of this it
   may come to some knowledge of the nature of divinity, especially if it
   be purified and separated from bodily matter.

   8.  But perhaps these declarations may seem to have less weight with
   those who wish to be instructed in divine things out of the holy
   Scriptures, and who seek to have it proved to them from that source how
   the nature of God surpasses the nature of bodies.  See, therefore, if
   the apostle does not say the same thing, when, speaking of Christ, he
   declares, that "He is the image of the invisible God, the first-born of
   every creature." [1949]   Not, as some suppose, that the nature of God
   is visible to some and invisible to others:  for the apostle does not
   say "the image of God invisible" to men or "invisible" to sinners, but
   with unvarying constancy pronounces on the nature of God in these
   words:  "the image of the invisible God."  Moreover, John, in his
   Gospel, when asserting that "no one hath seen God at any time," [1950]
   manifestly declares to all who are capable of understanding, that there
   is no nature to which God is visible:  not as if, He were a being who
   was visible by nature, and merely escaped or baffled the view of a
   frailer creature, but because by the nature of His being it is
   impossible for Him to be seen.  And if you should ask of me what is my
   opinion regarding the Only-begotten Himself, whether the nature of God,
   which is naturally invisible, be not visible even to Him, let not such
   a question appear to you at once to be either absurd or impious,
   because we shall give you a logical reason.  It is one thing to see,
   and another to know:  to see and to be seen is a property of bodies; to
   know and to be known, an attribute of intellectual being.  Whatever,
   therefore, is a property of bodies, cannot be predicated either of the
   Father or of the Son; but what belongs to the nature of deity is common
   to the Father and the Son. [1951]   Finally, even He Himself, in the
   Gospel, did not say that no one has seen the Father, save the Son, nor
   any one the Son, save the Father; but His words are:  "No one knoweth
   the Son, save the Father; nor any one the Father, save the Son." [1952]
     By which it is clearly shown, that whatever among bodily natures is
   called seeing and being seen, is termed, between the Father and the
   Son, a knowing and being known, by means of the power of knowledge, not
   by the frailness of the sense of sight.  Because, then, neither seeing
   nor being seen can be properly applied to an incorporeal and invisible
   nature, neither is the Father, in the Gospel, said to be seen by the
   Son, nor the Son by the Father, but the one is said to be known by the
   other.

   9.  Here, if any one lay before us the passage where it is said,
   "Blessed are the pure in heart, for they shall see God," [1953] from
   that very passage, in my opinion, will our position derive additional
   strength; for what else is seeing God in heart, but, according to our
   exposition as above, understanding and knowing Him with the mind?  For
   the names of the organs of sense are frequently applied to the soul, so
   that it may be said to see with the eyes of the heart, i.e., to perform
   an intellectual act by means of the power of intelligence.  So also it
   is said to hear with the ears when it perceives the deeper meaning of a
   statement.  So also we say that it makes use of teeth, when it chews
   and eats the bread of life which cometh down from heaven.  In like
   manner, also, it is said to employ the services of other members, which
   are transferred from their bodily appellations, and applied to the
   powers of the soul, according to the words of Solomon, "You will find a
   divine sense." [1954]   For he knew that there were within us two kinds
   of senses:  the one mortal, corruptible, human; the other immortal and
   intellectual, which he now termed divine.  By this divine sense,
   therefore, not of the eyes, but of a pure heart, which is the mind, God
   may be seen by those who are worthy.  For you will certainly find in
   all the Scriptures, both old and new, the term "heart" repeatedly used
   instead of "mind," i.e., intellectual power.  In this manner,
   therefore, although far below the dignity of the subject, have we
   spoken of the nature of God, as those who understand it under the
   limitation of the human understanding.  In the next place, let us see
   what is meant by the name of Christ.
     __________________________________________________________________

   [1933] Deut. iv. 24.

   [1934] John iv. 24.

   [1935] 1 John i. 5.

   [1936] Ps. xxxvi. 9.

   [1937] John xiv. 23.

   [1938] 2 Cor. iii. 6.

   [1939] 2 Cor. iii. 15-17.

   [1940] Disciplina.

   [1941] Subsistentia.

   [1942] John iv. 20.

   [1943] John iv. 23, 24.

   [1944] "Inæstimabilem."

   [1945] "Simplex intellectualis natura."

   [1946] "Natura illa simplex et tota mens."

   [1947] Some read "visible."

   [1948] "Substantia quædam sensibilis propria."

   [1949] Col. i. 15.

   [1950] John i. 18.

   [1951] "Constat inter Patrem et Filium."

   [1952] Matt. xi. 27.

   [1953] Matt. v. 8.

   [1954] Cf. Prov. ii. 5.
     __________________________________________________________________

   Chapter II.--On Christ.

   1.  In the first place, we must note that the nature of that deity
   which is in Christ in respect of His being the only-begotten Son of God
   is one thing, and that human nature which He assumed in these last
   times for the purposes of the dispensation (of grace) is another.  And
   therefore we have first to ascertain what the only-begotten Son of God
   is, seeing He is called by many different names, according to the
   circumstances and views of individuals.  For He is termed Wisdom,
   according to the expression of Solomon:  "The Lord created me--the
   beginning of His ways, and among His works, before He made any other
   thing; He founded me before the ages.  In the beginning, before He
   formed the earth, before He brought forth the fountains of waters,
   before the mountains were made strong, before all the hills, He brought
   me forth." [1955]   He is also styled First-born, as the apostle has
   declared:  "who is the first-born of every creature." [1956]   The
   first-born, however, is not by nature a different person from the
   Wisdom, but one and the same.  Finally, the Apostle Paul says that
   "Christ (is) the power of God and the wisdom of God." [1957]

   2.  Let no one, however, imagine that we mean anything impersonal
   [1958] when we call Him the wisdom of God; or suppose, for example,
   that we understand Him to be, not a living being endowed with wisdom,
   but something which makes men wise, giving itself to, and implanting
   itself in, the minds of those who are made capable of receiving His
   virtues and intelligence.  If, then, it is once rightly understood that
   the only-begotten Son of God is His wisdom hypostatically [1959]
   existing, I know not whether our curiosity ought to advance beyond
   this, or entertain any suspicion that that hupostasis or substantia
   contains anything of a bodily nature, since everything that is
   corporeal is distinguished either by form, or colour, or magnitude.
   And who in his sound senses ever sought for form, or colour, or size,
   in wisdom, in respect of its being wisdom?  And who that is capable of
   entertaining reverential thoughts or feelings regarding God, can
   suppose or believe that God the Father ever existed, even for a moment
   of time, [1960] without having generated this Wisdom?  For in that case
   he must say either that God was unable to generate Wisdom before He
   produced her, so that He afterwards called into being her who formerly
   did not exist, or that He possessed the power indeed, but--what cannot
   be said of God without impiety--was unwilling to use it; both of which
   suppositions, it is patent to all, are alike absurd and impious:  for
   they amount to this, either that God advanced from a condition of
   inability to one of ability, or that, although possessed of the power,
   He concealed it, and delayed the generation of Wisdom.  Wherefore we
   have always held that God is the Father of His only-begotten Son, who
   was born indeed of Him, and derives from Him what He is, but without
   any beginning, not only such as may be measured by any divisions of
   time, but even that which the mind alone can contemplate within itself,
   or behold, so to speak, with the naked powers of the understanding.
   And therefore we must believe that Wisdom was generated before any
   beginning that can be either comprehended or expressed.  And since all
   the creative power of the coming creation [1961] was included in this
   very existence of Wisdom (whether of those things which have an
   original or of those which have a derived existence), having been
   formed beforehand and arranged by the power of foreknowledge; on
   account of these very creatures which had been described, as it were,
   and prefigured in Wisdom herself, does Wisdom say, in the words of
   Solomon, that she was created the beginning of the ways of God,
   inasmuch as she contained within herself either the beginnings, or
   forms, or species of all creation.

   3.  Now, in the same way in which we have understood that Wisdom was
   the beginning of the ways of God, and is said to be created, forming
   beforehand and containing within herself the species and beginnings of
   all creatures, must we understand her to be the Word of God, because of
   her disclosing to all other beings, i.e., to universal creation, the
   nature of the mysteries and secrets which are contained within the
   divine wisdom; and on this account she is called the Word, because she
   is, as it were, the interpreter of the secrets of the mind.  And
   therefore that language which is found in the Acts of Paul, [1962]
   where it is said that "here is the Word a living being," appears to me
   to be rightly used.  John, however, with more sublimity and propriety,
   says in the beginning of his Gospel, when defining God by a special
   definition to be the Word, "And God was the Word, [1963] and this was
   in the beginning with God."  Let him, then, who assigns a beginning to
   the Word or Wisdom of God, take care that he be not guilty of impiety
   against the unbegotten Father Himself, seeing he denies that He had
   always been a Father, and had generated the Word, and had possessed
   wisdom in all preceding periods, whether they be called times or ages,
   or anything else that can be so entitled.

   4.  This Son, accordingly, is also the truth and life of all things
   which exist.  And with reason.  For how could those things which were
   created live, unless they derived their being from life? or how could
   those things which are, truly exist, unless they came down from the
   truth? or how could rational beings exist, unless the Word or reason
   had previously existed? or how could they be wise, unless there were
   wisdom?  But since it was to come to pass that some also should fall
   away from life, and bring death upon themselves by their
   declension--for death is nothing else than a departure from life--and
   as it was not to follow that those beings which had once been created
   by God for the enjoyment of life should utterly perish, it was
   necessary that, before death, there should be in existence such a power
   as would destroy the coming death, and that there should be a
   resurrection, the type of which was in our Lord and Saviour, and that
   this resurrection should have its ground in the wisdom and word and
   life of God.  And then, in the next place, since some of those who were
   created were not to be always willing to remain unchangeable and
   unalterable in the calm and moderate enjoyment of the blessings which
   they possessed, but, in consequence of the good which was in them being
   theirs not by nature or essence, but by accident, were to be perverted
   and changed, and to fall away from their position, therefore was the
   Word and Wisdom of God made the Way.  And it was so termed because it
   leads to the Father those who walk along it.

   Whatever, therefore, we have predicated of the wisdom of God, will be
   appropriately applied and understood of the Son of God, in virtue of
   His being the Life, and the Word, and the Truth and the Resurrection:
   for all these titles are derived from His power and operations, and in
   none of them is there the slightest ground for understanding anything
   of a corporeal nature which might seem to denote either size, or form,
   or colour; for those children of men which appear among us, or those
   descendants of other living beings, correspond to the seed of those by
   whom they were begotten, or derive from those mothers, in whose wombs
   they are formed and nourished, whatever that is, which they bring into
   this life, and carry with them when they are born. [1964]   But it is
   monstrous and unlawful to compare God the Father, in the generation of
   His only-begotten Son, and in the substance [1965] of the same, to any
   man or other living thing engaged in such an act; for we must of
   necessity hold that there is something exceptional and worthy of God
   which does not admit of any comparison at all, not merely in things,
   but which cannot even be conceived by thought or discovered by
   perception, so that a human mind should be able to apprehend how the
   unbegotten God is made the Father of the only-begotten Son.  Because
   His generation is as eternal and everlasting as the brilliancy which is
   produced from the sun.  For it is not by receiving the [1966] breath of
   life that He is made a Son, by any outward act, but by His own nature.

   5.  Let us now ascertain how those statements which we have advanced
   are supported by the authority of holy Scripture.  The Apostle Paul
   says, that the only-begotten Son is the "image of the invisible God,"
   and "the first-born of every creature." [1967]   And when writing to
   the Hebrews, he says of Him that He is "the brightness of His glory,
   and the express image of His person." [1968]   Now, we find in the
   treatise called the Wisdom of Solomon the following description of the
   wisdom of God:  "For she is the breath of the power of God, and the
   purest efflux [1969] of the glory of the Almighty." [1970]   Nothing
   that is polluted can therefore come upon her.  For she is the splendour
   of the eternal light, and the stainless mirror of God's working, and
   the image of His goodness.  Now we say, as before, that Wisdom has her
   existence nowhere else save in Him who is the beginning of all things:
   from whom also is derived everything that is wise, because He Himself
   is the only one who is by nature a Son, and is therefore termed the
   Only-begotten.

   6.  Let us now see how we are to understand the expression "invisible
   image," that we may in this way perceive how God is rightly called the
   Father of His Son; and let us, in the first place, draw our conclusions
   from what are customarily called images among men.  That is sometimes
   called an image which is painted or sculptured on some material
   substance, such as wood or stone; and sometimes a child is called the
   image of his parent, when the features of the child in no respect belie
   their resemblance to the father.  I think, therefore, that that man who
   was formed after the image and likeness of God may be fittingly
   compared to the first illustration.  Respecting him, however, we shall
   see more precisely, God willing, when we come to expound the passage in
   Genesis.  But the image of the Son of God, of whom we are now speaking,
   may be compared to the second of the above examples, even in respect of
   this, that He is the invisible image of the invisible God, in the same
   manner as we say, according to the sacred history, that the image of
   Adam is his son Seth.  The words are, "And Adam begat Seth in his own
   likeness, and after his own image." [1971]   Now this image contains
   the unity of nature and substance belonging to Father and Son.  For if
   the Son do, in like manner, all those things which the Father doth,
   then, in virtue of the Son doing all things like the Father, is the
   image of the Father formed in the Son, who is born of Him, like an act
   of His will proceeding from the mind.  And I am therefore of opinion
   that the will of the Father ought alone to be sufficient for the
   existence of that which He wishes to exist.  For in the exercise of His
   will He employs no other way than that which is made known by the
   counsel of His will.  And thus also the existence [1972] of the Son is
   generated by Him.  For this point must above all others be maintained
   by those who allow nothing to be unbegotten, i.e., unborn, save God the
   Father only.  And we must be careful not to fall into the absurdities
   of those who picture to themselves certain emanations, so as to divide
   the divine nature into parts, and who divide God the Father as far as
   they can, since even to entertain the remotest suspicion of such a
   thing regarding an incorporeal being is not only the height of impiety,
   but a mark of the greatest folly, it being most remote from any
   intelligent conception that there should be any physical division of
   any incorporeal nature.  Rather, therefore, as an act of the will
   proceeds from the understanding, and neither cuts off any part nor is
   separated or divided from it, so after some such fashion is the Father
   to be supposed as having begotten the Son, His own image; namely, so
   that, as He is Himself invisible by nature, He also begat an image that
   was invisible.  For the Son is the Word, and therefore we are not to
   understand that anything in Him is cognisable by the senses.  He is
   wisdom, and in wisdom there can be no suspicion of anything corporeal.
   He is the true light, which enlightens every man that cometh into this
   world; but He has nothing in common with the light of this sun.  Our
   Saviour, therefore, is the image of the invisible God, inasmuch as
   compared with the Father Himself He is the truth:  and as compared with
   us, to whom He reveals the Father, He is the image by which we come to
   the knowledge of the Father, whom no one knows save the Son, and he to
   whom the Son is pleased to reveal Him.  And the method of revealing Him
   is through the understanding.  For He by whom the Son Himself is
   understood, understands, as a consequence, the Father also, according
   to His own words:  "He that hath seen Me, hath seen the Father also."
   [1973]

   7.  But since we quoted the language of Paul regarding Christ, where He
   says of Him that He is "the brightness of the glory of God, and the
   express figure of His person," [1974] let us see what idea we are to
   form of this.  According to John, "God is light."  The only-begotten
   Son, therefore, is the glory of this light, proceeding inseparably from
   (God) Himself, as brightness does from light, and illuminating the
   whole of creation.  For, agreeably to what we have already explained as
   to the manner in which He is the Way, and conducts to the Father; and
   in which He is the Word, interpreting the secrets of wisdom, and the
   mysteries of knowledge, making them known to the rational creation; and
   is also the Truth, and the Life, and the Resurrection,--in the same way
   ought we to understand also the meaning of His being the brightness:
   for it is by its splendour that we understand and feel what light
   itself is.  And this splendour, presenting itself gently and softly to
   the frail and weak eyes of mortals, and gradually training, as it were,
   and accustoming them to bear the brightness of the light, when it has
   put away from them every hindrance and obstruction to vision, according
   to the Lord's own precept, "Cast forth the beam out of thine eye,"
   [1975] renders them capable of enduring the splendour of the light,
   being made in this respect also a sort of mediator between men and the
   light.

   8.  But since He is called by the apostle not only the brightness of
   His glory, but also the express figure of His person or subsistence,
   [1976] it does not seem idle to inquire how there can be said to be
   another figure of that person besides the person of God Himself,
   whatever be the meaning of person and subsistence.  Consider, then,
   whether the Son of God, seeing He is His Word and Wisdom, and alone
   knows the Father, and reveals Him to whom He will (i.e., to those who
   are capable of receiving His word and wisdom), may not, in regard of
   this very point of making God to be understood and acknowledged, be
   called the figure of His person and subsistence; that is, when that
   Wisdom, which desires to make known to others the means by which God is
   acknowledged and understood by them, describes Himself first of all, it
   may by so doing be called the express figure of the person of God.  In
   order, however, to arrive at a fuller understanding of the manner in
   which the Saviour is the figure of the person or subsistence of God,
   let us take an instance, which, although it does not describe the
   subject of which we are treating either fully or appropriately, may
   nevertheless be seen to be employed for this purpose only, to show that
   the Son of God, who was in the form of God, divesting Himself (of His
   glory), makes it His object, by this very divesting of Himself, to
   demonstrate to us the fulness of His deity.  For instance, suppose that
   there were a statue of so enormous a size as to fill the whole world,
   and which on that account could be seen by no one; and that another
   statue were formed altogether resembling it in the shape of the limbs,
   and in the features of the countenance, and in form and material, but
   without the same immensity of size, so that those who were unable to
   behold the one of enormous proportions, should, on seeing the latter,
   acknowledge that they had seen the former, because it preserved all the
   features of its limbs and countenance, and even the very form and
   material, so closely, as to be altogether undistinguishable from it; by
   some such similitude, the Son of God, divesting Himself of His equality
   with the Father, and showing to us the way to the knowledge of Him, is
   made the express image of His person:  so that we, who were unable to
   look upon the glory of that marvellous light when placed in the
   greatness of His Godhead, may, by His being made to us brightness,
   obtain the means of beholding the divine light by looking upon the
   brightness.  This comparison, of course, of statues, as belonging to
   material things, is employed for no other purpose than to show that the
   Son of God, though placed in the very insignificant form of a human
   body, in consequence of the resemblance of His works and power to the
   Father, showed that there was in Him an immense and invisible
   greatness, inasmuch as He said to His disciples, "He who sees Me, sees
   the Father also;" and, "I and the Father are one."  And to these belong
   also the similar expression, "The Father is in Me, and I in the
   Father."

   9.  Let us see now what is the meaning of the expression which is found
   in the Wisdom of Solomon, where it is said of Wisdom that "it is a kind
   of breath of the power of God, and the purest efflux of the glory of
   the Omnipotent, and the splendour of eternal light, and the spotless
   mirror of the working or power of God, and the image of His goodness."
   [1977]   These, then, are the definitions which he gives of God,
   pointing out by each one of them certain attributes which belong to the
   Wisdom of God, calling wisdom the power, and the glory, and the
   everlasting light, and the working, and the goodness of God.  He does
   not say, however, that wisdom is the breath of the glory of the
   Almighty, nor of the everlasting light, nor of the working of the
   Father, nor of His goodness, for it was not appropriate that breath
   should be ascribed to any one of these; but, with all propriety, he
   says that wisdom is the breath of the power of God.  Now, by the power
   of God is to be understood that by which He is strong; by which He
   appoints, restrains, and governs all things visible and invisible;
   which is sufficient for all those things which He rules over in His
   providence; among all which He is present, as if one individual.  And
   although the breath of all this mighty and immeasurable power, and the
   vigour itself produced, so to speak, by its own existence, proceed from
   the power itself, as the will does from the mind, yet even this will of
   God is nevertheless made to become the power of God. [1978]

   Another power accordingly is produced, which exists with properties of
   its own,--a kind of breath, as Scripture says, of the primal and
   unbegotten power of God, deriving from Him its being, and never at any
   time non-existent.  For if any one were to assert that it did not
   formerly exist, but came afterwards into existence, let him explain the
   reason why the Father, who gave it being, did not do so before.  And if
   he shall grant that there was once a beginning, when that breath
   proceeded from the power of God, we shall ask him again, why not even
   before the beginning, which he has allowed; and in this way, ever
   demanding an earlier date, and going upwards with our interrogations,
   we shall arrive at this conclusion, that as God was always possessed of
   power and will, there never was any reason of propriety or otherwise,
   why He may not have always possessed that blessing which He desired.
   By which it is shown that that breath of God's power always existed,
   having no beginning save God Himself.  Nor was it fitting that there
   should be any other beginning save God Himself, from whom it derives
   its birth.  And according to the expression of the apostle, that Christ
   "is the power of God," [1979] it ought to be termed not only the breath
   of the power of God, but power out of power.

   10.  Let us now examine the expression, "Wisdom is the purest efflux of
   the glory of the Almighty;" and let us first consider what the glory of
   the omnipotent God is, and then we shall also understand what is its
   efflux.  As no one can be a father without having a son, nor a master
   without possessing a servant, so even God cannot be called omnipotent
   unless there exist those over whom He may exercise His power; and
   therefore, that God may be shown to be almighty, it is necessary that
   all things should exist.  For if any one would have some ages or
   portions of time, or whatever else he likes to call them, to have
   passed away, while those things which were afterwards made did not yet
   exist, he would undoubtedly show that during those ages or periods God
   was not omnipotent, but became so afterwards, viz., from the time that
   He began to have persons over whom to exercise power; and in this way
   He will appear to have received a certain increase, and to have risen
   from a lower to a higher condition; since there can be no doubt that it
   is better for Him to be omnipotent than not to be so.  And now how can
   it appear otherwise than absurd, that when God possessed none of those
   things which it was befitting for Him to possess, He should afterwards,
   by a kind of progress, come into the possession of them?  But if there
   never was a time when He was not omnipotent, of necessity those things
   by which He receives that title must also exist; and He must always
   have had those over whom He exercised power, and which were governed by
   Him either as king or prince, of which we shall speak more fully in the
   proper place, when we come to discuss the subject of the creatures.
   But even now I think it necessary to drop a word, although cursorily,
   of warning, since the question before us is, how wisdom is the purest
   efflux of the glory of the Almighty, lest any one should think that the
   title of Omnipotent was anterior in God to the birth of Wisdom, through
   whom He is called Father, seeing that Wisdom, which is the Son of God,
   is the purest efflux of the glory of the Almighty.  Let him who is
   inclined to entertain this suspicion hear the undoubted declaration of
   Scripture pronouncing, "In wisdom hast Thou made them all," [1980] and
   the teaching of the Gospel, that "by Him were all things made, and
   without Him nothing was made;" [1981] and let him understand from this
   that the title of Omnipotent in God cannot be older than that of
   Father; for it is through the Son that the Father is almighty.  But
   from the expression "glory of the Almighty," of which glory Wisdom is
   the efflux, this is to be understood, that Wisdom, through which God is
   called omnipotent, has a share in the glory of the Almighty.  For
   through Wisdom, which is Christ, God has power over all things, not
   only by the authority of a ruler, but also by the voluntary obedience
   of subjects.  And that you may understand that the omnipotence of
   Father and Son is one and the same, as God and the Lord are one and the
   same with the Father, listen to the manner in which John speaks in the
   Apocalypse:  "Thus saith the Lord God, which is, and which was, and
   which is to come, the Almighty." [1982]   For who else was "He which is
   to come" than Christ?  And as no one ought to be offended, seeing God
   is the Father, that the Saviour is also God; so also, since the Father
   is called omnipotent, no one ought to be offended that the Son of God
   is also called omnipotent.  For in this way will that saying be true
   which He utters to the Father, "All Mine are Thine, and Thine are Mine,
   and I am glorified in them." [1983]   Now, if all things which are the
   Father's are also Christ's, certainly among those things which exist is
   the omnipotence of the Father; and doubtless the only-begotten Son
   ought to be omnipotent, that the Son also may have all things which the
   Father possesses.  "And I am glorified in them," He declares.  For "at
   the name of Jesus every knee shall bow, of things in heaven, and things
   in earth, and things under the earth; and every tongue shall confess
   that the Lord Jesus is in the glory of God the Father." [1984]
   Therefore He is the efflux of the glory of God in this respect, that He
   is omnipotent--the pure and limpid Wisdom herself--glorified as the
   efflux of omnipotence or of glory. And that it may be more clearly
   understood what the glory of omnipotence is, we shall add the
   following.  God the Father is omnipotent, because He has power over all
   things, i.e., over heaven and earth, sun, moon, and stars, and all
   things in them.  And He exercises His power over them by means of His
   Word, because at the name of Jesus every knee shall bow, both of things
   in heaven, and things on earth, and things under the earth.  And if
   every knee is bent to Jesus, then, without doubt, it is Jesus to whom
   all things are subject, and He it is who exercises power over all
   things, and through whom all things are subject to the Father; for
   through wisdom, i.e., by word and reason, not by force and necessity,
   are all things subject.  And therefore His glory consists in this very
   thing, that He possesses all things, and this is the purest and most
   limpid glory of omnipotence, that by reason and wisdom, not by force
   and necessity, all things are subject.  Now the purest and most limpid
   glory of wisdom is a convenient expression to distinguish it from that
   glory which cannot be called pure and sincere.  But every nature which
   is convertible and changeable, although glorified in the works of
   righteousness or wisdom, yet by the fact that righteousness or wisdom
   are accidental qualities, and because that which is accidental may also
   fall away, its glory cannot be called sincere and pure.  But the Wisdom
   of God, which is His only-begotten Son, being in all respects incapable
   of change or alteration, and every good quality in Him being essential,
   and such as cannot be changed and converted, His glory is therefore
   declared to be pure and sincere.

   11.  In the third place, wisdom is called the splendour of eternal
   light.  The force of this expression we have explained in the preceding
   pages, when we introduced the similitude of the sun and the splendour
   of its rays, and showed to the best of our power how this should be
   understood.  To what we then said we shall add only the following
   remark.  That is properly termed everlasting or eternal which neither
   had a beginning of existence, nor can ever cease to be what it is.  And
   this is the idea conveyed by John when he says that "God is light."
   Now His wisdom is the splendour of that light, not only in respect of
   its being light, but also of being everlasting light, so that His
   wisdom is eternal and everlasting splendour.  If this be fully
   understood, it clearly shows that the existence of the Son is derived
   from the Father but not in time, nor from any other beginning, except,
   as we have said, from God Himself.

   12.  But wisdom is also called the stainless mirror of the energeia or
   working of God.  We must first understand, then, what the working of
   the power of God is.  It is a sort of vigour, so to speak, by which God
   operates either in creation, or in providence, or in judgment, or in
   the disposal and arrangement of individual things, each in its season.
   For as the image formed in a mirror unerringly reflects all the acts
   and movements of him who gazes on it, so would Wisdom have herself to
   be understood when she is called the stainless mirror of the power and
   working of the Father:  as the Lord Jesus Christ also, who is the
   Wisdom of God, declares of Himself when He says, "The works which the
   Father doeth, these also doeth the Son likewise." [1985]   And again He
   says, that the Son cannot do anything of Himself, save what He sees the
   Father do.  As therefore the Son in no respect differs from the Father
   in the power of His works, and the work of the Son is not a different
   thing from that of the Father, but one and the same movement, so to
   speak, is in all things, He therefore named Him a stainless mirror,
   that by such an expression it might be understood that them is no
   dissimilarity whatever between the Son and the Father.  How, indeed,
   can those things which are said by some to be done after the manner in
   which a disciple resembles or imitates his master, or according to the
   view that those things are made by the Son in bodily material which
   were first formed by the Father in their spiritual essence, agree with
   the declarations of Scripture, seeing in the Gospel the Son is said to
   do not similar things, but the same things in a similar manner?

   13.  It remains that we inquire what is the "image of His goodness;"
   and here, I think, we must understand the same thing which we expressed
   a little ago, in speaking of the image formed by the mirror.  For He is
   the primal goodness, doubtless, out of which the Son is born, who,
   being in all respects the image of the Father, may certainly also be
   called with propriety the image of His goodness.  For there is no other
   second goodness existing in the Son, save that which is in the Father.
   And therefore also the Saviour Himself rightly says in the Gospel,
   "There is none good save one only, God the Father," [1986] that by such
   an expression it may be understood that the Son is not of a different
   goodness, but of that only which exists in the Father, of whom He is
   rightly termed the image, because He proceeds from no other source but
   from that primal goodness, lest there might appear to be in the Son a
   different goodness from that which is in the Father.  Nor is there any
   dissimilarity or difference of goodness in the Son.  And therefore it
   is not to be imagined that there is a kind of blasphemy, as it were, in
   the words, "There is none good save one only, God the Father," as if
   thereby it may be supposed to be denied that either Christ or the Holy
   Spirit was good.  But, as we have already said, the primal goodness is
   to be understood as residing in God the Father, from whom both the Son
   is born and the Holy Spirit proceeds, retaining within them, without
   any doubt, the nature of that goodness which is in the source whence
   they are derived.  And if there be any other things which in Scripture
   are called good, whether angel, or man, or servant, or treasure, or a
   good heart, or a good tree, all these are so termed catachrestically,
   [1987] having in them an accidental, not an essential goodness.  But it
   would require both much time and labour to collect together all the
   titles of the Son of God, such, e.g., as the true light, or the door,
   or the righteousness, or the sanctification, or the redemption, and
   countless others; and to show for what reasons each one of them is so
   given.  Satisfied, therefore, with what we have already advanced, we go
   on with our inquiries into those other matters which follow.
     __________________________________________________________________

   [1955] Prov. viii. 22-25.  The reading in the text differs considerably
   from that of the Vulgate.

   [1956] Col. i. 15.

   [1957] 1 Cor. i. 24.

   [1958] Aliquid insubstantivum.

   [1959] Substantialiter.

   [1960] Ad punctum alicujus momenti.

   [1961] Omnis virtus ac deformatio futuræ creaturæ.

   [1962] This work is mentioned by Eusebius, Hist. Eccles., iii. c. 3 and
   25, as among the spurious writings current in the Church.  The Acts of
   Paul and Thecla was a different work from the Acts of Paul.  The words
   quoted, "Hic est verbum animal vivens," seem to be a corruption from
   Heb. iv. 12, zon gar ho logos tou Theou.  [Jones on the Canon, vol. ii.
   pp. 353-411, as to Paul and Thecla.  As to this quotation of our
   author, see Lardner, Credib., ii. p. 539.]

   [1963] Or, "and the Word was God."

   [1964] "Quoniam hi qui videntur apud nos hominum filii, vel ceterorum
   animalium, semini eorum a quibus seminati sunt respondent, vel earum
   quarum in utero formantur ac nutriuntur, habent ex his quidquid illud
   est quod in lucem hanc assumunt, ac deferunt processuri."  Probably the
   last two words should be "deferunt processuris"--"and hand it over to
   those who are destined to come forth from them," i.e., to their
   descendants.

   [1965] Subsistentia.  Some would read here, "substantia."

   [1966] Per adoptionem Spiritus.  The original words here were probably
   eispoiesis tou pneumatos, and Rufinus seems to have mistaken the
   allusion to Gen. ii. 7.  To "adoption," in the technical theological
   sense, the words in the text cannot have any reference.--Schnitzer.

   [1967] Col. i. 15.

   [1968] Heb. i. 3.

   [1969] aporrhoia.

   [1970] Wisd. vii. 25.

   [1971] Gen. v. 3.

   [1972] Subsistentia.

   [1973] John xiv. 9.

   [1974] Heb. i. 3.

   [1975] Luke vi. 42.

   [1976] Heb. i. 3.  Substantiæ vel subsistentiæ.

   [1977] Wisd. vii. 25, 26.

   [1978] "Hujus ergo totius virtutis tantæ et tam immensæ vapor, et, ut
   ita dicam, vigor ipse in propriâ subsistentiâ effectus, quamvis ex ipsa
   virtute velut voluntas ex mente procedat, tamen et ipsa voluntas Dei
   nihilominus Dei virtus efficitur."

   [1979] 1 Cor. i. 24.

   [1980] Ps. civ. 24.

   [1981] John i. 3.

   [1982] Rev. i. 8.

   [1983] John xvii. 10.

   [1984] Phil. ii. 10, 11.

   [1985] John v. 19.

   [1986] [Luke xviii. 19.]

   [1987] Abusive [= improperly used.  S.]
     __________________________________________________________________

   Chapter III.--On the Holy Spirit.

   1.  The next point is to investigate as briefly as possible the subject
   of the Holy Spirit.  All who perceive, in whatever manner, the
   existence of Providence, confess that God, who created and disposed all
   things, is unbegotten, and recognise Him as the parent of the
   universe.  Now, that to Him belongs a Son, is a statement not made by
   us only; although it may seem a sufficiently marvellous and incredible
   assertion to those who have a reputation as philosophers among Greeks
   and Barbarians, by some of whom, however, an idea of His existence
   seems to have been entertained, in their acknowledging that all things
   were created by the word or reason of God.  We, however, in conformity
   with our belief in that doctrine, which we assuredly hold to be
   divinely inspired, believe that it is possible in no other way to
   explain and bring within the reach of human knowledge this higher and
   diviner reason as the Son of God, than by means of those Scriptures
   alone which were inspired by the Holy Spirit, i.e., the Gospels and
   Epistles, and the law and the prophets, according to the declaration of
   Christ Himself.  Of the existence of the Holy Spirit no one indeed
   could entertain any suspicion, save those who were familiar with the
   law and the prophets, or those who profess a belief in Christ.  For
   although no one is able to speak with certainty of God the Father, it
   is nevertheless possible for some knowledge of Him to be gained by
   means of the visible creation and the natural feelings of the human
   mind; and it is possible, moreover, for such knowledge to be confined
   from the sacred Scriptures.  But with respect to the Son of God,
   although no one knoweth the Son save the Father, yet it is from sacred
   Scripture also that the human mind is taught how to think of the Son;
   and that not only from the New, but also from the Old Testament, by
   means of those things which, although done by the saints, are
   figuratively referred to Christ, and from which both His divine nature,
   and that human nature which was assumed by Him, may be discovered.

   2.  Now, what the Holy Spirit is, we are taught in many passages of
   Scripture, as by David in the fifty-first Psalm, when he says, "And
   take not Thy Holy Spirit from me;" [1988] and by Daniel, where it is
   said, "The Holy Spirit which is in thee." [1989]   And in the New
   Testament we have abundant testimonies, as when the Holy Spirit is
   described as having descended upon Christ, and when the Lord breathed
   upon His apostles after His resurrection, saying, "Receive the Holy
   Spirit;" [1990] and the saying of the angel to Mary, "The Holy Spirit
   will come upon thee;" [1991] the declaration by Paul, that no one can
   call Jesus Lord, save by the Holy Spirit. [1992]   In the Acts of the
   Apostles, the Holy Spirit was given by the imposition of the apostles'
   hands in baptism. [1993]   From all which we learn that the person of
   the Holy Spirit was of such authority and dignity, that saving baptism
   was not complete except by the authority of the most excellent Trinity
   of them all, i.e., by the naming of Father, Son, and Holy Spirit, and
   by joining to the unbegotten God the Father, and to His only-begotten
   Son, the name also of the Holy Spirit.  Who, then, is not amazed at the
   exceeding majesty of the Holy Spirit, when he hears that he who speaks
   a word against the Son of man may hope for forgiveness; but that he who
   is guilty of blasphemy against the Holy Spirit has not forgiveness,
   either in the present world or in that which is to come! [1994]

   3.  That all things were created by God, and that there is no creature
   which exists but has derived from Him its being, is established from
   many declarations of Scripture; those assertions being refuted and
   rejected which are falsely alleged by some respecting the existence
   either of a matter co-eternal with God, or of unbegotten souls, in
   which they would have it that God implanted not so much the power of
   existence, as equality and order.  For even in that little treatise
   called The Pastor or Angel of Repentance, composed by Hermas, we have
   the following:  "First of all, believe that there is one God who
   created and arranged all things; who, when nothing formerly existed,
   caused all things to be; who Himself contains all things, but Himself
   is contained by none." [1995]   And in the book of Enoch also we have
   similar descriptions.  But up to the present time we have been able to
   find no statement in holy Scripture in which the Holy Spirit could be
   said to be made or created, [1996] not even in the way in which we have
   shown above that the divine wisdom is spoken of by Solomon, or in which
   those expressions which we have discussed are to be understood of the
   life, or the word, or the other appellations of the Son of God.  The
   Spirit of God, therefore, which was borne upon the waters, as is
   written in the beginning of the creation of the world, is, I am of
   opinion, no other than the Holy Spirit, so far as I can understand; as
   indeed we have shown in our exposition of the passages themselves, not
   according to the historical, but according to the spiritual method of
   interpretation.

   4.  Some indeed of our predecessors have observed, that in the New
   Testament, whenever the Spirit is named without that adjunct which
   denotes quality, the Holy Spirit is to be understood; as e.g., in the
   expression, "Now the fruit of the Spirit is love, joy, and peace;"
   [1997] and, "Seeing ye began in the Spirit, are ye now made perfect in
   the flesh?" [1998]   We are of opinion that this distinction may be
   observed in the Old Testament also, as when it is said, "He that giveth
   His Spirit to the people who are upon the earth, and Spirit to them who
   walk thereon." [1999]   For, without doubt, every one who walks upon
   the earth (i.e., earthly and corporeal beings) is a partaker also of
   the Holy Spirit, receiving it from God.  My Hebrew master also used to
   say that those two seraphim in Isaiah, which are described as having
   each six wings, and calling to one another, and saying, "Holy, holy,
   holy, is the Lord God of hosts," [2000] were to be understood of the
   only-begotten Son of God and of the Holy Spirit.  And we think that
   that expression also which occurs in the hymn of Habakkuk, "In the
   midst either of the two living things, or of the two lives, Thou wilt
   be known," [2001] ought to be understood of Christ and of the Holy
   Spirit.  For all knowledge of the Father is obtained by revelation of
   the Son through the Holy Spirit, so that both of these beings which,
   according to the prophet, are called either "living things" or "lives,"
   exist as the ground of the knowledge of God the Father.  For as it is
   said of the Son, that "no one knoweth the Father but the Son, and he to
   whom the Son will reveal Him," [2002] the same also is said by the
   apostle of the Holy Spirit, when He declares, "God hath revealed them
   to us by His Holy Spirit; for the Spirit searcheth all things, even the
   deep things of God;" [2003] and again in the Gospel, when the Saviour,
   speaking of the divine and profounder parts of His teaching, which His
   disciples were not yet able to receive, thus addresses them:  "I have
   yet many things to say unto you, but ye cannot bear them now; but when
   the Holy Spirit, the Comforter, is come, He will teach you all things,
   and will bring all things to your remembrance, whatsoever I have said
   unto you." [2004]   We must understand, therefore, that as the Son, who
   alone knows the Father, reveals Him to whom He will, so the Holy
   Spirit, who alone searches the deep things of God, reveals God to whom
   He will:  "For the Spirit bloweth where He listeth." [2005]   We are
   not, however, to suppose that the Spirit derives His knowledge through
   revelation from the Son.  For if the Holy Spirit knows the Father
   through the Son's revelation, He passes from a state of ignorance into
   one of knowledge; but it is alike impious and foolish to confess the
   Holy Spirit, and yet to ascribe to Him ignorance.  For even although
   something else existed before the Holy Spirit, it was not by
   progressive advancement that He came to be the Holy Spirit; as if any
   one should venture to say, that at the time when He was not yet the
   Holy Spirit He was ignorant of the Father, but that after He had
   received knowledge He was made the Holy Spirit.  For if this were the
   case, the Holy Spirit would never be reckoned in the Unity of the
   Trinity, i.e., along with the unchangeable Father and His Son, unless
   He had always been the Holy Spirit.  When we use, indeed, such terms as
   "always" or "was," or any other designation of time, they are not to be
   taken absolutely, but with due allowance; for while the significations
   of these words relate to time, and those subjects of which we speak are
   spoken of by a stretch of language as existing in time, they
   nevertheless surpass in their real nature all conception of the finite
   understanding.

   5.  Nevertheless it seems proper to inquire what is the reason why he
   who is regenerated by God unto salvation has to do both with Father and
   Son and Holy Spirit, and does not obtain salvation unless with the
   co-operation of the entire Trinity; and why it is impossible to become
   partaker of the Father or the Son without the Holy Spirit.  And in
   discussing these subjects, it will undoubtedly be necessary to describe
   the special working of the Holy Spirit, and of the Father and the Son.
   I am of opinion, then, that the working of the Father and of the Son
   takes place as well in saints as in sinners, in rational beings and in
   dumb animals; nay, even in those things which are without life, and in
   all things universally which exist; but that the operation of the Holy
   Spirit does not take place at all in those things which are without
   life, or in those which, although living, are yet dumb; nay, is not
   found even in those who are endued indeed with reason, but are engaged
   in evil courses, and not at all converted to a better life.  In those
   persons alone do I think that the operation of the Holy Spirit takes
   place, who are already turning to a better life, and walking along the
   way which leads to Jesus Christ, i.e., who are engaged in the
   performance of good actions, and who abide in God.

   6.  That the working of the Father and the Son operates both in saints
   and in sinners, is manifest from this, that all who are rational beings
   are partakers of the word, i.e., of reason, and by this means bear
   certain seeds, implanted within them, of wisdom and justice, which is
   Christ.  Now, in Him who truly exists, and who said by Moses, "I Am Who
   I Am," [2006] all things, whatever they are, participate; which
   participation in God the Father is shared both by just men and sinners,
   by rational and irrational beings, and by all things universally which
   exist.  The Apostle Paul also shows truly that all have a share in
   Christ, when he says, "Say not in thine heart, Who shall ascend into
   heaven? (i.e., to bring Christ down from above;) or who shall descend
   into the deep? (that is, to bring up Christ again from the dead.)  But
   what saith the Scripture?  The word is nigh thee, even in thy mouth,
   and in thy heart." [2007]   By which he means that Christ is in the
   heart of all, in respect of His being the word or reason, by
   participating in which they are rational beings.  That declaration also
   in the Gospel, "If I had not come and spoken unto them, they had not
   had sin; but now they have no excuse for their sin," [2008] renders it
   manifest and patent to all who have a rational knowledge of how long a
   time man is without sin, and from what period he is liable to it, how,
   by participating in the word or reason, men are said to have sinned,
   viz., from the time they are made capable of understanding and
   knowledge, when the reason implanted within has suggested to them the
   difference between good and evil; and after they have already begun to
   know what evil is, they are made liable to sin, if they commit it.  And
   this is the meaning of the expression, that "men have no excuse for
   their sin," viz., that, from the time the divine word or reason has
   begun to show them internally the difference between good and evil,
   they ought to avoid and guard against that which is wicked:  "For to
   him who knoweth to do good, and doeth it not, to him it is sin." [2009]
     Moreover, that all men are not without communion with God, is taught
   in the Gospel thus, by the Saviour's words:  "The kingdom of God cometh
   not with observation; neither shall they say, Lo here! or, lo there!
   but the kingdom of God is within you." [2010]   But here we must see
   whether this does not bear the same meaning with the expression in
   Genesis:  "And He breathed into his face the breath of life, and man
   became a living soul." [2011]   For if this be understood as applying
   generally to all men, then all men have a share in God.

   7.  But if this is to be understood as spoken of the Spirit of God,
   since Adam also is found to have prophesied of some things, it may be
   taken not as of general application, but as confined to those who are
   saints.  Finally, also, at the time of the flood, when all flesh had
   corrupted their way before God, it is recorded that God spoke thus, as
   of undeserving men and sinners:  "My Spirit shall not abide with those
   men for ever, because they are flesh." [2012]   By which, it is clearly
   shown that the Spirit of God is taken away from all who are unworthy.
   In the Psalms also it is written:  "Thou wilt take away their spirit,
   and they will die, and return to their earth.  Thou wilt send forth Thy
   Spirit, and they shall be created, and Thou wilt renew the face of the
   earth;" [2013] which is manifestly intended of the Holy Spirit, who,
   after sinners and unworthy persons have been taken away and destroyed,
   creates for Himself a new people, and renews the face of the earth,
   when, laying aside, through the grace of the Spirit, the old man with
   his deeds, they begin to walk in newness of life.  And therefore the
   expression is competently applied to the Holy Spirit, because He will
   take up His dwelling, not in all men, nor in those who are flesh, but
   in those whose land [2014] has been renewed.  Lastly, for this reason
   was the grace and revelation of the Holy Spirit bestowed by the
   imposition of the apostles' hands after baptism.  Our Saviour also,
   after the resurrection, when old things had already passed away, and
   all things had become new, Himself a new man, and the first-born from
   the dead, His apostles also being renewed by faith in His resurrection,
   says, "Receive the Holy Spirit." [2015]   This is doubtless what the
   Lord the Saviour meant to convey in the Gospel, when He said that new
   wine cannot be put into old bottles, but commanded that the bottles
   should be made new, i.e., that men should walk in newness of life, that
   they might receive the new wine, i.e., the newness of grace of the Holy
   Spirit.  In this manner, then, is the working of the power of God the
   Father and of the Son extended without distinction to every creature;
   but a share in the Holy Spirit we find possessed only by the saints.
   And therefore it is said, "No man can say that Jesus is Lord, but by
   the Holy Ghost." [2016]   And on one occasion, scarcely even the
   apostles themselves are deemed worthy to hear the words, "Ye shall
   receive the power of the Holy Ghost coming upon you." [2017]   For this
   reason, also, I think it follows that he who has committed a sin
   against the Son of man is deserving of forgiveness; because if he who
   is a participator of the word or reason of God cease to live agreeably
   to reason, he seems to have fallen into a state of ignorance or folly,
   and therefore to deserve forgiveness; whereas he who has been deemed
   worthy to have a portion of the Holy Spirit, and who has relapsed, is,
   by this very act and work, said to be guilty of blasphemy against the
   Holy Spirit.  Let no one indeed suppose that we, from having said that
   the Holy Spirit is conferred upon the saints alone, but that the
   benefits or operations of the Father and of the Son extend to good and
   bad, to just and unjust, by so doing give a preference to the Holy
   Spirit over the Father and the Son, or assert that His dignity is
   greater, which certainly would be a very illogical conclusion.  For it
   is the peculiarity of His grace and operations that we have been
   describing.  Moreover, nothing in the Trinity can be called greater or
   less, since the fountain of divinity alone contains all things by His
   word and reason, and by the Spirit of His mouth sanctifies all things
   which are worthy of sanctification, as it is written in the Psalm:  "By
   the word of the Lord were the heavens strengthened, and all their power
   by the Spirit of His mouth." [2018]   There is also a special working
   of God the Father, besides that by which He bestowed upon all things
   the gift of natural life.  There is also a special ministry of the Lord
   Jesus Christ to those upon whom he confers by nature the gift of
   reason, by means of which they are enabled to be rightly what they
   are.  There is also another grace of the Holy Spirit, which is bestowed
   upon the deserving, through the ministry of Christ and the working of
   the Father, in proportion to the merits of those who are rendered
   capable of receiving it.  This is most clearly pointed out by the
   Apostle Paul, when demonstrating that the power of the Trinity is one
   and the same, in the words, "There are diversities of gifts, but the
   same Spirit; there are diversities of administrations, but the same
   Lord; and there are diversities of operations, but it is the same God
   who worketh all in all.  But the manifestation of the Spirit is given
   to every man to profit withal." [2019]   From which it most clearly
   follows that there is no difference in the Trinity, but that which is
   called the gift of the Spirit is made known through the Son, and
   operated by God the Father.  "But all these worketh that one and the
   self-same Spirit, dividing to every one severally as He will." [2020]

   8.  Having made these declarations regarding the Unity of the Father,
   and of the Son, and of the Holy Spirit, let us return to the order in
   which we began the discussion.  God the Father bestows upon all,
   existence; and participation in Christ, in respect of His being the
   word of reason, renders them rational beings.  From which it follows
   that they are deserving either of praise or blame, because capable of
   virtue and vice.  On this account, therefore, is the grace of the Holy
   Ghost present, that those beings which are not holy in their essence
   may be rendered holy by participating in it.  Seeing, then, that
   firstly, they derive their existence from God the Father; secondly,
   their rational nature from the Word; thirdly, their holiness from the
   Holy Spirit,--those who have been previously sanctified by the Holy
   Spirit are again made capable of receiving Christ, in respect that He
   is the righteousness of God; and those who have earned advancement to
   this grade by the sanctification of the Holy Spirit, will nevertheless
   obtain the gift of wisdom according to the power and working of the
   Spirit of God.  And this I consider is Paul's meaning, when he says
   that to "some is given the word of wisdom, to others the word of
   knowledge, according to the same Spirit."  And while pointing out the
   individual distinction of gifts, he refers the whole of them to the
   source of all things, in the words, "There are diversities of
   operations, but one God who worketh all in all." [2021]   Whence also
   the working of the Father, which confers existence upon all things, is
   found to be more glorious and magnificent, while each one, by
   participation in Christ, as being wisdom, and knowledge, and
   sanctification, makes progress, and advances to higher degrees of
   perfection; and seeing it is by partaking of the Holy Spirit that any
   one is made purer and holier, he obtains, when he is made worthy, the
   grace of wisdom and knowledge, in order that, after all stains of
   pollution and ignorance are cleansed and taken away, he may make so
   great an advance in holiness and purity, that the nature which he
   received from God may become such as is worthy of Him who gave it to be
   pure and perfect, so that the being which exists may be as worthy as He
   who called it into existence.  For, in this way, he who is such as his
   Creator wished him to be, will receive from God power always to exist,
   and to abide for ever.  That this may be the case, and that those whom
   He has created may be unceasingly and inseparably present with Him, Who
   IS, it is the business of wisdom to instruct and train them, and to
   bring them to perfection by confirmation of His Holy Spirit and
   unceasing sanctification, by which alone are they capable of receiving
   God.  In this way, then, by the renewal of the ceaseless working of
   Father, Son, and Holy Spirit in us, in its various stages of progress,
   shall we be able at some future time perhaps, although with difficulty,
   to behold the holy and the blessed life, in which (as it is only after
   many struggles that we are able to reach it) we ought so to continue,
   that no satiety of that blessedness should ever seize us; but the more
   we perceive its blessedness, the more should be increased and
   intensified within us the longing for the same, while we ever more
   eagerly and freely receive and hold fast the Father, and the Son, and
   the Holy Spirit.  But if satiety should ever take hold of any one of
   those who stand on the highest and perfect summit of attainment, I do
   not think that such an one would suddenly be deposed from his position
   and fall away, but that he must decline gradually and little by little,
   so that it may sometimes happen that if a brief lapsus take place, and
   the individual quickly repent and return to himself, he may not utterly
   fall away, but may retrace his steps, and return to his former place,
   and again make good that which had been lost by his negligence.
     __________________________________________________________________

   [1988] Ps. li. 11.

   [1989] Dan. iv. 8.

   [1990] John xx. 22.

   [1991] Luke i. 35.

   [1992] 1 Cor. xii. 3.

   [1993] Acts viii. 18.

   [1994] Cf. Matt. xii. 32 and Luke xii. 10.

   [1995] Cf. Hermæ Past., Vision v. Mandat. 1.  [See vol. ii. p. 20.]

   [1996] Per quem Spiritus Sanctus factura esse vel creatura diceretur.

   [1997] Gal. v. 22.

   [1998] Gal. iii. 3.

   [1999] Isa. xlii. 5.

   [2000] Isa. vi. 3.

   [2001] Hab. iii. 2.

   [2002] Luke x. 22.

   [2003] 1 Cor. ii. 10.

   [2004] Cf. John xvi. 12, 13, and xiv. 26.

   [2005] John iii. 8.

   [2006] Ex. iii. 14.

   [2007] Rom. x. 6-8.

   [2008] John xv. 22.

   [2009] Jas. iv. 17.

   [2010] Luke xvii. 20, 21.

   [2011] Gen. ii. 7.

   [2012] Gen. vi. 3.

   [2013] Ps. civ. 29, 30.

   [2014] Terra.

   [2015] John xx. 22.

   [2016] 1 Cor. xii. 3.

   [2017] Acts i. 8.

   [2018] Ps. xxxiii. 6.

   [2019] 1 Cor. xii. 4-7.

   [2020] 1 Cor. xii. 11.

   [2021] 1 Cor. xii. 6.
     __________________________________________________________________

   Chapter IV.--On Defection, or Falling Away.

   1.  To exhibit the nature of defection or falling away, on the part of
   those who conduct themselves carelessly, it will not appear out of
   place to employ a similitude by way of illustration.  Suppose, then,
   the case of one who had become gradually acquainted with the art or
   science, say of geometry or medicine, until he had reached perfection,
   having trained himself for a lengthened time in its principles and
   practice, so as to attain a complete mastery over the art:  to such an
   one it could never happen, that, when he lay down to sleep in the
   possession of his skill, he should awake in a state of ignorance.  It
   is not our purpose to adduce or to notice here those accidents which
   are occasioned by any injury or weakness, for they do not apply to our
   present illustration.  According to our point of view, then, so long as
   that geometer or physician continues to exercise himself in the study
   of his art and in the practice of its principles, the knowledge of his
   profession abides with him; but if he withdraw from its practice, and
   lay aside his habits of industry, then, by his neglect, at first a few
   things will gradually escape him, then by and by more and more, until
   in course of time everything will be forgotten, and be completely
   effaced from the memory.  It is possible, indeed, that when he has
   first begun to fall away, and to yield to the corrupting influence of a
   negligence which is small as yet, he may, if he be aroused and return
   speedily to his senses, repair those losses which up to that time are
   only recent, and recover that knowledge which hitherto had been only
   slightly obliterated from his mind.  Let us apply this now to the case
   of those who have devoted themselves to the knowledge and wisdom of
   God, whose learning and diligence incomparably surpass all other
   training; and let us contemplate, according to the form of the
   similitude employed, what is the acquisition of knowledge, or what is
   its disappearance, especially when we hear from the apostle what is
   said of those who are perfect, that they shall behold face to face the
   glory of the Lord in the revelation of His mysteries.

   2.  But in our desire to show the divine benefits bestowed upon us by
   Father, Son, and Holy Spirit, which Trinity is the fountain of all
   holiness, we have fallen, in what we have said, into a digression,
   having considered that the subject of the soul, which accidentally came
   before us, should be touched on, although cursorily, seeing we were
   discussing a cognate topic relating to our rational nature.  We shall,
   however, with the permission of God through Jesus Christ and the Holy
   Spirit, more conveniently consider in the proper place the subject of
   all rational beings, which are distinguished into three genera and
   species.
     __________________________________________________________________

   Chapter V.--On Rational Natures.

   1.  After the dissertation, which we have briefly conducted to the best
   of our ability, regarding the Father, Son, and Holy Spirit, it follows
   that we offer a few remarks upon the subject of rational natures, and
   on their species and orders, or on the offices as well of holy as of
   malignant powers, and also on those which occupy an intermediate
   position between these good and evil powers, and as yet are placed in a
   state of struggle and trial.  For we find in holy Scripture numerous
   names of certain orders and offices, not only of holy beings, but also
   of those of an opposite description, which we shall bring before us, in
   the first place; and the meaning of which we shall endeavour, in the
   second place, to the best of our ability, to ascertain.  There are
   certain holy angels of God whom Paul terms "ministering spirits, sent
   forth to minister for them who shall be heirs of salvation." [2022]
   In the writings also of St. Paul himself we find him designating them,
   from some unknown source, as thrones, and dominions, and
   principalities, and powers; and after this enumeration, as if knowing
   that there were still other rational offices [2023] and orders besides
   those which he had named, he says of the Saviour:  "Who is above all
   principality, and power, and might, and dominion, and every name that
   is named, not only in this world, but also in that which is to come."
   [2024]   From which he shows that there were certain beings besides
   those which he had mentioned, which may be named indeed in this world,
   but were not now enumerated by him, and perhaps were not known by any
   other individual; and that there were others which may not be named in
   this world, but will be named in the world to come.

   2.  Then, in the next place, we must know that every being which is
   endowed with reason, and transgresses its statutes and limitations, is
   undoubtedly involved in sin by swerving from rectitude and justice.
   Every rational creature, therefore, is capable of earning praise and
   censure:  of praise, if, in conformity to that reason which he
   possesses, he advance to better things; of censure, if he fall away
   from the plan and course of rectitude, for which reason he is justly
   liable to pains and penalties.  And this also is to be held as applying
   to the devil himself, and those who are with him, and are called his
   angels.  Now the titles of these beings have to be explained, that we
   may know what they are of whom we have to speak.  The name, then, of
   Devil, and Satan, and Wicked One, who is also described as Enemy of
   God, is mentioned in many passages of Scripture.  Moreover, certain
   angels of the devil are mentioned, and also a prince of this world,
   who, whether the devil himself or some one else, is not yet clearly
   manifest.  There are also certain princes of this world spoken of as
   possessing a kind of wisdom which will come to nought; but whether
   these are those princes who are also the principalities with whom we
   have to wrestle, or other beings, seems to me a point on which it is
   not easy for any one to pronounce.  After the principalities, certain
   powers also are named with whom we have to wrestle, and carry on a
   struggle even against the princes of this world and the rulers of this
   darkness.  Certain spiritual powers of wickedness also, in heavenly
   places, are spoken of by Paul himself.  What, moreover, are we to say
   of those wicked and unclean spirits mentioned in the Gospel?  Then we
   have certain heavenly beings called by a similar name, but which are
   said to bend the knee, or to be about to bend the knee, at the name of
   Jesus; nay, even things on earth and things under the earth, which Paul
   enumerates in order.  And certainly, in a place where we have been
   discussing the subject of rational natures, it is not proper to be
   silent regarding ourselves, who are human beings, and are called
   rational animals; nay, even this point is not to be idly passed over,
   that even of us human beings certain different orders are mentioned in
   the words, "The portion of the Lord is His people Jacob; Israel is the
   cord of His inheritance." [2025]   Other nations, moreover, are called
   a part of the angels; since "when the Most High divided the nations,
   and dispersed the sons of Adam, He fixed the boundaries of the nations
   according to the number of the angels of God." [2026]   And therefore,
   with other rational natures, we must also thoroughly examine the reason
   of the human soul.

   3.  After the enumeration, then, of so many and so important names of
   orders and offices, underlying which it is certain that there are
   personal existences, let us inquire whether God, the creator and
   founder of all things, created certain of them holy and happy, so that
   they could admit no element at all of an opposite kind, and certain
   others so that they were made capable both of virtue and vice; or
   whether we are to suppose that He created some so as to be altogether
   incapable of virtue, and others again altogether incapable of
   wickedness, but with the power of abiding only in a state of happiness,
   and others again such as to be capable of either condition. [2027]   In
   order, now, that our first inquiry may begin with the names themselves,
   let us consider whether the holy angels, from the period of their first
   existence, have always been holy, and are holy still, and will be holy,
   and have never either admitted or had the power to admit any occasion
   of sin.  Then in the next place, let us consider whether those who are
   called holy principalities began from the moment of their creation by
   God to exercise power over some who were made subject to them, and
   whether these latter were created of such a nature, and formed for the
   very purpose of being subject and subordinate.  In like manner, also,
   whether those which are called powers were created of such a nature and
   for the express purpose of exercising power, or whether their arriving
   at that power and dignity is a reward and desert of their virtue.
   Moreover, also, whether those which are called thrones or seats gained
   that stability of happiness at the same time with their coming forth
   into being, [2028] so as to have that possession from the will of the
   Creator alone; or whether those which are called dominions had their
   dominion conferred on them, not as a reward for their proficiency, but
   as the peculiar privilege of their creation, [2029] so that it is
   something which is in a certain degree inseparable from them, and
   natural.  Now, if we adopt the view that the holy angels, and the holy
   powers, and the blessed seats, and the glorious virtues, and the
   magnificent dominions, are to be regarded as possessing those powers
   and dignities and glories in virtue of their nature, [2030] it will
   doubtless appear to follow that those beings which have been mentioned
   as holding offices of an opposite kind must be regarded in the same
   manner; so that those principalities with whom we have to struggle are
   to be viewed, not as having received that spirit of opposition and
   resistance to all good at a later period, or as falling away from good
   through the freedom of the will, but as having had it in themselves as
   the essence of their being from the beginning of their existence.  In
   like manner also will it be the case with the powers and virtues, in
   none of which was wickedness subsequent or posterior to their first
   existence.  Those also whom the apostle termed rulers and princes of
   the darkness of this world, are said, with respect to their rule and
   occupation of darkness, to fall not from perversity of intention, but
   from the necessity of their creation.  Logical reasoning will compel us
   to take the same view with regard to wicked and malignant spirits and
   unclean demons.  But if to entertain this view regarding malignant and
   opposing powers seem to be absurd, as it is certainly absurd that the
   cause of their wickedness should be removed from the purpose of their
   own will, and ascribed of necessity to their Creator, why should we not
   also be obliged to make a similar confession regarding the good and
   holy powers, that, viz., the good which is in them is not theirs by
   essential being, which we have manifestly shown to be the case with
   Christ and the Holy Spirit alone, as undoubtedly with the Father also?
   For it was proved that there was nothing compound in the nature of the
   Trinity, so that these qualities might seem to belong to it as
   accidental consequences.  From which it follows, that in the case of
   every creature it is a result of his own works and movements, that
   those powers which appear either to hold sway over others or to
   exercise power or dominion, have been preferred to and placed over
   those whom they are said to govern or exercise power over, and not in
   consequence of a peculiar privilege inherent in their constitutions,
   but on account of merit.

   4.  But that we may not appear to build our assertions on subjects of
   such importance and difficulty on the ground of inference alone, or to
   require the assent of our hearers to what is only conjectural, let us
   see whether we can obtain any declarations from holy Scripture, by the
   authority of which these positions may be more credibly maintained.
   And, firstly, we shall adduce what holy Scripture contains regarding
   wicked powers; we shall next continue our investigation with regard to
   the others, as the Lord shall be pleased to enlighten us, that in
   matters of such difficulty we may ascertain what is nearest to the
   truth, or what ought to be our opinions agreeably to the standard of
   religion.  Now we find in the prophet Ezekiel two prophecies written to
   the prince of Tyre, the former of which might appear to any one, before
   he heard the second also, to be spoken of some man who was prince of
   the Tyrians.  In the meantime, therefore, we shall take nothing from
   that first prophecy; but as the second is manifestly of such a kind as
   cannot be at all understood of a man, but of some superior power which
   had fallen away from a higher position, and had been reduced to a lower
   and worse condition, we shall from it take an illustration, by which it
   may be demonstrated with the utmost clearness, that those opposing and
   malignant powers were not formed or created so by nature, but fell from
   a better to a worse position, and were converted into wicked beings;
   that those blessed powers also were not of such a nature as to be
   unable to admit what was opposed to them if they were so inclined and
   became negligent, and did not guard most carefully the blessedness of
   their condition.  For if it is related that he who is called the prince
   of Tyre was amongst the saints, and was without stain, and was placed
   in the paradise of God, and adorned also with a crown of comeliness and
   beauty, is it to be supposed that such an one could be in any degree
   inferior to any of the saints?  For he is described as having been
   adorned with a crown of comeliness and beauty, and as having walked
   stainless in the paradise of God:  and how can any one suppose that
   such a being was not one of those holy and blessed powers which, as
   being placed in a state of happiness, we must believe to be endowed
   with no other honour than this?  But let us see what we are taught by
   the words of the prophecy themselves.  "The word of the Lord," says the
   prophet, "came to me, saying, Son of man, take up a lamentation over
   the prince of Tyre, and say to him, Thus saith the Lord God, Thou hast
   been the seal of a similitude, and a crown of comeliness among the
   delights of paradise; thou wert adorned with every good stone or gem,
   and wert clothed with sardonyx, and topaz, and emerald, and carbuncle,
   and sapphire, and jasper, set in gold and silver, and with agate,
   amethyst, and chrysolite, and beryl, and onyx:  with gold also didst
   thou fill thy treasures, and thy storehouses within thee.  From the day
   when thou wert created along with the cherubim, I placed thee in the
   holy mount of God.  Thou wert in the midst of the fiery stones:  thou
   wert stainless in thy days, from the day when thou wert created, until
   iniquities were found in thee:  from the greatness of thy trade, thou
   didst fill thy storehouses with iniquity, and didst sin, and wert
   wounded from the mount of God.  And a cherub drove thee forth from the
   midst of the burning stones; and thy heart was elated because of thy
   comeliness, thy discipline was corrupted along with thy beauty:  on
   account of the multitude of thy sins, I cast thee forth to the earth
   before kings; I gave thee for a show and a mockery on account of the
   multitude of thy sins, and of thine iniquities:  because of thy trade
   thou hast polluted thy holy places.  And I shall bring forth fire from
   the midst of thee, and it shall devour thee, and I shall give thee for
   ashes and cinders on the earth in the sight of all who see thee:  and
   all who know thee among the nations shall mourn over thee.  Thou hast
   been made destruction, and thou shalt exist no longer for ever." [2031]
     Seeing, then, that such are the words of the prophet, who is there
   that on hearing, "Thou wert a seal of a similitude, and a crown of
   comeliness among the delights of paradise," or that "From the day when
   thou wert created with the cherubim, I placed thee in the holy mount of
   God," can so enfeeble the meaning as to suppose that this language is
   used of some man or saint, not to say the prince of Tyre?  Or what
   fiery stones can he imagine in the midst of which any man could live?
   Or who could be supposed to be stainless from the very day of his
   creation, and wickedness being afterwards discovered in him, it be said
   of him then that he was cast forth upon the earth?  For the meaning of
   this is, that He who was not yet on the earth is said to be cast forth
   upon it:  whose holy places also are said to be polluted.  We have
   shown, then, that what we have quoted regarding the prince of Tyre from
   the prophet Ezekiel refers to an adverse power, and by it it is most
   clearly proved that that power was formerly holy and happy; from which
   state of happiness it fell from the time that iniquity was found in it,
   and was hurled to the earth, and was not such by nature and creation.
   We are of opinion, therefore, that these words are spoken of a certain
   angel who had received the office of governing the nation of the
   Tyrians, and to whom also their souls had been entrusted to be taken
   care of.  But what Tyre, or what souls of Tyrians, we ought to
   understand, whether that Tyre which is situated within the boundaries
   of the province of Phoenicia, or some other of which, this one which we
   know on earth is the model; and the souls of the Tyrians, whether they
   are those of the former or those which belong to that Tyre which is
   spiritually understood, does not seem to be a matter requiting
   examination in this place; lest perhaps we should appear to investigate
   subjects of so much mystery and importance in a cursory manner, whereas
   they demand a labour and work of their own.

   5.  Again, we are taught as follows by the prophet Isaiah regarding
   another opposing power.  The prophet says, "How is Lucifer, who used to
   arise in the morning, fallen from heaven!  He who assailed all nations
   is broken and beaten to the ground.  Thou indeed saidst in thy heart, I
   shall ascend into heaven; above the stars of heaven shall I place my
   throne; I shall sit upon a lofty mountain, above the lofty mountains
   which are towards the north; I shall ascend above the clouds; I shall
   be like the Most High.  Now shalt thou be brought down to the lower
   world, and to the foundations of the earth.  They who see thee shall be
   amazed at thee, and shall say, This is the man who harassed the whole
   earth, who moved kings, who made the whole world a desert, who
   destroyed cities, and did not unloose those who were in chains.  All
   the kings of the nations have slept in honour, every one in his own
   house; but thou shalt be cast forth on the mountains, accursed with the
   many dead who have been pierced through with swords, and have descended
   to the lower world.  As a garment cloned with blood, and stained, will
   not be clean; neither shalt thou be clean, because thou hast destroyed
   my land and slain my people:  thou shalt not remain for ever, most
   wicked seed.  Prepare thy sons for death on account of the sins of thy
   father, lest they rise again and inherit the earth, and fill the earth
   with wars.  And I shall rise against them, saith the Lord of hosts, and
   I shall cause their name to perish, and their remains, and their seed."
   [2032]   Most evidently by these words is he shown to have fallen from
   heaven, who formerly was Lucifer, and who used to arise in the
   morning.  For if, as some think, he was a nature of darkness, how is
   Lucifer said to have existed before?  Or how could he arise in the
   morning, who had in himself nothing of the light?  Nay, even the
   Saviour Himself teaches us, saying of the devil, "Behold, I see Satan
   fallen from heaven like lightning." [2033]   For at one time he was
   light.  Moreover our Lord, who is the truth, compared the power of His
   own glorious advent to lightning, in the words, "For as the lightning
   shineth from the height of heaven even to its height again, so will the
   coming of the Son of man be." [2034]   And notwithstanding He compares
   him to lightning, and says that he fell from heaven, that He might show
   by this that he had been at one time in heaven, and had had a place
   among the saints, and had enjoyed a share in that light in which all
   the saints participate, by which they are made angels of light, and by
   which the apostles are termed by the Lord the light of the world.  In
   this manner, then, did that being once exist as light before he went
   astray, and fell to this place, and had his glory turned into dust,
   which is peculiarly the mark of the wicked, as the prophet also says;
   whence, too, he was called the prince of this world, i.e., of an
   earthly habitation:  for he exercised power over those who were
   obedient to his wickedness, since "the whole of this world"--for I term
   this place of earth, world--"lieth in the wicked one," [2035] and in
   this apostate.  That he is an apostate, i.e., a fugitive, even the Lord
   in the book of Job says, "Thou wilt take with a hook the apostate
   dragon," i.e., a fugitive. [2036]   Now it is certain that by the
   dragon is understood the devil himself.  If then they are called
   opposing powers, and are said to have been once without stain, while
   spotless purity exists in the essential being of none save the Father,
   Son, and Holy Spirit, but is an accidental quality in every created
   thing; and since that which is accidental may also fall away, and since
   those opposite powers once were spotless, and were once among those
   which still remain unstained, it is evident from all this that no one
   is pure either by essence or nature, and that no one was by nature
   polluted.  And the consequence of this is, that it lies within
   ourselves and in our own actions to possess either happiness or
   holiness; or by sloth and negligence to fall from happiness into
   wickedness and ruin, to such a degree that, through too great
   proficiency, so to speak, in wickedness (if a man be guilty of so great
   neglect), he may descend even to that state in which he will be changed
   into what is called an "opposing power."
     __________________________________________________________________

   [2022] Heb. i. 14.

   [2023] Officia.

   [2024] Eph. i. 21.

   [2025] Deut. xxxii. 9.

   [2026] Deut. xxxii. 8.  The Septuagint here differs from the Masoretic
   text.

   [2027] [See note at end of chap. vi.  S.]

   [2028] Simul cum substantiæ suæ prolatione--at the same time with the
   emanation of their substance.

   [2029] Conditionis prærogativa.

   [2030] Substantialiter.

   [2031] Ezek. xxviii. 11-19.

   [2032] Isa. xiv. 12-22.

   [2033] Luke x. 18.

   [2034] Matt. xxiv. 27.

   [2035] 1 John v. 19.

   [2036] Job xl. 20 [LXX.].
     __________________________________________________________________

   Chapter VI.--On the End or Consummation.

   1.  An end or consummation would seem to be an indication of the
   perfection and completion of things.  And this reminds us here, that if
   there be any one imbued with a desire of reading and understanding
   subjects of such difficulty and importance, he ought to bring to the
   effort a perfect and instructed understanding, lest perhaps, if he has
   had no experience in questions of this kind, they may appear to him as
   vain and superfluous; or if his mind be full of preconceptions and
   prejudices on other points, he may judge these to be heretical and
   opposed to the faith of the Church, yielding in so doing not so much to
   the convictions of reason as to the dogmatism of prejudice.  These
   subjects, indeed, are treated by us with great solicitude and caution,
   in the manner rather of an investigation and discussion, than in that
   of fixed and certain decision.  For we have pointed out in the
   preceding pages those questions which must be set forth in clear
   dogmatic propositions, as I think has been done to the best of my
   ability when speaking of the Trinity.  But on the present occasion our
   exercise is to be conducted, as we best may, in the style of a
   disputation rather than of strict definition.

   The end of the world, then, and the final consummation, will take place
   when every one shall be subjected to punishment for his sins; a time
   which God alone knows, when He will bestow on each one what he
   deserves.  We think, indeed, that the goodness of God, through His
   Christ, may recall all His creatures to one end, even His enemies being
   conquered and subdued.  For thus says holy Scripture, "The Lord said to
   My Lord, Sit Thou at My right hand, until I make Thine enemies Thy
   footstool." [2037]   And if the meaning of the prophet's language here
   be less clear, we may ascertain it from the Apostle Paul, who speaks
   more openly, thus:  "For Christ must reign until He has put all enemies
   under His feet." [2038]   But if even that unreserved declaration of
   the apostle do not sufficiently inform us what is meant by "enemies
   being placed under His feet," listen to what he says in the following
   words, "For all things must be put under Him."  What, then, is this
   "putting under" by which all things must be made subject to Christ?  I
   am of opinion that it is this very subjection by which we also wish to
   be subject to Him, by which the apostles also were subject, and all the
   saints who have been followers of Christ.  For the name "subjection,"
   by which we are subject to Christ, indicates that the salvation which
   proceeds from Him belongs to His subjects, agreeably to the declaration
   of David, "Shall not my soul be subject unto God?  From Him cometh my
   salvation." [2039]

   2.  Seeing, then, that such is the end, when all enemies will be
   subdued to Christ, when death--the last enemy--shall be destroyed, and
   when the kingdom shall be delivered up by Christ (to whom all things
   are subject) to God the Father; let us, I say, from such an end as
   this, contemplate the beginnings of things.  For the end is always like
   the beginning:  and, therefore, as there is one end to all things, so
   ought we to understand that there was one beginning; and as there is
   one end to many things, so there spring from one beginning many
   differences and varieties, which again, through the goodness of God,
   and by subjection to Christ, and through the unity of the Holy Spirit,
   are recalled to one end, which is like unto the beginning:  all those,
   viz., who, bending the knee at the name of Jesus, make known by so
   doing their subjection to Him:  and these are they who are in heaven,
   on earth, and under the earth:  by which three classes the whole
   universe of things is pointed out, those, viz., who from that one
   beginning were arranged, each according to the diversity of his
   conduct, among the different orders, in accordance with their desert;
   for there was no goodness in them by essential being, as in God and His
   Christ, and in the Holy Spirit.  For in the Trinity alone, which is the
   author of all things, does goodness exist in virtue of essential being;
   while others possess it as an accidental and perishable quality, and
   only then enjoy blessedness, when they participate in holiness and
   wisdom, and in divinity itself.  But if they neglect and despise such
   participation, then is each one, by fault of his own slothfulness,
   made, one more rapidly, another more slowly, one in a greater, another
   in a less degree, the cause of his own downfall.  And since, as we have
   remarked, the lapse by which an individual falls away from his position
   is characterized by great diversity, according to the movements of the
   mind and will, one man falling with greater ease, another with more
   difficulty, into a lower condition; in this is to be seen the just
   judgment of the providence of God, that it should happen to every one
   according to the diversity of his conduct, in proportion to the desert
   of his declension and defection.  Certain of those, indeed, who
   remained in that beginning which we have described as resembling the
   end which is to come, obtained, in the ordering and arrangement of the
   world, the rank of angels; others that of influences, others of
   principalities, others of powers, that they may exercise power over
   those who need to have power upon their head.  Others, again, received
   the rank of thrones, having the office of judging or ruling those who
   require this; others dominion, doubtless, over slaves; all of which are
   conferred by Divine Providence in just and impartial judgment according
   to their merits, and to the progress which they had made in the
   participation and imitation of God.  But those who have been removed
   from their primal state of blessedness have not been removed
   irrecoverably, but have been placed under the rule of those holy and
   blessed orders which we have described; and by availing themselves of
   the aid of these, and being remoulded by salutary principles and
   discipline, they may recover themselves, and be restored to their
   condition of happiness.  From all which I am of opinion, so far as I
   can see, that this order of the human race has been appointed in order
   that in the future world, or in ages to come, when there shall be the
   new heavens and new earth, spoken of by Isaiah, it may be restored to
   that unity promised by the Lord Jesus in His prayer to God the Father
   on behalf of His disciples:  "I do not pray for these alone, but for
   all who shall believe on Me through their word:  that they all may be
   one, as Thou, Father, art in Me, and I in Thee, that they also may be
   one in Us;" [2040] and again, when He says:  "That they may be one,
   even as We are one; I in them, and Thou in Me, that they may be made
   perfect in one." [2041]   And this is further confirmed by the language
   of the Apostle Paul:  "Until we all come in the unity of the faith to a
   perfect man, to the measure of the stature of the fulness of Christ."
   [2042]   And in keeping with this is the declaration of the same
   apostle, when he exhorts us, who even in the present life are placed in
   the Church, in which is the form of that kingdom which is to come, to
   this same similitude of unity:  "That ye all speak the same thing, and
   that there be no divisions among you; but that ye be perfectly joined
   together in the same mind and in the same judgment." [2043]

   3.  It is to be borne in mind, however, that certain beings who fell
   away from that one beginning of which we have spoken, have sunk to such
   a depth of unworthiness and wickedness as to be deemed altogether
   undeserving of that training and instruction by which the human race,
   while in the flesh, are trained and instructed with the assistance of
   the heavenly powers; and continue, on the contrary, in a state of
   enmity and opposition to those who are receiving this instruction and
   teaching.  And hence it is that the whole of this mortal life is full
   of struggles and trials, caused by the opposition and enmity of those
   who fell from a better condition without at all looking back, and who
   are called the devil and his angels, and the other orders of evil,
   which the apostle classed among the opposing powers.  But whether any
   of these orders who act under the government of the devil, and obey his
   wicked commands, will in a future world be converted to righteousness
   because of their possessing the faculty of freedom of will, or whether
   persistent and inveterate wickedness may be changed by the power of
   habit into nature, is a result which you yourself, reader, may approve
   of, if neither in these present worlds which are seen and temporal, nor
   in those which are unseen and are eternal, that portion is to differ
   wholly from the final unity and fitness of things.  But in the
   meantime, both in those temporal worlds which are seen, as well as in
   those eternal worlds which are invisible, all those beings are
   arranged, according to a regular plan, in the order and degree of their
   merits; so that some of them in the first, others in the second, some
   even in the last times, after having undergone heavier and severer
   punishments, endured for a lengthened period, and for many ages, so to
   speak, improved by this stern method of training, and restored at first
   by the instruction of the angels, and subsequently by the powers of a
   higher grade, and thus advancing through each stage to a better
   condition, reach even to that which is invisible and eternal, having
   travelled through, by a kind of training, every single office of the
   heavenly powers.  From which, I think, this will appear to follow as an
   inference, that every rational nature may, in passing from one order to
   another, go through each to all, and advance from all to each, while
   made the subject of various degrees of proficiency and failure
   according to its own actions and endeavours, put forth in the enjoyment
   of its power of freedom of will.

   4.  But since Paul says that certain things are visible and temporal,
   and others besides these invisible and eternal, we proceed to inquire
   how those things which are seen are temporal--whether because there
   will be nothing at all after them in all those periods of the coming
   world, in which that dispersion and separation from the one beginning
   is undergoing a process of restoration to one and the same end and
   likeness; or because, while the form of those things which are seen
   passes away, their essential nature is subject to no corruption.  And
   Paul seems to confirm the latter view, when he says, "For the fashion
   of this world passeth away." [2044]   David also appears to assert the
   same in the words, "The heavens shall perish, but Thou shalt endure;
   and they all shall wax old as a garment, and Thou shalt change them
   like a vesture, and like a vestment they shall be changed." [2045]
   For if the heavens are to be changed, assuredly that which is changed
   does not perish, and if the fashion of the world passes away, it is by
   no means an annihilation or destruction of their material substance
   that is shown to take place, but a kind of change of quality and
   transformation of appearance.  Isaiah also, in declaring prophetically
   that there will be a new heaven and a new earth, undoubtedly suggests a
   similar view.  For this renewal of heaven and earth, and this
   transmutation of the form of the present world, and this changing of
   the heavens will undoubtedly be prepared for those who are walking
   along that way which we have pointed out above, and are tending to that
   goal of happiness to which, it is said, even enemies themselves are to
   be subjected, and in which God is said to be "all and in all."  And if
   any one imagine that at the end material, i.e., bodily, nature will be
   entirely destroyed, he cannot in any respect meet my view, how beings
   so numerous and powerful are able to live and to exist without bodies,
   since it is an attribute of the divine nature alone--i.e., of the
   Father, Son, and Holy Spirit--to exist without any material substance,
   and without partaking in any degree of a bodily adjunct.  Another,
   perhaps, may say that in the end every bodily substance will be so pure
   and refined as to be like the æther, and of a celestial purity and
   clearness.  How things will be, however, is known with certainty to God
   alone, and to those who are His friends through Christ and the Holy
   Spirit. [2046]
     __________________________________________________________________

   [2037] Ps. cx. 1.

   [2038] 1 Cor. xv. 25.

   [2039] Ps. lxii. 1.

   [2040] John xvii. 20, 21.

   [2041] John xvii. 22, 23.

   [2042] Eph. iv. 13.

   [2043] 1 Cor. i. 10.

   [2044] 1 Cor. vii. 31.

   [2045] Ps. cii. 26.

   [2046] [The language used by Origen in this and the preceding chapter
   affords a remarkable illustration of that occasional extravagance in
   statements of facts and opinions, as well as of those strange
   imaginings and wild speculations as to the meaning of Holy Scripture,
   which brought upon him subsequently grave charges of error and
   heretical pravity.  See Neander's History of the Christian Religion and
   Church during the First Three Centuries (Rose's translation), vol. ii.
   p. 217 et seqq., and Hagenbach's History of Doctrines, vol. i. p. 102
   et seqq.  See also Prefatory Note to Origen's Works, supra, p. 235.
   S.]
     __________________________________________________________________

   Chapter VII.--On Incorporeal and Corporeal Beings.

   1.  The subjects considered in the previous chapter have been spoken of
   in general language, the nature of rational beings being discussed more
   by way of intelligent inference than strict dogmatic definition, with
   the exception of the place where we treated, to the best of our
   ability, of the persons of Father, Son, and Holy Spirit.  We have now
   to ascertain what those matters are which it is proper to treat in the
   following pages according to our dogmatic belief, i.e., in agreement
   with the creed of the Church.  All souls and all rational natures,
   whether holy or wicked, were formed or created, and all these,
   according to their proper nature, are incorporeal; but although
   incorporeal, they were nevertheless created, because all things were
   made by God through Christ, as John teaches in a general way in his
   Gospel, saying, "In the beginning was the Word, and the Word was with
   God, and the Word was God.  The same was in the beginning with God.
   All things were made by Him, and without Him was nothing made." [2047]
     The Apostle Paul, moreover, describing created things by species and
   numbers and orders, speaks as follows, when showing that all things
   were made through Christ:  "And in Him were all things created, that
   are in heaven, and that are in earth, visible and invisible, whether
   they be thrones, or dominions, or principalities, or powers:  all
   things were created by Him, and in Him:  and He is before all, and He
   is the head." [2048]   He therefore manifestly declares that in Christ
   and through Christ were all things made and created, whether things
   visible, which are corporeal, or things invisible, which I regard as
   none other than incorporeal and spiritual powers.  But of those things
   which he had termed generally corporeal or incorporeal, he seems to me,
   in the words that follow, to enumerate the various kinds, viz.,
   thrones, dominions, principalities, powers, influences.

   These matters now have been previously mentioned by us, as we are
   desirous to come in an orderly manner to the investigation of the sun,
   and moon, and stars by way of logical inference, and to ascertain
   whether they also ought properly to be reckoned among the
   principalities on account of their being said to be created in 'Archas,
   i.e., for the government of day and night; or whether they are to be
   regarded as having only that government of day and night which they
   discharge by performing the office of illuminating them, and are not in
   reality chief of that order of principalities.

   2.  Now, when it is said that all things were made by Him, and that in
   Him were all things created, both things in heaven and things on earth,
   there can be no doubt that also those things which are in the
   firmament, which is called heaven, and in which those luminaries are
   said to be placed, are included amongst the number of heavenly things.
   And secondly, seeing that the course of the discussion has manifestly
   discovered that all things were made or created, and that amongst
   created things there is nothing which may not admit of good and evil,
   and be capable of either, what are we to think of the following opinion
   which certain of our friends entertain regarding sun, moon, and stars,
   viz., that they are unchangeable, and incapable of becoming the
   opposite of what they are?  Not a few have held that view even
   regarding the holy angels, and certain heretics also regarding souls,
   which they call spiritual natures.

   In the first place, then, let us see what reason itself can discover
   respecting sun, moon, and stars,--whether the opinion, entertained by
   some, of their unchangeableness be correct,--and let the declarations
   of holy Scripture, as far as possible, be first adduced.  For Job
   appears to assert that not only may the stars be subject to sin, but
   even that they are actually not clean from the contagion of it.  The
   following are his words:  "The stars also are not clean in Thy sight."
   [2049]   Nor is this to be understood of the splendour of their
   physical substance, as if one were to say, for example, of a garment,
   that it is not clean; for if such were the meaning, then the accusation
   of a want of cleanness in the splendour of their bodily substance would
   imply an injurious reflection upon their Creator.  For if they are
   unable, through their own diligent efforts, either to acquire for
   themselves a body of greater brightness, or through their sloth to make
   the one they have less pure, how should they incur censure for being
   stars that are not clean, if they receive no praise because they are
   so? [2050]

   3.  But to arrive at a clearer understanding on these matters, we ought
   first to inquire after this point, whether it is allowable to suppose
   that they are living and rational beings; then, in the next place,
   whether their souls came into existence at the same time with their
   bodies, or seem to be anterior to them; and also whether, after the end
   of the world, we are to understand that they are to be released from
   their bodies; and whether, as we cease to live, so they also will cease
   from illuminating the world.  Although this inquiry may seem to be
   somewhat bold, yet, as we are incited by the desire of ascertaining the
   truth as far as possible, there seems no absurdity in attempting an
   investigation of the subject agreeably to the grace of the Holy Spirit.

   We think, then, that they may be designated as living beings, for this
   reason, that they are said to receive commandments from God, which is
   ordinarily the case only with rational beings.  "I have given a
   commandment to all the stars," [2051] says the Lord.  What, now, are
   these commandments?  Those, namely, that each star, in its order and
   course, should bestow upon the world the amount of splendour which has
   been entrusted to it.  For those which are called "planets" move in
   orbits of one kind, and those which are termed aplaneis are different.
   Now it manifestly follows from this, that neither can the movement of
   that body take place without a soul, nor can living things be at any
   time without motion.  And seeing that the stars move with such order
   and regularity, that their movements never appear to be at any time
   subject to derangement, would it not be the height of folly to say that
   so orderly an observance of method and plan could be carried out or
   accomplished by irrational beings?  In the writings of Jeremiah,
   indeed, the moon is called the queen of heaven. [2052]   Yet if the
   stars are living and rational beings, there will undoubtedly appear
   among them both an advance and a falling back.  For the language of
   Job, "the stars are not clean in His sight," seems to me to convey some
   such idea.

   4.  And now we have to ascertain whether those beings which in the
   course of the discussion we have discovered to possess life and reason,
   were endowed with a soul along with their bodies at the time mentioned
   in Scripture, when "God made two great lights, the greater light to
   rule the day, and the lesser light to rule the night, and the stars
   also," [2053] or whether their spirit was implanted in them, not at the
   creation of their bodies, but from without, after they had been already
   made.  I, for my part, suspect that the spirit was implanted in them
   from without; but it will be worth while to prove this from Scripture:
   for it will seem an easy matter to make the assertion on conjectural
   grounds, while it is more difficult to establish it by the testimony of
   Scripture.  Now it may be established conjecturally as follows.  If the
   soul of a man, which is certainly inferior while it remains the soul of
   a man, was not formed along with his body, but is proved to have been
   implanted strictly from without, much more must this be the case with
   those living beings which are called heavenly.  For, as regards man,
   how could the soul of him, viz., Jacob, who supplanted his brother in
   the womb, appear to be formed along with his body?  Or how could his
   soul, or its images, be formed along with his body, who, while lying in
   his mother's womb, was filled with the Holy Ghost?  I refer to John
   leaping in his mother's womb, and exulting because the voice of the
   salutation of Mary had come to the ears of his mother Elisabeth.  How
   could his soul and its images be formed along with his body, who,
   before he was created in the womb, is said to be known to God, and was
   sanctified by Him before his birth?  Some, perhaps, may think that God
   fills individuals with His Holy Spirit, and bestows upon them
   sanctification, not on grounds of justice and according to their
   deserts; but undeservedly.  And how shall we escape that declaration:
   "Is there unrighteousness with God?  God forbid!" [2054] or this:  "Is
   there respect of persons with God?" [2055]   For such is the defence of
   those who maintain that souls come into existence with bodies.  So far,
   then, as we can form an opinion from a comparison with the condition of
   man, I think it follows that we must hold the same to hold good with
   heavenly beings, which reason itself and scriptural authority show us
   to be the case with men.

   5.  But let us see whether we can find in holy Scripture any
   indications properly applicable to these heavenly existences.  The
   following is the statement of the Apostle Paul:  "The creature was made
   subject to vanity, not willingly, but by reason of Him who subjected
   the same in hope, because the creature itself also shall be delivered
   from the bondage of corruption into the glorious liberty of the
   children of God." [2056]   To what vanity, pray, was the creature made
   subject, or what creature is referred to, or how is it said "not
   willingly," or "in hope of what?"  And in what way is the creature
   itself to be delivered from the bondage of corruption?  Elsewhere,
   also, the same apostle says:  "For the expectation of the creature
   waiteth for the manifestation of the sons of God." [2057]   And again
   in another passage, "And not only we, but the creation itself groaneth
   together, and is in pain until now." [2058]   And hence we have to
   inquire what are the groanings, and what are the pains.  Let us see
   then, in the first place, what is the vanity to which the creature is
   subject.  I apprehend that it is nothing else than the body; for
   although the body of the stars is ethereal, it is nevertheless
   material.  Whence also Solomon appears to characterize the whole of
   corporeal nature as a kind of burden which enfeebles the vigour of the
   soul in the following language:  "Vanity of vanities, saith the
   Preacher; all is vanity.  I have looked, and seen all the works that
   are done under the sun; and, behold, all is vanity." [2059]   To this
   vanity, then, is the creature subject, that creature especially which,
   being assuredly the greatest in this world, holds also a distinguished
   principality of labour, i.e., the sun, and moon, and stars, are said to
   be subject to vanity, because they are clothed with bodies, and set
   apart to the office of giving light to the human race.  "And this
   creature," he remarks, "was subjected to vanity not willingly."  For it
   did not undertake a voluntary service to vanity, but because it was the
   will of Him who made it subject, and because of the promise of the
   Subjector to those who were reduced to this unwilling obedience, that
   when the ministry of their great work was performed, they were to be
   freed from this bondage of corruption and vanity when the time of the
   glorious redemption of God's children should have arrived.  And the
   whole of creation, receiving this hope, and looking for the fulfilment
   of this promise now, in the meantime, as having an affection for those
   whom it serves, groans along with them, and patiently suffers with
   them, hoping for the fulfilment of the promises.  See also whether the
   following words of Paul can apply to those who, although not willingly,
   yet in accordance with the will of Him who subjected them, and in hope
   of the promises, were made subject to vanity, when he says, "For I
   could wish to be dissolved," or "to return and be with Christ, which is
   far better." [2060]   For I think that the sun might say in like
   manner, "I would desire to be dissolved," or "to return and be with
   Christ, which is far better."  Paul indeed adds, "Nevertheless, to
   abide in the flesh is more needful for you;" while the sun may say, "To
   abide in this bright and heavenly body is more necessary, on account of
   the manifestation of the sons of God."  The same views are to be
   believed and expressed regarding the moon and stars.

   Let us see now what is the freedom of the creature, or the termination
   of its bondage.  When Christ shall have delivered up the kingdom to God
   even the Father, then also those living things, when they shall have
   first been made the kingdom of Christ, shall be delivered, along with
   the whole of that kingdom, to the rule of the Father, that when God
   shall be all in all, they also, since they are a part of all things,
   may have God in themselves, as He is in all things.
     __________________________________________________________________

   [2047] John i. 1-3.

   [2048] Col. i. 16-18.

   [2049] Job xxv. 5.

   [2050] [See note, supra, p. 262.  S.]

   [2051] Isa. xlv. 12.

   [2052] Jer. vii. 18.

   [2053] Gen. i. 16.

   [2054] Rom. ix. 14.

   [2055] Rom. ii. 11.

   [2056] Cf. Rom. viii. 20, 21.

   [2057] Rom. viii. 19.

   [2058] Rom. viii. 22, cf. 23.

   [2059] Eccles. i. 1, 14.

   [2060] Phil. i. 23.
     __________________________________________________________________

   Chapter VIII.--On the Angels.

   1.  A similar method must be followed in treating of the angels; nor
   are we to suppose that it is the result of accident that a particular
   office is assigned to a particular angel:  as to Raphael, e.g., the
   work of curing and healing; to Gabriel, the conduct of wars; to
   Michael, the duty of attending to the prayers and supplications of
   mortals.  For we are not to imagine that they obtained these offices
   otherwise than by their own merits, and by the zeal and excellent
   qualities which they severally displayed before this world was formed;
   so that afterwards in the order of archangels, this or that office was
   assigned to each one, while others deserved to be enrolled in the order
   of angels, and to act under this or that archangel, or that leader or
   head of an order.  All of which things were disposed, as I have said,
   not indiscriminately and fortuitously, but by a most appropriate and
   just decision of God, who arranged them according to deserts, in
   accordance with His own approval and judgment:  so that to one angel
   the Church of the Ephesians was to be entrusted; to another, that of
   the Smyrnæans; one angel was to be Peter's, another Paul's; and so on
   through every one of the little ones that are in the Church, for such
   and such angels as even daily behold the face of God must be assigned
   to each one of them; [2061] and there must also be some angel that
   encampeth round about them that fear God. [2062]   All of which things,
   assuredly, it is to be believed, are not performed by accident or
   chance, or because they (the angels) were so created, lest on that view
   the Creator should be accused of partiality; but it is to be believed
   that they were conferred by God, the just and impartial Ruler of all
   things, agreeably to the merits and good qualities and mental vigour of
   each individual spirit.

   2.  And now let us say something regarding those who maintain the
   existence of a diversity of spiritual natures, that we may avoid
   falling into the silly and impious fables of such as pretend that there
   is a diversity of spiritual natures both among heavenly existences and
   human souls, and for that reason allege that they were called into
   being by different creators; for while it seems, and is really, absurd
   that to one and the same Creator should be ascribed the creation of
   different natures of rational beings, they are nevertheless ignorant of
   the cause of that diversity.  For they say that it seems inconsistent
   for one and the same Creator, without any existing ground of merit, to
   confer upon some beings the power of dominion, and to subject others
   again to authority; to bestow a principality upon some, and to render
   others subordinate to rulers.  Which opinions indeed, in my judgment,
   are completely rejected by following out the reasoning explained above,
   and by which it was shown that the cause of the diversity and variety
   among these beings is due to their conduct, which has been marked
   either with greater earnestness or indifference, according to the
   goodness or badness of their nature, and not to any partiality on the
   part of the Disposer.  But that this may more easily be shown to be the
   case with heavenly beings, let us borrow an illustration from what
   either has been done or is done among men, in order that from visible
   things we may, by way of consequence, behold also things invisible.

   Paul and Peter are undoubtedly proved to have been men of a spiritual
   nature.  When, therefore, Paul is found to have acted contrary to
   religion, in having persecuted the Church of God, and Peter to have
   committed so grave a sin as, when questioned by the maid-servant, to
   have asserted with an oath that he did not know who Christ was, how is
   it possible that these--who, according to those persons of whom we
   speak, were spiritual beings--should fall into sins of such a nature,
   especially as they are frequently in the habit of saying that a good
   tree cannot bring forth evil fruits?  And if a good tree cannot produce
   evil fruit, and as, according to them, Peter and Paul were sprung from
   the root of a good tree, how should they be deemed to have brought
   forth fruits so wicked?  And if they should return the answer which is
   generally invented, that it was not Paul who persecuted, but some other
   person, I know not whom, who was in Paul; and that it was not Peter who
   uttered the denial, but some other individual in him; how should Paul
   say, if he had not sinned, that "I am not worthy to be called an
   apostle, because I persecuted the Church of God?" [2063]   Or why did
   Peter weep most bitterly, if it were another than he who sinned?  From
   which all their silly assertions will be proved to be baseless.

   3.  According to our view, there is no rational creature which is not
   capable both of good and evil.  But it does not follow, that because we
   say there is no nature which may not admit evil, we therefore maintain
   that every nature has admitted evil, i.e., has become wicked.  As we
   may say that the nature of every man admits of his being a sailor, but
   it does not follow from that, that every man will become so; or, again,
   it is possible for every one to learn grammar or medicine, but it is
   not therefore proved that every man is either a physician or a
   grammarian; so, if we say that there is no nature which may not admit
   evil, it is not necessarily indicated that it has done so.  For, in our
   view, not even the devil himself was incapable of good; but although
   capable of admitting good, he did not therefore also desire it, or make
   any effort after virtue.  For, as we are taught by those quotations
   which we adduced from the prophets, there was once a time when he was
   good, when he walked in the paradise of God between the cherubim.  As
   he, then, possessed the power either of receiving good or evil, but
   fell away from a virtuous course, and turned to evil with all the
   powers of his mind, so also other creatures, as having a capacity for
   either condition, in the exercise of the freedom of their will, flee
   from evil, and cleave to good.  There is no nature, then, which may not
   admit of good or evil, except the nature of God--the fountain of all
   good things--and of Christ; for it is wisdom, and wisdom assuredly
   cannot admit folly; and it is righteousness, and righteousness will
   never certainly admit of unrighteousness; and it is the Word, or
   Reason, which certainly cannot be made irrational; nay, it is also the
   light, and it is certain that the darkness does not receive the light.
   In like manner, also, the nature of the Holy Spirit, being holy, does
   not admit of pollution; for it is holy by nature, or essential being.
   If there is any other nature which is holy, it possesses this property
   of being made holy by the reception or inspiration of the Holy Spirit,
   not having it by nature, but as an accidental quality, for which reason
   it may be lost, in consequence of being accidental.  So also a man may
   possess an accidental righteousness, from which it is possible for him
   to fall away.  Even the wisdom which a man has is still accidental,
   although it be within our own power to become wise, if we devote
   ourselves to wisdom with the zeal and effort of our life; and if we
   always pursue the study of it, we may always be participators of
   wisdom:  and that result will follow either in a greater or less
   degree, according to the desert of our life or the amount of our zeal.
   For the goodness of God, as is worthy of Him, incites and attracts all
   to that blissful end, where all pain, and sadness, and sorrow fall away
   and disappear.

   4.  I am of opinion, then, so far as appears to me, that the preceding
   discussion has sufficiently proved that it is neither from want of
   discrimination, nor from any accidental cause, either that the
   "principalities" hold their dominion, or the other orders of spirits
   have obtained their respective offices; but that they have received the
   steps of their rank on account of their merits, although it is not our
   privilege to know or inquire what those acts of theirs were, by which
   they earned a place in any particular order.  It is sufficient only to
   know this much, in order to demonstrate the impartiality and
   righteousness of God, that, conformably with the declaration of the
   Apostle Paul, "there is no acceptance of persons with Him," [2064] who
   rather disposes everything according to the deserts and moral progress
   of each individual.  So, then, the angelic office does not exist except
   as a consequence of their desert; nor do "powers" exercise power except
   in virtue of their moral progress; nor do those which are called
   "seats," i.e., the powers of judging and ruling, administer their
   powers unless by merit; nor do "dominions" rule undeservedly, for that
   great and distinguished order of rational creatures among celestial
   existences is arranged in a glorious variety of offices.  And the same
   view is to be entertained of those opposing influences which have given
   themselves up to such places and offices, that they derive the property
   by which they are made "principalities," or "powers," or rulers of the
   darkness of the world, or spirits of wickedness, or malignant spirits,
   or unclean demons, not from their essential nature, nor from their
   being so created, but have obtained these degrees in evil in proportion
   to their conduct, and the progress which they made in wickedness.  And
   that is a second order of rational creatures, who have devoted
   themselves to wickedness in so headlong a course, that they are
   unwilling rather than unable to recall themselves; the thirst for evil
   being already a passion, and imparting to them pleasure.  But the third
   order of rational creatures is that of those who are judged fit by God
   to replenish the human race, i.e., the souls of men, assumed in
   consequence of their moral progress into the order of angels; of whom
   we see some assumed into the number:  those, viz., who have been made
   the sons of God, or the children of the resurrection, or who have
   abandoned the darkness, and have loved the light, and have been made
   children of the light; or those who, proving victorious in every
   struggle, and being made men of peace, have been the sons of peace, and
   the sons of God; or those who, mortifying their members on the earth,
   and, rising above not only their corporeal nature, but even the
   uncertain and fragile movements of the soul itself, have united
   themselves to the Lord, being made altogether spiritual, that they may
   be for ever one spirit with Him, discerning along with Him each
   individual thing, until they arrive at a condition of perfect
   spirituality, and discern all things by their perfect illumination in
   all holiness through the word and wisdom of God, and are themselves
   altogether undistinguishable by any one.

   We think that those views are by no means to be admitted, which some
   are wont unnecessarily to advance and maintain, viz., that souls
   descend to such a pitch of abasement that they forget their rational
   nature and dignity, and sink into the condition of irrational animals,
   either large or small; and in support of these assertions they
   generally quote some pretended statements of Scripture, such as, that a
   beast, to which a woman has unnaturally prostituted herself, shall be
   deemed equally guilty with the woman, and shall be ordered to be
   stoned; or that a bull which strikes with its horn, [2065] shall be put
   to death in the same way; or even the speaking of Balaam's ass, when
   God opened its mouth, and the dumb beast of burden, answering with
   human voice, reproved the madness of the prophet.  All of which
   assertions we not only do not receive, but, as being contrary to our
   belief, we refute and reject.  After the refutation and rejection of
   such perverse opinions, we shall show, at the proper time and place,
   how those passages which they quote from the sacred Scriptures ought to
   be understood.
     __________________________________________________________________

   [2061] Matt. xviii. 10.

   [2062] Ps. xxxiv. 7.  Tum demun per singulos minimorum, qui sunt in
   ecclesiâ, qui vel qui adscribi singulis debeant angeli, qui etiam
   quotidie videant faciem Dei; sed et quis debeat esse angelus, qui
   circumdet in circuitu timentium Deum.

   [2063] 1 Cor. xv. 9.

   [2064] Cf. Rom. ii. 11.

   [2065] [See Exod. xxi. 28, 29.  S.]
     __________________________________________________________________

   Fragment from the First Book of the de Principiis.

   Translated by Jerome in His Epistle to Avitus.

   "It is an evidence of great negligence and sloth, that each one should
   fall down to such (a pitch of degradation), and be so emptied, as that,
   in coming to evil, he may be fastened to the gross body of irrational
   beasts of burden."
     __________________________________________________________________

   Another Fragment from the Same.

   Translated in the Same Epistle to Avitus.

   "At the end and consummation of the world, when souls and rational
   creatures shall have been sent forth as from bolts and barriers, [2066]
   some of them walk slowly on account of their slothful habits, others
   fly with rapid flight on account of their diligence.  And since all are
   possessed of free-will, and may of their own accord admit either of
   good or evil, the former will be in a worse condition than they are at
   present, while the latter will advance to a better state of things;
   because different conduct and varying wills will admit of a different
   condition in either direction, i.e., angels may become men or demons,
   and again from the latter they may rise to be men or angels."
     __________________________________________________________________

   [2066] De quibusdam repagulis atque carceribus.  There is an allusion
   here to the race-course and the mode of starting the chariots.
     __________________________________________________________________
     __________________________________________________________________
     __________________________________________________________________

   Book II.

   Chapter I.--On the World.

   1.  Although all the discussions in the preceding book have had
   reference to the world and its arrangements, it now seems to follow
   that we should specially re-discuss a few points respecting the world
   itself, i.e., its beginning and end, or those dispensations of Divine
   Providence which have taken place between the beginning and the end, or
   those events which are supposed to have occurred before the creation of
   the world, or are to take place after the end.

   In this investigation, the first point which clearly appears is, that
   the world in all its diversified and varying conditions is composed not
   only of rational and diviner natures, and of a diversity of bodies, but
   of dumb animals, wild and tame beasts, of birds, and of all things
   which live in the waters; [2067] then, secondly, of places, i.e., of
   the heaven or heavens, and of the earth or water, as well as of the
   air, which is intermediate, and which they term æther, and of
   everything which proceeds from the earth or is born in it.  Seeing,
   then, [2068] there is so great a variety in the world, and so great a
   diversity among rational beings themselves, on account of which every
   other variety and diversity also is supposed to have come into
   existence, what other cause than this ought to be assigned for the
   existence of the world, especially if we have regard to that end by
   means of which it was shown in the preceding book that all things are
   to be restored to their original condition?  And if this should seem to
   be logically stated, what other cause, as we have already said, are we
   to imagine for so great a diversity in the world, save the diversity
   and variety in the movements and declensions of those who fell from
   that primeval unity and harmony in which they were at first created by
   God, and who, being driven from that state of goodness, and drawn in
   various directions by the harassing influence of different motives and
   desires, have changed, according to their different tendencies, the
   single and undivided goodness of their nature into minds of various
   sorts? [2069]

   2.  But God, by the ineffable skill of His wisdom, transforming and
   restoring all things, in whatever manner they are made, to some useful
   aim, and to the common advantage of all, recalls those very creatures
   which differed so much from each other in mental conformation to one
   agreement of labour and purpose; so that, although they are under the
   influence of different motives, they nevertheless complete the fulness
   and perfection of one world, and the very variety of minds tends to one
   end of perfection.  For it is one power which grasps and holds together
   all the diversity of the world, and leads the different movements
   towards one work, lest so immense an undertaking as that of the world
   should be dissolved by the dissensions of souls.  And for this reason
   we think that God, the Father of all things, in order to ensure the
   salvation of all His creatures through the ineffable plan of His word
   and wisdom, so arranged each of these, that every spirit, whether soul
   or rational existence, however called, should not be compelled by
   force, against the liberty of his own will, to any other course than
   that to which the motives of his own mind led him (lest by so doing the
   power of exercising free-will should seem to be taken away, which
   certainly would produce a change in the nature of the being itself);
   and that the varying purposes of these would be suitably and usefully
   adapted to the harmony of one world, by some of them requiring help,
   and others being able to give it, and others again being the cause of
   struggle and contest to those who are making progress, amongst whom
   their diligence would be deemed more worthy of approval, and the place
   of rank obtained after victory be held with greater certainty, which
   should be established by the difficulties of the contest. [2070]

   3.  Although the whole world is arranged into offices of different
   kinds, its condition, nevertheless, is not to be supposed as one of
   internal discrepancies and discordances; but as our one body is
   provided with many members, and is held together by one soul, so I am
   of opinion that the whole world also ought to be regarded as some huge
   and immense animal, which is kept together by the power and reason of
   God as by one soul.  This also, I think, is indicated in sacred
   Scripture by the declaration of the prophet, "Do not I fill heaven and
   earth? saith the Lord;" [2071] and again, "The heaven is My throne, and
   the earth is My footstool;" [2072] and by the Saviour's words, when He
   says that we are to swear "neither by heaven, for it is God's throne;
   nor by the earth, for it is His footstool." [2073]   To the same effect
   also are the words of Paul, in his address to the Athenians, when he
   says, "In Him we live, and move, and have our being." [2074]   For how
   do we live, and move, and have our being in God, except by His
   comprehending and holding together the whole world by His power?  And
   how is heaven the throne of God, and the earth His footstool, as the
   Saviour Himself declares, save by His power filling all things both in
   heaven and earth, according to the Lord's own words?  And that God, the
   Father of all things, fills and holds together the world with the
   fulness of His power, according to those passages which we have quoted,
   no one, I think, will have any difficulty in admitting.  And now, since
   the course of the preceding discussion has shown that the different
   movements of rational beings, and their varying opinions, have brought
   about the diversity that is in the world, we must see whether it may
   not be appropriate that this world should have a termination like its
   beginning.  For there is no doubt that its end must be sought amid much
   diversity and variety; which variety, being found to exist in the
   termination of the world, will again furnish ground and occasion for
   the diversities of the other world which is to succeed the present.

   4.  If now, in the course of our discussion, it has been ascertained
   that these things are so, it seems to follow that we next consider the
   nature of corporeal being, seeing the diversity in the world cannot
   exist without bodies.  It is evident from the nature of things
   themselves, that bodily nature admits of diversity and variety of
   change, so that it is capable of undergoing all possible
   transformations, as, e.g., the conversion of wood into fire, of fire
   into smoke, of smoke into air, of oil into fire.  Does not food itself,
   whether of man or of animals, exhibit the same ground of change?  For
   whatever we take as food, is converted into the substance of our body.
   But how water is changed into earth or into air, and air again into
   fire, or fire into air, or air into water, although not difficult to
   explain, yet on the present occasion it is enough merely to mention
   them, as our object is to discuss the nature of bodily matter.  By
   matter, therefore, we understand that which is placed under bodies,
   viz., that by which, through the bestowing and implanting of qualities,
   bodies exist; and we mention four qualities--heat, cold, dryness,
   humidity.  These four qualities being implanted in the hule, or matter
   (for matter is found to exist in its own nature without those qualities
   before mentioned), produce the different kinds of bodies.  Although
   this matter is, as we have said above, according to its own proper
   nature without qualities, it is never found to exist without a
   quality.  And I cannot understand how so many distinguished men have
   been of opinion that this matter, which is so great, and possesses such
   properties as to enable it to be sufficient for all the bodies in the
   world which God willed to exist, and to be the attendant and slave of
   the Creator for whatever forms and species He wished in all things,
   receiving into itself whatever qualities He desired to bestow upon it,
   was uncreated, i.e., not formed by God Himself, who is the Creator of
   all things, but that its nature and power were the result of chance.
   And I am astonished that they should find fault with those who deny
   either God's creative power or His providential administration of the
   world, and accuse them of impiety for thinking that so great a work as
   the world could exist without an architect or overseer; while they
   themselves incur a similar charge of impiety in saying that matter is
   uncreated, and co-eternal with the uncreated God.  According to this
   view, then, if we suppose for the sake of argument that matter did not
   exist, as these maintain, saying that God could not create anything
   when nothing existed, without doubt He would have been idle, not having
   matter on which to operate, which matter they say was furnished Him not
   by His own arrangement, but by accident; and they think that this,
   which was discovered by chance, was able to suffice Him for an
   undertaking of so vast an extent, and for the manifestation of the
   power of His might, and by admitting the plan of all His wisdom, might
   be distinguished and formed into a world.  Now this appears to me to be
   very absurd, and to be the opinion of those men who are altogether
   ignorant of the power and intelligence of uncreated nature.  But that
   we may see the nature of things a little more clearly, let it be
   granted that for a little time matter did not exist, and that God, when
   nothing formerly existed, caused those things to come into existence
   which He desired, why are we to suppose that God would create matter
   either better or greater, or of another kind, than that which He did
   produce from His own power and wisdom, in order that that might exist
   which formerly did not?  Would He create a worse and inferior matter,
   or one the same as that which they call uncreated?  Now I think it will
   very easily appear to any one, that neither a better nor inferior
   matter could have assumed the forms and species of the world, if it had
   not been such as that which actually did assume them.  And does it not
   then seem impious to call that uncreated, which, if believed to be
   formed by God, would doubtless be found to be such as that which they
   call uncreated?

   5.  But that we may believe on the authority of holy Scripture that
   such is the case, hear how in the book of Maccabees, where the mother
   of seven martyrs exhorts her son to endure torture, this truth is
   confirmed; for she says, "I ask of thee, my son, to look at the heaven
   and the earth, and at all things which are in them, and beholding
   these, to know that God made all these things when they did not exist."
   [2075]   In the book of the Shepherd also, in the first commandment, he
   speaks as follows:  "First of all believe that there is one God who
   created and arranged all things, and made all things to come into
   existence, and out of a state of nothingness." [2076]   Perhaps also
   the expression in the Psalms has reference to this:  "He spake, and
   they were made; He commanded, and they were created." [2077]   For the
   words, "He spake, and they were made," appear to show that the
   substance of those things which exist is meant; while the others, "He
   commanded, and they were created," seem spoken of the qualities by
   which the substance itself has been moulded.
     __________________________________________________________________

   [2067] The words "in aquis" are omitted in Redepenning's edition.

   [2068] The original of this sentence is found at the close of the
   Emperor Justinian's Epistle to Menas, patriarch of Constantinople, and,
   literally translated, is as follows:  "The world being so very varied,
   and containing so many different rational beings, what else ought we to
   say was the cause of its existence than the diversity of the falling
   away of those who decline from unity (tes henados) in different
   ways?"--Ruæus.  Lommatzsch adds a clause not contained in the note of
   the Benedictine editor:  "And sometimes the soul selects the life that
   is in water" (enudron).

   [2069] Lit. "into various qualities of mind."

   [2070] "Et diversi motus propositi earum (rationabilium
   subsistentiarum) ad unius mundi consonantiam competenter atque utiliter
   aptarentur, dum aliæ juvari indigent, aliæ juvare possunt, aliæ vero
   proficientibus certamina atque agones movent, in quibus eorum
   probabilior haberetur industria, et certior post victoriam reparati
   gradus statio teneretur, quæ per difficultates laborantium
   constitisset."

   [2071] Jer. xxiii. 24.

   [2072] Isa. lxvi. 1.

   [2073] Matt. v. 34.

   [2074] Acts xvii. 28.

   [2075] 2 Mac. vii. 28.

   [2076] Hermæ Past., book ii.  [See vol. ii. p. 20, of this series.  S]

   [2077] Ps. cxlviii. 5.
     __________________________________________________________________

   Chapter II.--On the Perpetuity of Bodily Nature.

   1.  On this topic some are wont to inquire whether, as the Father
   generates an uncreated Son, and brings forth a Holy Spirit, not as if
   He had no previous existence, but because the Father is the origin and
   source of the Son or Holy Spirit, and no anteriority or posteriority
   can be understood as existing in them; so also a similar kind of union
   or relationship can be understood as subsisting between rational
   natures and bodily matter.  And that this point may be more fully and
   thoroughly examined, the commencement of the discussion is generally
   directed to the inquiry whether this very bodily nature, which bears
   the lives and contains the movements of spiritual and rational minds,
   will be equally eternal with them, or will altogether perish and be
   destroyed.  And that the question may be determined with greater
   precision, we have, in the first place, to inquire if it is possible
   for rational natures to remain altogether incorporeal after they have
   reached the summit of holiness and happiness (which seems to me a most
   difficult and almost impossible attainment), or whether they must
   always of necessity be united to bodies.  If, then, any one could show
   a reason why it was possible for them to dispense wholly with bodies,
   it will appear to follow, that as a bodily nature, created out of
   nothing after intervals of time, was produced when it did not exist, so
   also it must cease to be when the purposes which it served had no
   longer an existence.

   2.  If, however, it is impossible for this point to be at all
   maintained, viz., that any other nature than the Father, Son, and Holy
   Spirit can live without a body, the necessity of logical reasoning
   compels us to understand that rational natures were indeed created at
   the beginning, but that material substance was separated from them only
   in thought and understanding, and appears to have been formed for them,
   or after them, and that they never have lived nor do live without it;
   for an incorporeal life will rightly be considered a prerogative of the
   Trinity alone.  As we have remarked above, therefore, that material
   substance of this world, possessing a nature admitting of all possible
   transformations, is, when dragged down to beings of a lower order,
   moulded into the crasser and more solid condition of a body, so as to
   distinguish those visible and varying forms of the world; but when it
   becomes the servant of more perfect and more blessed beings, it shines
   in the splendour of celestial bodies, and adorns either the angels of
   God or the sons of the resurrection with the clothing of a spiritual
   body, out of all which will be filled up the diverse and varying state
   of the one world.  But if any one should desire to discuss these
   matters more fully, it will be necessary, with all reverence and fear
   of God, to examine the sacred Scriptures with greater attention and
   diligence, to ascertain whether the secret and hidden sense within them
   may perhaps reveal anything regarding these matters; and something may
   be discovered in their abstruse and mysterious language, through the
   demonstration of the Holy Spirit to those who are worthy, after many
   testimonies have been collected on this very point.
     __________________________________________________________________

   Chapter III.--On the Beginning of the World, and Its Causes.

   1.  The next subject of inquiry is, whether there was any other world
   before the one which now exists; and if so, whether it was such as the
   present, or somewhat different, or inferior; or whether there was no
   world at all, but something like that which we understand will be after
   the end of all things, when the kingdom shall be delivered up to God,
   even the Father; which nevertheless may have been the end of another
   world,--of that, namely, after which this world took its beginning; and
   whether the various lapses of intellectual natures provoked God to
   produce this diverse and varying condition of the world.  This point
   also, I think, must be investigated in a similar way, viz., whether
   after this world there will be any (system of) preservation and
   amendment, severe indeed, and attended with much pain to those who were
   unwilling to obey the word of God, but a process through which, by
   means of instruction and rational training, those may arrive at a
   fuller understanding of the truth who have devoted themselves in the
   present life to these pursuits, and who, after having had their minds
   purified, have advanced onwards so as to become capable of attaining
   divine wisdom; and after this the end of all things will immediately
   follow, and there will be again, for the correction and improvement of
   those who stand in need of it, another world, either resembling that
   which now exists, or better than it, or greatly inferior; and how long
   that world, whatever it be that is to come after this, shall continue;
   and if there will be a time when no world shall anywhere exist, or if
   there has been a time when there was no world at all; or if there have
   been, or will be several; or if it shall ever come to pass that there
   will be one resembling another, like it in every respect, and
   indistinguishable from it.

   2.  That it may appear more clearly, then, whether bodily matter can
   exist during intervals of time, and whether, as it did not exist before
   it was made, so it may again be resolved into non-existence, let us
   see, first of all, whether it is possible for any one to live without a
   body.  For if one person can live without a body, all things also may
   dispense with them; seeing our former treatise has shown that all
   things tend towards one end.  Now, if all things may exist without
   bodies, there will undoubtedly be no bodily substance, seeing there
   will be no use for it.  But how shall we understand the words of the
   apostle in those passages, in which, discussing the resurrection of the
   dead, he says, "This corruptible must put on incorruption, and this
   mortal must put on immortality.  When this corruptible shall have put
   on incorruption, and this mortal shall have put on immortality, then
   shall be brought to pass the saying which is written, Death is
   swallowed up in victory!  Where, O death, is thy victory?  O death, thy
   sting has been swallowed up:  the sting of death is sin, and the
   strength of sin is the law." [2078]   Some such meaning, then, as this,
   seems to be suggested by the apostle.  For can the expression which he
   employs, "this corruptible," and "this mortal," with the gesture, as it
   were, of one who touches or points out, apply to anything else than to
   bodily matter?  This matter of the body, then, which is now corruptible
   shall put on incorruption when a perfect soul, and one furnished with
   the marks [2079] of incorruption, shall have begun to inhabit it.  And
   do not be surprised if we speak of a perfect soul as the clothing of
   the body (which, on account of the Word of God and His wisdom, is now
   named incorruption), when Jesus Christ Himself, who is the Lord and
   Creator of the soul, is said to be the clothing of the saints,
   according to the language of the apostle, "Put ye on the Lord Jesus
   Christ." [2080]   As Christ, then, is the clothing of the soul, so for
   a kind of reason sufficiently intelligible is the soul said to be the
   clothing of the body, seeing it is an ornament to it, covering and
   concealing its mortal nature.  The expression, then, "This corruptible
   must put on incorruption," is as if the apostle had said, "This
   corruptible nature of the body must receive the clothing of
   incorruption--a soul possessing in itself incorruptibility," because it
   has been clothed with Christ, who is the Wisdom and Word of God.  But
   when this body, which at some future period we shall possess in a more
   glorious state, shall have become a partaker of life, it will then, in
   addition to being immortal, become also incorruptible.  For whatever is
   mortal is necessarily also corruptible; but whatever is corruptible
   cannot also be said to be mortal.  We say of a stone or a piece of wood
   that it is corruptible, but we do not say that it follows that it is
   also mortal.  But as the body partakes of life, then because life may
   be, and is, separated from it, we consequently name it mortal, and
   according to another sense also we speak of it as corruptible.  The
   holy apostle therefore, with remarkable insight, referring to the
   general first cause of bodily matter, of which (matter), whatever be
   the qualities with which it is endowed (now indeed carnal, but by and
   by more refined and pure, which are termed spiritual), the soul makes
   constant use, says, "This corruptible must put on incorruption."  And
   in the second place, looking to the special cause of the body, he says,
   "This mortal must put on immortality."  Now, what else will
   incorruption and immortality be, save the wisdom, and the word, and the
   righteousness of God, which mould, and clothe, and adorn the soul?  And
   hence it happens that it is said, "The corruptible will put on
   incorruption, and the mortal immortality."  For although we may now
   make great proficiency, yet as we only know in part, and prophesy in
   part, and see through a glass, darkly, those very things which we seem
   to understand, this corruptible does not yet put on incorruption, nor
   is this mortal yet clothed with immorality; and as this training of
   ours in the body is protracted doubtless to a longer period, up to the
   time, viz., when those very bodies of ours with which we are enveloped
   may, on account of the word of God, and His wisdom and perfect
   righteousness, earn incorruptibility and immortality, therefore is it
   said, "This corruptible must put on incorruption, and this mortal must
   put on immortality."

   3.  But, nevertheless, those who think that rational creatures can at
   any time lead an existence out of the body, may here raise such
   questions as the following.  If it is true that this corruptible shall
   put on incorruption, and this mortal put on immortality, and that death
   is swallowed up at the end; this shows that nothing else than a
   material nature is to be destroyed, on which death could operate, while
   the mental acumen of those who are in the body seems to be blunted by
   the nature of corporeal matter.  If, however, they are out of the body,
   then they will altogether escape the annoyance arising from a
   disturbance of that kind.  But as they will not be able immediately to
   escape all bodily clothing, they are just to be considered as
   inhabiting more refined and purer bodies, which possess the property of
   being no longer overcome by death, or of being wounded by its sting; so
   that at last, by the gradual disappearance of the material nature,
   death is both swallowed up, and even at the end exterminated, and all
   its sting completely blunted by the divine grace which the soul has
   been rendered capable of receiving, and has thus deserved to obtain
   incorruptibility and immortality.  And then it will be deservedly said
   by all, "O death, where is thy victory?  O death, where is thy sting?
   The sting of death is sin."  If these conclusions, then, seem to hold
   good, it follows that we must believe our condition at some future time
   to be incorporeal; and if this is admitted, and all are said to be
   subjected to Christ, this (incorporeity) also must necessarily be
   bestowed on all to whom the subjection to Christ extends; since all who
   are subject to Christ will be in the end subject to God the Father, to
   whom Christ is said to deliver up the kingdom; and thus it appears that
   then also the need of bodies will cease. [2081]   And if it ceases,
   bodily matter returns to nothing, as formerly also it did not exist.

   Now let us see what can be said in answer to those who make these
   assertions.  For it will appear to be a necessary consequence that, if
   bodily nature be annihilated, it must be again restored and created;
   since it seems a possible thing that rational natures, from whom the
   faculty of free-will is never taken away, may be again subjected to
   movements of some kind, through the special act of the Lord Himself,
   lest perhaps, if they were always to occupy a condition that was
   unchangeable, they should be ignorant that it is by the grace of God
   and not by their own merit that they have been placed in that final
   state of happiness; and these movements will undoubtedly again be
   attended by variety and diversity of bodies, by which the world is
   always adorned; nor will it ever be composed (of anything) save of
   variety and diversity,--an effect which cannot be produced without a
   bodily matter.

   4.  And now I do not understand by what proofs they can maintain their
   position, who assert that worlds sometimes come into existence which
   are not dissimilar to each other, but in all respects equal.  For if
   there is said to be a world similar in all respects (to the present),
   then it will come to pass that Adam and Eve will do the same things
   which they did before:  there will be a second time the same deluge,
   and the same Moses will again lead a nation numbering nearly six
   hundred thousand out of Egypt; Judas will also a second time betray the
   Lord; Paul will a second time keep the garments of those who stoned
   Stephen; and everything which has been done in this life will be said
   to be repeated,--a state of things which I think cannot be established
   by any reasoning, if souls are actuated by freedom of will, and
   maintain either their advance or retrogression according to the power
   of their will.  For souls are not driven on in a cycle which returns
   after many ages to the same round, so as either to do or desire this or
   that; but at whatever point the freedom of their own will aims, thither
   do they direct the course of their actions.  For what these persons say
   is much the same as if one were to assert that if a medimnus of grain
   were to be poured out on the ground, the fall of the grain would be on
   the second occasion identically the same as on the first, so that every
   individual grain would lie for the second time close beside that grain
   where it had been thrown before, and so the medimnus would be scattered
   in the same order, and with the same marks as formerly; which certainly
   is an impossible result with the countless grains of a medimnus, even
   if they were to be poured out without ceasing for many ages.  So
   therefore it seems to me impossible for a world to be restored for the
   second time, with the same order and with the same amount of births,
   and deaths, and actions; but that a diversity of worlds may exist with
   changes of no unimportant kind, so that the state of another world may
   be for some unmistakeable reasons better (than this), and for others
   worse, and for others again intermediate.  But what may be the number
   or measure of this I confess myself ignorant, although, if any one can
   tell it, I would gladly learn.

   5.  But this world, which is itself called an age, is said to be the
   conclusion of many ages.  Now the holy apostle teaches that in that age
   which preceded this, Christ did not suffer, nor even in the age which
   preceded that again; and I know not that I am able to enumerate the
   number of anterior ages in which He did not suffer.  I will show,
   however, from what statements of Paul I have arrived at this
   understanding.  He says, "But now once in the consummation of ages, He
   was manifested to take away sin by the sacrifice of Himself." [2082]
   For He says that He was once made a victim, and in the consummation of
   ages was manifested to take away sin.  Now that after this age, which
   is said to be formed for the consummation of other ages, there will be
   other ages again to follow, we have clearly learned from Paul himself,
   who says, "That in the ages to come He might show the exceeding riches
   of His grace in His kindness towards us." [2083]   He has not said, "in
   the age to come," nor "in the two ages to come," whence I infer that by
   his language many ages are indicated.  Now if there is something
   greater than ages, so that among created beings certain ages may be
   understood, but among other beings which exceed and surpass visible
   creatures, (ages still greater) (which perhaps will be the case at the
   restitution of all things, when the whole universe will come to a
   perfect termination), perhaps that period in which the consummation of
   all things will take place is to be understood as something more than
   an age.  But here the authority of holy Scripture moves me, which says,
   "For an age and more." [2084]   Now this word "more" undoubtedly means
   something greater than an age; and see if that expression of the
   Saviour, "I will that where I am, these also may be with Me; and as I
   and Thou are one, these also may be one in Us," [2085] may not seem to
   convey something more than an age and ages, perhaps even more than ages
   of ages,--that period, viz., when all things are now no longer in an
   age, but when God is in all.

   6.  Having discussed these points regarding the nature of the world to
   the best of our ability, it does not seem out of place to inquire what
   is the meaning of the term world, which in holy Scripture is shown
   frequently to have different significations.  For what we call in Latin
   mundus, is termed in Greek kosmos, and kosmos signifies not only a
   world, but also an ornament.  Finally, in Isaiah, where the language of
   reproof is directed to the chief daughters of Sion, and where he says,
   "Instead of an ornament of a golden head, thou wilt have baldness on
   account of thy works," [2086] he employs the same term to denote
   ornament as to denote the world, viz., kosmos.  For the plan of the
   world is said to be contained in the clothing of the high priest, as we
   find in the Wisdom of Solomon, where he says, "For in the long garment
   was the whole world." [2087]   That earth of ours, with its
   inhabitants, is also termed the world, as when Scripture says, "The
   whole world lieth in wickedness." [2088]   Clement indeed, a disciple
   of the apostles, makes mention of those whom the Greeks called
   'Antichthones , and other parts of the earth, to which no one of our
   people can approach, nor can any one of those who are there cross over
   to us, which he also termed worlds, saying, "The ocean is impassable to
   men; and those are worlds which are on the other side of it, which are
   governed by these same arrangements of the ruling God." [2089]   That
   universe which is bounded by heaven and earth is also called a world,
   as Paul declares:  "For the fashion of this world will pass away."
   [2090]   Our Lord and Saviour also points out a certain other world
   besides this visible one, which it would indeed be difficult to
   describe and make known.  He says, "I am not of this world." [2091]
   For, as if He were of a certain other world, He says, "I am not of this
   world."  Now, of this world we have said beforehand, that the
   explanation was difficult; and for this reason, that there might not be
   afforded to any an occasion of entertaining the supposition that we
   maintain the existence of certain images which the Greeks call
   "ideas:"  for it is certainly alien to our (writers) to speak of an
   incorporeal world existing in the imagination alone, or in the fleeting
   world of thoughts; and how they can assert either that the Saviour
   comes from thence, or that the saints will go thither, I do not see.
   There is no doubt, however, that something more illustrious and
   excellent than this present world is pointed out by the Saviour, at
   which He incites and encourages believers to aim.  But whether that
   world to which He desires to allude be far separated and divided from
   this either by situation, or nature, or glory; or whether it be
   superior in glory and quality, but confined within the limits of this
   world (which seems to me more probable), is nevertheless uncertain, and
   in my opinion an unsuitable subject for human thought.  But from what
   Clement seems to indicate when he says, "The ocean is impassable to
   men, and those worlds which are behind it," speaking in the plural
   number of the worlds which are behind it, which he intimates are
   administered and governed by the same providence of the Most High God,
   he appears to throw out to us some germs of that view by which the
   whole universe of existing things, celestial and super-celestial,
   earthly and infernal, is generally called one perfect world, within
   which, or by which, other worlds, if any there are, must be supposed to
   be contained.  For which reason he wished the globe of the sun or moon,
   and of the other bodies called planets, to be each termed worlds.  Nay,
   even that pre-eminent globe itself which they call the non-wandering
   (aplane), they nevertheless desire to have properly called world.
   Finally, they summon the book of Baruch the prophet to bear witness to
   this assertion, because in it the seven worlds or heavens are more
   clearly pointed out.  Nevertheless, above that sphere which they call
   non-wandering (aplane), they will have another sphere to exist, which
   they say, exactly as our heaven contains all things which are under it,
   comprehends by its immense size and indescribable extent the spaces of
   all the spheres together within its more magnificent circumference; so
   that all things are within it, as this earth of ours is under heaven.
   And this also is believed to be called in the holy Scriptures the good
   land, and the land of the living, having its own heaven, which is
   higher, and in which the names of the saints are said to be written, or
   to have been written, by the Saviour; by which heaven that earth is
   confined and shut in, which the Saviour in the Gospel promises to the
   meek and merciful.  For they would have this earth of ours, which
   formerly was named "Dry," to have derived its appellation from the name
   of that earth, as this heaven also was named firmament from the title
   of that heaven.  But we have treated at greater length of such opinions
   in the place where we had to inquire into the meaning of the
   declaration, that in the beginning "God made the heavens and the
   earth."  For another heaven and another earth are shown to exist
   besides that "firmament" which is said to have been made after the
   second day, or that "dry land" which was afterwards called "earth."
   Certainly, what some say of this world, that it is corruptible because
   it was made, and yet is not corrupted, because the will of God, who
   made it and holds it together lest corruption should rule over it, is
   stronger and more powerful than corruption, may more correctly be
   supposed of that world which we have called above a "non-wandering"
   sphere, since by the will of God it is not at all subject to
   corruption, for the reason that it has not admitted any causes of
   corruption, seeing it is the world of the saints and of the thoroughly
   purified, and not of the wicked, like that world of ours.  We must see,
   moreover, lest perhaps it is with reference to this that the apostle
   says, "While we look not at the things which are seen, but at the
   things which are not seen; for the things which are seen are temporal,
   but the things which are unseen are eternal.  For we know that if our
   earthly house of this tabernacle were dissolved, we have a building of
   God, an house not made with hands, eternal in the heavens." [2092]
   And when he says elsewhere, "Because I shall see the heavens, the works
   of Thy fingers," [2093] and when God said, regarding all things
   visible, by the mouth of His prophet, "My hand has formed all these
   things," [2094] He declares that that eternal house in the heavens
   which He promises to His saints was not made with hands, pointing out,
   doubtless, the difference of creation in things which are seen and in
   those which are not seen.  For the same thing is not to be understood
   by the expressions, "those things which are not seen," and "those
   things which are invisible."  For those things which are invisible are
   not only not seen, but do not even possess the property of visibility,
   being what the Greeks call asomata, i.e., incorporeal; whereas those of
   which Paul says, "They are not seen," possess indeed the property of
   being seen, but, as he explains, are not yet beheld by those to whom
   they are promised.

   7.  Having sketched, then, so far as we could understand, these three
   opinions regarding the end of all things, and the supreme blessedness,
   let each one of our readers determine for himself, with care and
   diligence, whether any one of them can be approved and adopted. [2095]
     For it has been said that we must suppose either that an incorporeal
   existence is possible, after all things have become subject to Christ,
   and through Christ to God the Father, when God will be all and in all;
   or that when, notwithstanding all things have been made subject to
   Christ, and through Christ to God (with whom they formed also one
   spirit, in respect of spirits being rational natures), then the bodily
   substance itself also being united to most pure and excellent spirits,
   and being changed into an ethereal condition in proportion to the
   quality or merits of those who assume it (according to the apostle's
   words, "We also shall be changed"), will shine forth in splendour; or
   at least that when the fashion of those things which are seen passes
   away, and all corruption has been shaken off and cleansed away, and
   when the whole of the space occupied by this world, in which the
   spheres of the planets are said to be, has been left behind and
   beneath, [2096] then is reached the fixed abode of the pious and the
   good situated above that sphere, which is called non-wandering
   (aplanes), as in a good land, in a land of the living, which will be
   inherited by the meek and gentle; to which land belongs that heaven
   (which, with its more magnificent extent, surrounds and contains that
   land itself) which is called truly and chiefly heaven, in which heaven
   and earth, the end and perfection of all things, may be safely and most
   confidently placed,--where, viz., these, after their apprehension and
   their chastisement for the offences which they have undergone by way of
   purgation, may, after having fulfilled and discharged every obligation,
   deserve a habitation in that land; while those who have been obedient
   to the word of God, and have henceforth by their obedience shown
   themselves capable of wisdom, are said to deserve the kingdom of that
   heaven or heavens; and thus the prediction is more worthily fulfilled,
   "Blessed are the meek, for they shall inherit the earth;" [2097] and,
   "Blessed are the poor in spirit, for they shall inherit the kingdom of
   heaven;" [2098] and the declaration in the Psalm, "He shall exalt thee,
   and thou shalt inherit the land." [2099]   For it is called a descent
   to this earth, but an exaltation to that which is on high.  In this
   way, therefore, does a sort of road seem to be opened up by the
   departure of the saints from that earth to those heavens; so that they
   do not so much appear to abide in that land, as to inhabit it with an
   intention, viz., to pass on to the inheritance of the kingdom of
   heaven, when they have reached that degree of perfection also.
     __________________________________________________________________

   [2078] 1 Cor. xv. 53-56; cf. Hos. xiii. 14 and Isa. xxv. 8.

   [2079] Dogmatibus.  Schnitzer says that "dogmatibus" here yields no
   sense.  He conjectures deigmasi, and renders "proofs," "marks."

   [2080] Rom. xiii. 14.

   [2081] This passage is found in Jerome's Epistle to Avitus; and,
   literally translated, his rendering is as follows:  "If these (views)
   are not contrary to the faith, we shall perhaps at some future time
   live without bodies.  But if he who is perfectly subject to Christ is
   understood to be without a body, and all are to be subjected to Christ,
   we also shall be without bodies when we have been completely subjected
   to Him.  If all have been subjected to God, all will lay aside their
   bodies, and the whole nature of bodily things will be dissolved into
   nothing; but if, in the second place, necessity shall demand, it will
   again come into existence on account of the fall of rational
   creatures.  For God has abandoned souls to struggle and wrestling, that
   they may understand that they have obtained a full and perfect victory,
   not by their own bravery, but by the grace of God.  And therefore I
   think that for a variety of causes are different worlds created, and
   the errors of those refuted who contend that worlds resemble each
   other."  A fragment of the Greek original of the above is found in the
   Epistle of Justinian to the patriarch of Constantinople.  "If the
   things subject to Christ shall at the end be subjected also to God, all
   will lay aside their bodies; and then, I think, there will be a
   dissolution (analusis) of the nature of bodies into non-existence (eis
   to me on), to come a second time into existence, if rational (beings)
   should again gradually come down (hupokatabe)."

   [2082] Heb. ix. 26.

   [2083] Eph. ii. 7.

   [2084] In sæculum et adhuc.

   [2085] Cf. John xvii. 24, 21, 22.

   [2086] Cf. Isa. iii. 24.  Origen here quotes the Septuagint, which
   differs both from the Hebrew and the Vulgate:  kai anti tou kosmou tes
   kephales tou chrusiou phalakroma hexeis dia ta erga sou.

   [2087] Wisd. xviii. 24.  Poderis, lit. "reaching to the feet."

   [2088] 1 John v. 19.

   [2089] Clemens Rom., Ep. i., ad Cor., c. 20.  [See vol. i. p. 10, of
   this series.  S.]

   [2090] 1 Cor. vii. 31.

   [2091] John xvii. 16.

   [2092] 2 Cor. iv. 18-v. 1.

   [2093] Ps. viii. 3.

   [2094] Isa. lxvi. 2.

   [2095] This passage is found in Jerome's Epistle to Avitus, and,
   literally translated, is as follows:  "A threefold suspicion,
   therefore, is suggested to us regarding the end, of which the reader
   may examine which is the true and better one.  For we shall either live
   without a body, when, being subject to Christ, we shall be subject to
   God, and God shall be all in all; or, as things subject to Christ will
   be subject along with Christ Himself to God, and enclosed in one
   covenant, so all substance will be reduced to the best quality and
   dissolved into an ether, which is of a purer and simpler nature; or at
   least that sphere which we have called above aplane, and whatever is
   contained within its circumference (circulo), will be dissolved into
   nothing, but that one by which the anti-zone (antizone) itself is held
   together and surrounded will be called a good land; and, moreover,
   another sphere which surrounds this very earth itself with its
   revolution, and is called heaven, will be preserved for a habitation of
   the saints."

   [2096] Omnique hoc mundi statu, in quo planetarum dicuntur sphæræ,
   supergresso atque superato.

   [2097] Matt. v. 5.

   [2098] Matt. v. 3.

   [2099] Ps. xxxvii. 34.
     __________________________________________________________________

   Chapter IV.--The God of the Law and the Prophets, and the Father of Our
   Lord Jesus Christ, is the Same God.

   1.  Having now briefly arranged these points in order as we best could,
   it follows that, agreeably to our intention from the first, we refute
   those who think that the Father of our Lord Jesus Christ is a different
   God from Him who gave the answers of the law to Moses, or commissioned
   the prophets, who is the God of our fathers, Abraham, Isaac, and
   Jacob.  For in this article of faith, first of all, we must be firmly
   grounded.  We have to consider, then, the expression of frequent
   recurrence in the Gospels, and subjoined to all the acts of our Lord
   and Saviour, "that it might be fulfilled which was spoken by this or
   that prophet," it being manifest that the prophets are the prophets of
   that God who made the world.  From this therefore we draw the
   conclusion, that He who sent the prophets, Himself predicted what was
   to be foretold of Christ.  And there is no doubt that the Father
   Himself, and not another different from Him, uttered these
   predictions.  The practice, moreover, of the Saviour or His apostles,
   frequently quoting illustrations from the Old Testament, shows that
   they attribute authority to the ancients.  The injunction also of the
   Saviour, when exhorting His disciples to the exercise of kindness, "Be
   ye perfect, even as your Father who is in heaven is perfect; for He
   commands His sun to rise upon the evil and the good, and sendeth rain
   on the just and on the unjust," [2100] most evidently suggests even to
   a person of feeble understanding, that He is proposing to the imitation
   of His disciples no other God than the maker of heaven and the bestower
   of the rain.  Again, what else does the expression, which ought to be
   used by those who pray, "Our Father who art in heaven," [2101] appear
   to indicate, save that God is to be sought in the better parts of the
   world, i.e., of His creation?  Further, do not those admirable
   principles which He lays down respecting oaths, saying that we ought
   not to "swear either by heaven, because it is the throne of God; nor by
   the earth, because it is His footstool," [2102] harmonize most clearly
   with the words of the prophet, "Heaven is My throne, and the earth is
   My footstool?" [2103]   And also when casting out of the temple those
   who sold sheep, and oxen, and doves, and pouring out the tables of the
   money-changers, and saying, "Take these things, hence, and do not make
   My Father's house a house of merchandise," [2104] He undoubtedly called
   Him His Father, to whose name Solomon had raised a magnificent temple.
   The words, moreover, "Have you not read what was spoken by God to
   Moses:  I am the God of Abraham, and the God of Isaac, and the God of
   Jacob; He is not a God of the dead, but of the living," [2105] most
   clearly teach us, that He called the God of the patriarchs (because
   they were holy, and were alive) the God of the living, the same, viz.,
   who had said in the prophets, "I am God, and besides Me there is no
   God." [2106]   For if the Saviour, knowing that He who is written in
   the law is the God of Abraham, and that it is the same who says, "I am
   God, and besides Me there is no God, acknowledges that very one to be
   His Father who is ignorant of the existence of any other God above
   Himself, as the heretics suppose, He absurdly declares Him to be His
   Father who does not know of a greater God.  But if it is not from
   ignorance, but from deceit, that He says there is no other God than
   Himself, then it is a much greater absurdity to confess that His Father
   is guilty of falsehood.  From all which this conclusion is arrived at,
   that He knows of no other Father than God, the Founder and Creator of
   all things.

   2.  It would be tedious to collect out of all the passages in the
   Gospels the proofs by which the God of the law and of the Gospels is
   shown to be one and the same.  Let us touch briefly upon the Acts of
   the Apostles, [2107] where Stephen and the other apostles address their
   prayers to that God who made heaven and earth, and who spoke by the
   mouth of His holy prophets, calling Him the "God of Abraham, of Isaac,
   and of Jacob;" the God who "brought forth His people out of the land of
   Egypt."  Which expressions undoubtedly clearly direct our
   understandings to faith in the Creator, and implant an affection for
   Him in those who have learned piously and faithfully thus to think of
   Him; according to the words of the Saviour Himself, who, when He was
   asked which was the greatest commandment in the law, replied, "Thou
   shalt love the Lord thy God with all thy heart, and with all thy soul,
   and with all thy mind.  And the second is like unto it, Thou shalt love
   thy neighbour as thyself."  And to these He added:  "On these two
   commandments hang all the law and the prophets." [2108]   How is it,
   then, that He commends to him whom He was instructing, and was leading
   to enter on the office of a disciple, this commandment above all
   others, by which undoubtedly love was to be kindled in him towards the
   God of that law, inasmuch as such had been declared by the law in these
   very words?  But let it be granted, notwithstanding all these most
   evident proofs, that it is of some other unknown God that the Saviour
   says, "Thou shalt love the Lord thy God with all thy heart," etc.,
   etc.  How, in that case, if the law and the prophets are, as they say,
   from the Creator, i.e., from another God than He whom He calls good,
   shall that appear to be logically said which He subjoins, viz., that
   "on these two commandments hang the law and the prophets?"  For how
   shall that which is strange and foreign to God depend upon Him?  And
   when Paul says, "I thank my God, whom I serve in my spirit from my
   forefathers with pure conscience," [2109] he clearly shows that he came
   not to some new God, but to Christ.  For what other forefathers of Paul
   can be intended, except those of whom he says, "Are they Hebrews? so am
   I:  are they Israelites? so am I." [2110]   Nay, will not the very
   preface of his Epistle to the Romans clearly show the same thing to
   those who know how to understand the letters of Paul, viz., what God he
   preaches?  For his words are:  "Paul, the servant of Jesus Christ,
   called to be an apostle, set apart to the Gospel of God, which He had
   promised afore by His prophets in the holy Scriptures concerning His
   Son, who was made of the seed of David according to the flesh, and who
   was declared to be the Son of God with power, according to the spirit
   of holiness, by the resurrection from the dead of Christ Jesus our
   Lord," [2111] etc.  Moreover, also the following, "Thou shalt not
   muzzle the mouth of the ox that treadeth out the corn.  Doth God take
   care for oxen? or saith he it altogether for our sakes?  For our sakes,
   no doubt, this is written, that he that plougheth should plough in
   hope, and he that thresheth in hope of partaking of the fruits." [2112]
     By which he manifestly shows that God, who gave the law on our
   account, i.e., on account of the apostles, says, "Thou shalt not muzzle
   the mouth of the ox that treadeth out the corn;" whose care was not for
   oxen, but for the apostles, who were preaching the Gospel of Christ.
   In other passages also, Paul, embracing the promises of the law, says,
   "Honour thy father and thy mother, which is the first commandment with
   promise; that it may be well with thee, and that thy days may be long
   upon the land, the good land, which the Lord thy God will give thee."
   [2113]   By which he undoubtedly makes known that the law, and the God
   of the law, and His promises, are pleasing to him.

   3.  But as those who uphold this heresy are sometimes accustomed to
   mislead the hearts of the simple by certain deceptive sophisms, I do
   not consider it improper to bring forward the assertions which they are
   in the habit of making, and to refute their deceit and falsehood.  The
   following, then, are their declarations.  It is written, that "no man
   hath seen God at any time." [2114]   But that God whom Moses preaches
   was both seen by Moses himself, and by his fathers before him; whereas
   He who is announced by the Saviour has never been seen at all by any
   one.  Let us therefore ask them and ourselves whether they maintain
   that He whom they acknowledge to be God, and allege to be a different
   God from the Creator, is visible or invisible.  And if they shall say
   that He is visible, besides being proved to go against the declaration
   of Scripture, which says of the Saviour, "He is the image of the
   invisible God, the first-born of every creature," [2115] they will fall
   also into the absurdity of asserting that God is corporeal.  For
   nothing can be seen except by help of form, and size, and colour, which
   are special properties of bodies.  And if God is declared to be a body,
   then He will also be found to be material, since every body is composed
   of matter.  But if He be composed of matter, and matter is undoubtedly
   corruptible, then, according to them, God is liable to corruption!  We
   shall put to them a second question.  Is matter made, or is it
   uncreated, i.e., not made?  And if they shall answer that it is not
   made, i.e., uncreated, we shall ask them if one portion of matter is
   God, and the other part the world?  But if they shall say of matter
   that it is made, it will undoubtedly follow that they confess Him whom
   they declare to be God to have been made!--a result which certainly
   neither their reason nor ours can admit.  But they will say, God is
   invisible.  And what will you do?  If you say that He is invisible by
   nature, then neither ought He to be visible to the Saviour.  Whereas,
   on the contrary, God, the Father of Christ, is said to be seen, because
   "he who sees the Son," he says, "sees also the Father." [2116]   This
   certainly would press us very hard, were the expression not understood
   by us more correctly of understanding, and not of seeing.  For he who
   has understood the Son will understand the Father also.  In this way,
   then, Moses too must be supposed to have seen God, not beholding Him
   with the bodily eye, but understanding Him with the vision of the heart
   and the perception of the mind, and that only in some degree.  For it
   is manifest that He, viz., who gave answers to Moses, said, "You shall
   not see My face, but My hinder parts." [2117]   These words are, of
   course, to be understood in that mystical sense which is befitting
   divine words, those old wives' fables being rejected and despised which
   are invented by ignorant persons respecting the anterior and posterior
   parts of God.  Let no one indeed suppose that we have indulged any
   feeling of impiety in saying that even to the Saviour the Father is not
   visible.  Let him consider the distinction which we employ in dealing
   with heretics.  For we have explained that it is one thing to see and
   to be seen, and another to know and to be known, or to understand and
   to be understood. [2118]   To see, then, and to be seen, is a property
   of bodies, which certainly will not be appropriately applied either to
   the Father, or to the Son, or to the Holy Spirit, in their mutual
   relations with one another.  For the nature of the Trinity surpasses
   the measure of vision, granting to those who are in the body, i.e., to
   all other creatures, the property of vision in reference to one
   another.  But to a nature that is incorporeal and for the most part
   intellectual, no other attribute is appropriate save that of knowing or
   being known, as the Saviour Himself declares when He says, "No man
   knoweth the Son, save the Father; nor does any one know the Father,
   save the Son, and he to whom the Son will reveal Him." [2119]   It is
   clear, then, that He has not said, "No one has seen the Father, save
   the Son;" but, "No one knoweth the Father, save the Son."

   4.  And now, if, on account of those expressions which occur in the Old
   Testament, as when God is said to be angry or to repent, or when any
   other human affection or passion is described, (our opponents) think
   that they are furnished with grounds for refuting us, who maintain that
   God is altogether impassible, and is to be regarded as wholly free from
   all affections of that kind, we have to show them that similar
   statements are found even in the parables of the Gospel; as when it is
   said, that he who planted a vineyard, and let it out to husbandmen, who
   slew the servants that were sent to them, and at last put to death even
   the son, is said in anger to have taken away the vineyard from them,
   and to have delivered over the wicked husbandmen to destruction, and to
   have handed over the vineyard to others, who would yield him the fruit
   in its season.  And so also with regard to those citizens who, when the
   head of the household had set out to receive for himself a kingdom,
   sent messengers after him, saying, "We will not have this man to reign
   over us;" [2120] for the head of the household having obtained the
   kingdom, returned, and in anger commanded them to be put to death
   before him, and burned their city with fire.  But when we read either
   in the Old Testament or in the New of the anger of God, we do not take
   such expressions literally, but seek in them a spiritual meaning, that
   we may think of God as He deserves to be thought of.  And on these
   points, when expounding the verse in the second Psalm, "Then shall He
   speak to them in His anger, and trouble them in His fury," [2121] we
   showed, to the best of our poor ability, how such an expression ought
   to be understood.
     __________________________________________________________________

   [2100] Matt. v. 48, 45.

   [2101] Matt. vi. 9.

   [2102] Matt. v. 34, 35.

   [2103] Isa. lxvi. 1.

   [2104] John ii. 16.

   [2105] Matt. xxii. 31, 32; cf. Ex. iii. 6.

   [2106] Isa. xlv. 6.

   [2107] Acts vii.

   [2108] Matt. xxii. 37, 39, 40.

   [2109] 2 Tim. i. 3.

   [2110] 2 Cor. xi. 22.

   [2111] Rom. i. 1-4.

   [2112] 1 Cor. ix. 9, 10; cf. Deut. xxv. 4.

   [2113] Eph. vi. 2, 3; cf. Ex. xx. 12.

   [2114] John i. 18.

   [2115] Col. i. 15.

   [2116] John xiv. 9.

   [2117] Ex. xxxiii. 20, cf. 23.

   [2118] Aliud sit videre et videri, et aliud nôsse et nosci, vel
   cognoscere atque cognosci.

   [2119] Matt. xi. 27.

   [2120] Luke xix. 14.

   [2121] Ps. ii. 5.
     __________________________________________________________________

   Chapter V.--On Justice and Goodness.

   1.  Now, since this consideration has weight with some, that the
   leaders of that heresy (of which we have been speaking) think they have
   established a kind of division, according to which they have declared
   that justice is one thing and goodness another, and have applied this
   division even to divine things, maintaining that the Father of our Lord
   Jesus Christ is indeed a good God, but not a just one, whereas the God
   of the law and the prophets is just, but not good; I think it necessary
   to return, with as much brevity as possible, an answer to these
   statements.  These persons, then, consider goodness to be some such
   affection as would have benefits conferred on all, although the
   recipient of them be unworthy and undeserving of any kindness; but
   here, in my opinion, they have not rightly applied their definition,
   inasmuch as they think that no benefit is conferred on him who is
   visited with any suffering or calamity.  Justice, on the other hand,
   they view as that quality which rewards every one according to his
   deserts.  But here, again, they do not rightly interpret the meaning of
   their own definition.  For they think that it is just to send evils
   upon the wicked and benefits upon the good; i.e., so that, according to
   their view, the just God does not appear to wish well to the bad, but
   to be animated by a kind of hatred against them.  And they gather
   together instances of this, wherever they find a history in the
   Scriptures of the Old Testament, relating, e.g., the punishment of the
   deluge, or the fate of those who are described as perishing in it, or
   the, destruction of Sodom and Gomorrah by a shower of fire and
   brimstone, or the falling of all the people in the wilderness on
   account of their sins, so that none of those who had left Egypt were
   found to have entered the promised land, with the exception of Joshua
   and Caleb.  Whereas from the New Testament they gather together words
   of compassion and piety, through which the disciples are trained by the
   Saviour, and by which it seems to be declared that no one is good save
   God the Father only; and by this means they have ventured to style the
   Father of the Saviour Jesus Christ a good God, but to say that the God
   of the world is a different one, whom they are pleased to term just,
   but not also good.

   2.  Now I think they must, in the first place, be required to show, if
   they can, agreeably to their own definition, that the Creator is just
   in punishing according to their deserts, either those who perished at
   the time of the deluge, or the inhabitants of Sodom, or those who had
   quitted Egypt, seeing we sometimes behold committed crimes more wicked
   and detestable than those for which the above-mentioned persons were
   destroyed, while we do not yet see every sinner paying the penalty of
   his misdeeds.  Will they say that He who at one time was just has been
   made good?  Or will they rather be of opinion that He is even now just,
   but is patiently enduring human offences, while that then He was not
   even just, inasmuch as He exterminated innocent and sucking children
   along with cruel and ungodly giants?  Now, such are their opinions,
   because they know not how to understand anything beyond the letter;
   otherwise they would show how it is literal justice for sins to be
   visited upon the heads of children to the third and fourth generation,
   and on children's children after them.  By us, however, such things are
   not understood literally; but, as Ezekiel taught [2122] when relating
   the parable, we inquire what is the inner meaning contained in the
   parable itself.  Moreover, they ought to explain this also, how He is
   just, and rewards every one according to his merits, who punishes
   earthly-minded persons and the devil, seeing they have done nothing
   worthy of punishment. [2123]   For they could not do any good if,
   according to them, they were of a wicked and ruined nature.  For as
   they style Him a judge, He appears to be a judge not so much of actions
   as of natures; and if a bad nature cannot do good, neither can a good
   nature do evil.  Then, in the next place, if He whom they call good is
   good to all, He is undoubtedly good also to those who are destined to
   perish.  And why does He not save them?  If He does not desire to do
   so, He will be no longer good; if He does desire it, and cannot effect
   it, He will not be omnipotent.  Why do they not rather hear the Father
   of our Lord Jesus Christ in the Gospels, preparing fire for the devil
   and his angels?  And how shall that proceeding, as penal as it is sad,
   appear to be, according to their view, the work of the good God?  Even
   the Saviour Himself, the Son of the good God, protests in the Gospels,
   and declares that "if signs and wonders had been done in Tyre and
   Sidon, they would have repented [2124] long ago, sitting in sackcloth
   and ashes."  And when He had come near to those very cities, and had
   entered their territory, why, pray, does He avoid entering those
   cities, and exhibiting to them abundance of signs and wonders, if it
   were certain that they would have repented, after they had been
   performed, in sackcloth and ashes?  But as He does not do this, He
   undoubtedly abandons to destruction those whom the language of the
   Gospel shows not to have been of a wicked or ruined nature, inasmuch as
   it declares they were capable of repentance.  Again, in a certain
   parable of the Gospel, where the king enters in to see the guests
   reclining at the banquet, he beheld a certain individual not clothed
   with wedding raiment, and said to him, "Friend, how camest thou in
   hither, not having a wedding garment?" and then ordered his servants,
   "Bind him hand and foot, and cast him into outer darkness; there will
   be weeping and gnashing of teeth." [2125]   Let them tell us who is
   that king who entered in to see the guests, and finding one amongst
   them with unclean garments, commanded him to be bound by his servants,
   and thrust out into outer darkness.  Is he the same whom they call
   just?  How then had he commanded good and bad alike to be invited,
   without directing their merits to be inquired into by his servants?  By
   such procedure would be indicated, not the character of a just God who
   rewards according to men's deserts, as they assert, but of one who
   displays undiscriminating goodness towards all.  Now, if this must
   necessarily be understood of the good God, i.e., either of Christ or of
   the Father of Christ, what other objection can they bring against the
   justice of God's judgment?  Nay, what else is there so unjust charged
   by them against the God of the law as to order him who had been invited
   by His servants, whom He had sent to call good and bad alike, to be
   bound hand and foot, and to be thrown into outer darkness, because he
   had on unclean garments?

   3.  And now, what we have drawn from the authority of Scripture ought
   to be sufficient to refute the arguments of the heretics.  It will not,
   however, appear improper if we discuss the matter with them shortly, on
   the grounds of reason itself.  We ask them, then, if they know what is
   regarded among men as the ground of virtue and wickedness, and if it
   appears to follow that we can speak of virtues in God, or, as they
   think, in these two Gods.  Let them give an answer also to the
   question, whether they consider goodness to be a virtue; and as they
   will undoubtedly admit it to be so, what will they say of injustice?
   They will never certainly, in my opinion, be so foolish as to deny that
   justice is a virtue.  Accordingly, if virtue is a blessing, and justice
   is a virtue, then without doubt justice is goodness.  But if they say
   that justice is not a blessing, it must either be an evil or an
   indifferent thing.  Now I think it folly to return any answer to those
   who say that justice is an evil, for I shall have the appearance of
   replying either to senseless words, or to men out of their minds.  How
   can that appear an evil which is able to reward the good with
   blessings, as they themselves also admit?  But if they say that it is a
   thing of indifference, it follows that since justice is so, sobriety
   also, and prudence, and all the other virtues, are things of
   indifference.  And what answer shall we make to Paul, when he says, "If
   there be any virtue, and, if there be any praise, think on these
   things, which ye have learned, and received, and heard, and seen in
   me?" [2126]   Let them learn, therefore, by searching the holy
   Scriptures, what are the individual virtues, and not deceive themselves
   by saying that that God who rewards every one according to his merits,
   does, through hatred of evil, recompense the wicked with evil, and not
   because those who have sinned need to be treated with severer remedies,
   and because He applies to them those measures which, with the prospect
   of improvement, seem nevertheless, for the present, to produce a
   feeling of pain.  They do not read what is written respecting the hope
   of those who were destroyed in the deluge; of which hope Peter himself
   thus speaks in his first Epistle:  "That Christ, indeed, was put to
   death in the flesh, but quickened by the Spirit, by which He went and
   preached to the spirits who were kept in prison, who once were
   unbelievers, when they awaited the long-suffering of God in the days of
   Noah, when the ark was preparing, in which a few, i.e., eight souls,
   were saved by water.  Whereunto also baptism by a like figure now saves
   you." [2127]   And with regard to Sodom and Gomorrah, let them tell us
   whether they believe the prophetic words to be those of the Creator
   God--of Him, viz., who is related to have rained upon them a shower of
   fire and brimstone.  What does Ezekiel the prophet say of them?
   "Sodom," he says, "shall be restored to her former condition." [2128]
   But why, in afflicting those who are deserving of punishment, does He
   not afflict them for their good?--who also says to Chaldea, "Thou hast
   coals of fire, sit upon them; they will be a help to thee." [2129]
   And of those also who fell in the desert, let them hear what is related
   in the seventy-eighth Psalm, which bears the superscription of Asaph;
   for he says, "When He slew them, then they sought Him." [2130]   He
   does not say that some sought Him after others had been slain, but he
   says that the destruction of those who were killed was of such a nature
   that, when put to death, they sought God.  By all which it is
   established, that the God of the law and the Gospels is one and the
   same, a just and good God, and that He confers benefits justly, and
   punishes with kindness; since neither goodness without justice, nor
   justice without goodness, can display the (real) dignity of the divine
   nature.

   We shall add the following remarks, to which we are driven by their
   subtleties.  If justice is a different thing from goodness, then, since
   evil is the opposite of good, and injustice of justice, injustice will
   doubtless be something else than an evil; and as, in your opinion, the
   just man is not good, so neither will the unjust man be wicked; and
   again, as the good man is not just, so the wicked man also will not be
   unjust.  But who does not see the absurdity, that to a good God one
   should be opposed that is evil; while to a just God, whom they allege
   to be inferior to the good, no one should be opposed!  For there is
   none who can be called unjust, as there is a Satan who is called
   wicked.  What, then, are we to do?  Let us give up the position which
   we defend, for they will not be able to maintain that a bad man is not
   also unjust, and an unjust man wicked.  And if these qualities be
   indissolubly inherent in these opposites, viz., injustice in
   wickedness, or wickedness in injustice, then unquestionably the good
   man will be inseparable from the just man, and the just from the good;
   so that, as we speak of one and the same wickedness in malice and
   injustice, we may also hold the virtue of goodness and justice to be
   one and the same.

   4.  They again recall us, however, to the words of Scripture, by
   bringing forward that celebrated question of theirs, affirming that it
   is written, "A bad tree cannot produce good fruits; for a tree is known
   by its fruit." [2131]   What, then, is their position?  What sort of
   tree the law is, is shown by its fruits, i.e., by the language of its
   precepts.  For if the law be found to be good, then undoubtedly He who
   gave it is believed to be a good God.  But if it be just rather than
   good, then God also will be considered a just legislator.  The Apostle
   Paul makes use of no circumlocution, when he says, "The law is good;
   and the commandment is holy, and just, and good." [2132]   From which
   it is clear that Paul had not learned the language of those who
   separate justice from goodness, but had been instructed by that God,
   and illuminated by His Spirit, who is at the same time both holy, and
   good, and just; and speaking by whose Spirit he declared that the
   commandment of the law was holy, and just, and good.  And that he might
   show more clearly that goodness was in the commandment to a greater
   degree than justice and holiness, repeating his words, he used, instead
   of these three epithets, that of goodness alone, saying, "Was then that
   which is good made death unto me?  God forbid." [2133]   As he knew
   that goodness was the genus of the virtues, and that justice and
   holiness were species belonging to the genus, and having in the former
   verses named genus and species together, he fell back, when repeating
   his words, on the genus alone.  But in those which follow he says, "Sin
   wrought death in me by that which is good," [2134] where he sums up
   generically what he had beforehand explained specifically.  And in this
   way also is to be understood the declaration, "A good man, out of the
   good treasure of his heart, bringeth forth good things; and an evil
   man, out of the evil treasure, bringeth forth evil things." [2135]
   For here also he assumed that there was a genus in good or evil,
   pointing out unquestionably that in a good man there were both justice,
   and temperance, and prudence, and piety, and everything that can be
   either called or understood to be good.  In like manner also he said
   that a man was wicked who should without any doubt be unjust, and
   impure, and unholy, and everything which singly makes a bad man.  For
   as no one considers a man to be wicked without these marks of
   wickedness (nor indeed can he be so), so also it is certain that
   without these virtues no one will be deemed to be good.  There still
   remains to them, however, that saying of the Lord in the Gospel, which
   they think is given them in a special manner as a shield, viz., "There
   is none good but one, God the Father." [2136]   This word they declare
   is peculiar to the Father of Christ, who, however, is different from
   the God who is Creator of all things, to which Creator he gave no
   appellation of goodness.  Let us see now if, in the Old Testament, the
   God of the prophets and the Creator and Legislator of the word is not
   called good.  What are the expressions which occur in the Psalms?  "How
   good is God to Israel, to the upright in heart!" [2137] and, "Let
   Israel now say that He is good, that His mercy endureth for ever;"
   [2138] the language in the Lamentations of Jeremiah, "The Lord is good
   to them that wait for Him, to the soul that seeketh Him." [2139]   As
   therefore God is frequently called good in the Old Testament, so also
   the Father of our Lord Jesus Christ is styled just in the Gospels.
   Finally, in the Gospel according to John, our Lord Himself, when
   praying to the Father, says, "O just Father, the world hath not known
   Thee." [2140]   And lest perhaps they should say that it was owing to
   His having assumed human flesh that He called the Creator of the world
   "Father," and styled Him "Just," they are excluded from such a refuge
   by the words that immediately follow, "The world hath not known Thee."
   But, according to them, the world is ignorant of the good God alone.
   For the world unquestionably recognises its Creator, the Lord Himself
   saying that the world loveth what is its own.  Clearly, then, He whom
   they consider to be the good God, is called just in the Gospels.  Any
   one may at leisure gather together a greater number of proofs,
   consisting of those passages, where in the New Testament the Father of
   our Lord Jesus Christ is called just, and in the Old also, where the
   Creator of heaven and earth is called good; so that the heretics, being
   convicted by numerous testimonies, may perhaps some time be put to the
   blush.
     __________________________________________________________________

   [2122] Ezek. xviii. 3.

   [2123] [Cum nihil dignum poena commiserint.  S.]

   [2124] Poenitentiam egissent.

   [2125] Matt. xxii. 12, 13.

   [2126] Phil. iv. 8, 9.

   [2127] 1 Pet. iii. 18-21.

   [2128] Ezek. xvi. 55, cf. 53.

   [2129] Isa. xlvii. 14, 15.  The Septuagint here differs from the
   Hebrew:  echeis anthrakas puros, kathisai ep' autous, houtoi esontai
   soi boetheia.

   [2130] Ps. lxxviii. 34.

   [2131] Matt. vii. 18, cf. xii. 33.

   [2132] Rom. vii. 12.

   [2133] Rom. vii. 13.

   [2134] Rom. vii. 13.

   [2135] Matt. xii. 35.

   [2136] Matt. xix. 17.

   [2137] Ps. lxxiii. 1.

   [2138] Ps. cxviii. 2.

   [2139] Lam. iii. 25.

   [2140] John xvii. 25:  Juste Pater.
     __________________________________________________________________

   Chapter VI.--On the Incarnation of Christ.

   1.  It is now time, after this cursory notice of these points, to
   resume our investigation of the incarnation of our Lord and Saviour,
   viz., how or why He became man.  Having therefore, to the best of our
   feeble ability, considered His divine nature from the contemplation of
   His own works rather than from our own feelings, and having
   nevertheless beheld (with the eye) His visible creation while the
   invisible creation is seen by faith, because human frailty can neither
   see all things with the bodily eye nor comprehend them by reason,
   seeing we men are weaker and frailer than any other rational beings
   (for those which are in heaven, or are supposed to exist above the
   heaven, are superior), it remains that we seek a being intermediate
   between all created things and God, i.e., a Mediator, whom the Apostle
   Paul styles the "first-born of every creature." [2141]   Seeing,
   moreover, those declarations regarding His majesty which are contained
   in holy Scripture, that He is called the "image of the invisible God,
   and the first-born of every creature," and that "in Him were all things
   created, visible and invisible, whether they be thrones, or dominions,
   or principalities, or powers, all things were created by Him, and in
   Him:  and He is before all things, and by Him all things consist,"
   [2142] who is the head of all things, alone having as head God the
   Father; for it is written, "The head of Christ is God;" [2143] seeing
   clearly also that it is written, "No one knoweth the Father, save the
   Son, nor doth any one know the Son, save the Father" [2144] (for who
   can know what wisdom is, save He who called it into being? or, who can
   understand clearly what truth is, save the Father of truth? who can
   investigate with certainty the universal nature of His Word, and of God
   Himself, which nature proceeds from God, except God alone, with whom
   the Word was), we ought to regard it as certain that this Word, or
   Reason (if it is to be so termed), this Wisdom, this Truth, is known to
   no other than the Father only; and of Him it is written, that "I do not
   think that the world itself could contain the books which might be
   written," [2145] regarding, viz., the glory and majesty of the Son of
   God.  For it is impossible to commit to writing (all) those particulars
   which belong to the glory of the Saviour.  After the consideration of
   questions of such importance concerning the being of the Son of God, we
   are lost in the deepest amazement that such a nature, pre-eminent above
   all others, should have divested itself of its condition of majesty and
   become man, and tabernacled amongst men, as the grace that was poured
   upon His lips testifies, and as His heavenly Father bore Him witness,
   and as is confessed by the various signs and wonders and miracles
   [2146] that were performed by Him; who also, before that appearance of
   His which He manifested in the body, sent the prophets as His
   forerunners, and the messengers of His advent; and after His ascension
   into heaven, made His holy apostles, men ignorant and unlearned, taken
   from the ranks of tax-gatherers or fishermen, but who were filled with
   the power of His divinity, to itinerate throughout the world, that they
   might gather together out of every race and every nation a multitude of
   devout believers in Himself.

   2.  But of all the marvellous and mighty acts related of Him, this
   altogether surpasses human admiration, and is beyond the power of
   mortal frailness to understand or feel, how that mighty power of divine
   majesty, that very Word of the Father, and that very wisdom of God, in
   which were created all things, visible and invisible, can be believed
   to have existed within the limits of that man who appeared in Judea;
   nay, that the Wisdom of God can have entered the womb of a woman, and
   have been born an infant, and have uttered wailings like the cries of
   little children!  And that afterwards it should be related that He was
   greatly troubled in death, saying, as He Himself declared, "My soul is
   sorrowful even unto death;" [2147] and that at the last He was brought
   to that death which is accounted the most shameful among men, although
   He rose again on the third day.  Since, then, we see in Him some things
   so human that they appear to differ in no respect from the common
   frailty of mortals, and some things so divine that they can
   appropriately belong to nothing else than to the primal and ineffable
   nature of Deity, the narrowness of human understanding can find no
   outlet; but, overcome with the amazement of a mighty admiration, knows
   not whither to withdraw, or what to take hold of, or whither to turn.
   If it think of a God, it sees a mortal; if it think of a man, it
   beholds Him returning from the grave, after overthrowing the empire of
   death, laden with its spoils.  And therefore the spectacle is to be
   contemplated with all fear and reverence, that the truth of both
   natures may be clearly shown to exist in one and the same Being; so
   that nothing unworthy or unbecoming may be perceived in that divine and
   ineffable substance, nor yet those things which were done be supposed
   to be the illusions of imaginary appearances.  To utter these things in
   human ears, and to explain them in words, far surpasses the powers
   either of our rank, or of our intellect and language.  I think that it
   surpasses the power even of the holy apostles; nay, the explanation of
   that mystery may perhaps be beyond the grasp of the entire creation of
   celestial powers.  Regarding Him, then, we shall state, in the fewest
   possible words, the contents of our creed rather than the assertions
   which human reason is wont to advance; and this from no spirit of
   rashness, but as called for by the nature of our arrangement, laying
   before you rather (what may be termed) our suspicions than any clear
   affirmations.

   3.  The Only-begotten of God, therefore, through whom, as the previous
   course of the discussion has shown, all things were made, visible and
   invisible, according to the view of Scripture, both made all things,
   and loves what He made.  For since He is Himself the invisible image of
   the invisible God, He conveyed invisibly a share in Himself to all His
   rational creatures, so that each one obtained a part of Him exactly
   proportioned to the amount of affection with which he regarded Him.
   But since, agreeably to the faculty of free-will, variety and diversity
   characterized the individual souls, so that one was attached with a
   warmer love to the Author of its being, and another with a feebler and
   weaker regard, that soul (anima) regarding which Jesus said, "No one
   shall take my life (animam) from me," [2148] inhering, from the
   beginning of the creation, and afterwards, inseparably and indissolubly
   in Him, as being the Wisdom and Word of God, and the Truth and the true
   Light, and receiving Him wholly, and passing into His light and
   splendour, was made with Him in a pre-eminent degree [2149] one spirit,
   according to the promise of the apostle to those who ought to imitate
   it, that "he who is joined in the Lord is one spirit." [2150]   This
   substance of a soul, then, being intermediate between God and the
   flesh--it being impossible for the nature of God to intermingle with a
   body without an intermediate instrument--the God-man is born, as we
   have said, that substance being the intermediary to whose nature it was
   not contrary to assume a body.  But neither, on the other hand, was it
   opposed to the nature of that soul, as a rational existence, to receive
   God, into whom, as stated above, as into the Word, and the Wisdom, and
   the Truth, it had already wholly entered.  And therefore deservedly is
   it also called, along with the flesh which it had assumed, the Son of
   God, and the Power of God, the Christ, and the Wisdom of God, either
   because it was wholly in the Son of God, or because it received the Son
   of God wholly into itself.  And again, the Son of God, through whom all
   things were created, is named Jesus Christ and the Son of man.  For the
   Son of God also is said to have died--in reference, viz., to that
   nature which could admit of death; and He is called the Son of man, who
   is announced as about to come in the glory of God the Father, with the
   holy angels.  And for this reason, throughout the whole of Scripture,
   not only is the divine nature spoken of in human words, but the human
   nature is adorned by appellations of divine dignity.  More truly indeed
   of this than of any other can the statement be affirmed, "They shall
   both be in one flesh, and are no longer two, but one flesh." [2151]
   For the Word of God is to be considered as being more in one flesh with
   the soul than a man with his wife.  But to whom is it more becoming to
   be also one spirit with God, than to this soul which has so joined
   itself to God by love as that it may justly be said to be one spirit
   with Him?

   4.  That the perfection of his love and the sincerity of his deserved
   affection [2152] formed for it this inseparable union with God, so that
   the assumption of that soul was not accidental, or the result of a
   personal preference, but was conferred as the reward of its virtues,
   listen to the prophet addressing it thus:  "Thou hast loved
   righteousness, and hated wickedness:  therefore God, thy God, hath
   anointed thee with the oil of gladness above thy fellows." [2153]   As
   a reward for its love, then, it is anointed with the oil of gladness;
   i.e., the soul of Christ along with the Word of God is made Christ.
   Because to be anointed with the oil of gladness means nothing else than
   to be filled with the Holy Spirit.  And when it is said "above thy
   fellows," it is meant that the grace of the Spirit was not given to it
   as to the prophets, but that the essential fulness of the Word of God
   Himself was in it, according to the saying of the apostle, "In whom
   dwelt all the fulness of the Godhead bodily." [2154]   Finally, on this
   account he has not only said, "Thou hast loved righteousness;" but he
   adds, "and Thou hast hated wickedness."  For to have hated wickedness
   is what the Scripture says of Him, that "He did no sin, neither was any
   guile found in His mouth," [2155] and that "He was tempted in all
   things like as we are, without sin." [2156]   Nay, the Lord Himself
   also said, "Which of you will convince Me of sin?" [2157]   And again
   He says with reference to Himself, "Behold, the prince of this world
   cometh, and findeth nothing in Me." [2158]   All which (passages) show
   that in Him there was no sense of sin; and that the prophet might show
   more clearly that no sense of sin had ever entered into Him, he says,
   "Before the boy could have knowledge to call upon father or mother, He
   turned away from wickedness." [2159]

   5.  Now, if our having shown above that Christ possessed a rational
   soul should cause a difficulty to any one, seeing we have frequently
   proved throughout all our discussions that the nature of souls is
   capable both of good and evil, the difficulty will be explained in the
   following way.  That the nature, indeed, of His soul was the same as
   that of all others cannot be doubted, otherwise it could not be called
   a soul were it not truly one.  But since the power of choosing good and
   evil is within the reach of all, this soul which belonged to Christ
   elected to love righteousness, so that in proportion to the immensity
   of its love it clung to it unchangeably and inseparably, so that
   firmness of purpose, and immensity of affection, and an
   inextinguishable warmth of love, destroyed all susceptibility (sensum)
   for alteration and change; and that which formerly depended upon the
   will was changed by the power of long custom into nature; and so we
   must believe that there existed in Christ a human and rational soul,
   without supposing that it had any feeling or possibility of sin.

   6.  To explain the matter more fully, it will not appear absurd to make
   use of an illustration, although on a subject of so much difficulty it
   is not easy to obtain suitable illustrations.  However, if we may speak
   without offence, the metal iron is capable of cold and heat.  If, then,
   a mass of iron be kept constantly in the fire, receiving the heat
   through all its pores and veins, and the fire being continuous and the
   iron never removed from it, it become wholly converted into the latter;
   could we at all say of this, which is by nature a mass of iron, that
   when placed in the fire, and incessantly burning, it was at any time
   capable of admitting cold?  On the contrary, because it is more
   consistent with truth, do we not rather say, what we often see
   happening in furnaces, that it has become wholly fire, seeing nothing
   but fire is visible in it?  And if any one were to attempt to touch or
   handle it, he would experience the action not of iron, but of fire.  In
   this way, then, that soul which, like an iron in the fire, has been
   perpetually placed in the Word, and perpetually in the Wisdom, and
   perpetually in God, [2160] is God in all that it does, feels, and
   understands, and therefore can be called neither convertible nor
   mutable, inasmuch as, being incessantly heated, it possessed
   immutability from its union with the Word of God.  To all the saints,
   finally, some warmth from the Word of God must be supposed to have
   passed; and in this soul the divine fire itself must be believed to
   have rested, from which some warmth may have passed to others.  Lastly,
   the expression, "God, thy God, anointed thee with the oil of gladness
   above thy fellows," [2161] shows that that soul is anointed in one way
   with the oil of gladness, i.e., with the word of God and wisdom; and
   his fellows, i.e., the holy prophets and apostles, in another.  For
   they are said to have "run in the odour of his ointments;" [2162] and
   that soul was the vessel which contained that very ointment of whose
   fragrance all the worthy prophets and apostles were made partakers.
   As, then, the substance of an ointment is one thing and its odour
   another, so also Christ is one thing and His fellows another.  And as
   the vessel itself, which contains the substance of the ointment, can by
   no means admit any foul smell; whereas it is possible that those who
   enjoy its odour may, if they remove a little way from its fragrance,
   receive any foul odour which comes upon them:  so, in the same way, was
   it impossible that Christ, being as it were the vessel itself, in which
   was the substance of the ointment, should receive an odour of an
   opposite kind, while they who are His "fellows" will be partakers and
   receivers of His odour, in proportion to their nearness to the vessel.

   7.  I think, indeed, that Jeremiah the prophet, also, understanding
   what was the nature of the wisdom of God in him, which was the same
   also which he had assumed for the salvation of the world, said, "The
   breath of our countenance is Christ the Lord, to whom we said, that
   under His shadow we shall live among the nations." [2163]   And
   inasmuch as the shadow of our body is inseparable from the body, and
   unavoidably performs and repeats its movements and gestures, I think
   that he, wishing to point out the work of Christ's soul, and the
   movements inseparably belonging to it, and which accomplished
   everything according to His movements and will, called this the shadow
   of Christ the Lord, under which shadow we were to live among the
   nations.  For in the mystery of this assumption the nations live, who,
   imitating it through faith, come to salvation.  David also, when
   saying, "Be mindful of my reproach, O Lord, with which they reproached
   me in exchange for Thy Christ," [2164] seems to me to indicate the
   same.  And what else does Paul mean when he says, "Your life is hid
   with Christ in God;" [2165] and again in another passage, "Do you seek
   a proof of Christ, who speaketh in me?" [2166]   And now he says that
   Christ was hid in God.  The meaning of which expression, unless it be
   shown to be something such as we have pointed out above as intended by
   the prophet in the words "shadow of Christ," exceeds, perhaps, the
   apprehension of the human mind.  But we see also very many other
   statements in holy Scripture respecting the meaning of the word
   "shadow," as that well-known one in the Gospel according to Luke, where
   Gabriel says to Mary, "The Spirit of the Lord shall come upon thee, and
   the power of the Highest shall overshadow thee." [2167]   And the
   apostle says with reference to the law, that they who have circumcision
   in the flesh, "serve for the similitude and shadow of heavenly things."
   [2168]   And elsewhere, "Is not our life upon the earth a shadow?"
   [2169]   If, then, not only the law which is upon the earth is a
   shadow, but also all our life which is upon the earth is the same, and
   we live among the nations under the shadow of Christ, we must see
   whether the truth of all these shadows may not come to be known in that
   revelation, when no longer through a glass, and darkly, but face to
   face, all the saints shall deserve to behold the glory of God, and the
   causes and truth of things.  And the pledge of this truth being already
   received through the Holy Spirit, the apostle said, "Yea, though we
   have known Christ after the flesh, yet now henceforth know we Him no
   more." [2170]

   The above, meanwhile, are the thoughts which have occurred to us, when
   treating of subjects of such difficulty as the incarnation and deity of
   Christ.  If there be any one, indeed, who can discover something
   better, and who can establish his assertions by clearer proofs from
   holy Scriptures, let his opinion be received in preference to mine.
     __________________________________________________________________

   [2141] Col. i. 15.

   [2142] Col. i. 16, 17.

   [2143] 1 Cor. xi. 3.

   [2144] Matt. xi. 27.

   [2145] John xxi. 25.

   [2146] Virtutibus, probably for dunamesin.

   [2147] Matt. xxvi. 38.

   [2148] John x. 18.  "No other soul which descended into a human body
   has stamped on itself a pure and unstained resemblance of its former
   stamp, save that one of which the Savior says, No one will take my soul
   from me, but I lay it down of myself.'"--Jerome, Epistle to Avitus, p.
   763.

   [2149] Principaliter.

   [2150] 1 Cor. vi. 17.

   [2151] Gen. ii. 24; cf. Mark x. 8.

   [2152] Meriti affectus.

   [2153] Ps. xlv. 7.

   [2154] Col. ii. 9.

   [2155] Isa. liii. 9.

   [2156] Heb. iv. 15.

   [2157] John viii. 46.

   [2158] John xiv. 30.

   [2159] This quotation is made up of two different parts of Isaiah:
   chap. viii. 4, "Before the child shall have knowledge to cry, My father
   and my mother;" and chap. vii. 16, "Before the child shall know to
   refuse the evil, and choose the good."

   [2160] Semper in verbo, semper in sapientia, semper in Deo.

   [2161] Ps. xlv. 7.

   [2162] Illi enim in odore unguentorum ejus circumire dicuntur; perhaps
   an allusion to Song of Sol. i. 3 or to Ps. xlv. 8.

   [2163] Lam. iv. 20.

   [2164] Ps. lxxxix. 50, 51.

   [2165] Col. iii. 3.

   [2166] 2 Cor. xiii. 3.

   [2167] Luke i. 35.

   [2168] Heb. viii. 5.

   [2169] Job viii. 9.

   [2170] 2 Cor. v. 16.
     __________________________________________________________________

   Chapter VII.--On the Holy Spirit.

   1.  As, then, after those first discussions which, according to the
   requirements of the case, we held at the beginning regarding the
   Father, Son, and Holy Spirit, it seemed right that we should retrace
   our steps, and show that the same God was the creator and founder of
   the world, and the Father of our Lord Jesus Christ, i.e., that the God
   of the law and of the prophets and of the Gospel was one and the same;
   and that, in the next place, it ought to be shown, with respect to
   Christ, in what manner He who had formerly been demonstrated to be the
   Word and Wisdom of God became man; it remains that we now return with
   all possible brevity to the subject of the Holy Spirit.

   It is time, then, that we say a few words to the best of our ability
   regarding the Holy Spirit, whom our Lord and Saviour in the Gospel
   according to John has named the Paraclete.  For as it is the same God
   Himself, and the same Christ, so also is it the same Holy Spirit who
   was in the prophets and apostles, i.e., either in those who believed in
   God before the advent of Christ, or in those who by means of Christ
   have sought refuge in God.  We have heard, indeed, that certain
   heretics have dared to say that there are two Gods and two Christs, but
   we have never known of the doctrine of two Holy Spirits being preached
   by any one. [2171]   For how could they maintain this out of Scripture,
   or what distinction could they lay down between Holy Spirit and Holy
   Spirit, if indeed any definition or description of Holy Spirit can be
   discovered?  For although we should concede to Marcion or to Valentinus
   that it is possible to draw distinctions in the question of Deity, and
   to describe the nature of the good God as one, and that of the just God
   as another, what will he devise, or what will he discover, to enable
   him to introduce a distinction in the Holy Spirit?  I consider, then,
   that they are able to discover nothing which may indicate a distinction
   of any kind whatever.

   2.  Now we are of opinion that every rational creature, without any
   distinction, receives a share of Him in the same way as of the Wisdom
   and of the Word of God.  I observe, however, that the chief advent of
   the Holy Spirit is declared to men, after the ascension of Christ to
   heaven, rather than before His coming into the world.  For, before
   that, it was upon the prophets alone, and upon a few individuals--if
   there happened to be any among the people deserving of it--that the
   gift of the Holy Spirit was conferred; but after the advent of the
   Saviour, it is written that the prediction of the prophet Joel was
   fulfilled, "In the last days it shall come to pass, and I will pour out
   my Spirit upon all flesh, and they shall prophesy," [2172] which is
   similar to the well-known statement, "All nations shall serve Him."
   [2173]   By the grace, then, of the Holy Spirit, along with numerous
   other results, this most glorious consequence is clearly demonstrated,
   that with regard to those things which were written in the prophets or
   in the law of Moses, it was only a few persons at that time, viz., the
   prophets themselves, and scarcely another individual out of the whole
   nation, who were able to look beyond the mere corporeal meaning and
   discover something greater, i.e., something spiritual, in the law or in
   the prophets; but now there are countless multitudes of believers who,
   although unable to unfold methodically and clearly the results of their
   spiritual understanding, [2174] are nevertheless most firmly persuaded
   that neither ought circumcision to be understood literally, nor the
   rest of the Sabbath, nor the pouring out of the blood of an animal, nor
   that answers were given by God to Moses on these points.  And this
   method of apprehension is undoubtedly suggested to the minds of all by
   the power of the Holy Spirit.

   3.  And as there are many ways of apprehending Christ, who, although He
   is wisdom, does not act the part or possess the power of wisdom in all
   men, but only in those who give themselves to the study of wisdom in
   Him; and who, although called a physician, does not act as one towards
   all, but only towards those who understand their feeble and sickly
   condition, and flee to His compassion that they may obtain health; so
   also I think is it with the Holy Spirit, in whom is contained every
   kind of gifts.  For on some is bestowed by the Spirit the word of
   wisdom, on others the word of knowledge, on others faith; and so to
   each individual of those who are capable of receiving Him, is the
   Spirit Himself made to be that quality, or understood to be that which
   is needed by the individual who has deserved to participate. [2175]
   These divisions and differences not being perceived by those who hear
   Him called Paraclete in the Gospel, and not duly considering in
   consequence of what work or act He is named the Paraclete, they have
   compared Him to some common spirits or other, and by this means have
   tried to disturb the Churches of Christ, and so excite dissensions of
   no small extent among brethren; whereas the Gospel shows Him to be of
   such power and majesty, that it says the apostles could not yet receive
   those things which the Saviour wished to teach them until the advent of
   the Holy Spirit, who, pouring Himself into their souls, might enlighten
   them regarding the nature and faith of the Trinity.  But these persons,
   because of the ignorance of their understandings, are not only unable
   themselves logically to state the truth, but cannot even give their
   attention to what is advanced by us; and entertaining unworthy ideas of
   His divinity, have delivered themselves over to errors and deceits,
   being depraved by a spirit of error, rather than instructed by the
   teaching of the Holy Spirit, according to the declaration of the
   apostle, "Following the doctrine of devils, forbidding to marry, to the
   destruction and ruin of many, and to abstain from meats, that by an
   ostentatious exhibition of stricter observance they may seduce the
   souls of the innocent." [2176]

   4.  We must therefore know that the Paraclete is the Holy Spirit, who
   teaches truths which cannot be uttered in words, and which are, so to
   speak, unutterable, and "which it is not lawful for a man to utter,"
   [2177] i.e., which cannot be indicated by human language.  The phrase
   "it is not lawful" is, we think, used by the apostle instead of "it is
   not possible;" as also is the case in the passage where he says, "All
   things are lawful for me, but all things are not expedient:  all things
   are lawful for me; but all things edify not." [2178]   For those things
   which are in our power because we may have them, he says are lawful for
   us.  But the Paraclete, who is called the Holy Spirit, is so called
   from His work of consolation, paraclesis being termed in Latin
   consolatio.  For if any one has deserved to participate in the Holy
   Spirit by the knowledge of His ineffable mysteries, he undoubtedly
   obtains comfort and joy of heart.  For since he comes by the teaching
   of the Spirit to the knowledge of the reasons of all things which
   happen--how or why they occur--his soul can in no respect be troubled,
   or admit any feeling of sorrow; nor is he alarmed by anything, since,
   clinging to the Word of God and His wisdom, he through the Holy Spirit
   calls Jesus Lord.  And since we have made mention of the Paraclete, and
   have explained as we were able what sentiments ought to be entertained
   regarding Him; and since our Saviour also is called the Paraclete in
   the Epistle of John, when he says, "If any of us sin, we have a
   Paraclete with the Father, Jesus Christ the righteous, and He is the
   propitiation for our sins;" [2179] let us consider whether this term
   Paraclete should happen to have one meaning when applied to the
   Saviour, and another when applied to the Holy Spirit.  Now Paraclete,
   when spoken of the Saviour, seems to mean intercessor.  For in Greek,
   Paraclete has both significations--that of intercessor and comforter.
   On account, then, of the phrase which follows, when he says, "And He is
   the propitiation for our sins," the name Paraclete seems to be
   understood in the case of our Saviour as meaning intercessor; for He is
   said to intercede with the Father because of our sins.  In the case of
   the Holy Spirit, the Paraclete must be understood in the sense of
   comforter, inasmuch as He bestows consolation upon the souls to whom He
   openly reveals the apprehension of spiritual knowledge.
     __________________________________________________________________

   [2171] According to Pamphilus in his Apology, Origen, in a note on Tit.
   iii. 10, has made a statement the opposite of this.  His words are:
   "But there are some also who say, that it was one Holy Spirit who was
   in the prophets, and another who was in the apostles of our Lord Jesus
   Christ."--Ruæus.

   [2172] Joel ii. 28.

   [2173] Ps. lxxii. 11.

   [2174] Qui licet non omnes possint per ordinem atque ad liquidum
   spiritualis intelligentiæ explanare consequentiam.

   [2175] Ita per singulos, qui eum capere possunt, hoc efficitur, vel hoc
   intelligitur ipse Spiritus, quo indiget ille, qui eum participare
   meruerit.  Schnitzer renders, "And so, in every one who is susceptible
   of them, the Spirit is exactly that which the receiver chiefly needs."

   [2176] 1 Tim. iv. 1-3.

   [2177] 2 Cor. xii. 4.

   [2178] 1 Cor. x. 23.

   [2179] 1 John ii. 1, 2.
     __________________________________________________________________

   Chapter VIII.--On the Soul (Anima).

   1.  The order of our arrangement now requires us, after the discussion
   of the preceding subjects, to institute a general inquiry regarding the
   soul; [2180] and, beginning with points of inferior importance, to
   ascend to those that are of greater.  Now, that there are souls [2181]
   in all living things, even in those which live in the waters, is, I
   suppose, doubted by no one.  For the general opinion of all men
   maintains this; and confirmation from the authority of holy Scripture
   is added, when it is said that "God made great whales, and every living
   creature [2182] that moveth which the waters brought forth after their
   kind." [2183]   It is confirmed also from the common intelligence of
   reason, by those who lay down in certain words a definition of soul.
   For soul is defined as follows:  a substance phantastike and hormetike,
   which may be rendered into Latin, although not so appropriately,
   sensibilis et mobilis. [2184]   This certainly may be said
   appropriately of all living beings, even of those which abide in the
   waters; and of winged creatures too, this same definition of animamay
   be shown to hold good.  Scripture also has added its authority to a
   second opinion, when it says, "Ye shall not eat the blood, because the
   life [2185] of all flesh is its blood; and ye shall not eat the life
   with the flesh;" [2186] in which it intimates most clearly that the
   blood of every animal is its life.  And if any one now were to ask how
   it can be said with respect to bees, wasps, and ants, and those other
   things which are in the waters, oysters and cockles, and all others
   which are without blood, and are most clearly shown to be living
   things, that the "life of all flesh is the blood," we must answer, that
   in living things of that sort the force which is exerted in other
   animals by the power of red blood is exerted in them by that liquid
   which is within them, although it be of a different colour; for colour
   is a thing of no importance, provided the substance be endowed with
   life. [2187]   That beasts of burden or cattle of smaller size are
   endowed with souls, [2188] there is, by general assent, no doubt
   whatever.  The opinion of holy Scripture, however, is manifest, when
   God says, "Let the earth bring forth the living creature after its
   kind, four-footed beasts, and creeping things, and beasts of the earth
   after their kind." [2189]   And now with respect to man, although no
   one entertains any doubt, or needs to inquire, yet holy Scripture
   declares that "God breathed into his countenance the breath of life,
   and man became a living soul." [2190]   It remains that we inquire
   respecting the angelic order whether they also have souls, or are
   souls; and also respecting the other divine and celestial powers, as
   well as those of an opposite kind.  We nowhere, indeed, find any
   authority in holy Scripture for asserting that either the angels, or
   any other divine spirits that are ministers of God, either possess
   souls or are called souls, and yet they are felt by very many persons
   to be endowed with life.  But with regard to God, we find it written as
   follows:  "And I will put My soul upon that soul which has eaten blood,
   and I will root him out from among his people;" [2191] and also in
   another passage, "Your new moons, and sabbaths, and great days, I will
   not accept; your fasts, and holidays, and festal days, My soul hateth."
   [2192]   And in the twenty-second Psalm, regarding Christ--for it is
   certain, as the Gospel bears witness, that this Psalm is spoken of
   Him--the following words occur:  "O Lord, be not far from helping me;
   look to my defence:  O God, deliver my soul from the sword, and my
   beloved one from the hand of the dog;" [2193] although there are also
   many other testimonies respecting the soul of Christ when He
   tabernacled in the flesh.

   2.  But the nature of the incarnation will render unnecessary any
   inquiry into the soul of Christ.  For as He truly possessed flesh, so
   also He truly possessed a soul.  It is difficult indeed both to feel
   and to state how that which is called in Scripture the soul of God is
   to be understood; for we acknowledge that nature to be simple, and
   without any intermixture or addition.  In whatever way, however, it is
   to be understood, it seems, meanwhile, to be named the soul of God;
   whereas regarding Christ there is no doubt.  And therefore there seems
   to me no absurdity in either understanding or asserting some such thing
   regarding the holy angels and the other heavenly powers, since that
   definition of soul appears applicable also to them.  For who can
   rationally deny that they are "sensible and moveable?"  But if that
   definition appear to be correct, according to which a soul is said to
   be a substance rationally "sensible and moveable," the same definition
   would seem also to apply to angels.  For what else is in them than
   rational feeling and motion?  Now those beings who are comprehended
   under the same definition have undoubtedly the same substance.  Paul
   indeed intimates that there is a kind of animal-man [2194] who, he
   says, cannot receive the things of the Spirit of God, but declares that
   the doctrine of the Holy Spirit seems to him foolish, and that he
   cannot understand what is to be spiritually discerned.  In another
   passage he says it is sown an animal body, and arises a spiritual body,
   pointing out that in the resurrection of the just there will be nothing
   of an animal nature.  And therefore we inquire whether there happen to
   be any substance which, in respect of its being anima, is imperfect.
   But whether it be imperfect because it falls away from perfection, or
   because it was so created by God, will form the subject of inquiry when
   each individual topic shall begin to be discussed in order.  For if the
   animal man receive not the things of the Spirit of God, and because he
   is animal, is unable to admit the understanding of a better, i.e., of a
   divine nature, it is for this reason perhaps that Paul, wishing to
   teach us more plainly what that is by means of which we are able to
   comprehend those things which are of the Spirit, i.e., spiritual
   things, conjoins and associates with the Holy Spirit an understanding
   [2195] rather than a soul. [2196]   For this, I think, he indicates
   when he says, "I will pray with the spirit, I will pray with the
   understanding also; I will sing with the spirit, I will sing with the
   understanding also." [2197]   And he does not say that "I will pray
   with the soul," but with the spirit and the understanding.  Nor does he
   say, "I will sing with the soul," but with the spirit and the
   understanding.

   3.  But perhaps this question is asked, If it be the understanding
   which prays and sings with the spirit, and if it be the same which
   receives both perfection and salvation, how is it that Peter says,
   "Receiving the end of your faith, even the salvation of your souls?"
   [2198]   If the soul neither prays nor sings with the spirit, how shall
   it hope for salvation? or when it attains to blessedness, shall it be
   no longer called a soul? [2199]   Let us see if perhaps an answer may
   be given in this way, that as the Saviour came to save what was lost,
   that which formerly was said to be lost is not lost when it is saved;
   so also, perhaps, this which is saved is called a soul, and when it has
   been placed in a state of salvation will receive a name from the Word
   that denotes its more perfect condition.  But it appears to some that
   this also may be added, that as the thing which was lost undoubtedly
   existed before it was lost, at which time it was something else than
   destroyed, so also will be the case when it is no longer in a ruined
   condition.  In like manner also, the soul which is said to have
   perished will appear to have been something at one time, when as yet it
   had not perished, and on that account would be termed soul, and being
   again freed from destruction, it may become a second time what it was
   before it perished, and be called a soul.  But from the very
   signification of the name soul which the Greek word conveys, it has
   appeared to a few curious inquirers that a meaning of no small
   importance may be suggested.  For in sacred language God is called a
   fire, as when Scripture says," Our God is a consuming fire." [2200]
   Respecting the substance of the angels also it speaks as follows:  "Who
   maketh His angels spirits, and His ministers a burning fire;" [2201]
   and in another place, "The angel of the Lord appeared in a flame of
   fire in the bush." [2202]   We have, moreover, received a commandment
   to be "fervent in spirit;" [2203] by which expression undoubtedly the
   Word of God is shown to be hot and fiery.  The prophet Jeremiah also
   hears from Him, who gave him his answers, "Behold, I have given My
   words into thy mouth a fire." [2204]   As God, then, is a fire, and the
   angels a flame of fire, and all the saints are fervent in spirit, so,
   on the contrary, those who have fallen away from the love of God are
   undoubtedly said to have cooled in their affection for Him, and to have
   become cold.  For the Lord also says, that, "because iniquity has
   abounded, the love of many will grow cold." [2205]   Nay, all things,
   whatever they are, which in holy Scripture are compared with the
   hostile power, the devil is said to be perpetually finding cold; and
   what is found to be colder than he?  In the sea also the dragon is said
   to reign.  For the prophet [2206] intimates that the serpent and
   dragon, which certainly is referred to one of the wicked spirits, is
   also in the sea.  And elsewhere the prophet says, "I will draw out my
   holy sword upon the dragon the flying serpent, upon the dragon the
   crooked serpent, and will slay him." [2207]   And again he says:  "Even
   though they hide from my eyes, and descend into the depths of the sea,
   there will I command the serpent, and it shall bite them." [2208]   In
   the book of Job also, he is said to be the king of all things in the
   waters. [2209]   The prophet [2210] threatens that evils will be
   kindled by the north wind upon all who inhabit the earth.  Now the
   north wind is described in holy Scripture as cold, according to the
   statement in the book of Wisdom, "That cold north wind;" [2211] which
   same thing also must undoubtedly be understood of the devil.  If, then,
   those things which are holy are named fire, and light, and fervent,
   while those which are of an opposite nature are said to be cold; and if
   the love of many is said to wax cold; we have to inquire whether
   perhaps the name soul, which in Greek is termed psuche, be so termed
   from growing cold [2212] out of a better and more divine condition, and
   be thence derived, because it seems to have cooled from that natural
   and divine warmth, and therefore has been placed in its present
   position, and called by its present name.  Finally, see if you can
   easily find a place in holy Scripture where the soul is properly
   mentioned in terms of praise:  it frequently occurs, on the contrary,
   accompanied with expressions of censure, as in the passage, "An evil
   soul ruins him who possesses it;" [2213] and, "The soul which sinneth,
   it shall die." [2214]   For after it has been said, "All souls are
   Mine; as the soul of the father, so also the soul of the son is Mine,"
   [2215] it seemed to follow that He would say, "The soul that doeth
   righteousness, it shall be saved," and "The soul which sinneth, it
   shall die."  But now we see that He has associated with the soul what
   is censurable, and has been silent as to that which was deserving of
   praise.  We have therefore to see if, perchance, as we have said is
   declared by the name itself, it was called psuche, i.e., anima, because
   it has waxed cold from the fervour of just things, [2216] and from
   participation in the divine fire, and yet has not lost the power of
   restoring itself to that condition of fervour in which it was at the
   beginning.  Whence the prophet also appears to point out some such
   state of things by the words, "Return, O my soul, unto thy rest."
   [2217]   From all which this appears to be made out, that the
   understanding, falling away from its status and dignity, was made or
   named soul; and that, if repaired and corrected, it returns to the
   condition of the understanding. [2218]

   4.  Now, if this be the case, it seems to me that this very decay and
   falling away of the understanding is not the same in all, but that this
   conversion into a soul is carried to a greater or less degree in
   different instances, and that certain understandings retain something
   even of their former vigour, and others again either nothing or a very
   small amount.  Whence some are found from the very commencement of
   their lives to be of more active intellect, others again of a slower
   habit of mind, and some are born wholly obtuse, and altogether
   incapable of instruction.  Our statement, however, that the
   understanding is converted into a soul, or whatever else seems to have
   such a meaning, the reader must carefully consider and settle for
   himself, as these views are not be regarded as advanced by us in a
   dogmatic manner, but simply as opinions, treated in the style of
   investigation and discussion.  Let the reader take this also into
   consideration, that it is observed with regard to the soul of the
   Saviour, that of those things which are written in the Gospel, some are
   ascribed to it under the name of soul, and others under that of
   spirit.  For when it wishes to indicate any suffering or perturbation
   affecting Him, it indicates it under the name of soul; as when it says,
   "Now is My soul troubled;" [2219] and, "My soul is sorrowful, even unto
   death;" [2220] and, "No man taketh My soul [2221] from Me, but I lay it
   down of Myself." [2222]   Into the hands of His Father He commends not
   His soul, but His spirit; and when He says that the flesh is weak, He
   does not say that the soul is willing, but the spirit:  whence it
   appears that the soul is something intermediate between the weak flesh
   and the willing spirit.

   5.  But perhaps some one may meet us with one of those objections which
   we have ourselves warned you of in our statements, and say, "How then
   is there said to be also a soul of God?"  To which we answer as
   follows:  That as with respect to everything corporeal which is spoken
   of God, such as fingers, or hands, or arms, or eyes, or feet, or mouth,
   we say that these are not to be understood as human members, but that
   certain of His powers are indicated by these names of members of the
   body; so also we are to suppose that it is something else which is
   pointed out by this title--soul of God.  And if it is allowable for us
   to venture to say anything more on such a subject, the soul of God may
   perhaps be understood to mean the only-begotten Son of God.  For as the
   soul, when implanted in the body, moves all things in it, and exerts
   its force over everything on which it operates; so also the
   only-begotten Son of God, who is His Word and Wisdom, stretches and
   extends to every power of God, being implanted in it; and perhaps to
   indicate this mystery is God either called or described in Scripture as
   a body.  We must, indeed, take into consideration whether it is not
   perhaps on this account that the soul of God may be understood to mean
   His only-begotten Son, because He Himself came into this world of
   affliction, and descended into this valley of tears, and into this
   place of our humiliation; as He says in the Psalm, "Because Thou hast
   humiliated us in the place of affliction." [2223]   Finally, I am aware
   that certain critics, in explaining the words used in the Gospel by the
   Saviour, "My soul is sorrowful, even unto death," have interpreted them
   of the apostles, whom He termed His soul, as being better than the rest
   of His body.  For as the multitude of believers is called His body,
   they say that the apostles, as being better than the rest of the body,
   ought to be understood to mean His soul.

   We have brought forward as we best could these points regarding the
   rational soul, as topics of discussion for our readers, rather than as
   dogmatic and well-defined propositions.  And with respect to the souls
   of animals and other dumb creatures, let that suffice which we have
   stated above in general terms.
     __________________________________________________________________

   [2180] Anima.

   [2181] Animæ.

   [2182] Animam animantium.

   [2183] Gen. i. 21:  pasan psuchen zoon, Sept.

   [2184] Erasmus remarks, that phantastike may be rendered imaginitiva,
   which is the understanding:  hormetike, impulsiva, which refers to the
   affections (Schnitzer).

   [2185] Animam.

   [2186] Lev. xvii. 14:  he psuche pases sarkos aima autou esti, Sept.

   [2187] Vitalis.

   [2188] Animantia.

   [2189] Gen. i. 24, living creature, animam.

   [2190] Gen. ii. 7, animam viventem.

   [2191] Lev. xvii. 10.  It is clear that in the text which Origen or his
   translator had before him he must have read psuche instead of
   prosopon:  otherwise the quotation would be inappropriate (Schnitzer).

   [2192] Isa. i. 13, 14.

   [2193] Ps. xxii. 19, 20, unicam meam, monogene mou.

   [2194] Animalem.

   [2195] Mens.

   [2196] Anima.

   [2197] 1 Cor. xiv. 15.

   [2198] 1 Pet. i. 9.

   [2199] These words are found in Jerome's Epistle to Avitus, and,
   literally translated, are as follows:  "Whence infinite caution is to
   be employed, lest perchance, after souls have obtained salvation and
   come to the blessed life, they should cease to be souls.  For as our
   Lord and Saviour came to seek and to save what was lost, that it might
   cease to be lost; so the soul which was lost, and for whose salvation
   the Lord came, shall, when it has been saved, cease for a soul.  This
   point in like manner must be examined, whether, as that which has been
   lost was at one time not lost, and a time will come when it will be no
   longer lost; so also at some time a soul may not have been a soul, and
   a time may be when it will by no means continue to be a soul."  A
   portion of the above is also found, in the original Greek, in the
   Emperor Justinian's Letter to Menas, Patriarch of Constantinople.

   [2200] Deut. iv. 24.

   [2201] Ps. civ. 4; cf. Heb. i. 7.

   [2202] Ex. iii. 2.

   [2203] Rom. xii. 11.

   [2204] Cf. Jer. i. 9.  The word "fire" is found neither in the Hebrew
   nor in the Septuagint.

   [2205] Matt. xxiv. 12.

   [2206] Cf. Ezek. xxxii. 2 seqq.

   [2207] Isa. xxvii. 1.

   [2208] Amos ix. 3.

   [2209] Job xli. 34 [LXX.].

   [2210] Jer. i. 14.

   [2211] Ecclus. xliii. 20.

   [2212] psuche from psuchesthai.

   [2213] Ecclus. vi. 4.

   [2214] Ezek. xviii. 4, cf. 20.

   [2215] Ezek. xviii. 4, 19.

   [2216] "By falling away and growing cold from a spiritual life, the
   soul has become what it now is, but is capable also of returning to
   what it was at the beginning, which I think is intimated by the prophet
   in the words, Return, O my soul, unto thy rest,' so as to be wholly
   this."--Epistle of Justinian to Patriarch of Constantinople.

   [2217] Ps. cxvi. 7.

   [2218] "The understanding (Nous) somehow, then, has become a soul, and
   the soul, being restored, becomes an understanding.  The understanding
   falling away, was made a soul, and the soul, again, when furnished with
   virtues, will become an understanding.  For if we examine the case of
   Esau, we may find that he was condemned because of his ancient sins in
   a worse course of life.  And respecting the heavenly bodies we must
   inquire, that not at the time when the world was created did the soul
   of the sun, or whatever else it ought to be called, begin to exist, but
   before that it entered that shining and burning body.  We may hold
   similar opinions regarding the moon and stars, that, for the foregoing
   reasons, they were compelled, unwillingly, to subject themselves to
   vanity on account of the rewards of the future; and to do, not their
   own will, but the will of their Creator, by whom they were arranged
   among their different offices."--Jerome's Epistle to Avitus.  From
   these, as well as other passages, it may be seen how widely Rufinus
   departed in his translation from the original.

   [2219] John xii. 27.

   [2220] Matt. xxvi. 38.

   [2221] Animam.

   [2222] John x. 18.

   [2223] Ps. xliv. 19.
     __________________________________________________________________

   Chapter IX.--On the World and the Movements of Rational Creatures,
   Whether Good or Bad; And on the Causes of Them.

   1.  But let us now return to the order of our proposed discussion, and
   behold the commencement of creation, so far as the understanding can
   behold the beginning of the creation of God.  In that commencement,
   [2224] then, we are to suppose that God created so great a number of
   rational or intellectual creatures (or by whatever name they are to be
   called), which we have formerly termed understandings, as He foresaw
   would be sufficient.  It is certain that He made them according to some
   definite number, predetermined by Himself:  for it is not to be
   imagined, as some would have it, that creatures have not a limit,
   because where there is no limit there can neither be any comprehension
   nor any limitation.  Now if this were the case, then certainly created
   things could neither be restrained nor administered by God.  For,
   naturally, whatever is infinite will also be incomprehensible.
   Moreover, as Scripture says, "God has arranged all things in number and
   measure;" [2225] and therefore number will be correctly applied to
   rational creatures or understandings, that they may be so numerous as
   to admit of being arranged, governed, and controlled by God.  But
   measure will be appropriately applied to a material body; and this
   measure, we are to believe, was created by God such as He knew would be
   sufficient for the adorning of the world.  These, then, are the things
   which we are to believe were created by God in the beginning, i.e.,
   before all things.  And this, we think, is indicated even in that
   beginning which Moses has introduced in terms somewhat ambiguous, when
   he says, "In the beginning God made the heaven and the earth." [2226]
   For it is certain that the firmament is not spoken of, nor the dry
   land, but that heaven and earth from which this present heaven and
   earth which we now see afterwards borrowed their names.

   2.  But since those rational natures, which we have said above were
   made in the beginning, were created when they did not previously exist,
   in consequence of this very fact of their nonexistence and commencement
   of being, are they necessarily changeable and mutable; since whatever
   power was in their substance was not in it by nature, but was the
   result of the goodness of their Maker.  What they are, therefore, is
   neither their own nor endures for ever, but is bestowed by God.  For it
   did not always exist; and everything which is a gift may also be taken
   away, and disappear.  And a reason for removal will consist in the
   movements of souls not being conducted according to right and
   propriety.  For the Creator gave, as an indulgence to the
   understandings created by Him, the power of free and voluntary action,
   by which the good that was in them might become their own, being
   preserved by the exertion of their own will; but slothfulness, and a
   dislike of labour in preserving what is good, and an aversion to and a
   neglect of better things, furnished the beginning of a departure from
   goodness.  But to depart from good is nothing else than to be made
   bad.  For it is certain that to want goodness is to be wicked.  Whence
   it happens that, in proportion as one falls away from goodness, in the
   same proportion does he become involved in wickedness.  In which
   condition, according to its actions, each understanding, neglecting
   goodness either to a greater or more limited extent, was dragged into
   the opposite of good, which undoubtedly is evil.  From which it appears
   that the Creator of all things admitted certain seeds and causes of
   variety and diversity, that He might create variety and diversity in
   proportion to the diversity of understandings, i.e., of rational
   creatures, which diversity they must be supposed to have conceived from
   that cause which we have mentioned above.  And what we mean by variety
   and diversity is what we now wish to explain.

   3.  Now we term world everything which is above the heavens, or in the
   heavens, or upon the earth, or in those places which are called the
   lower regions, or all places whatever that anywhere exist, together
   with their inhabitants.  This whole, then, is called world.  In which
   world certain beings are said to be super-celestial, i.e., placed in
   happier abodes, and clothed with heavenly and resplendent bodies; and
   among these many distinctions are shown to exist, the apostle, e.g.,
   saying, "That one is the glory of the sun, another the glory of the
   moon, another the glory of the stars; for one star differeth from
   another star in glory." [2227]   Certain beings are called earthly, and
   among them, i.e., among men, there is no small difference; for some of
   them are Barbarians, others Greeks; and of the Barbarians some are
   savage and fierce, and others of a milder disposition.  And certain of
   them live under laws that have been thoroughly approved; others, again,
   under laws of a more common or severe kind; [2228] while some, again,
   possess customs of an inhuman and savage character, rather than laws.
   And certain of them, from the hour of their birth, are reduced to
   humiliation and subjection, and brought up as slaves, being placed
   under the dominion either of masters, or princes, or tyrants.  Others,
   again, are brought up in a manner more consonant with freedom and
   reason:  some with sound bodies, some with bodies diseased from their
   early years; some defective in vision, others in hearing and speech;
   some born in that condition, others deprived of the use of their senses
   immediately after birth, or at least undergoing such misfortune on
   reaching manhood.  And why should I repeat and enumerate all the
   horrors of human misery, from which some have been free, and in which
   others have been involved, when each one can weigh and consider them
   for himself?  There are also certain invisible powers to which earthly
   things have been entrusted for administration; and amongst them no
   small difference must be believed to exist, as is also found to be the
   case among men.  The Apostle Paul indeed intimates that there are
   certain lower powers, [2229] and that among them, in like manner, must
   undoubtedly be sought a ground of diversity.  Regarding dumb animals,
   and birds, and those creatures which live in the waters, it seems
   superfluous to require; since it is certain that these ought to be
   regarded not as of primary, but of subordinate rank.

   4.  Seeing, then, that all things which have been created are said to
   have been made through Christ, and in Christ, as the Apostle Paul most
   clearly indicates, when he says, "For in Him and by Him were all things
   created, whether things in heaven or things on earth, visible and
   invisible, whether they be thrones, or powers, or principalities, or
   dominions; all things were created by Him, and in Him;" [2230] and as
   in his Gospel John indicates the same thing, saying, "In the beginning
   was the Word, and the Word was with God, and the Word was God:  the
   same was in the beginning with God:  all things were made by Him; and
   without Him was not anything made;" [2231] and as in the Psalm also it
   is written, "In wisdom hast Thou made them all;" [2232] --seeing, then,
   Christ is, as it were, the Word and Wisdom, and so also the
   Righteousness, it will undoubtedly follow that those things which were
   created in the Word and Wisdom are said to be created also in that
   righteousness which is Christ; that in created things there may appear
   to be nothing unrighteous or accidental, but that all things may be
   shown to be in conformity with the law of equity and righteousness.
   How, then, so great a variety of things, and so great a diversity, can
   be understood to be altogether just and righteous, I am sure no human
   power or language can explain, unless as prostrate suppliants we pray
   to the Word, and Wisdom, and Righteousness Himself, who is the
   only-begotten Son of God, and who, pouring Himself by His graces into
   our senses, may deign to illuminate what is dark, to lay open what is
   concealed, and to reveal what is secret; if, indeed, we should be found
   either to seek, or ask, or knock so worthily as to deserve to receive
   when we ask, or to find when we seek, or to have it opened to us when
   we knock.  Not relying, then, on our own powers, but on the help of
   that Wisdom which made all things, and of that Righteousness which we
   believe to be in all His creatures, although we are in the meantime
   unable to declare it, yet, trusting in His mercy, we shall endeavour to
   examine and inquire how that great variety and diversity in the world
   may appear to be consistent with all righteousness and reason.  I mean,
   of course, merely reason in general; for it would be a mark of
   ignorance either to seek, or of folly to give, a special reason for
   each individual case.

   5.  Now, when we say that this world was established in the variety in
   which we have above explained that it was created by God, and when we
   say that this God is good, and righteous, and most just, there are
   numerous individuals, especially those who, coming from the school of
   Marcion, and Valentinus, and Basilides, have heard that there are souls
   of different natures, who object to us, that it cannot consist with the
   justice of God in creating the world to assign to some of His creatures
   an abode in the heavens, and not only to give such a better habitation,
   but also to grant them a higher and more honourable position; to favour
   others with the grant of principalities; to bestow powers upon some,
   dominions on others; to confer upon some the most honourable seats in
   the celestial tribunals; to enable some to shine with more resplendent
   glory, and to glitter with a starry splendour; to give to some the
   glory of the sun, to others the glory of the moon, to others the glory
   of the stars; to cause one star to differ from another star in glory.
   And, to speak once for all, and briefly, if the Creator God wants
   neither the will to undertake nor the power to complete a good and
   perfect work, what reason can there be that, in the creation of
   rational natures, i.e., of beings of whose existence He Himself is the
   cause, He should make some of higher rank, and others of second, or
   third, or of many lower and inferior degrees?  In the next place, they
   object to us, with regard to terrestrial beings, that a happier lot by
   birth is the case with some rather than with others; as one man, e.g.,
   is begotten of Abraham, and born of the promise; another, too, of Isaac
   and Rebekah, and who, while still in the womb, supplants his brother,
   and is said to be loved by God before he is born.  Nay, this very
   circumstance,--especially that one man is born among the Hebrews, with
   whom he finds instruction in the divine law; another among the Greeks,
   themselves also wise, and men of no small learning; and then another
   amongst the Ethiopians, who are accustomed to feed on human flesh; or
   amongst the Scythians, with whom parricide is an act sanctioned by law;
   or amongst the people of Taurus, where strangers are offered in
   sacrifice,--is a ground of strong objection.  Their argument
   accordingly is this:  If there be this great diversity of
   circumstances, and this diverse and varying condition by birth, in
   which the faculty of free-will has no scope (for no one chooses for
   himself either where, or with whom, or in what condition he is born);
   if, then, this is not caused by the difference in the nature of souls,
   i.e., that a soul of an evil nature is destined for a wicked nation,
   and a good soul for a righteous nation, what other conclusion remains
   than that these things must be supposed to be regulated by accident and
   chance?  And if that be admitted, then it will be no longer believed
   that the world was made by God, or administered by His providence; and
   as a consequence, a judgment of God upon the deeds of each individual
   will appear a thing not to be looked for.  In which matter, indeed,
   what is clearly the truth of things is the privilege of Him alone to
   know who searches all things, even the deep things of God.

   6.  We, however, although but men, not to nourish the insolence of the
   heretics by our silence, will return to their objections such answers
   as occur to us, so far as our abilities enable us.  We have frequently
   shown, by those declarations which we were able to produce from the
   holy Scriptures, that God, the Creator of all things, is good, and
   just, and all-powerful.  When He in the beginning created those beings
   which He desired to create, i.e., rational natures, He had no other
   reason for creating them than on account of Himself, i.e., His own
   goodness.  As He Himself, then, was the cause of the existence of those
   things which were to be created, in whom there was neither any
   variation nor change, nor want of power, He created all whom He made
   equal and alike, because there was in Himself no reason for producing
   variety and diversity.  But since those rational creatures themselves,
   as we have frequently shown, and will yet show in the proper place,
   were endowed with the power of free-will, this freedom of will incited
   each one either to progress by imitation of God, or reduced him to
   failure through negligence.  And this, as we have already stated, is
   the cause of the diversity among rational creatures, deriving its
   origin not from the will or judgment of the Creator, but from the
   freedom of the individual will.  Now God, who deemed it just to arrange
   His creatures according to their merit, brought down these different
   understandings into the harmony of one world, that He might adorn, as
   it were, one dwelling, in which there ought to be not only vessels of
   gold and silver, but also of wood and clay (and some indeed to honour,
   and others to dishonour), with those different vessels, or souls, or
   understandings.  And these are the causes, in my opinion, why that
   world presents the aspect of diversity, while Divine Providence
   continues to regulate each individual according to the variety of his
   movements, or of his feelings and purpose.  On which account the
   Creator will neither appear to be unjust in distributing (for the
   causes already mentioned) to every one according to his merits; nor
   will the happiness or unhappiness of each one's birth, or whatever be
   the condition that falls to his lot, be deemed accidental; nor will
   different creators, or souls of different natures, be believed to
   exist.

   7.  But even holy Scripture does not appear to me to be altogether
   silent on the nature of this secret, as when the Apostle Paul, in
   discussing the case of Jacob and Esau, says:  "For the children being
   not yet born, neither having done any good or evil, that the purpose of
   God according to election might stand, not of works, but of Him who
   calleth, it was said, The elder shall serve the younger, as it is
   written, Jacob have I loved, but Esau have I hated." [2233]   And after
   that, he answers himself, and says, "What shall we say then?  Is there
   unrighteousness with God?"  And that he might furnish us with an
   opportunity of inquiring into these matters, and of ascertaining how
   these things do not happen without a reason, he answers himself, and
   says, "God forbid." [2234]   For the same question, as it seems to me,
   which is raised concerning Jacob and Esau, may be raised regarding all
   celestial and terrestrial creatures, and even those of the lower world
   as well.  And in like manner it seems to me, that as he there says,
   "The children being not yet born, neither having done any good or
   evil," so it might also be said of all other things, "When they were
   not yet" created, "neither had yet done any good or evil, that the
   decree of God according to election may stand," that (as certain think)
   some things on the one hand were created heavenly, some on the other
   earthly, and others, again, beneath the earth, "not of works" (as they
   think), "but of Him who calleth," what shall we say then, if these
   things are so?  "Is there unrighteousness with God?  God forbid."  As,
   therefore, when the Scriptures are carefully examined regarding Jacob
   and Esau, it is not found to be unrighteousness with God that it should
   be said, before they were born, or had done anything in this life, "the
   elder shall serve the younger;" and as it is found not to be
   unrighteousness that even in the womb Jacob supplanted his brother, if
   we feel that he was worthily beloved by God, according to the deserts
   of his previous life, so as to deserve to be preferred before his
   brother; so also is it with regard to heavenly creatures, if we notice
   that diversity was not the original condition of the creature, but
   that, owing to causes that have previously existed, a different office
   is prepared by the Creator for each one in proportion to the degree of
   his merit, on this ground, indeed, that each one, in respect of having
   been created by God an understanding, or a rational spirit, has,
   according to the movements of his mind and the feelings of his soul,
   gained for himself a greater or less amount of merit, and has become
   either an object of love to God, or else one of dislike to Him; while,
   nevertheless, some of those who are possessed of greater merit are
   ordained to suffer with others for the adorning of the state of the
   world, and for the discharge of duty to creatures of a lower grade, in
   order that by this means they themselves may be participators in the
   endurance of the Creator, according to the words of the apostle:  "For
   the creature was made subject to vanity, not willingly, but by reason
   of him who hath subjected the same in hope." [2235]   Keeping in view,
   then, the sentiment expressed by the apostle, when, speaking of the
   birth of Esau and Jacob, he says, "Is there unrighteousness with God?
   God forbid," I think it right that this same sentiment should be
   carefully applied to the case of all other creatures, because, as we
   formerly remarked, the righteousness of the Creator ought to appear in
   everything.  And this, it appears to me, will be seen more clearly at
   last, if each one, whether of celestial or terrestrial or infernal
   beings, be said to have the causes of his diversity in himself, and
   antecedent to his bodily birth.  For all things were created by the
   Word of God, and by His Wisdom, and were set in order by His Justice.
   And by the grace of His compassion He provides for all men, and
   encourages all to the use of whatever remedies may lead to their cure,
   and incites them to salvation.

   8.  As, then, there is no doubt that at the day of judgment the good
   will be separated from the bad, and the just from the unjust, and all
   by the sentence of God will be distributed according to their deserts
   throughout those places of which they are worthy, so I am of opinion
   some such state of things was formerly the case, as, God willing, we
   shall show in what follows.  For God must be believed to do and order
   all things and at all times according to His judgment.  For the words
   which the apostle uses when he says, "In a great house there are not
   only vessels of gold and silver, but also of wood and of earth, and
   some to honour and some to dishonour;" [2236] and those which he adds,
   saying, "If a man purge himself, he will be a vessel unto honour,
   sanctified and meet for the Master's use, unto every good work," [2237]
   undoubtedly point out this, that he who shall purge himself when he is
   in this life, will be prepared for every good work in that which is to
   come; while he who does not purge himself will be, according to the
   amount of his impurity, a vessel unto dishonour, i.e., unworthy.  It is
   therefore possible to understand that there have been also formerly
   rational vessels, whether purged or not, i.e., which either purged
   themselves or did not do so, and that consequently every vessel,
   according to the measure of its purity or impurity, received a place,
   or region, or condition by birth, or an office to discharge, in this
   world.  All of which, down to the humblest, God providing for and
   distinguishing by the power of His wisdom, arranges all things by His
   controlling judgment, according to a most impartial retribution, so far
   as each one ought to be assisted or cared for in conformity with his
   deserts.  In which certainly every principle of equity is shown, while
   the inequality of circumstances preserves the justice of a retribution
   according to merit.  But the grounds of the merits in each individual
   case are only recognised truly and clearly by God Himself, along with
   His only-begotten Word, and His Wisdom, and the Holy Spirit.
     __________________________________________________________________

   [2224] The original of this passage is found in Justinian's Epistle to
   Menas, Patriarch of Constantinople, apud finem.  "In that beginning
   which is cognisable by the understanding, God, by His own will, caused
   to exist as great a number of intelligent beings as was sufficient; for
   we must say that the power of God is finite, and not, under pretence of
   praising Him, take away His limitation.  For if the divine power be
   infinite, it must of necessity be unable to understand even itself,
   since that which is naturally illimitable is incapable of being
   comprehended.  He made things therefore so great as to be able to
   apprehend and keep them under His power, and control them by His
   providence; so also He prepared matter of such a size (tosauten hulen)
   as He had the power to ornament."

   [2225] Wisdom xi. 20:  "Thou hast ordered all things in measure, and
   number, and weight."

   [2226] Gen. i. 1.

   [2227] 1 Cor. xv. 41.

   [2228] Vilioribus et asperioribus.

   [2229] Inferna.

   [2230] Col. i. 16.

   [2231] John i. 1, 2.

   [2232] Ps. civ. 24.

   [2233] Rom. ix. 11, 12.

   [2234] The text runs, "Respondet sibi ipse, et ait," on which Ruæus
   remarks that the sentence is incomplete, and that "absit" probably
   should be supplied.  This conjecture has been adopted in the
   translation.

   [2235] Rom. viii. 20, 21.

   [2236] 2 Tim. ii. 20.

   [2237] 2 Tim. ii. 21.
     __________________________________________________________________

   Chapter X.--On the Resurrection, and the Judgment, the Fire of Hell,
   and Punishments.

   1.  But since the discourse has reminded us of the subjects of a future
   judgment and of retribution, and of the punishments of sinners,
   according to the threatenings of holy Scripture and the contents of the
   Church's teaching--viz., that when the time of judgment comes,
   everlasting fire, and outer darkness, and a prison, and a furnace, and
   other punishments of like nature, have been prepared for sinners--let
   us see what our opinions on these points ought to be. [2238]   But that
   these subjects may be arrived at in proper order, it seems to me that
   we ought first to consider the nature of the resurrection, that we may
   know what that (body) is which shall come either to punishment, or to
   rest, or to happiness; which question in other treatises which we have
   composed regarding the resurrection we have discussed at greater
   length, and have shown what our opinions were regarding it.  But now,
   also, for the sake of logical order in our treatise, there will be no
   absurdity in restating a few points from such works, especially since
   some take offence at the creed of the Church, as if our belief in the
   resurrection were foolish, and altogether devoid of sense; and these
   are principally heretics, who, I think, are to be answered in the
   following manner.  If they also admit that there is a resurrection of
   the dead, let them answer us this, What is that which died?  Was it not
   a body?  It is of the body, then, that there will be a resurrection.
   Let them next tell us if they think that we are to make use of bodies
   or not.  I think that when the Apostle Paul says, that "it is sown a
   natural body, it will arise a spiritual body," [2239] they cannot deny
   that it is a body which arises, or that in the resurrection we are to
   make use of bodies.  What then?  If it is certain that we are to make
   use of bodies, and if the bodies which have fallen are declared to rise
   again (for only that which before has fallen can be properly said to
   rise again), it can be a matter of doubt to no one that they rise
   again, in order that we may be clothed with them a second time at the
   resurrection.  The one thing is closely connected with the other.  For
   if bodies rise again, they undoubtedly rise to be coverings for us; and
   if it is necessary for us to be invested with bodies, as it is
   certainly necessary, we ought to be invested with no other than our
   own.  But if it is true that these rise again, and that they arise
   "spiritual" bodies, there can be no doubt that they are said to rise
   from the dead, after casting away corruption and laying aside
   mortality; otherwise it will appear vain and superfluous for any one to
   arise from the dead in order to die a second time.  And this, finally,
   may be more distinctly comprehended thus, if one carefully consider
   what are the qualities of an animal body, which, when sown into the
   earth, recovers the qualities of a spiritual body.  For it is out of
   the animal body that the very power and grace of the resurrection educe
   the spiritual body, when it transmutes it from a condition of indignity
   to one of glory.

   2.  Since the heretics, however, think themselves persons of great
   learning and wisdom, we shall ask them if every body has a form of some
   kind, i.e., is fashioned according to some shape.  And if they shall
   say that a body is that which is fashioned according to no shape, they
   will show themselves to be the most ignorant and foolish of mankind.
   For no one will deny this, save him who is altogether without any
   learning.  But if, as a matter of course, they say that every body is
   certainly fashioned according to some definite shape, we shall ask them
   if they can point out and describe to us the shape of a spiritual body;
   a thing which they can by no means do.  We shall ask them, moreover,
   about the differences of those who rise again.  How will they show that
   statement to be true, that there is "one flesh of birds, another of
   fishes; bodies celestial, and bodies terrestrial; that the glory of the
   celestial is one, and the glory of the terrestrial another; that one is
   the glory of the sun, another the glory of the moon, another the glory
   of the stars; that one star differeth from another star in glory; and
   that so is the resurrection of the dead?" [2240]   According to that
   gradation, then, which exists among heavenly bodies, let them show to
   us the differences in the glory of those who rise again; and if they
   have endeavoured by any means to devise a principle that may be in
   accordance with the differences in heavenly bodies, we shall ask them
   to assign the differences in the resurrection by a comparison of
   earthly bodies.  Our understanding of the passage indeed is, that the
   apostle, wishing to describe the great difference among those who rise
   again in glory, i.e., of the saints, borrowed a comparison from the
   heavenly bodies, saying, "One is the glory of the sun, another the
   glory of the moon, another the glory of the stars."  And wishing again
   to teach us the differences among those who shall come to the
   resurrection, without having purged themselves in this life, i.e.,
   sinners, he borrowed an illustration from earthly things, saying,
   "There is one flesh of birds, another of fishes."  For heavenly things
   are worthily compared to the saints, and earthly things to sinners.
   These statements are made in reply to those who deny the resurrection
   of the dead, i.e., the resurrection of bodies.

   3.  We now turn our attention to some of our own (believers), who,
   either from feebleness of intellect or want of proper instruction,
   adopt a very low and abject view of the resurrection of the body.  We
   ask these persons in what manner they understand that an animal body is
   to be changed by the grace of the resurrection, and to become a
   spiritual one; and how that which is sown in weakness will arise in
   power; how that which is planted in dishonour will arise in glory; and
   that which was sown in corruption, will be changed to a state of
   incorruption.  Because if they believe the apostle, that a body which
   arises in glory, and power, and incorruptibility, has already become
   spiritual, it appears absurd and contrary to his meaning to say that it
   can again be entangled with the passions of flesh and blood, seeing the
   apostle manifestly declares that "flesh and blood shall not inherit the
   kingdom of God, nor shall corruption inherit incorruption."  But how do
   they understand the declaration of the apostle, "We shall all be
   changed?"  This transformation certainly is to be looked for, according
   to the order which we have taught above; and in it, undoubtedly, it
   becomes us to hope for something worthy of divine grace; and this we
   believe will take place in the order in which the apostle describes the
   sowing in the ground of a "bare grain of corn, or of any other fruit,"
   to which "God gives a body as it pleases Him," as soon as the grain of
   corn is dead.  For in the same way also our bodies are to be supposed
   to fall into the earth like a grain; and (that germ being implanted in
   them which contains the bodily substance) although the bodies die, and
   become corrupted, and are scattered abroad, yet by the word of God,
   that very germ which is always safe in the substance of the body,
   raises them from the earth, and restores and repairs them, as the power
   which is in the grain of wheat, after its corruption and death, repairs
   and restores the grain into a body having stalk and ear.  And so also
   to those who shall deserve to obtain an inheritance in the kingdom of
   heaven, that germ of the body's restoration, which we have before
   mentioned, by God's command restores out of the earthly and animal body
   a spiritual one, capable of inhabiting the heavens; while to each one
   of those who may be of inferior merit, or of more abject condition, or
   even the lowest in the scale, and altogether thrust aside, there is yet
   given, in proportion to the dignity of his life and soul, a glory and
   dignity of body,--nevertheless in such a way, that even the body which
   rises again of those who are to be destined to everlasting fire or to
   severe punishments, is by the very change of the resurrection so
   incorruptible, that it cannot be corrupted and dissolved even by severe
   punishments.  If, then, such be the qualities of that body which will
   arise from the dead, let us now see what is the meaning of the
   threatening of eternal fire.

   4.  We find in the prophet Isaiah, that the fire with which each one is
   punished is described as his own; for he says, "Walk in the light of
   your own fire, and in the flame which ye have kindled." [2241]   By
   these words it seems to be indicated that every sinner kindles for
   himself the flame of his own fire, and is not plunged into some fire
   which has been already kindled by another, or was in existence before
   himself.  Of this fire the fuel and food are our sins, which are called
   by the Apostle Paul "wood, and hay, and stubble." [2242]   And I think
   that, as abundance of food, and provisions of a contrary kind and
   amount, breed fevers in the body, and fevers, too, of different sorts
   and duration, according to the proportion in which the collected poison
   [2243] supplies material and fuel for disease (the quality of this
   material, gathered together from different poisons, proving the causes
   either of a more acute or more lingering disease); so, when the soul
   has gathered together a multitude of evil works, and an abundance of
   sins against itself, at a suitable time all that assembly of evils
   boils up to punishment, and is set on fire to chastisements; when the
   mind itself, or conscience, receiving by divine power into the memory
   all those things of which it had stamped on itself certain signs and
   forms at the moment of sinning, will see a kind of history, as it were,
   of all the foul, and shameful, and unholy deeds which it has done,
   exposed before its eyes:  then is the conscience itself harassed, and,
   pierced by its own goads, becomes an accuser and a witness against
   itself.  And this, I think, was the opinion of the Apostle Paul
   himself, when he said, "Their thoughts mutually accusing or excusing
   them in the day when God will judge the secrets of men by Jesus Christ,
   according to my Gospel." [2244]   From which it is understood that
   around the substance of the soul certain tortures are produced by the
   hurtful affections of sins themselves.

   5.  And that the understanding of this matter may not appear very
   difficult, we may draw some considerations from the evil effects of
   those passions which are wont to befall some souls, as when a soul is
   consumed by the fire of love, or wasted away by zeal or envy, or when
   the passion of anger is kindled, or one is consumed by the greatness of
   his madness or his sorrow; on which occasions some, finding the excess
   of these evils unbearable, have deemed it more tolerable to submit to
   death than to endure perpetually torture of such a kind.  You will ask
   indeed whether, in the case of those who have been entangled in the
   evils arising from those vices above enumerated, and who, while
   existing in this life, have been unable to procure any amelioration for
   themselves, and have in this condition departed from the world, it be
   sufficient in the way of punishment that they be tortured by the
   remaining in them of these hurtful affections, i.e., of the anger, or
   of the fury, or of the madness, or of the sorrow, whose fatal poison
   was in this life lessened by no healing medicine; or whether, these
   affections being changed, they will be subjected to the pains of a
   general punishment.  Now I am of opinion that another species of
   punishment may be understood to exist; because, as we feel that when
   the limbs of the body are loosened and torn away from their mutual
   supports, there is produced pain of a most excruciating kind, so, when
   the soul shall be found to be beyond the order, and connection, and
   harmony in which it was created by God for the purposes of good and
   useful action and observation, and not to harmonize with itself in the
   connection of its rational movements, it must be deemed to bear the
   chastisement and torture of its own dissension, and to feel the
   punishments of its own disordered condition.  And when this dissolution
   and rending asunder of soul shall have been tested by the application
   of fire, a solidification undoubtedly into a firmer structure will take
   place, and a restoration be effected.

   6.  There are also many other things which escape our notice, and are
   known to Him alone who is the physician of our souls.  For if, on
   account of those bad effects which we bring upon ourselves by eating
   and drinking, we deem it necessary for the health of the body to make
   use of some unpleasant and painful drug, sometimes even, if the nature
   of the disease demand, requiring the severe process of the amputating
   knife; and if the virulence of the disease shall transcend even these
   remedies, the evil has at last to be burned out by fire; how much more
   is it to be understood that God our Physician, desiring to remove the
   defects of our souls, which they had contracted from their different
   sins and crimes, should employ penal measures of this sort, and should
   apply even, in addition, the punishment of fire to those who have lost
   their soundness of mind!  Pictures of this method of procedure are
   found also in the holy Scriptures.  In the book of Deuteronomy, the
   divine word threatens sinners with the punishments of fevers, and
   colds, and jaundice, [2245] and with the pains of feebleness of vision,
   and alienation of mind and paralysis, and blindness, and weakness of
   the reins.  If any one, then, at his leisure gather together out of the
   whole of Scripture all the enumerations of diseases which in the
   threatenings addressed to sinners are called by the names of bodily
   maladies, he will find that either the vices of souls, or their
   punishments, are figuratively indicated by them.  To understand now,
   that in the same way in which physicians apply remedies to the sick, in
   order that by careful treatment they may recover their health, God so
   deals towards those who have lapsed and fallen into sin, is proved by
   this, that the cup of God's fury is ordered, through the agency of the
   prophet Jeremiah, [2246] to be offered to all nations, that they may
   drink it, and be in a state of madness, and vomit it forth.  In doing
   which, He threatens them, saying, That if any one refuse to drink, he
   shall not be cleansed. [2247]   By which certainly it is understood
   that the fury of God's vengeance is profitable for the purgation of
   souls.  That the punishment, also, which is said to be applied by fire,
   is understood to be applied with the object of healing, is taught by
   Isaiah, who speaks thus of Israel:  "The Lord will wash away the filth
   of the sons or daughters of Zion, and shall purge away the blood from
   the midst of them by the spirit of judgment, and the spirit of
   burning." [2248]   Of the Chaldeans he thus speaks:  "Thou hast the
   coals of fire; sit upon them:  they will be to thee a help." [2249]
   And in other passages he says, "The Lord will sanctify in a burning
   fire" [2250] and in the prophecies of Malachi he says, "The Lord
   sitting will blow, and purify, and will pour forth the cleansed sons of
   Judah." [2251]

   7.  But that fate also which is mentioned in the Gospels as overtaking
   unfaithful stewards who, it is said, are to be divided, and a portion
   of them placed along with unbelievers, as if that portion which is not
   their own were to be sent elsewhere, undoubtedly indicates some kind of
   punishment on those whose spirit, as it seems to me, is shown to be
   separated from the soul.  For if this Spirit is of divine nature, i.e.,
   is understood to be a Holy Spirit, we shall understand this to be said
   of the gift of the Holy Spirit:  that when, whether by baptism, or by
   the grace of the Spirit, the word of wisdom, or the word of knowledge,
   or of any other gift, has been bestowed upon a man, and not rightly
   administered, i.e., either buried in the earth or tied up in a napkin,
   the gift of the Spirit will certainly be withdrawn from his soul, and
   the other portion which remains, that is, the substance of the soul,
   will be assigned its place with unbelievers, being divided and
   separated from that Spirit with whom, by joining itself to the Lord, it
   ought to have been one spirit.  Now, if this is not to be understood of
   the Spirit of God, but of the nature of the soul itself, that will be
   called its better part which was made in the image and likeness of God;
   whereas the other part, that which afterwards, through its fall by the
   exercise of free-will, was assumed contrary to the nature of its
   original condition of purity,--this part, as being the friend and
   beloved of matter, is punished with the fate of unbelievers.  There is
   also a third sense in which that separation may be understood, this
   viz., that as each believer, although the humblest in the Church, is
   said to be attended by an angel, who is declared by the Saviour always
   to behold the face of God the Father, and as this angel was certainly
   one with the object of his guardianship; so, if the latter is rendered
   unworthy by his want of obedience, the angel of God is said to be taken
   from him, and then that part of him--the part, viz., which belongs to
   his human nature--being rent away from the divine part, is assigned a
   place along with unbelievers, because it has not faithfully observed
   the admonitions of the angel allotted it by God.

   8.  But the outer darkness, in my judgment, is to be understood not so
   much of some dark atmosphere without any light, as of those persons
   who, being plunged in the darkness of profound ignorance, have been
   placed beyond the reach of any light of the understanding.  We must
   see, also, lest this perhaps should be the meaning of the expression,
   that as the saints will receive those bodies in which they have lived
   in holiness and purity in the habitations of this life, bright and
   glorious after the resurrection, so the wicked also, who in this life
   have loved the darkness of error and the night of ignorance, may be
   clothed with dark and black bodies after the resurrection, that the
   very mist of ignorance which had in this life taken possession of their
   minds within them, may appear in the future as the external covering of
   the body.  Similar is the view to be entertained regarding the prison.
   Let these remarks, which have been made as brief as possible, that the
   order of our discourse in the meantime might be preserved, suffice for
   the present occasion.
     __________________________________________________________________

   [2238] [Elucidation I.]

   [2239] 1 Cor. xv. 44: natural, animale (psuchikon).

   [2240] 1 Cor. xv. 39-42.

   [2241] Isa. l. 11.

   [2242] 1 Cor. iii. 12.

   [2243] Intemperies.

   [2244] Rom. ii. 15, 16.

   [2245] Aurigine [aurugine].  Deut. xxviii.

   [2246] Cf. Jer. xxv. 15, 16.

   [2247] Cf. Jer. xxv. 28, 29.

   [2248] Isa. iv. 4.

   [2249] Isa. xlvii. 14, 15; vid. note, chap. v. § 3 [p. 280, supra.  S].

   [2250] Isa. x. 17, cf. lxvi. 16.

   [2251] Cf. Mal. iii. 3.
     __________________________________________________________________

   Chapter XI.--On Counter Promises. [2252]

   1.  Let us now briefly see what views we are to form regarding
   promises.  It is certain that there is no living thing which can be
   altogether inactive and immoveable, but delights in motion of every
   kind, and in perpetual activity and volition; and this nature, I think
   it evident, is in all living things.  Much more, then, must a rational
   animal, i.e., the nature of man, be in perpetual movement and
   activity.  If, indeed, he is forgetful of himself, and ignorant of what
   becomes him, all his efforts are directed to serve the uses of the
   body, and in all his movements he is occupied with his own pleasures
   and bodily lusts; but if he be one who studies to care or provide for
   the general good, then, either by consulting for the benefit of the
   state or by obeying the magistrates, he exerts himself for that,
   whatever it is, which may seem certainly to promote the public
   advantage.  And if now any one be of such a nature as to understand
   that there is something better than those things which seem to be
   corporeal, and so bestow his labour upon wisdom and science, then he
   will undoubtedly direct all his attention towards pursuits of that
   kind, that he may, by inquiring into the truth, ascertain the causes
   and reason of things.  As therefore, in this life, one man deems it the
   highest good to enjoy bodily pleasures, another to consult for the
   benefit of the community, a third to devote attention to study and
   learning; so let us inquire whether in that life which is the true one
   (which is said to be hidden with Christ in God, i.e., in that eternal
   life), there will be for us some such order and condition of existence.

   2.  Certain persons, then, refusing the labour of thinking, and
   adopting a superficial view of the letter of the law, and yielding
   rather in some measure to the indulgence of their own desires and
   lusts, being disciples of the letter alone, are of opinion that the
   fulfilment of the promises of the future are to be looked for in bodily
   pleasure and luxury; and therefore they especially desire to have
   again, after the resurrection, such bodily structures [2253] as may
   never be without the power of eating, and drinking, and performing all
   the functions of flesh and blood, not following the opinion of the
   Apostle Paul regarding the resurrection of a spiritual body.  And
   consequently they say, that after the resurrection there will be
   marriages, and the begetting of children, imagining to themselves that
   the earthly city of Jerusalem is to be rebuilt, its foundations laid in
   precious stones, and its walls constructed of jasper, and its
   battlements of crystal; that it is to have a wall composed of many
   precious stones, as jasper, and sapphire, and chalcedony, and emerald,
   and sardonyx, and onyx, and chrysolite, and chrysoprase, and jacinth,
   and amethyst.  Moreover, they think that the natives of other countries
   are to be given them as the ministers of their pleasures, whom they are
   to employ either as tillers of the field or builders of walls, and by
   whom their ruined and fallen city is again to be raised up; and they
   think that they are to receive the wealth of the nations to live on,
   and that they will have control over their riches; that even the camels
   of Midian and Kedar will come, and bring to them gold, and incense, and
   precious stones.  And these views they think to establish on the
   authority of the prophets by those promises which are written regarding
   Jerusalem; and by those passages also where it is said, that they who
   serve the Lord shall eat and drink, but that sinners shall hunger and
   thirst; that the righteous shall be joyful, but that sorrow shall
   possess the wicked.  And from the New Testament also they quote the
   saying of the Saviour, in which He makes a promise to His disciples
   concerning the joy of wine, saying, "Henceforth I shall not drink of
   this cup, until I drink it with you new in My Father's kingdom." [2254]
     They add, moreover, that declaration, in which the Saviour calls
   those blessed who now hunger and thirst, [2255] promising them that
   they shall be satisfied; and many other scriptural illustrations are
   adduced by them, the meaning of which they do not perceive is to be
   taken figuratively.  Then, again, agreeably to the form of things in
   this life, and according to the gradations of the dignities or ranks in
   this world, or the greatness of their powers, they think they are to be
   kings and princes, like those earthly monarchs who now exist; chiefly,
   as it appears, on account of that expression in the Gospel:  "Have thou
   power over five cities." [2256]   And to speak shortly, according to
   the manner of things in this life in all similar matters, do they
   desire the fulfilment of all things looked for in the promises, viz.,
   that what now is should exist again.  Such are the views of those who,
   while believing in Christ, understand the divine Scriptures in a sort
   of Jewish sense, drawing from them nothing worthy of the divine
   promises.

   3.  Those, however, who receive the representations of Scripture
   according to the understanding of the apostles, entertain the hope that
   the saints will eat indeed, but that it will be the bread of life,
   which may nourish the soul with the food of truth and wisdom, and
   enlighten the mind, and cause it to drink from the cup of divine
   wisdom, according to the declaration of holy Scripture:  "Wisdom has
   prepared her table, she has killed her beasts, she has mingled her wine
   in her cup, and she cries with a loud voice, Come to me, eat the bread
   which I have prepared for you, and drink the wine which I have
   mingled." [2257]   By this food of wisdom, the understanding, being
   nourished to an entire and perfect condition like that in which man was
   made at the beginning, is restored to the image and likeness of God; so
   that, although an individual may depart from this life less perfectly
   instructed, but who has done works that are approved of, [2258] he will
   be capable of receiving instruction in that Jerusalem, the city of the
   saints, i.e., he will be educated and moulded, and made a living stone,
   a stone elect and precious, because he has undergone with firmness and
   constancy the struggles of life and the trials of piety; and will there
   come to a truer and clearer knowledge of that which here has been
   already predicted, viz., that "man shall not live by bread alone, but
   by every word which proceedeth from the mouth of God." [2259]   And
   they also are to be understood to be the princes and rulers who both
   govern those of lower rank, and instruct them, and teach them, and
   train them to divine things.

   4.  But if these views should not appear to fill the minds of those who
   hope for such results with a becoming desire, let us go back a little,
   and, irrespective of the natural and innate longing of the mind for the
   thing itself, let us make inquiry so that we may be able at last to
   describe, as it were, the very forms of the bread of life, and the
   quality of that wine, and the peculiar nature of the principalities,
   all in conformity with the spiritual view of things. [2260]   Now, as
   in those arts which are usually performed by means of manual labour,
   the reason why a thing is done, or why it is of a special quality, or
   for a special purpose, is an object of investigation to the mind,
   [2261] while the actual work itself is unfolded to view by the agency
   of the hands; so, in those works of God which were created by Him, it
   is to be observed that the reason and understanding of those things
   which we see done by Him remains undisclosed.  And as, when our eye
   beholds the products of an artist's labour, the mind, immediately on
   perceiving anything of unusual artistic excellence, burns to know of
   what nature it is, or how it was formed, or to what purposes it was
   fashioned; so, in a much greater degree, and in one that is beyond all
   comparison, does the mind burn with an inexpressible desire to know the
   reason of those things which we see done by God.  This desire, this
   longing, we believe to be unquestionably implanted within us by God;
   and as the eye naturally seeks the light and vision, and our body
   naturally desires food and drink, so our mind is possessed with a
   becoming and natural desire to become acquainted with the truth of God
   and the causes of things.  Now we have received this desire from God,
   not in order that it should never be gratified or be capable of
   gratification; otherwise the love of truth would appear to have been
   implanted by God into our minds to no purpose, if it were never to have
   an opportunity of satisfaction.  Whence also, even in this life, those
   who devote themselves with great labour to the pursuits of piety and
   religion, although obtaining only some small fragments from the
   numerous and immense treasures of divine knowledge, yet, by the very
   circumstance that their mind and soul is engaged in these pursuits, and
   that in the eagerness of their desire they outstrip themselves, do they
   derive much advantage; and, because their minds are directed to the
   study and love of the investigation of truth, are they made fitter for
   receiving the instruction that is to come; as if, when one would paint
   an image, he were first with a light pencil to trace out the outlines
   of the coming picture, and prepare marks for the reception of the
   features that are to be afterwards added, this preliminary sketch in
   outline is found to prepare the way for the laying on of the true
   colours of the painting; so, in a measure, an outline and sketch may be
   traced on the tablets of our heart by the pencil of our Lord Jesus
   Christ.  And therefore perhaps is it said, "Unto every one that hath
   shall be given, and be added." [2262]   By which it is established,
   that to those who possess in this life a kind of outline of truth and
   knowledge, shall be added the beauty of a perfect image in the future.

   5.  Some such desire, I apprehend, was indicated by him who said, "I am
   in a strait betwixt two, having a desire to depart, and to be with
   Christ, which is far better;" [2263] knowing that when he should have
   returned to Christ he would then know more clearly the reasons of all
   things which are done on earth, either respecting man, or the soul of
   man, or the mind; or regarding any other subject, such as, for
   instance, what is the Spirit that operates, what also is the vital
   spirit, or what is the grace of the Holy Spirit that is given to
   believers.  Then also will he understand what Israel appears to be, or
   what is meant by the diversity of nations; what the twelve tribes of
   Israel mean, and what the individual people of each tribe.  Then, too,
   will he understand the reason of the priests and Levites, and of the
   different priestly orders, the type of which was in Moses, and also
   what is the true meaning of the jubilees, and of the weeks of years
   with God.  He will see also the reasons for the festival days, and holy
   days, and for all the sacrifices and purifications.  He will perceive
   also the reason of the purgation from leprosy, and what the different
   kinds of leprosy are, and the reason of the purgation of those who lose
   their seed.  He will come to know, moreover, what are the good
   influences, [2264] and their greatness, and their qualities; and those
   too which are of a contrary kind, and what the affection of the former,
   and what the strife-causing emulation of the latter is towards men.  He
   will behold also the nature of the soul, and the diversity of animals
   (whether of those which live in the water, or of birds, or of wild
   beasts), and why each of the genera is subdivided into so many species;
   and what intention of the Creator, or what purpose of His wisdom, is
   concealed in each individual thing.  He will become acquainted, too,
   with the reason why certain properties are found associated with
   certain roots or herbs, and why, on the other hand, evil effects are
   averted by other herbs and roots.  He will know, moreover, the nature
   of the apostate angels, and the reason why they have power to flatter
   in some things those who do not despise them with the whole power of
   faith, and why they exist for the purpose of deceiving and leading men
   astray.  He will learn, too, the judgment of Divine Providence on each
   individual thing; and that, of those events which happen to men, none
   occur by accident or chance, but in accordance with a plan so carefully
   considered, and so stupendous, that it does not overlook even the
   number of the hairs of the heads, not merely of the saints, but perhaps
   of all human beings, and the plan of which providential government
   extends even to caring for the sale of two sparrows for a denarius,
   whether sparrows there be understood figuratively or literally.  Now
   indeed this providential government is still a subject of
   investigation, but then it will be fully manifested.  From all which we
   are to suppose, that meanwhile not a little time may pass by until the
   reason of those things only which are upon the earth be pointed out to
   the worthy and deserving after their departure from life, that by the
   knowledge of all these things, and by the grace of full knowledge, they
   may enjoy an unspeakable joy.  Then, if that atmosphere which is
   between heaven and earth is not devoid of inhabitants, and those of a
   rational kind, as the apostle says, "Wherein in times past ye walked
   according to the course of this world, according to the prince of the
   power of the air, the spirit who now worketh in the children of
   disobedience." [2265]   And again he says, "We shall be caught up in
   the clouds to meet Christ in the air, and so shall we ever be with the
   Lord." [2266]

   6.  We are therefore to suppose that the saints will remain there until
   they recognise the twofold mode of government in those things which are
   performed in the air.  And when I say "twofold mode," I mean this:
   When we were upon earth, we saw either animals or trees, and beheld the
   differences among them, and also the very great diversity among men;
   but although we saw these things, we did not understand the reason of
   them; and this only was suggested to us from the visible diversity,
   that we should examine and inquire upon what principle these things
   were either created or diversely arranged.  And a zeal or desire for
   knowledge of this kind being conceived by us on earth, the full
   understanding and comprehension of it will be granted after death, if
   indeed the result should follow according to our expectations.  When,
   therefore, we shall have fully comprehended its nature, we shall
   understand in a twofold manner what we saw on earth.  Some such view,
   then, must we hold regarding this abode in the air.  I think,
   therefore, that all the saints who depart from this life will remain in
   some place situated on the earth, which holy Scripture calls paradise,
   as in some place of instruction, and, so to speak, class-room or school
   of souls, in which they are to be instructed regarding all the things
   which they had seen on earth, and are to receive also some information
   respecting things that are to follow in the future, as even when in
   this life they had obtained in some degree indications of future
   events, although "through a glass darkly," all of which are revealed
   more clearly and distinctly to the saints in their proper time and
   place.  If any one indeed be pure in heart, and holy in mind, and more
   practised in perception, he will, by making more rapid progress,
   quickly ascend to a place in the air, and reach the kingdom of heaven,
   through those mansions, so to speak, in the various places which the
   Greeks have termed spheres, i.e., globes, but which holy Scripture has
   called heavens; in each of which he will first see clearly what is done
   there, and in the second place, will discover the reason why things are
   so done:  and thus he will in order pass through all gradations,
   following Him who hath passed into the heavens, Jesus the Son of God,
   who said, "I will that where I am, these may be also." [2267]   And of
   this diversity of places He speaks, when He says, "In My Father's house
   are many mansions."  He Himself is everywhere, and passes swiftly
   through all things; nor are we any longer to understand Him as existing
   in those narrow limits in which He was once confined for our sakes,
   i.e., not in that circumscribed body which He occupied on earth, when
   dwelling among men, according to which He might be considered as
   enclosed in some one place.

   7.  When, then, the saints shall have reached the celestial abodes,
   they will clearly see the nature of the stars one by one, and will
   understand whether they are endued with life, or their condition,
   whatever it is.  And they will comprehend also the other reasons for
   the works of God, which He Himself will reveal to them.  For He will
   show to them, as to children, the causes of things and the power of His
   creation, [2268] and will explain why that star was placed in that
   particular quarter of the sky, and why it was separated from another by
   so great an intervening space; what, e.g., would have been the
   consequence if it had been nearer or more remote; or if that star had
   been larger than this, how the totality of things would not have
   remained the same, but all would have been transformed into a different
   condition of being.  And so, when they have finished all those matters
   which are connected with the stars, and with the heavenly revolutions,
   they will come to those which are not seen, or to those whose names
   only we have heard, and to things which are invisible, which the
   Apostle Paul has informed us are numerous, although what they are, or
   what difference may exist among them, we cannot even conjecture by our
   feeble intellect.  And thus the rational nature, growing by each
   individual step, not as it grew in this life in flesh, and body, and
   soul, but enlarged in understanding and in power of perception, is
   raised as a mind already perfect to perfect knowledge, no longer at all
   impeded by those carnal senses, but increased in intellectual growth;
   and ever gazing purely, and, so to speak, face to face, on the causes
   of things, it attains perfection, firstly, viz., that by which it
   ascends to (the truth), [2269] and secondly, that by which it abides in
   it, having problems and the understanding of things, and the causes of
   events, as the food on which it may feast.  For as in this life our
   bodies grow physically to what they are, through a sufficiency of food
   in early life supplying the means of increase, but after the due height
   has been attained we use food no longer to grow, but to live, and to be
   preserved in life by it; so also I think that the mind, when it has
   attained perfection, eats and avails itself of suitable and appropriate
   food in such a degree, that nothing ought to be either deficient or
   superfluous.  And in all things this food is to be understood as the
   contemplation and understanding of God, which is of a measure
   appropriate and suitable to this nature, which was made and created;
   and this measure it is proper should be observed by every one of those
   who are beginning to see God, i.e., to understand Him through purity of
   heart.
     __________________________________________________________________

   [2252] Repromissionibus.

   [2253] Carnes.

   [2254] Matt. xxvi. 29.

   [2255] Matt. v. 6.

   [2256] Cf. Luke xix. 19 and 17.

   [2257] Cf. Prov. ix. 1-5.

   [2258] Opera probabilia.

   [2259] Deut. viii. 3.

   [2260] The passage is somewhat obscure, but the rendering in the text
   seems to convey the meaning intended.

   [2261] Versatur in sensu.

   [2262] Luke xix. 26; cf. Matt. xxv. 29.

   [2263] Phil. i. 23.

   [2264] Virtutes.

   [2265] Eph. ii. 2.  There is an evident omission of some words in the
   text, such as, "They will enter into it," etc.

   [2266] 1 Thess. iv. 17.

   [2267] John xvii. 24.

   [2268] Virtutem suæ conditionis.  Seine Schöpferkraft (Schnitzer).

   [2269] In id:  To that state of the soul in which it gazes purely on
   the causes of things.
     __________________________________________________________________
     __________________________________________________________________
     __________________________________________________________________

   Book III.

   Preface of Rufinus.

   Reader, remember me in your prayers, that we too may deserve to be made
   emulators of the spirit.  The two former books on The Principles I
   translated not only at your instance, but even under pressure from you
   during the days of Lent; [2270] but as you, my devout brother Macarius,
   were not only living near me during that time, but had more leisure at
   your command than now, so I also worked the harder; whereas I have been
   longer in explaining these two latter books, seeing you came less
   frequently from a distant extremity of the city to urge on my labour.
   Now if you remember what I warned you of in my former preface,--that
   certain persons would be indignant, if they did not hear that we spoke
   some evil of Origen,--that, I imagine, you have forthwith experienced,
   has come to pass.  But if those demons [2271] who excite the tongues of
   men to slander were so infuriated by that work, in which he had not as
   yet fully unveiled their secret proceedings, what, think you, will be
   the case in this, in which he will expose all those dark and hidden
   ways, by which they creep into the hearts of men, and deceive weak and
   unstable souls?  You will immediately see all things thrown into
   confusion, seditions stirred up, clamours raised throughout the whole
   city, and that individual summoned to receive sentence of condemnation
   who endeavoured to dispel the diabolical darkness of ignorance by means
   of the light of the Gospel lamp. [2272]   Let such things, however, be
   lightly esteemed by him who is desirous of being trained in divine
   learning, while retaining in its integrity the rule of the Catholic
   faith. [2273]   I think it necessary, however, to remind you that the
   principle observed in the former books has been observed also in these,
   viz., not to translate what appeared contrary to Origen's other
   opinions, and to our own belief, but to pass by such passages as being
   interpolated and forged by others.  But if he has appeared to give
   expression to any novelties regarding rational creatures (on which
   subject the essence of our faith does not depend), for the sake of
   discussion and of adding to our knowledge, when perhaps it was
   necessary for us to answer in such an order some heretical opinions, I
   have not omitted to mention these either in the present or preceding
   books, unless when he wished to repeat in the following books what he
   had already stated in the previous ones, when I have thought it
   convenient, for the sake of brevity, to curtail some of these
   repetitions.  Should any one, however, peruse these passages from a
   desire to enlarge his knowledge, and not to raise captious objections,
   he will do better to have them expounded by persons of skill.  For it
   is an absurdity to have the fictions of poetry and the ridiculous plays
   of comedy [2274] interpreted by grammarians, and to suppose that
   without a master and an interpreter any one is able to learn those
   things which are spoken either of God or of the heavenly virtues, and
   of the whole universe of things, in which some deplorable error either
   of pagan philosophers or of heretics is confuted; and the result of
   which is, that men would rather rashly and ignorantly condemn things
   that are difficult and obscure, than ascertain their meaning by
   diligence and study.
     __________________________________________________________________

   [2270] Diebus quadragesimæ.

   [2271] Dæmones.

   [2272] Evangelicæ lucernæ lumine diabolicas ignorantiæ tenebras.

   [2273] Salvâ fidei Catholicæ regula.  [This remonstrance of Rufinus
   deserves candid notice.  He reduces the liberties he took with his
   author to two heads:  (1) omitting what Origen himself contradicts, and
   (2) what was interpolated by those who thus vented their own heresies
   under a great name.  "To our own belief," may mean what is contrary to
   the faith, as reduced to technical formula, at Nicæa; i.e., Salva
   regula fidei.  Note examples in the parallel columns following.]

   [2274] Comoediarum ridiculas fabulas.
     __________________________________________________________________

   Translated from Latin of Rufinus.

   Chapter I.--On the Freedom of the Will. [2275]

   1.  Some such opinions, we believe, ought to be entertained regarding
   the divine promises, when we direct our understanding to the
   contemplation of that eternal and infinite world, and gaze on its
   ineffable joy and blessedness.  But as the preaching of the Church
   includes a belief in a future and just judgment of God, which belief
   incites and persuades men to a good and virtuous life, and to an
   avoidance of sin by all possible means; and as by this it is
   undoubtedly indicated that it is within our own power to devote
   ourselves either to a life that is worthy of praise, or to one that is
   worthy of censure, I therefore deem it necessary to say a few words
   regarding the freedom of the will, seeing that this topic has been
   treated by very many writers in no mean style.  And that we may
   ascertain more easily what is the freedom of the will, let us inquire
   into the nature of will and of desire. [2276]

   2.  Of all things which move, some have the cause of their motion
   within themselves, others receive it from without:  and all those
   things only are moved from without which are without life, as stones,
   and pieces of wood, and whatever things are of such a nature as to be
   held together by the constitution of their matter alone, or of their
   bodily substance. [2277]   That view must indeed be dismissed which
   would regard the dissolution of bodies by corruption as motion, for it
   has no bearing upon our present purpose.  Others, again, have the cause
   of motion in themselves, as animals, or trees, and all things which are
   held together by natural life or soul; among which some think ought to
   be classed the veins of metals.  Fire, also, is supposed to be the
   cause of its own motion, and perhaps also springs of water.  And of
   those things which have the causes of their motion in themselves, some
   are said to be moved out of themselves, others by themselves.  And they
   so distinguish them, because those things are moved out of themselves
   which are alive indeed, but have no soul; [2278] whereas those things
   which have a soul are moved by themselves, when a phantasy, [2279]
   i.e., a desire or incitement, is presented to them, which excites them
   to move towards something.  Finally, in certain things endowed with a
   soul, there is such a phantasy, i.e., a will or feeling, [2280] as by a
   kind of natural instinct calls them forth, and arouses them to orderly
   and regular motion; as we see to be the case with spiders, which are
   stirred up in a most orderly manner by a phantasy, i.e., a sort of wish
   and desire for weaving, to undertake the production of a web, some
   natural movement undoubtedly calling forth the effort to work of this
   kind.  Nor is this very insect found to possess any other feeling than
   the natural desire of weaving; as in like manner bees also exhibit a
   desire to form honeycombs, and to collect, as they say, aerial honey.
   [2281]

   3.  But since a rational animal not only has within itself these
   natural movements, but has moreover, to a greater extent than other
   animals, the power of reason, by which it can judge and determine
   regarding natural movements, and disapprove and reject some, while
   approving and adopting others, so by the judgment of this reason may
   the movements of men be governed and directed towards a commendable
   life.  And from this it follows that, since the nature of this reason
   which is in man has within itself the power of distinguishing between
   good and evil, and while distinguishing possesses the faculty of
   selecting what it has approved, it may justly be deemed worthy of
   praise in choosing what is good, and deserving of censure in following
   that which is base or wicked.  This indeed must by no means escape our
   notice, that in some dumb animals there is found a more regular
   movement [2282] than in others, as in hunting-dogs or war-horses, so
   that they may appear to some to be moved by a kind of rational sense.
   But we must believe this to be the result not so much of reason as of
   some natural instinct, [2283] largely bestowed for purposes of that
   kind.  Now, as we had begun to remark, seeing that such is the nature
   of a rational animal, some things may happen to us human beings from
   without; and these, coming in contact with our sense of sight, or
   hearing, or any other of our senses, may incite and arouse us to good
   movements, or the contrary; and seeing they come to us from an external
   source, it is not within our own power to prevent their coming.  But to
   determine and approve what use we ought to make of those things which
   thus happen, is the duty of no other than of that reason within us,
   i.e., of our own judgment; by the decision of which reason we use the
   incitement, which comes to us from without for that purpose, which
   reason approves, our natural movements being determined by its
   authority either to good actions or the reverse.

   4.  If any one now were to say that those things which happen to us
   from an external cause, and call forth our movements, are of such a
   nature that it is impossible to resist them, whether they incite us to
   good or evil, let the holder of this opinion turn his attention for a
   little upon himself, and carefully inspect the movements of his own
   mind, unless he has discovered already, that when an enticement to any
   desire arises, nothing is accomplished until the assent of the soul is
   gained, and the authority of the mind has granted indulgence to the
   wicked suggestion; so that a claim might seem to be made by two parties
   on certain probable grounds as to a judge residing within the tribunals
   of our heart, in order that, after the statement of reasons, the decree
   of execution may proceed from the judgment of reason. [2284]   For, to
   take an illustration:  if, to a man who has determined to live
   continently and chastely, and to keep himself free from all pollution
   with women, a woman should happen to present herself, inciting and
   alluring him to act contrary to his purpose, that woman is not a
   complete and absolute cause or necessity of his transgressing, [2285]
   since it is in his power, by remembering his resolution, to bridle the
   incitements to lust, and by the stern admonitions of virtue to restrain
   the pleasure of the allurement that solicits him; so that, all feeling
   of indulgence being driven away, his determination may remain firm and
   enduring.  Finally, if to any men of learning, strengthened by divine
   training, allurements of that kind present themselves, remembering
   forthwith what they are, and calling to mind what has long been the
   subject of their meditation and instruction, and fortifying themselves
   by the support of a holier doctrine, they reject and repel all
   incitement to pleasure, and drive away opposing lusts by the
   interposition of the reason implanted within them.

   5.  Seeing, then, that these positions are thus established by a sort
   of natural evidence, is it not superfluous to throw back the causes of
   our actions on those things which happen to us from without, and thus
   transfer the blame from ourselves, on whom it wholly lies?  For this is
   to say that we are like pieces of wood, or stones, which have no motion
   in themselves, but receive the causes of their motion from without.
   Now such an assertion is neither true nor becoming, and is invented
   only that the freedom of the will may be denied; unless, indeed, we are
   to suppose that the freedom of the will consists in this, that nothing
   which happens to us from without can incite us to good or evil.  And if
   any one were to refer the causes of our faults to the natural disorder
   [2286] of the body, such a theory is proved to be contrary to the
   reason of all teaching. [2287]   For, as we see in very many
   individuals, that after living unchastely and intemperately, and after
   being the captives of luxury and lust, if they should happen to be
   aroused by the word of teaching and instruction to enter upon a better
   course of life, there takes place so great a change, that from being
   luxurious and wicked men, they are converted into those who are sober,
   and most chaste and gentle; so, again, we see in the case of those who
   are quiet and honest, that after associating with restless and
   shameless individuals, their good morals are corrupted by evil
   conversation, and they become like those whose wickedness is complete.
   [2288]   And this is the case sometimes with men of mature age, so that
   such have lived more chastely in youth than when more advanced years
   have enabled them to indulge in a freer mode of life.  The result of
   our reasoning, therefore, is to show that those things which happen to
   us from without are not in our own power; but that to make a good or
   bad use of those things which do so happen, by help of that reason
   which is within us, and which distinguishes and determines how these
   things ought to be used, is within our power.

   6.  And now, to confirm the deductions of reason by the authority of
   Scripture--viz., that it is our own doing whether we live rightly or
   not, and that we are not compelled, either by those causes which come
   to us from without, or, as some think, by the presence of fate--we
   adduce the testimony of the prophet Micah, in these words:  "If it has
   been announced to thee, O man, what is good, or what the Lord requires
   of thee, except that thou shouldst do justice, and love mercy, and be
   ready to walk with the Lord thy God." [2289]   Moses also speaks as
   follows:  "I have placed before thy face the way of life and the way of
   death:  choose what is good, and walk in it." [2290]   Isaiah,
   moreover, makes this declaration:  "If you are willing, and hear me, ye
   shall eat the good of the land.  But if you be unwilling, and will not
   hear me, the sword shall consume you; for the mouth of the Lord has
   spoken this." [2291]   In the Psalm, too, it is written:  "If My people
   had heard Me, if Israel had walked in My ways, I would have humbled her
   enemies to nothing;" [2292] by which he shows that it was in the power
   of the people to hear, and to walk in the ways of God.  The Saviour
   also saying, "I say unto you, Resist not evil;" [2293] and, "Whoever
   shall be angry with his brother, shall be in danger of the judgment;"
   [2294] and, "Whosoever shall look upon a woman to lust after her, hath
   already committed adultery with her in his heart;" [2295] and in
   issuing certain other commands,--conveys no other meaning than this,
   that it is in our own power to observe what is commanded.  And
   therefore we are rightly rendered liable to condemnation if we
   transgress those commandments which we are able to keep.  And hence He
   Himself also declares:  "Every one who hears my words, and doeth them,
   I will show to whom he is like:  he is like a wise man who built his
   house upon a rock," etc. [2296]   So also the declaration:  "Whoso
   heareth these things, and doeth them not, is like a foolish man, who
   built his house upon the sand," etc. [2297]   Even the words addressed
   to those who are on His right hand, "Come unto Me, all ye blessed of My
   Father," etc.; "for I was an hungered, and ye gave Me to eat; I was
   thirsty, and ye gave Me drink," [2298] manifestly show that it depended
   upon themselves, that either these should be deserving of praise for
   doing what was commanded and receiving what was promised, or those
   deserving of censure who either heard or received the contrary, and to
   whom it was said, "Depart, ye cursed, into everlasting fire."  Let us
   observe also, that the Apostle Paul addresses us as having power over
   our own will, and as possessing in ourselves the causes either of our
   salvation or of our ruin:  "Dost thou despise the riches of His
   goodness, and of His patience, and of His long-suffering, not knowing
   that the goodness of God leadeth thee to repentance?  But, according to
   thy hardness and impenitent heart, thou art treasuring up for thyself
   wrath on the day of judgment and of the revelation of the just judgment
   of God, who will render to every one according to his work:  to those
   who by patient continuance in well-doing seek for glory and
   immortality, eternal life; [2299] while to those who are contentious,
   and believe not the truth, but who believe iniquity, anger,
   indignation, tribulation, and distress, on every soul of man that
   worketh evil, on the Jew first, and (afterwards) on the Greek; but
   glory, and honour, and peace to every one that doeth good, to the Jew
   first, and (afterwards) to the Greek." [2300]   You will find also
   innumerable other passages in holy Scripture, which manifestly show
   that we possess freedom of will.  Otherwise there would be a
   contrariety in commandments being given us, by observing which we may
   be saved, or by transgressing which we may be condemned, if the power
   of keeping them were not implanted in us.

   7.  But, seeing there are found in the sacred Scriptures themselves
   certain expressions occurring in such a connection, that the opposite
   of this may appear capable of being understood from them, let us bring
   them forth before us, and, discussing them according to the rule of
   piety, [2301] let us furnish an explanation of them, in order that from
   those few passages which we now expound, the solution of those others
   which resemble them, and by which any power over the will seems to be
   excluded, may become clear.  Those expressions, accordingly, make an
   impression on very many, which are used by God in speaking of Pharaoh,
   as when He frequently says, "I will harden Pharaoh's heart." [2302]
   For if he is hardened by God, and commits sin in consequence of being
   so hardened, the cause of his sin is not himself.  And if so, it will
   appear that Pharaoh does not possess freedom of will; and it will be
   maintained, as a consequence, that, agreeably to this illustration,
   neither do others who perish owe the cause of their destruction to the
   freedom of their own will.  That expression, also, in Ezekiel, when he
   says, "I will take away their stony hearts, and will give them hearts
   of flesh, that they may walk in My precepts, and keep My ways," [2303]
   may impress some, inasmuch as it seems to be a gift of God, either to
   walk in His ways or to keep His precepts, [2304] if He take away that
   stony heart which is an obstacle to the keeping of His commandments,
   and bestow and implant a better and more impressible heart, which is
   called now [2305] a heart of flesh.  Consider also the nature of the
   answer given in the Gospel by our Lord and Saviour to those who
   inquired of Him why He spoke to the multitude in parables.  His words
   are:  "That seeing they may not see; and hearing they may hear, and not
   understand; lest they should be converted, and their sins be forgiven
   them." [2306]   The words, moreover, used by the Apostle Paul, that "it
   is not of him that willeth, nor of him that runneth, but of God that
   showeth mercy;" [2307] in another passage also, "that to will and to do
   are of God:" [2308]   and again, elsewhere, "Therefore hath He mercy
   upon whom He will, and whom He will He hardeneth.  Thou wilt say then
   unto me, Why doth He yet find fault?  For who shall resist His will?  O
   man, who art thou that repliest against God?  Shall the thing formed
   say to him who hath formed it, Why hast thou made me thus?  Hath not
   the potter power over the clay, of the same lump to make one vessel
   unto honour, and another to dishonour?" [2309] --these and similar
   declarations seem to have no small influence in preventing very many
   from believing that every one is to be considered as having freedom
   over his own will, and in making it appear to be a consequence of the
   will of God whether a man is either saved or lost.

   8.  Let us begin, then, with those words which were spoken to Pharaoh,
   who is said to have been hardened by God, in order that he might not
   let the people go; and, along with his case, the language of the
   apostle also will be considered, where he says, "Therefore He hath
   mercy on whom He will, and whom He will He hardeneth." [2310]   For it
   is on these passages chiefly that the heretics rely, asserting that
   salvation is not in our own power, but that souls are of such a nature
   as must by all means be either lost or saved; and that in no way can a
   soul which is of an evil nature become good, or one which is of a
   virtuous nature be made bad.  And hence they maintain that Pharaoh,
   too, being of a ruined nature, was on that account hardened by God, who
   hardens those that are of an earthly nature, but has compassion on
   those who are of a spiritual nature.  Let us see, then, what is the
   meaning of their assertion; and let us, in the first place, request
   them to tell us whether they maintain that the soul of Pharaoh was of
   an earthly nature, such as they term lost.  They will undoubtedly
   answer that it was of an earthly nature.  If so, then to believe God,
   or to obey Him, when his nature opposed his so doing, was an
   impossibility.  And if this were his condition by nature, what further
   need was there for his heart to be hardened, and this not once, but
   several times, unless indeed because it was possible for him to yield
   to persuasion?  Nor could any one be said to be hardened by another,
   save him who of himself was not obdurate.  And if he were not obdurate
   of himself, it follows that neither was he of an earthly nature, but
   such an one as might give way when overpowered [2311] by signs and
   wonders.  But he was necessary for God's purpose, in order that, for
   the saving of the multitude, He might manifest in him His power by his
   offering resistance to numerous miracles, and struggling against the
   will of God, and his heart being by this means said to be hardened.
   Such are our answers, in the first place, to these persons; and by
   these their assertion may be overturned, according to which they think
   that Pharaoh was destroyed in consequence of his evil nature. [2312]
   And with regard to the language of the Apostle Paul, we must answer
   them in a similar way.  For who are they whom God hardens, according to
   your view?  Those, namely, whom you term of a ruined nature, and who, I
   am to suppose, would have done something else had they not been
   hardened.  If, indeed, they come to destruction in consequence of being
   hardened, they no longer perish naturally, but in virtue of what
   befalls them.  Then, in the next place, upon whom does God show mercy?
   On those, namely, who are to be saved.  And in what respect do those
   persons stand in need of a second compassion, who are to be saved once
   by their nature, and so come naturally to blessedness, except that it
   is shown even from their case, that, because it was possible for them
   to perish, they therefore obtain mercy, that so they may not perish,
   but come to salvation, and possess the kingdom of the good.  And let
   this be our answer to those who devise and invent the fable [2313] of
   good or bad natures, i.e., of earthly or spiritual souls, in
   consequence of which, as they say, each one is either saved or lost.

   9.  And now we must return an answer also to those who would have the
   God of the law to be just only, and not also good; and let us ask such
   in what manner they consider the heart of Pharaoh to have been hardened
   by God--by what acts or by what prospective arrangements. [2314]   For
   we must observe the conception of a God [2315] who in our opinion is
   both just and good, but according to them only just.  And let them show
   us how a God whom they also acknowledge to be just, can with justice
   cause the heart of a man to be hardened, that, in consequence of that
   very hardening, he may sin and be ruined.  And how shall the justice of
   God be defended, if He Himself is the cause of the destruction of those
   whom, owing to their unbelief (through their being hardened), He has
   afterwards condemned by the authority of a judge?  For why does He
   blame him, saying, "But since thou wilt not let My people go, lo, I
   will smite all the first-born in Egypt, even thy first-born," [2316]
   and whatever else was spoken through Moses by God to Pharaoh?  For it
   behoves every one who maintains the truth of what is recorded in
   Scripture, and who desires to show that the God of the law and the
   prophets is just, to render a reason for all these things, and to show
   how there is in them nothing at all derogatory to the justice of God,
   since, although they deny His goodness, they admit that He is a just
   judge, and creator of the world.  Different, however, is the method of
   our reply to those who assert that the creator of this world is a
   malignant being, i.e., a devil.

   10.  But since we acknowledge the God who spoke by Moses to be not only
   just, but also good, let us carefully inquire how it is in keeping with
   the character of a just and good Deity to have hardened the heart of
   Pharaoh.  And let us see whether, following the example of the Apostle
   Paul, we are able to solve the difficulty by help of some parallel
   instances:  if we can show, e.g., that by one and the same act God has
   pity upon one individual, but hardens another; not purposing or
   desiring that he who is hardened should be so, but because, in the
   manifestation of His goodness and patience, the heart of those who
   treat His kindness and forbearance with contempt and insolence is
   hardened by the punishment of their crimes being delayed; while those,
   on the other hand, who make His goodness and patience the occasion of
   their repentance and reformation, obtain compassion.  To show more
   clearly, however, what we mean, let us take the illustration employed
   by the Apostle Paul in the Epistle to the Hebrews, where he says, "For
   the earth, which drinketh in the rain that cometh oft upon it, and
   bringeth forth herbs meet for them by whom it is dressed, will receive
   blessing from God; but that which beareth thorns and briers is
   rejected, and is nigh unto cursing, whose end is to be burned." [2317]
     Now from those words of Paul which we have quoted, it is clearly
   shown that by one and the same act on the part of God--that, viz., by
   which He sends rain upon the earth--one portion of the ground, when
   carefully cultivated, brings forth good fruits; while another,
   neglected and uncared for, produces thorns and thistles.  And if one,
   speaking as it were in the person of the rain, [2318] were to say, "It
   is I, the rain, that have made the good fruits, and it is I that have
   caused the thorns and thistles to grow," however hard [2319] the
   statement might appear, it would nevertheless be true; for unless the
   rain had fallen, neither fruits, nor thorns, nor thistles would have
   sprung up, whereas by the coming of the rain the earth gave birth to
   both.  Now, although it is due to the beneficial action of the rain
   that the earth has produced herbs of both kinds, it is not to the rain
   that the diversity of the herbs is properly to be ascribed; but on
   those will justly rest the blame for the bad seed, who, although they
   might have turned up the ground by frequent ploughing, and have broken
   the clods by repeated harrowing, and have extirpated all useless and
   noxious weeds, and have cleared and prepared the fields for the coming
   showers by all the labour and toil which cultivation demands, have
   nevertheless neglected to do this, and who will accordingly reap briers
   and thorns, the most appropriate fruit of their sloth.  And the
   consequence therefore is, that while the rain falls in kindness and
   impartiality [2320] equally upon the whole earth, yet, by one and the
   same operation of the rain, that soil which is cultivated yields with a
   blessing useful fruits to the diligent and careful cultivators, while
   that which has become hardened through the neglect of the husbandman
   brings forth only thorns and thistles.  Let us therefore view those
   signs and miracles which were done by God, as the showers furnished by
   Him from above; and the purpose and desires of men, as the cultivated
   and uncultivated soil, which is of one and the same nature indeed, as
   is every soil compared with another, but not in one and the same state
   of cultivation.  From which it follows that every one's will, [2321] if
   untrained, and fierce, and barbarous, is either hardened by the
   miracles and wonders of God, growing more savage and thorny than ever,
   or it becomes more pliant, and yields itself up with the whole mind to
   obedience, if it be cleared from vice and subjected to training.

   11.  But, to establish the point more clearly, it will not be
   superfluous to employ another illustration, as if, e.g., one were to
   say that it is the sun which hardens and liquefies, although liquefying
   and hardening are things of an opposite nature.  Now it is not
   incorrect to say that the sun, by one and the same power of its heat,
   melts wax indeed, but dries up and hardens mud: [2322]   not that its
   power operates one way upon mud, and in another way upon wax; but that
   the qualities of mud and wax are different, although according to
   nature they are one thing, [2323] both being from the earth.  In this
   way, then, one and the same working upon the part of God, which was
   administered by Moses in signs and wonders, made manifest the hardness
   of Pharaoh, which he had conceived in the intensity of his wickedness
   [2324] but exhibited the obedience of those other Egyptians who were
   intermingled with the Israelites, and who are recorded to have quitted
   Egypt at the same time with the Hebrews.  With respect to the statement
   that the heart of Pharaoh was subdued by degrees, so that on one
   occasion he said, "Go not far away; ye shall go a three days' journey,
   but leave your wives, and your children, and your cattle," [2325] and
   as regards any other statements, according to which he appears to yield
   gradually to the signs and wonders, what else is shown, save that the
   power of the signs and miracles was making some impression on him, but
   not so much as it ought to have done?  For if the hardening were of
   such a nature as many take it to be, he would not indeed have given way
   even in a few instances.  But I think there is no absurdity in
   explaining the tropical or figurative [2326] nature of that language
   employed in speaking of "hardening," according to common usage.  For
   those masters who are remarkable for kindness to their slaves, are
   frequently accustomed to say to the latter, when, through much patience
   and indulgence on their part, they have become insolent and worthless:
   "It is I that have made you what you are; I have spoiled you; it is my
   endurance that has made you good for nothing:  I am to blame for your
   perverse and wicked habits, because I do not have you immediately
   punished for every delinquency according to your deserts."  For we must
   first attend to the tropical or figurative meaning of the language, and
   so come to see the force of the expression, and not find fault with the
   word, whose inner meaning we do not ascertain.  Finally, the Apostle
   Paul, evidently treating of such, says to him who remained in his
   sins:  "Despisest thou the riches of His goodness, and forbearance, and
   long-suffering; not knowing that the goodness of God leadeth thee to
   repentance? but, after thy hardness and impenitent heart, treasurest up
   unto thyself wrath on the day of wrath and revelation of the righteous
   judgment of God." [2327]   Such are the words of the apostle to him who
   is in his sins.  Let us apply these very expressions to Pharaoh, and
   see if they also are not spoken of him with propriety, since, according
   to his hardness and impenitent heart, he treasured and stored up for
   himself wrath on the day of wrath, inasmuch as his hardness could never
   have been declared and manifested, unless signs and wonders of such
   number and magnificence had been performed.

   12.  But if the proofs which we have adduced do not appear full enough,
   and the similitude of the apostle seem wanting in applicability, [2328]
   let us add the voice of prophetic authority, and see what the prophets
   declare regarding those who at first, indeed, leading a righteous life,
   have deserved to receive numerous proofs of the goodness of God, but
   afterwards, as being human beings, have fallen astray, with whom the
   prophet, making himself also one, says:  "Why, O Lord, hast Thou made
   us to err from Thy way? and hardened our heart, that we should not fear
   Thy name?  Return, for Thy servants' sake, for the tribes of Thine
   inheritance, that we also for a little may obtain some inheritance from
   Thy holy hill." [2329]   Jeremiah also employs similar language:  "O
   Lord, Thou hast deceived us, and we were deceived; Thou hast held (us),
   and Thou hast prevailed." [2330]   The expression, then, "Why, O Lord,
   hast Thou hardened our heart, that we should not fear Thy name?" used
   by those who prayed for mercy, is to be taken in a figurative, moral
   acceptation, [2331] as if one were to say, "Why hast Thou spared us so
   long, and didst not requite us when we sinned, but didst abandon us,
   that so our wickedness might increase, and our liberty of sinning be
   extended when punishment ceased?"  In like manner, unless a horse
   continually feel the spur [2332] of his rider, and have his mouth
   abraded by a bit, [2333] he becomes hardened.  And a boy also, unless
   constantly disciplined by chastisement, will grow up to be an insolent
   youth, and one ready to fall headlong into vice.  God accordingly
   abandons and neglects those whom He has judged undeserving of
   chastisement:  "For whom the Lord loveth He chasteneth, and scourgeth
   every son whom He receiveth." [2334]   From which we are to suppose
   that those are to be received into the rank and affection of sons, who
   have deserved to be scourged and chastened by the Lord, in order that
   they also, through endurance of trials and tribulations, may be able to
   say, "Who shall separate us from the love of God which is in Christ
   Jesus? shall tribulation, or anguish, or famine, or nakedness, or
   peril, or sword?" [2335]   For by all these is each one's resolution
   manifested and displayed, and the firmness of his perseverance made
   known, not so much to God, who knows all things before they happen, as
   to the rational and heavenly virtues, [2336] who have obtained a part
   in the work of procuring human salvation, as being a sort of assistants
   and ministers to God.  Those, on the other hand, who do not yet offer
   themselves to God with such constancy and affection, and are not ready
   to come into His service, and to prepare their souls for trial, are
   said to be abandoned by God, i.e., not to be instructed, inasmuch as
   they are not prepared for instruction, their training or care being
   undoubtedly postponed to a later time.  These certainly do not know
   what they will obtain from God, unless they first entertain the desire
   of being benefited; and this finally will be the case, if a man come
   first to a knowledge of himself, and feel what are his defects, and
   understand from whom he either ought or can seek the supply of his
   deficiencies.  For he who does not know beforehand of his weakness or
   his sickness, cannot seek a physician; or at least, after recovering
   his health, that man will not be grateful to his physician who did not
   first recognise the dangerous nature of his ailment.  And so, unless a
   man has first ascertained the defects of his life, and the evil nature
   of his sins, and made this known by confession from his own lips, he
   cannot be cleansed or acquitted, lest he should be ignorant that what
   he possesses has been bestowed on him by favour, but should consider as
   his own property what flows from the divine liberality, which idea
   undoubtedly generates arrogance of mind and pride, and finally becomes
   the cause of the individual's ruin.  And this, we must believe, was the
   case with the devil, who viewed as his own, and not as given him by
   God, the primacy [2337] which he held at the time when he was
   unstained; [2338] and thus was fulfilled in him the declaration, that
   "every one who exalteth himself shall be abased." [2339]   From which
   it appears to me that the divine mysteries were concealed from the wise
   and prudent, according to the statement of Scripture, that "no flesh
   should glory before God," [2340] and revealed to children--to those,
   namely, who, after they have become infants and little children, i.e.,
   have returned to the humility and simplicity of children, then make
   progress; and on arriving at perfection, remember that they have
   obtained their state of happiness, not by their own merits, but by the
   grace and compassion of God.

   13.  It is therefore by the sentence of God that he is abandoned who
   deserves to be so, while over some sinners God exercises forbearance;
   not, however, without a definite principle of action. [2341]   Nay, the
   very fact that He is long-suffering conduces to the advantage of those
   very persons, since the soul over which He exercises this providential
   care is immortal; and, as being immortal and everlasting, it is not,
   although not immediately cared for, excluded from salvation, which is
   postponed to a more convenient time.  For perhaps it is expedient for
   those who have been more deeply imbued with the poison of wickedness to
   obtain this salvation at a later period.  For as medical men sometimes,
   although they could quickly cover over the scars of wounds, keep back
   and delay the cure for the present, in the expectation of a better and
   more perfect recovery, knowing that it is more salutary to retard the
   treatment in the cases of swellings caused by wounds, and to allow the
   malignant humours to flow off for a while, rather than to hasten a
   superficial cure, by shutting up in the veins the poison of a morbid
   humour, which, excluded from its customary outlets, will undoubtedly
   creep into the inner parts of the limbs, and penetrate to the very
   vitals of the viscera, producing no longer mere disease in the body,
   but causing destruction to life; so, in like manner, God also, who
   knows the secret things of the heart, and foreknows the future, in much
   forbearance allows certain events to happen, which, coming from without
   upon men, cause to come forth into the light the passions and vices
   which are concealed within, that by their means those may be cleansed
   and cured who, through great negligence and carelessness, have admitted
   within themselves the roots and seeds of sins, so that, when driven
   outwards and brought to the surface, they may in a certain degree be
   cast forth and dispersed. [2342]   And thus, although a man may appear
   to be afflicted with evils of a serious kind, suffering convulsions in
   all his limbs, he may nevertheless, at some future time, obtain relief
   and a cessation from his trouble; and, after enduring his afflictions
   to satiety, may, after many sufferings, be restored again to his
   (proper) condition.  For God deals with souls not merely with a view to
   the short space of our present life, included within sixty years [2343]
   or more, but with reference to a perpetual and never-ending period,
   exercising His providential care over souls that are immortal, even as
   He Himself is eternal and immortal.  For He made the rational nature,
   which He formed in His own image and likeness, incorruptible; and
   therefore the soul, which is immortal, is not excluded by the shortness
   of the present life from the divine remedies and cures.

   14.  But let us take from the Gospels also the similitudes of those
   things which we have mentioned, in which is described a certain rock,
   having on it a little superficial earth, on which, when a seed falls,
   it is said quickly to spring up; but when sprung up, it withers as the
   sun ascends in the heavens, and dies away, because it did not cast its
   root deeply into the ground. [2344]   Now this rock undoubtedly
   represents the human soul, hardened on account of its own negligence,
   and converted into stone because of its wickedness.  For God gave no
   one a stony heart by a creative act; but each individual's heart is
   said to become stony through his own wickedness and disobedience.  As,
   therefore, if one were to blame a husbandman for not casting his seed
   more quickly upon rocky ground, because seed cast upon other rocky soil
   was seen to spring up speedily, the husbandman would certainly say in
   reply:  "I sow this soil more slowly, for this reason, that it may
   retain the seed which it has received; for it suits this ground to be
   sown somewhat slowly, lest perhaps the crop, having sprouted too
   rapidly, and coming forth from the mere surface of a shallow soil,
   should be unable to withstand the rays of the sun."  Would not he who
   formerly found fault acquiesce in the reasons and superior knowledge of
   the husbandman, and approve as done on rational grounds what formerly
   appeared to him as founded on no reason?  And in the same way, God, the
   thoroughly skilled husbandman of all His creation, undoubtedly conceals
   and delays to another time those [2345] things which we think ought to
   have obtained health sooner, in order that not the outside of things,
   rather than the inside, may be cured.  But if any one now were to
   object to us that certain seeds do even fall upon rocky ground, i.e.,
   on a hard and stony heart, we should answer that even this does not
   happen without the arrangement of Divine Providence; inasmuch as, but
   for this, it would not be known what condemnation was incurred by
   rashness in hearing and indifference in investigation, [2346] nor,
   certainly, what benefit was derived from being trained in an orderly
   manner.  And hence it happens that the soul comes to know its defects,
   and to cast the blame upon itself, and, consistently with this, to
   reserve and submit itself to training, i.e., in order that it may see
   that its faults must first be removed, and that then it must come to
   receive the instruction of wisdom.  As, therefore, souls are
   innumerable, so also are their manners, and purposes, and movements,
   and appetencies, and incitements different, the variety of which can by
   no means be grasped by the human mind; and therefore to God alone must
   be left the art, and the knowledge, and the power of an arrangement of
   this kind, as He alone can know both the remedies for each individual
   soul, and measure out the time of its cure.  It is He alone then who,
   as we said, recognises the ways of individual men, and determines by
   what way He ought to lead Pharaoh, that through him His name might be
   named in all the earth, having previously chastised him by many blows,
   and finally drowning him in the sea.  By this drowning, however, it is
   not to be supposed that God's providence as regards Pharaoh was
   terminated; for we must not imagine, because he was drowned, that
   therefore he had forthwith completely [2347] perished:  "for in the
   hand of God are both we and our words; all wisdom, also, and knowledge
   of workmanship," [2348] as Scripture declares.  But these points we
   have discussed according to our ability, treating of that chapter
   [2349] of Scripture in which it is said that God hardened the heart of
   Pharaoh, and agreeably to the statement, "He hath mercy on whom He will
   have mercy, and whom He will He hardeneth." [2350]

   15.  Let us now look at those passages of Ezekiel where he says, "I
   will take away from them their stony heart, and I will put in them a
   heart of flesh, that they may walk in My statutes, and keep Mine
   ordinances. [2351]   For if God, when He pleases, takes away a heart of
   stone and bestows a heart of flesh, that His ordinances may be observed
   and His commandments may be obeyed, it will then appear that it is not
   in our power to put away wickedness.  For the taking away of a stony
   heart seems to be nothing else than the removal of the wickedness by
   which one is hardened, from whomsoever God pleases to remove it.  Nor
   is the bestowal of a heart of flesh, that the precepts of God may be
   observed and His commandments obeyed, any other thing than a man
   becoming obedient, and no longer resisting the truth, but performing
   works of virtue.  If, then, God promises to do this, and if, before He
   takes away the stony heart, we are unable to remove it from ourselves,
   it follows that it is not in our power, but in God's only, to cast away
   wickedness.  And again, if it is not our doing to form within us a
   heart of flesh, but the work of God alone, it will not be in our power
   to live virtuously, but it will in everything appear to be a work of
   divine grace.  Such are the assertions of those who wish to prove from
   the authority of Holy Scripture that nothing lies in our own power.
   Now to these we answer, that these passages are not to be so
   understood, but in the following manner.  Take the case of one who was
   ignorant and untaught, and who, feeling the disgrace of his ignorance,
   should, driven either by an exhortation from some person, or incited by
   a desire to emulate other wise men, hand himself over to one by whom he
   is assured that he will be carefully trained and competently
   instructed.  If he, then, who had formerly hardened himself in
   ignorance, yield himself, as we have said, with full purpose of mind to
   a master, and promise to obey him in all things, the master, on seeing
   clearly the resolute nature of his determination, will appropriately
   promise to take away all ignorance, and to implant knowledge within his
   mind; not that he undertakes to do this if the disciple refuse or
   resist his efforts, but only on his offering and binding himself to
   obedience in all things.  So also the Word of God promises to those who
   draw near to Him, that He will take away their stony heart, not indeed
   from those who do not listen to His word, but from those who receive
   the precepts of His teaching; as in the Gospels we find the sick
   approaching the Saviour, asking to receive health, and thus at last be
   cured.  And in order that the blind might be healed and regain their
   sight, their part consisted in making supplication to the Saviour, and
   in believing that their cure could be effected by Him; while His part,
   on the other hand, lay in restoring to them the power of vision.  And
   in this way also does the Word of God promise to bestow instruction by
   taking away the stony heart, i.e., by the removal of wickedness, that
   so men may be able to walk in the divine precepts, and observe the
   commandments of the law.

   16.  There is next brought before us that declaration uttered by the
   Saviour in the Gospel:  "That seeing they may see, and not perceive;
   and hearing they may hear, and not understand; lest they should happen
   to be converted, and their sins be forgiven them." [2352]   On which
   our opponent will remark:  "If those who shall hear more distinctly are
   by all means to be corrected and converted, and converted in such a
   manner as to be worthy of receiving the remission of sins, and if it be
   not in their own power to hear the word distinctly, but if it depend on
   the Instructor to teach more openly and distinctly, while he declares
   that he does not proclaim to them the word with clearness, lest they
   should perhaps hear and understand, and be converted, and be saved, it
   will follow, certainly, that their salvation is not dependent upon
   themselves.  And if this be so, then we have no free-will either as
   regards salvation or destruction."  Now were it not for the words that
   are added, "Lest perhaps they should be converted, and their sins be
   forgiven them," we might be more inclined to return the answer, that
   the Saviour was unwilling that those individuals whom He foresaw would
   not become good, should understand the mysteries of the kingdom of
   heaven, and that therefore He spoke to them in parables; but as that
   addition follows, "Lest perhaps they should be converted, and their
   sins be forgiven them," the explanation is rendered more difficult.
   And, in the first place, we have to notice what defence this passage
   furnishes against those heretics who are accustomed to hunt out of the
   Old Testament any expressions which seem, according to their view, to
   predicate severity and cruelty of God the Creator, as when He is
   described as being affected with the feeling of vengeance or
   punishment, or by any of those emotions, however named, from which they
   deny the existence of goodness in the Creator; for they do not judge of
   the Gospels with the same mind and feelings, and do not observe whether
   any such statements are found in them as they condemn and censure in
   the Old Testament.  For manifestly, in the passage referred to, the
   Saviour is shown, as they themselves admit, not to speak distinctly,
   for this very reason, that men may not be converted, and when
   converted, receive the remission of sins.  Now, if the words be
   understood according to the letter merely, nothing less, certainly,
   will be contained in them than in those passages which they find fault
   with in the Old Testament.  And if they are of opinion that any
   expressions occurring in such a connection in the New Testament stand
   in need of explanation, it will necessarily follow that those also
   occurring in the Old Testament, which are the subject of censure, may
   be freed from aspersion by an explanation of a similar kind, so that by
   such means the passages found in both Testaments may be shown to
   proceed from one and the same God.  But let us return, as we best may,
   to the question proposed.

   17.  We said formerly, when discussing the case of Pharaoh, that
   sometimes it does not lead to good results for a man to be cured too
   quickly, especially if the disease, being shut up within the inner
   parts of the body, rage with greater fierceness.  Whence God, who is
   acquainted with secret things, and knows all things before they happen,
   in His great goodness delays the cure of such, and postpones their
   recovery to a remoter period, and, so to speak, cures them by not
   curing them, lest a too favourable state of health [2353] should render
   them incurable.  It is therefore possible that, in the case of those to
   whom, as being "without," the words of our Lord and Saviour were
   addressed, He, seeing from His scrutiny of the hearts and reins that
   they were not yet able to receive teaching of a clearer type, veiled by
   the covering of language the meaning of the profounder mysteries, lest
   perhaps, being rapidly converted and healed, i.e., having quickly
   obtained the remission of their sins, they should again easily slide
   back into the same disease which they had found could be healed without
   any difficulty.  For if this be the case, no one can doubt that the
   punishment is doubled, and the amount of wickedness increased; since
   not only are the sins which had appeared to be forgiven repeated, but
   the court [2354] of virtue also is desecrated when trodden by deceitful
   and polluted beings, [2355] filled within with hidden wickedness.  And
   what remedy can there ever be for those who, after eating the impure
   and filthy food of wickedness, have tasted the pleasantness of virtue,
   and received its sweetness into their mouths, and yet have again
   betaken themselves to the deadly and poisonous provision of sin?  And
   who doubts that it is better for delay and a temporary abandonment to
   occur, in order that if, at some future time, they should happen to be
   satiated with wickedness, and the filth with which they are now
   delighted should become loathsome, the word of God may at last be
   appropriately made clear to them, and that which is holy be not given
   to the dogs, nor pearls be cast before swine, which will trample them
   under foot, and turn, moreover, and rend and assault those who have
   proclaimed to them the word of God?  These, then, are they who are said
   to be "without," undoubtedly by way of contrast with those who are said
   to be "within," and to hear the word of God with greater clearness.
   And yet those who are "without" do hear the word, although it is
   covered by parables, and overshadowed by proverbs.  There are others,
   also, besides those who are without, who are called Tyrians, and who do
   not hear at all, respecting whom the Saviour knew that they would have
   repented long ago, sitting in sackcloth and ashes, if the miracles
   performed among others had been done amongst them, and yet these do not
   hear those things which are heard even by those who are "without:"  and
   I believe, for this reason, that the rank of such in wickedness was far
   lower and worse than that of those who are said to be "without," i.e.,
   who are not far from those who are within, and who have deserved to
   hear the word, although in parables; and because, perhaps, their cure
   was delayed to that time when it will be more tolerable for them on the
   day of judgment, than for those before whom those miracles which are
   recorded were performed, that so at last, being then relieved from the
   weight of their sins, they may enter with more ease and power of
   endurance upon the way of safety.  And this is a point which I wish
   impressed upon those who peruse these pages, that with respect to
   topics of such difficulty and obscurity we use our utmost endeavour,
   not so much to ascertain clearly the solutions of the questions (for
   every one will do this as the Spirit gives him utterance), as to
   maintain the rule of faith in the most unmistakeable manner, [2356] by
   striving to show that the providence of God, which equitably
   administers all things, governs also immortal souls on the justest
   principles, (conferring rewards) according to the merits and motives of
   each individual; the present economy of things [2357] not being
   confined within the life of this world, but the pre-existing state of
   merit always furnishing the ground for the state that is to follow,
   [2358] and thus by an eternal and immutable law of equity, and by the
   controlling influence of Divine Providence, the immortal soul is
   brought to the summit of perfection.  If one, however, were to object
   to our statement, that the word of preaching was purposely put aside by
   certain men of wicked and worthless character, and (were to inquire)
   why the word was preached to those over whom the Tyrians, who were
   certainly despised, are preferred in comparison (by which proceeding,
   certainly, their wickedness was increased, and their condemnation
   rendered more severe, that they should hear the word who were not to
   believe it), they must be answered in the following manner:  God, who
   is the Creator of the minds of all men, foreseeing complaints against
   His providence, especially on the part of those who say, "How could we
   believe when we neither beheld those things which others saw, nor heard
   those words which were preached to others? in so far is the blame
   removed from us, since they to whom the word was announced, and the
   signs manifested, made no delay whatever, but became believers,
   overpowered by the very force of the miracles;" wishing to destroy the
   grounds for complaints of this kind, and to show that it was no
   concealment of Divine Providence, but the determination of the human
   mind which was the cause of their ruin, bestowed the grace of His
   benefits even upon the unworthy and the unbelieving, that every mouth
   might indeed be shut, and that the mind of man might know that all the
   deficiency was on its own part, and none on that of God; and that it
   may, at the same time, be understood and recognised that he receives a
   heavier sentence of condemnation who has despised the divine benefits
   conferred upon him than he who has not deserved to obtain or hear them,
   and that it is a peculiarity of divine compassion, and a mark of the
   extreme justice of its administration, that it sometimes conceals from
   certain individuals the opportunity of either seeing or hearing the
   mysteries of divine power, lest, after beholding the power of the
   miracles, and recognising and hearing the mysteries of its wisdom, they
   should, on treating them with contempt and indifference, be punished
   with greater severity for their impiety.

   18.  Let us now look to the expression, "It is not of him that willeth,
   nor of him that runneth, but of God that showeth mercy." [2359]   For
   our opponents assert, that if it does not depend upon him that willeth,
   nor on him that runneth, but on God that showeth mercy, that a man be
   saved, our salvation is not in our own power.  For our nature is such
   as to admit of our either being saved or not, or else our salvation
   rests solely on the will of Him who, if He wills it, shows mercy, and
   confers salvation.  Now let us inquire, in the first place, of such
   persons, whether to desire blessings be a good or evil act; and whether
   to hasten after good as a final aim [2360] be worthy of praise.  If
   they were to answer that such a procedure was deserving of censure,
   they would evidently be mad; for all holy men both desire blessings and
   run after them, and certainly are not blameworthy.  How, then, is it
   that he who is not saved, if he be of an evil nature, desires blessing,
   and runs after them, but does not find them?  For they say that a bad
   tree does not bring forth good fruits, whereas it is a good fruit to
   desire blessings.  And how is the fruit of a bad tree good?  And if
   they assert that to desire blessings, and to run after them, is an act
   of indifference, [2361] i.e., neither good nor bad, we shall reply,
   that if it be an indifferent act to desire blessings, and to run after
   them, then the opposite of that will also be an indifferent act, viz.,
   to desire evils, and to run after them; whereas it is certain that it
   is not an indifferent act to desire evils, and to run after them, but
   one that is manifestly wicked.  It is established, then, that to desire
   and follow after blessings is not an indifferent, but a virtuous
   proceeding.

   Having now repelled these objections by the answer which we have given,
   let us hasten on to the discussion of the subject itself, in which it
   is said, "It is not of him that willeth, nor of him that runneth, but
   of God that showeth mercy." [2362]   In the book of Psalms--in the
   Songs of Degrees, which are ascribed to Solomon--the following
   statement occurs:  "Except the Lord build the house, they labour in
   vain that build it; except the Lord keep the city, the watchman waketh
   but in vain." [2363]   By which words he does not indeed indicate that
   we should cease from building or watching over the safe keeping of that
   city which is within us; but what he points out is this, that whatever
   is built without God, and whatever is guarded without him, is built in
   vain, and guarded to no purpose.  For in all things that are well built
   and well protected, the Lord is held to be the cause either of the
   building or of its protection.  As if, e.g., we were to behold some
   magnificent structure and mass of splendid building reared with
   beauteous architectural skill, would we not justly and deservedly say
   that such was built not by human power, but by divine help and might?
   And yet from such a statement it will not be meant that the labour and
   industry of human effort were inactive, and effected nothing at all.
   Or again, if we were to see some city surrounded by a severe blockade
   of the enemy, in which threatening engines were brought against the
   walls, and the place hard pressed by a vallum, and weapons, and fire,
   and all the instruments of war, by which destruction is prepared, would
   we not rightly and deservedly say, if the enemy were repelled and put
   to flight, that the deliverance had been wrought for the liberated city
   by God?  And yet we would not mean, by so speaking, that either the
   vigilance of the sentinels, or the alertness of the young men, [2364]
   or the protection of the guards, had been wanting.  And the apostle
   also must be understood in a similar manner, because the human will
   alone is not sufficient to obtain salvation; nor is any mortal running
   able to win the heavenly (rewards), and to obtain the prize of our high
   calling [2365] of God in Christ Jesus, unless this very good will of
   ours, and ready purpose, and whatever that diligence within us may be,
   be aided or furnished with divine help.  And therefore most logically
   [2366] did the apostle say, that "it is not of him that willeth, nor of
   him that runneth, but of God that showeth mercy;" in the same manner as
   if we were to say of agriculture what is actually written:  "I planted,
   Apollos watered; but God gave the increase.  So then neither is he that
   planteth anything, neither he that watereth; but God that giveth the
   increase." [2367]   As, therefore, when a field has brought good and
   rich crops to perfect maturity, no one would piously and logically
   assert that the husbandman had made those fruits, but would acknowledge
   that they had been produced by God; so also is our own perfection
   brought about, not indeed by our remaining inactive and idle, [2368]
   (but by some activity on our part):  and yet the consummation of it
   will not be ascribed to us, but to God, who is the first and chief
   cause of the work.  So, when a ship has overcome the dangers of the
   sea, although the result be accomplished by great labour on the part of
   the sailors, and by the aid of all the art of navigation, and by the
   zeal and carefulness of the pilot, and by the favouring influence of
   the breezes, and the careful observation of the signs of the stars, no
   one in his sound senses would ascribe the safety of the vessel, when,
   after being tossed by the waves, and wearied by the billows, it has at
   last reached the harbour in safety, to anything else than to the mercy
   of God.  Not even the sailors or pilot venture to say, "I have saved
   the ship," but they refer all to the mercy of God; not that they feel
   that they have contributed no skill or labour to save the ship, but
   because they know that while they contributed the labour, the safety of
   the vessel was ensured by God.  So also in the race of our life we
   ourselves must expend labour, and bring diligence and zeal to bear; but
   it is from God that salvation is to be hoped for as the fruit of our
   labour.  Otherwise, if God demand none of our labour, His commandments
   will appear to be superfluous.  In vain, also, does Paul blame some for
   having fallen from the truth, and praise others for abiding in the
   faith; and to no purpose does he deliver certain precepts and
   institutions to the Churches:  in vain, also, do we ourselves either
   desire or run after what is good.  But it is certain that these things
   are not done in vain; and it is certain that neither do the apostles
   give instructions in vain, nor the Lord enact laws without a reason.
   It follows, therefore, that we declare it to be in vain, rather, for
   the heretics to speak evil of these good declarations.

   19.  After this there followed this point, that "to will and to do are
   of God." [2369]   Our opponents maintain that if to will be of God, and
   if to do be of Him, or if, whether we act or desire well or ill, it be
   of God, then in that case we are not possessed of free-will.  Now to
   this we have to answer, that the words of the apostle do not say that
   to will evil is of God, or that to will good is of Him; nor that to do
   good or evil is of God; but his statement is a general one, that to
   will and to do are of God.  For as we have from God this very quality,
   that we are men, [2370] that we breathe, that we move; so also we have
   from God (the faculty) by which we will, as if we were to say that our
   power of motion is from God, [2371] or that the performing of these
   duties by the individual members, and their movements, are from God.
   From which, certainly, I do not understand this, that because the hand
   moves, e.g., to punish unjustly, or to commit an act of theft, the act
   is of God, but only that the power of motion [2372] is from God; while
   it is our duty to turn those movements, the power of executing which we
   have from God, either to purposes of good or evil.  And so what the
   apostle says is, that we receive indeed the power of volition, but that
   we misuse the will either to good or evil desires.  In a similar way,
   also, we must judge of results.

   20.  But with respect to the declaration of the apostle, "Therefore
   hath He mercy on whom He will have mercy, and whom He will He
   hardeneth.  Thou wilt say then unto me, Why doth He yet find fault?
   For who hath resisted His will?  Nay but, O man, who art thou that
   repliest against God?  Shall the thing formed say to him that formed
   it, Why hast thou made me thus?  Hath not the potter power over the
   clay, of the same lump to make one vessel unto honour, and another unto
   dishonour?" [2373]   Some one will perhaps say, that as the potter out
   of the same lump makes some vessels to honour, and others to dishonour,
   so God creates some men for perdition, and others for salvation; and
   that it is not therefore in our own power either to be saved or to
   perish; by which reasoning we appear not to be possessed of free-will.
   We must answer those who are of this opinion with the question, Whether
   it is possible for the apostle to contradict himself?  And if this
   cannot be imagined of an apostle, how shall he appear, according to
   them, to be just in blaming those who committed fornication in Corinth,
   or those who sinned, and did not repent of their unchastity, and
   fornication, and uncleanness, which they had committed?  How, also,
   does he greatly praise those who acted rightly, like the house of
   Onesiphorus, saying, "The Lord give mercy to the house of Onesiphorus;
   for he oft refreshed me, and was not ashamed of my chain:  but, when he
   had come to Rome, he sought me out very diligently, and found me.  The
   Lord grant unto him that he may find mercy of the Lord in that day."
   [2374]   Now it is not consistent with apostolic gravity to blame him
   who is worthy of blame, i.e., who has sinned, and greatly to praise him
   who is deserving of praise for his good works; and again, as if it were
   in no one's power to do any good or evil, to say that it was the
   Creator's doing that every one should act virtuously or wickedly,
   seeing He makes one vessel to honour, and another to dishonour.  And
   how can he add that statement, "We must all stand before the
   judgment-seat of Christ, that every one of us may receive in his body,
   according to what he hath done, whether it be good or bad?" [2375]
   For what reward of good will be conferred on him who could not commit
   evil, being formed by the Creator to that very end? or what punishment
   will deservedly be inflicted on him who was unable to do good in
   consequence of the creative act of his Maker? [2376]   Then, again, how
   is not this opposed to that other declaration elsewhere, that "in a
   great house there are not only vessels of gold and silver, but also of
   wood and of earth, and some to honour, and some to dishonour.  If a man
   therefore purge himself from these, he shall be a vessel unto honour,
   sanctified, and meet for the Master's use, prepared unto every good
   work." [2377]   He, accordingly, who purges himself, is made a vessel
   unto honour, while he who has disdained to cleanse himself from his
   impurity is made a vessel unto dishonour.  From such declarations, in
   my opinion, the cause of our actions can in no degree be referred to
   the Creator.  For God the Creator makes a certain vessel unto honour,
   and other vessels to dishonour; but that vessel which has cleansed
   itself from all impurity He makes a vessel unto honour, while that
   which has stained itself with the filth of vice He makes a vessel unto
   dishonour.  The conclusion from which, accordingly, is this, that the
   cause of each one's actions is a pre-existing one; and then every one,
   according to his deserts, is made by God either a vessel unto honour or
   dishonour.  Therefore every individual vessel has furnished to its
   Creator out of itself the causes and occasions of its being formed by
   Him to be either a vessel unto honour or one unto dishonour.  And if
   the assertion appear correct, as it certainly is, and in harmony with
   all piety, that it is due to previous causes that every vessel be
   prepared by God either to honour or to dishonour, it does not appear
   absurd that, in discussing remoter causes in the same order, and in the
   same method, we should come to the same conclusion respecting the
   nature of souls, and (believe) that this was the reason why Jacob was
   beloved before he was born into this world, and Esau hated, while he
   still was contained in the womb of his mother.

   21.  Nay, that very declaration, that from the same lump a vessel is
   formed both to honour and to dishonour, will not push us hard; for we
   assert that the nature of all rational souls is the same, as one lump
   of clay is described as being under the treatment of the potter.
   Seeing, then, the nature of rational creatures is one, God, according
   to the previous grounds of merit, [2378] created and formed out of it,
   as the potter out of the one lump, some persons to honour and others to
   dishonour.  Now, as regards the language of the apostle, which he
   utters as if in a tone of censure, "Nay but, O man, who art thou that
   repliest against God?" he means, I think, to point out that such a
   censure does not refer to any believer who lives rightly and justly,
   and who has confidence in God, i.e., to such an one as Moses was, of
   whom Scripture says that "Moses spake, and God answered him by a
   voice;" [2379] and as God answered Moses, so also does every saint
   answer God.  But he who is an unbeliever, and loses confidence in
   answering before God owing to the unworthiness of his life and
   conversation, and who, in relation to these matters, does not seek to
   learn and make progress, but to oppose and resist, and who, to speak
   more plainly, is such an one as to be able to say those words which the
   apostle indicates, when he says, "Why, then, does He yet find fault?
   for who will resist His will?"--to such an one may the censure of the
   apostle rightly be directed, "Nay but, O man, who art thou that
   repliest against God?"  This censure accordingly applies not to
   believers and saints, but to unbelievers and wicked men.

   Now, to those who introduce souls of different natures, [2380] and who
   turn this declaration of the apostle to the support of their own
   opinion, we have to reply as follows:  If even they are agreed as to
   what the apostle says, that out of the one lump are formed both those
   who are made to honour and those who are made to dishonour, whom they
   term of a nature that is to be saved and destroyed, there will then be
   no longer souls of different natures, but one nature for all.  And if
   they admit that one and the same potter may undoubtedly denote one
   Creator, there will not be different creators either of those who are
   saved, or of those who perish.  Now, truly, let them choose whether
   they will have a good Creator to be intended who creates bad and ruined
   men, or one who is not good, who creates good men and those who are
   prepared to honour.  For the necessity of returning an answer will
   extort from them one of these two alternatives.  But according to our
   declaration, whereby we say that it is owing to preceding causes that
   God makes vessels either to honour or to dishonour, the approval of
   God's justice is in no respect limited.  For it is possible that this
   vessel, which owing to previous causes was made in this world to
   honour, may, if it behave negligently, be converted in another world,
   according to the deserts of its conduct, into a vessel unto dishonour:
   as again, if any one, owing to preceding causes, was formed by his
   Creator in this life a vessel unto dishonour, and shall mend his ways
   and cleanse himself from all filth and vice, he may, in the new world,
   be made a vessel to honour, sanctified and useful, and prepared unto
   every good work.  Finally, those who were formed by God in this world
   to be Israelites, and who have lived a life unworthy of the nobility of
   their race, and have fallen away from the grandeur of their descent,
   will, in the world to come, in a certain degree [2381] be converted, on
   account of their unbelief, from vessels of honour into vessels of
   dishonour; while, on the other hand, many who in this life were
   reckoned among Egyptian or Idumean vessels, having adopted the faith
   and practice of Israelites, when they shall have done the works of
   Israelites, and shall have entered the Church of the Lord, will exist
   as vessels of honour in the revelation of the sons of God.  From which
   it is more agreeable to the rule of piety to believe that every
   rational being, according to his purpose and manner of life, is
   converted, sometimes from bad to good, and falls away sometimes from
   good to bad:  that some abide in good, and others advance to a better
   condition, and always ascend to higher things, until they reach the
   highest grade of all; while others, again, remain in evil, or, if the
   wickedness within them begin to spread itself further, they descend to
   a worse condition, and sink into the lowest depth of wickedness.
   Whence also we must suppose that it is possible there may be some who
   began at first indeed with small offences, but who have poured out
   wickedness to such a degree, and attained such proficiency in evil,
   that in the measure of their wickedness they are equal even to the
   opposing powers:  and again, if, by means of many severe
   administrations of punishment, they are able at some future time to
   recover their senses, and gradually attempt to find healing for their
   wounds, they may, on ceasing from their wickedness, be restored to a
   state of goodness.  Whence we are of opinion that, seeing the soul, as
   we have frequently said, is immortal and eternal, it is possible that,
   in the many and endless periods of duration in the immeasurable and
   different worlds, it may descend from the highest good to the lowest
   evil, or be restored from the lowest evil to the highest good.

   22.  But since the words of the apostle, in what he says regarding
   vessels of honour or dishonour, that "if a man therefore purge himself,
   he will be a vessel unto honour, sanctified and meet for the Master's
   service, and prepared unto every good work," appear to place nothing in
   the power of God, but all in ourselves; while in those in which he
   declares that "the potter hath power over the clay, to make of the same
   lump one vessel to honour, another to dishonour," he seems to refer the
   whole to God,--it is not to be understood that those statements are
   contradictory, but the two meanings are to be reduced to agreement, and
   one signification must be drawn from both, viz., that we are not to
   suppose either that those things which are in our own power can be done
   without the help of God, or that those which are in God's hand can be
   brought to completion without the intervention of our acts, and
   desires, and intention; because we have it not in our own power so to
   will or do anything, as not to know that this very faculty, by which we
   are able to will or to do, was bestowed on us by God, according to the
   distinction which we indicated above.  Or again, when God forms
   vessels, some to honour and others to dishonour, we are to suppose that
   He does not regard either our wills, or our purposes, or our deserts,
   to be the causes of the honour or dishonour, as if they were a sort of
   matter from which He may form the vessel of each one of us either to
   honour or to dishonour; whereas the very movement of the soul itself,
   or the purpose of the understanding, may of itself suggest to him, who
   is not unaware of his heart and the thoughts of his mind, whether his
   vessel ought to be formed to honour or to dishonour.  But let these
   points suffice, which we have discussed as we best could, regarding the
   questions connected with the freedom of the will. [2382]
     __________________________________________________________________

   [2275] The whole of this chapter has been preserved in the original
   Greek, which is literally translated in corresponding portions on each
   page, so that the differences between Origen's own words and
   amplifications and alterations of the paraphrase of Rufinus may be at
   once patent to the reader.

   [2276] Natura ipsius arbitrii voluntatisque.

   [2277] Quæcunque hujusmodi sunt, quæ solo habitu materiæ suæ vel
   corporum constant.

   [2278] Non tamen animantia sunt.

   [2279] Phantasia.

   [2280] Voluntas vel sensus.

   [2281] Mella, ut aiunt, aeria congregandi.  Rufinus seems to have read,
   in the original, aeroplastein instead of keroplastein,--an evidence
   that he followed in general the worst readings (Redepenning).

   [2282] Ordinatior quidem motus.

   [2283] Incentivo quodam et naturali motu.

   [2284] Ita ut etiam verisimilibus quibusdam causis intra cordis nostri
   tribunalia velut judici residenti ex utrâque parte adhiberi videatur
   assertio, ut causis prius expositis gerendi sententia de rationis
   judicio proferatur.

   [2285] Causa ei perfecta et absoluta vel necessitas prævaricandi.

   [2286] Naturalem corporis intemperiem; psilen ten kataskeuen.

   [2287] Contra rationem totius eruditionis.  In the Greek, "contra
   rationem" is expressed by para to enarges esti:  and the words logou
   paideutikou (rendered by Rufinus "totius eruditionis," and connected
   with "contra rationem") belong to the following clause.

   [2288] Quibus nihil ad turpitudinem deest.

   [2289] Mic. vi. 8.

   [2290] Deut. xxx. 15.

   [2291] Isa. i. 19, 20.

   [2292] Ps. lxxxi. 13, 14.

   [2293] Matt. v. 39.

   [2294] Matt. v. 22.

   [2295] Matt. v. 28.

   [2296] Matt. vii. 24.

   [2297] Matt. vii. 26.

   [2298] Matt. xxv. 34 sq.

   [2299] The words in the text are:  His qui secundum patientiam boni
   operis, gloria et incorruptio, qui quærunt vitam eternam.

   [2300] Rom. ii. 4-10.

   [2301] Secundum pietatis regulam.

   [2302] Ex. iv. 21, etc.

   [2303] Ezek. xi. 19, 20.

   [2304] Justificationes.

   [2305] The word "now" is added, as the term "flesh" is frequently used
   in the New Testament in a bad sense (Redepenning).

   [2306] Mark iv. 12.

   [2307] Rom. ix. 16.

   [2308] Phil. ii. 13.

   [2309] Rom. ix. 18 sq.

   [2310] Rom. ix. 18.

   [2311] Obstupefactus.

   [2312] Naturaliter.

   [2313] Commentitias fabulas introducunt.

   [2314] Quid faciente vel quid prospiciente.

   [2315] Prospectus et intuitus Dei.  Such is the rendering of ennoia by
   Rufinus.

   [2316] Ex. ix. 17, cf. xi. 5 and xii. 12.

   [2317] Heb. vi. 7, 8.

   [2318] Ex personâ imbrium.

   [2319] Dure.

   [2320] Bonitas et æquitas imbrium.

   [2321] Propositum.

   [2322] Limum.

   [2323] Cum utique secundum naturam unum sit.

   [2324] Malitiæ suæ intentione conceperat.

   [2325] Cf. Ex. viii. 27-29.

   [2326] Tropum vel figuram sermonis.

   [2327] Rom. ii. 4, 5.

   [2328] Et apostolicæ similitudinis parum munimenti habere adhus videtur
   assertio.

   [2329] Isa. lxiii. 17, 18.  Here the Septuagint differs from the
   Masoretic text.

   [2330] Jer. xx. 7.

   [2331] Morali utique tropo accipiendum.

   [2332] Ferratum calcem.

   [2333] Frenis ferratis.

   [2334] Heb. xii. 6.

   [2335] Rom. viii. 35.

   [2336] Rationabilibus coelestibusque virtutibus.

   [2337] Primatus.

   [2338] Immaculatus.

   [2339] Luke xviii. 14.

   [2340] 1 Cor. i. 29.

   [2341] Non tamen sine certâ ratione.

   [2342] Digeri.  The rendering "dispersed" seems to agree best with the
   meaning intended to be conveyed.

   [2343] In the Greek the term is pentekontaetian.

   [2344] Cf. Matt. xiii. 5, 6.

   [2345] Hæc.

   [2346] Persecrutationis improbitas.

   [2347] Substantialiter.

   [2348] Wisd. vii. 16.

   [2349] Capitulum.

   [2350] Rom. ix. 18.

   [2351] Ezek. xi. 19, 20.

   [2352] Mark iv. 12.

   [2353] Prospera sanitas.

   [2354] Aula.

   [2355] Mentes.

   [2356] Evidentissimâ assertione pietatis regulam teneamus.

   [2357] Dispensatio humana.

   [2358] Futuri status causam præstat semper anterior meritorum status.

   [2359] Rom. ix. 16.

   [2360] Ad finem boni.

   [2361] Medium est velle bona.

   [2362] Rom. ix. 16.

   [2363] Ps. cxxvii. 1.

   [2364] Procinctum juvenum.

   [2365] Supernæ vocationis.

   [2366] Valde consequenter.

   [2367] 1 Cor. iii. 6, 7.

   [2368] "Nostra perfectio non quidem nobis cessantibus et otiosis
   efficitur."  There is an ellipsis of some such words as, "but by
   activity on our part."

   [2369] Cf. Phil. ii. 13.

   [2370] Hoc ipsum, quod homines sumus.

   [2371] Sicut dicamus, quod movemur, ex Deo est.

   [2372] Hoc ipsum, quod movetur.

   [2373] Rom. ix. 18-21.

   [2374] 2 Tim. i. 16-18.

   [2375] 2 Cor. v. 10.

   [2376] Ex ipsâ conditoris creatione.

   [2377] 2 Tim. ii. 20, 21.

   [2378] Secundum præcedentes meritorum causas.

   [2379] Ex. xix. 19.

   [2380] Diversas animarum naturas.

   [2381] Quodammodo.

   [2382] [Elucidation II.]
     __________________________________________________________________

   Translation from the Greek.

   Chapter I.--On the Freedom of the Will, [2383] With an Explanation and
   Interpretation of Those Statements of Scripture Which Appear to Nullify
   It.

   1.  Since in the preaching of the Church there is included the doctrine
   respecting a just judgment of God, which, when believed to be true,
   incites those who hear it to live virtuously, and to shun sin by all
   means, inasmuch as they manifestly acknowledge that things worthy of
   praise and blame are within our own power, come and let us discuss by
   themselves a few points regarding the freedom of the will--a question
   of all others most necessary.  And that we may understand what the
   freedom of the will is, it is necessary to unfold the conception of it,
   [2384] that this being declared with precision, the subject may be
   placed before us.

   2.  Of things that move, some have the cause of their motion within
   themselves; others, again, are moved only from without.  Now only
   portable things are moved from without, such as pieces of wood, and
   stones, and all matter that is held together by their constitution
   alone. [2385]   And let that view be removed from consideration which
   calls the flux of bodies motion, since it is not needed for our present
   purpose.  But animals and plants have the cause of their motion within
   themselves, and in general whatever is held together by nature and a
   soul, to which class of things they say that metals also belong.  And
   besides these, fire too is self-moved, and perhaps also fountains of
   water.  Now, of those things which have the cause of their movement
   within themselves, some, they say, are moved out of themselves, others
   from themselves:  things without life, out of themselves; animate
   things, from themselves.  For animate things are moved from themselves,
   a phantasy [2386] springing up in them which incites to effort.  And
   again, in certain animals phantasies are formed which call forth an
   effort, the nature of the phantasy [2387] stirring up the effort in an
   orderly manner, as in the spider is formed the phantasy of weaving; and
   the attempt to weave follows, the nature of its phantasy inciting the
   insect in an orderly manner to this alone.  And besides its phantasial
   nature, nothing else is believed to belong to the insect. [2388]   And
   in the bee there is formed the phantasy to produce wax.

   3.  The rational animal, however, has, in addition to its phantasial
   nature, also reason, which judges the phantasies, and disapproves of
   some and accepts others, in order that the animal may be led according
   to them.  Therefore, since there are in the nature of reason aids
   towards the contemplation of virtue and vice, by following which, after
   beholding good and evil, we select the one and avoid the other, we are
   deserving of praise when we give ourselves to the practice of virtue,
   and censurable when we do the reverse.  We must not, however, be
   ignorant that the greater part of the nature assigned to all things is
   a varying quantity [2389] among animals, both in a greater and a less
   degree; so that the instinct in hunting-dogs and in war-horses
   approaches somehow, so to speak, to the faculty of reason.  Now, to
   fall under some one of those external causes which stir up within us
   this phantasy or that, is confessedly not one of those things that are
   dependent upon ourselves; but to determine that we shall use the
   occurrence in this way or differently, is the prerogative of nothing
   else than of the reason within us, which, as occasion offers, [2390]
   arouses us towards efforts inciting to what is virtuous and becoming,
   or turns us aside to what is the reverse.

   4.  But if any one maintain that this very external cause is of such a
   nature that it is impossible to resist it when it comes in such a way,
   let him turn his attention to his own feelings and movements, (and see)
   whether there is not an approval, and assent, and inclination of the
   controlling principle towards some object on account of some specious
   arguments. [2391]   For, to take an instance, a woman who has appeared
   before a man that has determined to be chaste, and to refrain from
   carnal intercourse, and who has incited him to act contrary to his
   purpose, is not a perfect [2392] cause of annulling his determination.
   For, being altogether pleased with the luxury and allurement of the
   pleasure, and not wishing to resist it, or to keep his purpose, he
   commits an act of licentiousness.  Another man, again (when the same
   things have happened to him who has received more instruction, and has
   disciplined himself [2393] ), encounters, indeed, allurements and
   enticements; but his reason, as being strengthened to a higher point,
   and carefully trained, and confirmed in its views towards a virtuous
   course, or being near to confirmation, [2394] repels the incitement,
   and extinguishes the desire.

   5.  Such being the case, to say that we are moved from without, and to
   put away the blame from ourselves, by declaring that we are like to
   pieces of wood and stones, which are dragged about by those causes that
   act upon them from without, is neither true nor in conformity with
   reason, but is the statement of him who wishes to destroy [2395] the
   conception of free-will.  For if we were to ask such an one what was
   free-will, he would say that it consisted in this, that when purposing
   to do some thing, no external cause came inciting to the reverse.  But
   to blame, on the other hand, the mere constitution of the body, [2396]
   is absurd; for the disciplinary reason, [2397] taking hold of those who
   are most intemperate and savage (if they will follow her exhortation),
   effects a transformation, so that the alteration and change for the
   better is most extensive,--the most licentious men frequently becoming
   better than those who formerly did not seem to be such by nature; and
   the most savage men passing into such a state of mildness, [2398] that
   those persons who never at any time were so savage as they were, appear
   savage in comparison, so great a degree of gentleness having been
   produced within them.  And we see other men, most steady and
   respectable, driven from their state of respectability and steadiness
   by intercourse with evil customs, so as to fall into habits of
   licentiousness, often beginning their wickedness in middle age, and
   plunging into disorder after the period of youth has passed, which, so
   far as its nature is concerned, is unstable.  Reason, therefore,
   demonstrates that external events do not depend on us, but that it is
   our own business to use them in this way or the opposite, having
   received reason as a judge and an investigator [2399] of the manner in
   which we ought to meet those events that come from without.

   6.  Now, that it is our business to live virtuously, and that God asks
   this of us, as not being dependent on Him nor on any other, nor, as
   some think, upon fate, but as being our own doing, the prophet Micah
   will prove when he says:  "If it has been announced to thee, O man,
   what is good, or what does the Lord require of thee, except to do
   justice and to love mercy?" [2400] Moses also:  "I have placed before
   thy face the way of life, and the way of death:  choose what is good,
   and walk in it." [2401]   Isaiah too:  "If you are willing, and hear
   me, ye shall eat the good of the land; but if ye be unwilling, and will
   not hear me, the sword will consume you:  for the mouth of the Lord
   hath spoken it." [2402]   And in the Psalms:  "If My people had heard
   Me, and Israel had walked in My ways, I would have humbled their
   enemies to nothing, and laid My hand upon those that afflicted them;"
   [2403] showing that it was in the power of His people to hear and to
   walk in the ways of God.  And the Saviour also, when He commands, "But
   I say unto you, Resist not evil;" [2404] and, "Whosoever shall be angry
   with his brother, shall be in danger of the judgment;" [2405] and,
   "Whosoever shall look upon a woman to lust after her, hath already
   committed adultery with her in his heart;" [2406] and by any other
   commandment which He gives, declares that it lies with ourselves to
   keep what is enjoined, and that we shall reasonably [2407] be liable to
   condemnation if we transgress.  And therefore He says in addition:  "He
   that heareth My words, and doeth them, shall be likened to a prudent
   man, who built his house upon a rock," etc., etc.; "while he that
   heareth them, but doeth them not, is like a foolish man, who built his
   house upon the sand," etc. [2408]   And when He says to those on His
   right hand, "Come, ye blessed of My Father," etc.; "for I was an
   hungered, and ye gave Me to eat; I was athirst, and ye gave Me to
   drink," [2409] it is exceedingly manifest that He gives the promises to
   these as being deserving of praise.  But, on the contrary, to the
   others, as being censurable in comparison with them, He says, "Depart,
   ye cursed, into everlasting fire!" [2410]   And let us observe how Paul
   also converses [2411] with us as having freedom of will, and as being
   ourselves the cause of ruin or salvation, when he says, "Dost thou
   despise the riches of His goodness, and of His patience, and of His
   long-suffering; not knowing that the goodness of God leadeth thee to
   repentance?  But, according to thy hardness and impenitent heart, thou
   art treasuring up for thyself wrath on the day of wrath and revelation
   of the righteous judgment of God; who will render to every one
   according to his works:  to those who, by patient continuance in
   well-doing, seek for glory and immortality, eternal life; while to
   those who are contentious, and believe not the truth, but who believe
   iniquity, anger, wrath, tribulation, and distress, on every soul of man
   that worketh evil; on the Jew first, and on the Greek:  but glory, and
   honour, and peace to every one that worketh good; to the Jew first, and
   to the Greek." [2412]   There are, indeed, innumerable passages in the
   Scriptures which establish with exceeding clearness the existence of
   freedom of will.

   7.  But, since certain declarations of the Old Testament and of the New
   lead to the opposite conclusion--namely, that it does not depend on
   ourselves to keep the commandments and to be saved, or to transgress
   them and to be lost--let us adduce them one by one, and see the
   explanations of them, in order that from those which we adduce, any one
   selecting in a similar way all the passages that seem to nullify
   free-will, may consider what is said about them by way of explanation.
   And now, the statements regarding Pharaoh have troubled many,
   respecting whom God declared several times, "I will harden Pharaoh's
   heart." [2413]   For if he is hardened by God, and commits sin in
   consequence of being hardened, he is not the cause of sin to himself;
   and if so, then neither does Pharaoh possess free-will.  And some one
   will say that, in a similar way, they who perish have not free-will,
   and will not perish of themselves.  The declaration also in Ezekiel, "I
   will take away their stony hearts, and will put in them hearts of
   flesh, that they may walk in My precepts, and keep My commandments,"
   [2414] might lead one to think that it was God who gave the power to
   walk in His commandments, and to keep His precepts, by His withdrawing
   the hindrance--the stony heart, and implanting a better--a heart of
   flesh.  And let us look also at the passage in the Gospel--the answer
   which the Saviour returns to those who inquired why He spake to the
   multitude in parables.  His words are:  "That seeing they might not
   see; and hearing they may hear, and not understand; lest they should be
   converted, and their sins be forgiven them." [2415]   The passage also
   in Paul:  "It is not of him that willeth, nor of him that runneth, but
   of God that showeth mercy." [2416]   The declarations, too, in other
   places, that "both to will and to do are of God;" [2417] "that God hath
   mercy upon whom He will have mercy, and whom He will He hardeneth.
   Thou wilt say then, Why doth He yet find fault?  For who hath resisted
   His will?"  "The persuasion is of Him that calleth, and not of us."
   [2418]   "Nay, O man, who art thou that repliest against God?  Shall
   the thing formed say to him that hath formed it, Why hast thou made me
   thus?  Hath not the potter power over the clay, of the same lump to
   make one vessel unto honour, and another unto dishonour?" [2419]   Now
   these passages are sufficient of themselves to trouble the multitude,
   as if man were not possessed of free-will, but as if it were God who
   saves and destroys whom He will.

   8.  Let us begin, then, with what is said about Pharaoh--that he was
   hardened by God, that he might not send away the people; along with
   which will be examined also the statement of the apostle, "Therefore
   hath He mercy on whom He will have mercy, and whom He will He
   hardeneth." [2420]   And certain of those who hold different opinions
   misuse these passages, themselves also almost destroying free-will by
   introducing ruined natures incapable of salvation, and others saved
   which it is impossible can be lost; and Pharaoh, they say, as being of
   a ruined nature, is therefore hardened by God, who has mercy upon the
   spiritual, but hardens the earthly.  Let us see now what they mean.
   For we shall ask them if Pharaoh was of an earthy nature; and when they
   answer, we shall say that he who is of an earthy nature is altogether
   disobedient to God:  but if disobedient, what need is there of his
   heart being hardened, and that not once, but frequently?  Unless
   perhaps, since it was possible for him to obey (in which case he would
   certainly have obeyed, as not being earthy, when hard pressed by the
   signs and wonders), God needs him to be disobedient to a greater
   degree, [2421] in order that He may manifest His mighty deeds for the
   salvation of the multitude, and therefore hardens his heart.  This will
   be our answer to them in the first place, in order to overturn their
   supposition that Pharaoh was of a ruined nature.  And the same reply
   must be given to them with respect to the statement of the apostle.
   For whom does God harden?  Those who perish, as if they would obey
   unless they were hardened, or manifestly those who would be saved
   because they are not of a ruined nature.  And on whom has He mercy?  Is
   it on those who are to be saved?  And how is there need of a second
   mercy for those who have been prepared once for salvation, and who will
   by all means become blessed on account of their nature?  Unless
   perhaps, since they are capable of incurring destruction, if they did
   not receive mercy, they will obtain mercy, in order that they may not
   incur that destruction of which they are capable, but may be in the
   condition of those who are saved.  And this is our answer to such
   persons.

   9.  But to those who think they understand the term "hardened," we must
   address the inquiry, What do they mean by saying that God, by His
   working, hardens the heart, and with what purpose does He do this?  For
   let them observe the conception [2422] of a God who is in reality just
   and good; but if they will not allow this, let it be conceded to them
   for the present that He is just; and let them show how the good and
   just God, or the just God only, appears to be just, in hardening the
   heart of him who perishes because of his being hardened:  and how the
   just God becomes the cause of destruction and disobedience, when men
   are chastened by Him on account of their hardness and disobedience.
   And why does He find fault with him, saying, "Thou wilt not let My
   people go;" [2423] "Lo, I will smite all the first-born in Egypt, even
   thy first-born;" [2424] and whatever else is recorded as spoken from
   God to Pharaoh through the intervention of Moses?  For he who believes
   that the Scriptures are true, and that God is just, must necessarily
   endeavour, if he be honest, [2425] to show how God, in using such
   expressions, may be distinctly [2426] understood to be just.  But if
   any one should stand, declaring with uncovered head that the Creator of
   the world was inclined to wickedness, [2427] we should need other words
   to answer them.

   10.  But since they say that they regard Him as a just God, and we as
   one who is at the same time good and just, let us consider how the good
   and just God could harden the heart of Pharaoh.  See, then, whether, by
   an illustration used by the apostle in the Epistle to the Hebrews, we
   are able to prove that by one operation [2428] God has mercy upon one
   man while He hardens another, although not intending to harden; but,
   (although) having a good purpose, hardening follows as a result of the
   inherent principle of wickedness in such persons, [2429] and so He is
   said to harden him who is hardened.  "The earth," he says, "which
   drinketh in the rain that cometh oft upon it, and bringeth forth herbs
   meet for them for whom it is dressed, receiveth blessing from God; but
   that which beareth thorns and briers is rejected, and is nigh to
   cursing, whose end is to be burned." [2430]   As respects the rain,
   then, there is one operation; and there being one operation as regards
   the rain, the ground which is cultivated produces fruit, while that
   which is neglected and is barren produces thorns.  Now, it might seem
   profane [2431] for Him who rains to say, "I produced the fruits, and
   the thorns that are in the earth;" and yet, although profane, it is
   true.  For, had rain not fallen, there would have been neither fruits
   nor thorns; but, having fallen at the proper time and in moderation,
   both were produced.  The ground, now, which drank in the rain which
   often fell upon it, and yet produced thorns and briers, is rejected and
   nigh to cursing.  The blessing, then, of the rain descended even upon
   the inferior land; but it, being neglected and uncultivated, yielded
   thorns and thistles.  In the same way, therefore, the wonderful works
   also done by God are, as it were, the rain; while the differing
   purposes are, as it were, the cultivated and neglected land, being
   (yet), like earth, of one nature.

   11.  And as if the sun, uttering a voice, were to say, "I liquefy and
   dry up," liquefaction and drying up being opposite things, he would not
   speak falsely as regards the point in question; [2432] wax being melted
   and mud being dried by the same heat; so the same operation, which was
   performed through the instrumentality of Moses, proved the hardness of
   Pharaoh on the one hand, the result of his wickedness, and the yielding
   of the mixed Egyptian multitude who took their departure with the
   Hebrews.  And the brief statement [2433] that the heart of Pharaoh was
   softened, as it were, when he said, "But ye shall not go far:  ye will
   go a three days' journey, and leave your wives," [2434] and anything
   else which he said, yielding little by little before the signs, proves
   that the wonders made some impression even upon him, but did not
   accomplish all (that they might).  Yet even this would not have
   happened, if that which is supposed by the many--the hardening of
   Pharaoh's heart--had been produced by God Himself.  And it is not
   absurd to soften down such expressions agreeably to common usage:
   [2435]   for good masters often say to their slaves, when spoiled by
   their kindness and forbearance, "I have made you bad, and I am to blame
   for offences of such enormity."  For we must attend to the character
   and force of the phrase, and not argue sophistically, [2436]
   disregarding the meaning of the expression.  Paul accordingly, having
   examined these points clearly, says to the sinner:  "Or despisest thou
   the riches of His goodness, and forbearance, and long-suffering; not
   knowing that the goodness of God leadeth thee to repentance? but, after
   thy hardness and impenitent heart, treasurest up unto thyself wrath
   against the day of wrath and revelation of the righteous judgment of
   God." [2437]   Now, let what the apostle says to the sinner be
   addressed to Pharaoh, and then the announcements made to him will be
   understood to have been made with peculiar fitness, as to one who,
   according to his hardness and unrepentant heart, was treasuring up to
   himself wrath; seeing that his hardness would not have been proved nor
   made manifest unless miracles had been performed, and miracles, too, of
   such magnitude and importance.

   12.  But since such narratives are slow to secure assent, [2438] and
   are considered to be forced, [2439] let us see from the prophetical
   declarations also, what those persons say, who, although they have
   experienced the great kindness of God, have not lived virtuously, but
   have afterwards sinned.  "Why, O Lord, hast Thou made us to err from
   Thy ways?  Why hast Thou hardened our heart, so as not to fear Thy
   name?  Return for Thy servants' sake, for the tribes of Thine
   inheritance, that we may inherit a small portion of Thy holy mountain."
   [2440]   And in Jeremiah:  "Thou hast deceived me, O Lord, and I was
   deceived; Thou wert strong, and Thou didst prevail." [2441]   For the
   expression, "Why hast Thou hardened our heart, so as not to fear Thy
   name?" uttered by those who are begging to receive mercy, is in its
   nature as follows:  "Why hast Thou spared us so long, not visiting us
   because of our sins, but deserting us, until our transgressions come to
   a height?"  Now He leaves the greater part of men unpunished, both in
   order that the habits of each one may be examined, so far as it depends
   upon ourselves, and that the virtuous may be made manifest in
   consequence of the test applied; while the others, not escaping notice
   from God--for He knows all things before they exist--but from the
   rational creation and themselves, may afterwards obtain the means of
   cure, seeing they would not have known the benefit had they not
   condemned themselves.  It is of advantage to each one, that he perceive
   his own peculiar nature [2442] and the grace of God.  For he who does
   not perceive his own weakness and the divine favour, although he
   receive a benefit, yet, not having made trial of himself, nor having
   condemned himself, will imagine that the benefit conferred upon him by
   the grace of Heaven is his own doing.  And this imagination, producing
   also vanity, [2443] will be the cause of a downfall:  which, we
   conceive, was the case with the devil, who attributed to himself the
   priority which he possessed when in a state of sinlessness. [2444]
   "For every one that exalteth himself shall be abased," and "every one
   that humbleth himself shall be exalted." [2445]   And observe, that for
   this reason divine things have been concealed from the wise and
   prudent, in order, as says the apostle, that "no flesh should glory in
   the presence of God;" [2446] and they have been revealed to babes, to
   those who after childhood have come to better things, and who remember
   that it is not so much from their own effort, as by the unspeakable
   goodness (of God), that they have reached the greatest possible extent
   of blessedness.

   13.  It is not without reason, then, that he who is abandoned, is
   abandoned to the divine judgment, and that God is long-suffering with
   certain sinners; but because it will be for their advantage, with
   respect to the immortality of the soul and the unending world, [2447]
   that they be not quickly brought [2448] into a state of salvation, but
   be conducted to it more slowly, after having experienced many evils.
   For as physicians, who are able to cure a man quickly, when they
   suspect that a hidden poison exists in the body, do the reverse of
   healing, making this more certain through their very desire to heal,
   deeming it better for a considerable time to retain the patient under
   inflammation and sickness, in order that he may recover his health more
   surely, than to appear to produce a rapid recovery, and afterwards to
   cause a relapse, and (thus) that hasty cure last only for a time; in
   the same way, God also, who knows the secret things of the heart, and
   foresees future events, in His long-suffering, permits (certain events
   to occur), and by means of those things which happen from without
   extracts the secret evil, in order to cleanse him who through
   carelessness has received the seeds of sin, that having vomited them
   forth when they came to the surface, although he may have been deeply
   involved in evils, he may afterwards obtain healing after his
   wickedness, and be renewed. [2449]   For God governs souls not with
   reference, let me say, to the fifty [2450] years of the present life,
   but with reference to an illimitable [2451] age:  for He made the
   thinking principle immortal in its nature, and kindred to Himself; and
   the rational soul is not, as in this life, excluded from cure.

   14.  Come now, and let us use the following image [2452] from the
   Gospel.  There is a certain rock, with a little surface-soil, on which,
   if seeds fall, they quickly spring up; but when sprung up, as not
   having root, they are burned and withered when the sun has arisen.  Now
   this rock is a human soul, hardened on account of its negligence, and
   converted to stone because of its wickedness; for no one receives from
   God a heart created of stone, but it becomes such in consequence of
   wickedness.  If one, then, were to find fault with the husbandman for
   not sowing his seed sooner upon the rocky soil, when he saw other rocky
   ground which had received seed flourishing, the husbandman would reply,
   "I shall sow this ground more slowly, casting in seeds that will be
   able to retain their hold, this slower method being better for the
   ground, and more secure than that which receives the seed in a more
   rapid manner, and more upon the surface."  (The person finding fault)
   would yield his assent to the husbandman, as one who spoke with sound
   reason, and who acted with skill:  so also the great Husbandman of all
   nature postpones that benefit which might be deemed premature, [2453]
   that it may not prove superficial.  But it is probable that here some
   one may object to us with reference to this:  "Why do some of the seeds
   fall upon the earth that has superficial soil, the soul being, as it
   were, a rock?"  Now we must say, in answer to this, that it was better
   for this soul, which desired better things precipitately, [2454] and
   not by a way which led to them, to obtain its desire, in order that,
   condemning itself on this account, it may, after a long time, endure to
   receive the husbandry which is according to nature.  For souls are, as
   one may say, innumerable; and their habits are innumerable, and their
   movements, and their purposes, and their assaults, and their efforts,
   of which there is only one admirable administrator, who knows both the
   season, and the fitting helps, and the avenues, and the ways, viz., the
   God and Father of all things, who knows how He conducts even Pharaoh by
   so great events, and by drowning in the sea, with which latter
   occurrence His superintendence of Pharaoh does not cease.  For he was
   not annihilated when drowned:  "For in the hand of God are both we and
   our words; all wisdom also, and knowledge of workmanship." [2455]   And
   such is a moderate defence with regard to the statement that "Pharaoh's
   heart was hardened," and that "God hath mercy upon whom He will have
   mercy, and whom He will He hardeneth."

   15.  Let us look also at the declaration in Ezekiel, which says, "I
   shall take away their stony hearts, and will put in them hearts of
   flesh, that they may walk in My statutes and keep My precepts." [2456]
     For if God, when He wills, takes away the stony hearts, and implants
   hearts of flesh, so that His precepts are obeyed and His commandments
   are observed, it is not in our power to put away wickedness.  For the
   taking away of the stony hearts is nothing else than the taking away of
   the wickedness, according to which one is hardened, from him from whom
   God wills to take it; and the implanting of a heart of flesh, so that a
   man may walk in the precepts of God and keep His commandments, what
   else is it than to become somewhat yielding and unresistent to the
   truth, and to be capable of practising virtues?  And if God promises to
   do this, and if, before He takes away the stony hearts, we do not lay
   them aside, it is manifest that it does not depend upon ourselves to
   put away wickedness; and if it is not we who do anything towards the
   production within us of the heart of flesh, but if it is God's doing,
   it will not be our own act to live agreeably to virtue, but altogether
   (the result of) divine grace.  Such will be the statements of him who,
   from the mere words (of Scripture), annihilates free-will. [2457]   But
   we shall answer, saying, that we ought to understand these passages
   thus:  That as a man, e.g., who happened to be ignorant and uneducated,
   on perceiving his own defects, either in consequence of an exhortation
   from his teacher, or in some other way, should spontaneously give
   himself up to him whom he considers able to introduce [2458] him to
   education and virtue; and, on his yielding himself up, his instructor
   promises that he will take away his ignorance, and implant instruction,
   not as if it contributed nothing to his training, and to the avoiding
   of ignorance, that he brought himself to be healed, but because the
   instructor promised to improve him who desired improvement; so, in the
   same way, the Word of God promises to take away wickedness, which it
   calls a stony heart, from those who come to it, not if they are
   unwilling, but (only) if they submit themselves to the Physician of the
   sick, as in the Gospels the sick are found coming to the Saviour, and
   asking to obtain healing, and so are cured.  And, let me say, the
   recovery of sight by the blind is, so far as their request goes, the
   act of those who believe that they are capable of being healed; but as
   respects the restoration of sight, it is the work of our Saviour.
   Thus, then, does the Word of God promise to implant knowledge in those
   who come to it, by taking away the stony and hard heart, which is
   wickedness, in order that one may walk in the divine commandments, and
   keep the divine injunctions.

   16.  There was after this the passage from the Gospel, where the
   Saviour said, that for this reason did He speak to those without in
   parables, that "seeing they may not see, and hearing they may not
   understand; lest they should be converted, and their sins be forgiven
   them." [2459]   Now, our opponent will say, "If some persons are
   assuredly converted on hearing words of greater clearness, so that they
   become worthy of the remission of sins, and if it does not depend upon
   themselves to hear these words of greater clearness, but upon him who
   teaches, and he for this reason does not announce them to them more
   distinctly, lest they should see and understand, it is not within the
   power of such to be saved; and if so, we are not possessed of free-will
   as regards salvation and destruction."  Effectual, indeed, would be the
   reply to such arguments, were it not for the addition, "Lest they
   should be converted, and their sins be forgiven them,"--namely, that
   the Saviour did not wish those who were not to become good and virtuous
   to understand the more mystical (parts of His teaching), and for this
   reason spake to them in parables; but now, on account of the words,
   "Lest they should be converted, and their sins be forgiven them," the
   defence is more difficult.  In the first place, then, we must notice
   the passage in its bearing on the heretics, who hunt out those portions
   from the Old Testament where is exhibited, as they themselves daringly
   assert, the cruelty [2460] of the Creator of the world [2461] in His
   purpose of avenging and punishing the wicked, [2462] or by whatever
   other name they wish to designate such a quality, so speaking only that
   they may say that goodness does not exist in the Creator; and who do
   not deal with the New Testament in a similar manner, nor in a spirit of
   candour, [2463] but pass by places similar to those which they consider
   censurable in the Old Testament.  For manifestly, and according to the
   Gospel, is the Saviour shown, as they assert, by His former words, not
   to speak distinctly for this reason, that men might not be converted,
   and, being converted, might become deserving of the remission of sins:
   which statement of itself is nothing inferior [2464] to those passages
   from the Old Testament which are objected to.  And if they seek to
   defend the Gospel, we must ask them whether they are not acting in a
   blameworthy manner in dealing differently with the same questions; and,
   while not stumbling against the New Testament, but seeking to defend
   it, they nevertheless bring a charge against the Old regarding similar
   points, whereas they ought to offer a defence in the same way of the
   passages from the New.  And therefore we shall force them, on account
   of the resemblances, to regard all as the writings of one God.  Come,
   then, and let us, to the best of our ability, furnish an answer to the
   question submitted to us.

   17.  We asserted also, when investigating the subject of Pharaoh, that
   sometimes a rapid cure is not for the advantage of those who are
   healed, if, after being seized by troublesome diseases, they should
   easily get rid of those by which they had been entangled.  For,
   despising the evil as one that is easy of cure, and not being on their
   guard a second time against falling into it, they will be involved in
   it (again).  Wherefore, in the case of such persons, the everlasting
   God, the Knower of secrets, who knows all things before they exist, in
   conformity with His goodness, delays sending them more rapid
   assistance, and, so to speak, in helping them does not help, the latter
   course being to their advantage.  It is probable, then, that those
   "without," of whom we are speaking, having been foreseen by the
   Saviour, according to our supposition, as not (likely) to prove steady
   in their conversion, [2465] if they should hear more clearly the words
   that were spoken, were (so) treated by the Saviour as not to hear
   distinctly the deeper (things of His teaching), [2466] lest, after a
   rapid conversion, and after being healed by obtaining remission of
   sins, they should despise the wounds of their wickedness, as being
   slight and easy of healing, and should again speedily relapse into
   them.  And perhaps also, suffering punishment for their former
   transgressions against virtue, which they had committed when they had
   forsaken her, they had not yet filled up the (full) time; in order
   that, being abandoned by the divine superintendence, and being filled
   [2467] to a greater degree by their own evils which they had sown, they
   may afterwards be called to a more stable repentance; so as not to be
   quickly entangled again in those evils in which they had formerly been
   involved when they treated with insolence the requirements of virtue,
   and devoted themselves to worse things.  Those, then, who are said to
   be "without" (manifestly by comparison with those "within"), not being
   very far from those "within," while those "within" hear clearly, do
   themselves hear indistinctly, because they are addressed in parables;
   but nevertheless they do hear.  Others, again, of those "without," who
   are called Tyrians, although it was foreknown that they would have
   repented long ago, sitting in sackcloth and ashes, had the Saviour come
   near their borders, do not hear even those words which are heard by
   those "without" (being, as is probable, very far inferior in merit to
   those "without" [2468] ), in order that at another season, after it has
   been more tolerable for them than for those who did not receive the
   word (among whom he mentioned also the Tyrians), they may, on hearing
   the word at a more appropriate time, obtain a more lasting repentance.
   But observe whether, besides our desire to investigate (the truth), we
   do not rather strive to maintain an attitude of piety in everything
   regarding God and His Christ, [2469] seeing we endeavour by every means
   to prove that, in matters so great and so peculiar regarding the varied
   providence of God, He takes an oversight of the immortal soul.  If,
   indeed, one were to inquire regarding those things that are objected
   to, why those who saw wonders and who heard divine words are not
   benefited, while the Tyrians would have repented if such had been
   performed and spoken amongst them; and should ask, and say, Why did the
   Saviour proclaim such to these persons, to their own hurt, that their
   sin might be reckoned to them as heavier? we must say, in answer to
   such an one, that He who understands the dispositions [2470] of all
   those who find fault with His providence--(alleging) that it is owing
   to it that they have not believed, because it did not permit them to
   see what it enabled others to behold, and did not arrange for them to
   hear those words by which others, on hearing them, were
   benefited--wishing to prove that their defence is not founded on
   reason, He grants those advantages which those who blame His
   administration asked; in order that, after obtaining them, they may
   notwithstanding be convicted of the greatest impiety in not having even
   then yielded themselves to be benefited, and may cease from such
   audacity; and having been made free in respect to this very point, may
   learn that God occasionally, in conferring benefits upon certain
   persons, delays and procrastinates, not conferring the favour of seeing
   and hearing those things which, when seen and heard, would render the
   sin of those who did not believe, after acts so great and peculiar,
   heavier and more serious.

   18.  Let us look next at the passage:  "So, then, it is not of him that
   willeth, nor of him that runneth, but of God that showeth mercy."
   [2471]   For they who find fault say:  If "it is not of him that
   willeth, nor of him that runneth, but of God that showeth mercy,"
   salvation does not depend upon ourselves, but upon the arrangement
   [2472] made by Him who has formed [2473] us such as we are, or on the
   purpose [2474] of Him who showeth mercy when he pleases.  Now we must
   ask these persons the following questions:  Whether to desire what is
   good is virtuous or vicious; and whether the desire to run in order to
   reach the goal in the pursuit of what is good be worthy of praise or
   censure?  And if they shall say that it is worthy of censure, they will
   return an absurd answer; [2475] since the saints desire and run, and
   manifestly in so acting do nothing that is blameworthy.  But if they
   shall say that it is virtuous to desire what is good, and to run after
   what is good, we shall ask them how a perishing nature desires better
   things; [2476] for it is like an evil tree producing good fruit, since
   it is a virtuous act to desire better things.  They will give (perhaps)
   a third answer, that to desire and run after what is good is one of
   those things that are indifferent, [2477] and neither beautiful [2478]
   nor wicked.  Now to this we must say, that if to desire and to run
   after what is good be a thing of indifference, then the opposite also
   is a thing of indifference, viz., to desire what is evil, and to run
   after it.  But it is not a thing of indifference to desire what is
   evil, and to run after it.  And therefore also, to desire what is good,
   and to run after it, is not a thing of indifference.  Such, then, is
   the defence which I think we can offer to the statement, that "it is
   not of him that willeth, nor of him that runneth, but of God that
   showeth mercy." [2479]   Solomon says in the book of Psalms (for the
   Song of Degrees [2480] is his, from which we shall quote the words):
   "Unless the Lord build the house, they labour in vain that build it;
   except the Lord keep the city, the watchman waketh in vain:" [2481]
   not dissuading us from building, nor teaching us not to keep watch in
   order to guard the city in our soul, but showing that what is built
   without God, and does not receive a guard from Him, is built in vain
   and watched to no purpose, because God might reasonably be entitled the
   Lord of the building; and the Governor of all things, the Ruler of the
   guard of the city.  As, then, if we were to say that such a building is
   not the work of the builder, but of God, and that it was not owing to
   the successful effort of the watcher, but of the God who is over all,
   that such a city suffered no injury from its enemies, we should not be
   wrong, [2482] it being understood that something also had been done by
   human means, but the benefit being gratefully referred to God who
   brought it to pass; so, seeing that the (mere) human desire is not
   sufficient to attain the end, and that the running of those who are, as
   it were, athletes, does not enable them to gain the prize of the high
   calling of God in Christ Jesus--for these things are accomplished with
   the assistance of God--it is well said that "it is not of him that
   willeth, nor of him that runneth, but of God that showeth mercy."  As
   if also it were said with regard to husbandry what also is actually
   recorded:  "I planted, Apollos watered; and God gave the increase.  So
   then neither is he that planteth anything, neither he that watereth;
   but God that giveth the increase." [2483]   Now we could not piously
   assert that the production of full crops was the work of the
   husbandman, or of him that watered, but the work of God.  So also our
   own perfection is brought about, not as if we ourselves did nothing;
   [2484] for it is not completed [2485] by us, but God produces the
   greater part of it.  And that this assertion may be more clearly
   believed, we shall take an illustration from the art of navigation.
   For in comparison with the effect of the winds, [2486] and the mildness
   of the air, [2487] and the light of the stars, all co-operating in the
   preservation of the crew, what proportion [2488] could the art of
   navigation be said to bear in the bringing of the ship into
   harbour?--since even the sailors themselves, from piety, do not venture
   to assert often that they had saved the ship, but refer all to God; not
   as if they had done nothing, but because what had been done by
   Providence was infinitely [2489] greater than what had been effected by
   their art.  And in the matter of our salvation, what is done by God is
   infinitely greater than what is done by ourselves; and therefore, I
   think, is it said that "it is not of him that willeth, nor of him that
   runneth, but of God that showeth mercy."  For if in the manner which
   they imagine we must explain the statement, [2490] that "it is not of
   him that willeth, nor of him that runneth, but of God that showeth
   mercy," the commandments are superfluous; and it is in vain that Paul
   himself blames some for having fallen away, and approves of others as
   having remained upright, and enacts laws for the Churches:  it is in
   vain also that we give ourselves up to desire better things, and in
   vain also (to attempt) to run.  But it is not in vain that Paul gives
   such advice, censuring some and approving of others; nor in vain that
   we give ourselves up to the desire of better things, and to the chase
   after things that are pre-eminent.  They have accordingly not well
   explained the meaning of the passage. [2491]

   19.  Besides these, there is the passage, "Both to will and to do are
   of God." [2492]   And some assert that, if to will be of God, and to do
   be of God, and if, whether we will evil or do evil, these (movements)
   come to us from God, then, if so, we are not possessed of free-will.
   But again, on the other hand, when we will better things, and do things
   that are more excellent, [2493] seeing that willing and doing are from
   God, it is not we who have done the more excellent things, but we only
   appeared (to perform them), while it was God that bestowed them; [2494]
   so that even in this respect we do not possess free-will.  Now to this
   we have to answer, that the language of the apostle does not assert
   that to will evil is of God, or to will good is of Him (and similarly
   with respect to doing better and worse); but that to will in a general
   [2495] way, and to run in a general way, (are from Him).  For as we
   have from God (the property) of being living things and human beings,
   so also have we that of willing generally, and, so to speak, of motion
   in general.  And as, possessing (the property) of life and of motion,
   and of moving, e.g., these members, the hands or the feet, we could not
   rightly say [2496] that we had from God this species of motion, [2497]
   whereby we moved to strike, or destroy, or take away another's goods,
   but that we had received from Him simply the generic [2498] power of
   motion, which we employed to better or worse purposes; so we have
   obtained from God (the power) of acting, in respect of our being living
   things, and (the power) to will from the Creator [2499] while we employ
   the power of will, as well as that of action, for the noblest objects,
   or the opposite.

   20.  Still the declaration of the apostle will appear to drag us to the
   conclusion that we are not possessed of freedom of will, in which,
   objecting against himself, he says, "Therefore hath He mercy on whom He
   will have mercy, and whom He will He hardeneth.  Thou wilt say then
   unto me, Why doth He yet find fault?  For who hath resisted His will?
   Nay but, O man, who art thou that repliest against God?  Shall the
   thing formed say to him that formed it, Why hast thou made me thus?
   Hath not the potter power over the clay, of the same lump to make one
   vessel unto honour, and another unto dishonour?" [2500]   For it will
   be said:  If the potter of the same lump make some vessels to honour
   and others to dishonour, and God thus form some men for salvation and
   others for ruin, then salvation or ruin does not depend upon ourselves,
   nor are we possessed of free-will.  Now we must ask him who deals so
   with these passages, whether it is possible to conceive of the apostle
   as contradicting himself.  I presume, however, that no one will venture
   to say so.  If, then, the apostle does not utter contradictions, how
   can he, according to him who so understands him, reasonably find fault,
   censuring the individual at Corinth who had committed fornication, or
   those who had fallen away, and had not repented of the licentiousness
   and impurity of which they had been guilty?  And how can he bless those
   whom he praises as having done well, as he does the house of
   Onesiphorus in these words:  "The Lord give mercy to the house of
   Onesiphorus; for he oft refreshed me, and was not ashamed of my chain:
   but, when he was in Rome, he sought me out very diligently, and found
   me.  The Lord grant to him that he may find mercy of the Lord in that
   day." [2501]   It is not consistent for the same apostle [2502] to
   blame the sinner as worthy of censure, and to praise him who had done
   well as deserving of approval; and again, on the other hand, to say, as
   if nothing depended on ourselves, that the cause was in the Creator
   [2503] why the one vessel was formed to honour, and the other to
   dishonour.  And how is this statement correct: [2504]   "For we must
   all appear before the judgment-seat of Christ; that every one may
   receive the things done in his body, according to that he hath done,
   whether it be good or bad," [2505] since they who have done evil have
   advanced to this pitch of wickedness [2506] because they were created
   vessels unto dishonour, while they that have lived virtuously have done
   good because they were created from the beginning for this purpose, and
   became vessels unto honour?  And again, how does not the statement made
   elsewhere conflict with the view which these persons draw from the
   words which we have quoted (that it is the fault of the Creator that
   one vessel is in honour and another in dishonour), viz., "that in a
   great house there are not only vessels of gold and silver, but also of
   wood and of earth; and some to honour, and some to dishonour.  If a man
   therefore purge himself, he shall be a vessel unto honour, sanctified,
   and meet for the Master's use, and prepared unto every good work;"
   [2507] for if he who purges himself becomes a vessel unto honour, and
   he who allows himself to remain unpurged [2508] becomes a vessel unto
   dishonour, then, so far as these words are concerned, the Creator is
   not at all to blame.  For the Creator makes vessels of honour and
   vessels of dishonour, not from the beginning according to His
   foreknowledge, [2509] since He does not condemn or justify beforehand
   [2510] according to it; but (He makes) those into vessels of honour who
   purged themselves, and those into vessels of dishonour who allowed
   themselves to remain unpurged:  so that it results from older causes
   [2511] (which operated) in the formation of the vessels unto honour and
   dishonour, that one was created for the former condition, and another
   for the latter.  But if we once admit that there were certain older
   causes (at work) in the forming of a vessel unto honour, and of one
   unto dishonour, what absurdity is there in going back to the subject of
   the soul, and (in supposing) that a more ancient cause for Jacob being
   loved and for Esau being hated existed with respect to Jacob before his
   assumption of a body, and with regard to Esau before he was conceived
   in the womb of Rebecca?

   21.  And at the same time, it is clearly shown that, as far as regards
   the underlying nature, [2512] as there is one (piece of) clay which is
   under the hands of the potter, from which piece vessels are formed unto
   honour and dishonour; so the one nature of every soul being in the
   hands of God, and, so to speak, there being (only) one lump of
   reasonable beings, [2513] certain causes of more ancient date led to
   some being created vessels unto honour, and others vessels unto
   dishonour.  But if the language of the apostle convey a censure when he
   says, "Nay but, O man, who art thou that repliest against God?" it
   teaches us that he who has confidence before God, and is faithful, and
   has lived virtuously, would not hear the words, "Who art thou that
   repliest against God?"  Such an one, e.g., as Moses was, "For Moses
   spake, and God answered him with a voice;" [2514] and as God answers
   Moses, so does a saint also answer God.  But he who does not possess
   this confidence, manifestly, either because he has lost it, or because
   he investigates these matters not from a love of knowledge, but from a
   desire to find fault, [2515] and who therefore says, "Why does He yet
   find fault? for who hath resisted His will?" would merit the language
   of censure, which says, "Nay but, O man, who art thou that repliest
   against God?"

   Now to those who introduce different natures, and who make use of the
   declaration of the apostle (to support their view), the following must
   be our answer.  If they maintain [2516] that those who perish and those
   who are saved are formed of one lump, and that the Creator of those who
   are saved is the Creator also of them who are lost, and if He is good
   who creates not only spiritual but also earthy (natures) (for this
   follows from their view), it is nevertheless possible that he who, in
   consequence of certain former acts of righteousness, [2517] had now
   been made a vessel of honour, but who had not (afterwards) acted in a
   similar manner, nor done things befitting a vessel of honour, was
   converted in another world into a vessel of dishonour; as, on the other
   hand, it is possible that he who, owing to causes more ancient than the
   present life, was here a vessel of dishonour, may after reformation
   become in the new creation "a vessel of honour, sanctified and meet for
   the Master's use, prepared unto every good work."  And perhaps those
   who are now Israelites, not having lived worthily of their descent,
   will be deprived of their rank, being changed, as it were, from vessels
   of honour into those of dishonour; and many of the present Egyptians
   and Idumeans who came near to Israel, when they shall have borne fruit
   to a larger extent, shall enter into the Church of the Lord, being no
   longer accounted Egyptians and Idumeans, but becoming Israelites:  so
   that, according to this view, it is owing to their (varying) purposes
   that some advance from a worse to a better condition, and others fall
   from better to worse; while others, again, are preserved in a virtuous
   course, or ascend from good to better; and others, on the contrary,
   remain in a course of evil, or from bad become worse, as their
   wickedness flows on.

   22.  But since the apostle in one place does not pretend that the
   becoming of a vessel unto honour or dishonour depends upon God, but
   refers back the whole to ourselves, saying, "If, then, a man purge
   himself, he will be a vessel unto honour, sanctified, meet for the
   Master's use, and prepared unto every good work;" and elsewhere does
   not even pretend that it is dependent upon ourselves, but appears to
   attribute the whole to God, saying, "The potter hath power over the
   clay, of the same lump to make one vessel unto honour and another to
   dishonour;" and as his statements are not contradictory, we must
   reconcile them, and extract one complete statement from both.  Neither
   does our own power, [2518] apart from the knowledge [2519] of God,
   compel us to make progress; nor does the knowledge of God (do so),
   unless we ourselves also contribute something to the good result; nor
   does our own power, apart from the knowledge of God, and the use of the
   power that worthily belongs to us, [2520] make a man become (a vessel)
   unto honour or dishonour; nor does the will of God alone [2521] form a
   man to honour or to dishonour, unless He hold our will to be a kind of
   matter that admits of variation, [2522] and that inclines to a better
   or worse course of conduct.  And these observations are sufficient to
   have been made by us on the subject of free-will.
     __________________________________________________________________

   [2383] peri tou autexousiou.

   [2384] ten ennoian autou anaptuxai.

   [2385] upo hexeos mones.

   [2386] phantasias.

   [2387] phuseos phantastikes.

   [2388] kai oudenos allou meta ten phantastiken autou phusin
   pepisteumenou tou zoou.

   [2389] posos.

   [2390] para tas aphormas.

   [2391] dia tasde tas pithanotetas.

   [2392] autoteles.

   [2393] eskekoti.

   [2394] engus ge tou bebaiothenai gegenemenos.

   [2395] paracharattein.

   [2396] psilen ten kataskeuen.

   [2397] logou paideutikou.

   [2398] hemerotetos .

   [2399] exetasten.

   [2400] Mic. vi. 8.

   [2401] Cf. Deut. xxx. 15, 16, cf. 19.

   [2402] Isa. i. 19, 20.

   [2403] Ps. lxxxi. 13, 14.

   [2404] Matt. v. 39.

   [2405] Matt. v. 22.

   [2406] Matt. v. 28.

   [2407] eulogos.

   [2408] Cf. Matt. vii. 26.

   [2409] Matt. xxv. 34.

   [2410] Matt. xxv. 41.

   [2411] dialegetai.

   [2412] Rom. ii. 4-10.

   [2413] Ex. iv. 21, cf. vii. 3.

   [2414] Ezek. xi. 19, 20.

   [2415] Cf. Mark iv. 12 and Luke viii. 10.

   [2416] Rom. ix. 16.

   [2417] Cf. Phil. ii. 13.

   [2418] Gal. v. 8.

   [2419] Rom. ix. 20, 21.

   [2420] Cf. Rom. ix. 18.

   [2421] chrezei de autou ho Theos...epi pleion apeithountos.

   [2422] ennoian.

   [2423] Cf. Ex. iv. 23 and ix. 17.

   [2424] Cf. Ex. xii. 12.

   [2425] eugnomone.

   [2426] tranos.

   [2427] apograpsamenos tis gumne te kephale histato pros to poneron
   einai ton demiourgon.

   [2428] energeia.

   [2429] dia to tes kakias hupokeimenon tou par' heautois kakou.

   [2430] Heb. vi. 7, 8.

   [2431] dusphemon.

   [2432] para to hupokeimenon.

   [2433] kai to kata to brachu de anagegraphthai.

   [2434] Cf. Ex. viii. 28, 29.

   [2435] ouk atopon de kai apo sunetheias ta toiauta paramuthesasthai.

   [2436] sukophantein.

   [2437] Rom. ii. 4, 5.

   [2438] duspeitheis.

   [2439] biaioi.

   [2440] Isa. lxiii. 17, 18.

   [2441] Jer. xx. 7.

   [2442] idiotetos.

   [2443] phusiosin.

   [2444] amomos.

   [2445] Cf. Luke xiv. 11.

   [2446] Cf. 1 Cor. i. 29.

   [2447] ton apeiron aiona.

   [2448] sunergethenai .

   [2449] anastoicheiothenai.

   [2450] pentekontaetian.  Rufinus has "sexaginta annos."

   [2451] aperanton aiona.

   [2452] eikoni.

   [2453] tachion.

   [2454] propetesteron, kai ouchi hodo ep' auta hodeusase.

   [2455] Cf. Wisd. vii. 16.

   [2456] Ezek. xi. 19, 20.

   [2457] apo ton psilon rheton to eph' hemin anairon.

   [2458] cheiragogesein.

   [2459] Mark iv. 12.

   [2460] omotes.

   [2461] demiourgou.

   [2462] he amuntike kai antapodotike ton cheironon proairesis.

   [2463] eugnomonos.

   [2464] oudenos elatton.

   [2465] heoramenous ou bebaious esesthai en te epistrophe.

   [2466] ton bathuteron.

   [2467] epi pleion emphorethentas.

   [2468] hos eikos mallon porro ontes tes axias ton exo.

   [2469] ei me mallon hemeis pros to exetastiko kai to eusebes pante
   agonizometha terein peri Theou, etc.

   [2470] diatheseis.

   [2471] Rom. ix. 16.

   [2472] kataskeues.

   [2473] kataskeuasantos.

   [2474] proaireseos.

   [2475] para ten enargeian.

   [2476] ta kreittona.

   [2477] ton meson esti.

   [2478] asteion.

   [2479] Rom. ix. 16.

   [2480] ode ton anabathmon.

   [2481] Ps. cxxvii. 1.

   [2482] ouk an ptaioimen.

   [2483] 1 Cor. iii. 6, 7.

   [2484] he hemetera teleiosis ouchi meden hemon praxanton ginetai.

   [2485] apartizetai.

   [2486] pnoen.

   [2487] eukrasian.

   [2488] arithmon.

   [2489] eis huperbolen pollaplasion.

   [2490] eklambanein.

   [2491] exeilephasi ta kata ton topon.

   [2492] Cf. Phil. ii. 13.

   [2493] ta diapheronta.

   [2494] hemeis men edoxamen, ho de Theos tauta edoresato.

   [2495] to katholou thelein.

   [2496] eulogos.

   [2497] to eidikon tode.

   [2498] to men genikon, to kineisthai.

   [2499] demiourgou.

   [2500] Rom. ix. 18-21.

   [2501] 2 Tim. i. 16-18.

   [2502] ou kata ton auton de apostolon esti.

   [2503] para ten aitian tou demiourgou.

   [2504] hugies.

   [2505] 2 Cor. v. 10.

   [2506] epi touto praxeos.

   [2507] 2 Tim. ii. 20, 21.

   [2508] aperikatharton heauton periidon.

   [2509] prognosin.

   [2510] prokatakrinei e prodikaioi.

   [2511] ek presbuteron aition.

   [2512] hoson epi te hupokeimene phusei.

   [2513] henos phuramatos ton logikon hupostaseon.

   [2514] Cf. Ex. xix. 19.

   [2515] kata philoneikian.

   [2516] sozousi.

   [2517] ek proteron tinon katorthomaton.

   [2518] to eph' hemin.

   [2519] episteme:  probably in the sense of prognosis.

   [2520] tes katachreseos tou kat' axian tou eph' hemin.  "Nec sine usu
   liberi nostri arbitrii, quod peculiare nobis et meriti nostri est"
   (Redepenning).

   [2521] oute tou epi to Theo monon.

   [2522] hulen tina diaphoras.
     __________________________________________________________________

   Chapter II.--On the Opposing Powers.

   1.  We have now to notice, agreeably to the statements of Scripture,
   how the opposing powers, or the devil himself, contends with the human
   race, inciting and instigating men to sin.  And in the first place, in
   the book of Genesis, [2523] the serpent is described as having seduced
   Eve; regarding whom, in the work entitled The Ascension of Moses [2524]
   (a little treatise, of which the Apostle Jude makes mention in his
   Epistle), the archangel Michael, when disputing with the devil
   regarding the body of Moses, says that the serpent, being inspired by
   the devil, was the cause of Adam and Eve's transgression.  This also is
   made a subject of inquiry by some, viz., who the angel was that,
   speaking from heaven to Abraham, said, "Now I know that thou fearest
   God, and on my account hast not spared thy beloved son, whom thou
   lovedst." [2525]   For he is manifestly described as an angel who said
   that he knew then that Abraham feared God, and had not spared his
   beloved son, as the Scripture declares, although he did not say that it
   was on account of God that Abraham had done this, but on his, that is,
   the speaker's account.  We must also ascertain who that is of whom it
   is stated in the book of Exodus that he wished to slay Moses, because
   he was taking his departure for Egypt; [2526] and afterwards, also, who
   he is that is called the destroying [2527] angel, as well as he who in
   the book of Leviticus is called Apopompæus, i.e., Averter, regarding
   whom Scripture says, "One lot for the Lord, and one lot for Apopompæus,
   i.e., the Averter." [2528]   In the first book of Kings, also, an evil
   spirit is said to strangle [2529] Saul; and in the third book, Micaiah
   the prophet says, "I saw the Lord of Israel sitting on His throne, and
   all the host of heaven standing by Him, on His right hand and on His
   left.  And the Lord said, Who will deceive Achab king of Israel, that
   he may go up and fall at Ramoth-gilead?  And one said on this manner,
   and another said on that manner.  And there came forth a spirit, and
   stood before the Lord, and said, I will deceive him.  And the Lord said
   to him, Wherewith?  And he said, I will go forth, and I will be a lying
   spirit in the mouth of all his prophets.  And He said, Thou shalt
   deceive him, and prevail also:  go forth, and do so quickly.  And now
   therefore the Lord hath put a lying spirit in the mouth of all thy
   prophets:  the Lord hath spoken evil concerning thee." [2530]   Now by
   this last quotation it is clearly shown that a certain spirit, from his
   own (free) will and choice, elected to deceive (Achab), and to work a
   lie, in order that the Lord might mislead the king to his death, for he
   deserved to suffer.  In the first book of Chronicles also it is said,
   "The devil, Satan, stood up against Israel, and provoked David to
   number the people." [2531]   In the Psalms, moreover, an evil angel is
   said to harass [2532] certain persons.  In the book of Ecclesiastes,
   too, Solomon says, "If the spirit of the ruler rise up against thee,
   leave not thy place; for soundness will restrain many transgressions."
   [2533]   In Zechariah [2534] we read that the devil stood on the right
   hand of Joshua, and resisted him.  Isaiah says that the sword of the
   Lord arises against the dragon, the crooked [2535] serpent. [2536]
   And what shall I say of Ezekiel, who in his second vision prophesies
   most unmistakeably to the prince of Tyre regarding an opposing power,
   and who says also that the dragon dwells in the rivers of Egypt? [2537]
     Nay, with what else are the contents of the whole work which is
   written regarding Job occupied, save with the (doings) of the devil,
   who asks that power may be given him over all that Job possesses, and
   over his sons, and even over his person?  And yet the devil is defeated
   through the patience of Job.  In that book the Lord has by His answers
   imparted much information regarding the power of that dragon which
   opposes us.  Such, meanwhile, are the statements made in the Old
   Testament, so far as we can at present recall them, on the subject of
   hostile powers being either named in Scripture, or being said to oppose
   the human race, and to be afterwards subjected to punishment.

   Let us now look also to the New Testament, where Satan approaches the
   Saviour, and tempts Him:  wherein also it is stated that evil spirits
   and unclean demons, which had taken possession of very many, were
   expelled by the Saviour from the bodies of the sufferers, who are said
   also to be made free by Him.  Even Judas, too, when the devil had
   already put it in his heart to betray Christ, afterwards received Satan
   wholly into him; for it is written, that after the sop "Satan entered
   into him." [2538]   And the Apostle Paul teaches us that we ought not
   to give place to the devil; but "put on," he says, "the armour of God,
   that ye may be able to resist the wiles of the devil:" [2539]
   pointing out that the saints have to "wrestle not against flesh and
   blood, but against principalities, against powers, against the rulers
   of the darkness of this world, against spiritual wickedness in high
   places." [2540]   Nay, he says that the Saviour even was crucified by
   the princes of this world, who shall come to nought, [2541] whose
   wisdom also, he says, he does not speak.  By all this, therefore, holy
   Scripture teaches us that there are certain invisible enemies that
   fight against us, and against whom it commands us to arm ourselves.
   Whence, also, the more simple among the believers in the Lord Christ
   are of opinion, that all the sins which men have committed are caused
   by the persistent efforts of these opposing powers exerted upon the
   minds of sinners, because in that invisible struggle these powers are
   found to be superior (to man).  For if, for example, there were no
   devil, no single human being [2542] would go astray.

   2.  We, however, who see the reason (of the thing) more clearly, do not
   hold this opinion, taking into account those (sins) which manifestly
   originate as a necessary consequence of our bodily constitution. [2543]
     Must we indeed suppose that the devil is the cause of our feeling
   hunger or thirst?  Nobody, I think, will venture to maintain that.  If,
   then, he is not the cause of our feeling hunger and thirst, wherein
   lies the difference when each individual has attained the age of
   puberty, and that period has called forth the incentives of the natural
   heat?  It will undoubtedly follow, that as the devil is not the cause
   of our feeling hunger and thirst, so neither is he the cause of that
   appetency which naturally arises at the time of maturity, viz., the
   desire of sexual intercourse.  Now it is certain that this cause is not
   always so set in motion by the devil that we should be obliged to
   suppose that bodies would nor possess a desire for intercourse of that
   kind if the devil did not exist.  Let us consider, in the next place,
   if, as we have already shown, food is desired by human beings, not from
   a suggestion of the devil, but by a kind of natural instinct, whether,
   if there were no devil, it were possible for human experience to
   exhibit such restraint in partaking of food as never to exceed the
   proper limits; i.e., that no one would either take otherwise than the
   case required, or more than reason would allow; and so it would result
   that men, observing due measure and moderation in the matter of eating,
   would never go wrong.  I do not think, indeed, that so great moderation
   could be observed by men (even if there were no instigation by the
   devil inciting thereto), as that no individual, in partaking of food,
   would go beyond due limits and restraint, until he had learned to do so
   from long usage and experience.  What, then, is the state of the case?
   In the matter of eating and drinking it was possible for us to go
   wrong, even without any incitement from the devil, if we should happen
   to be either less temperate or less careful (than we ought); and are we
   to suppose, then, in our appetite for sexual intercourse, or in the
   restraint of our natural desires, our condition is not something
   similar? [2544]   I am of opinion, indeed, that the same course of
   reasoning must be understood to apply to other natural movements as
   those of covetousness, or of anger, or of sorrow, or of all those
   generally which through the vice of intemperance exceed the natural
   bounds of moderation.  There are therefore manifest reasons for holding
   the opinion, that as in good things the human will [2545] is of itself
   weak to accomplish any good (for it is by divine help that it is
   brought to perfection in everything); so also, in things of an opposite
   nature we receive certain initial elements, and, as it were, seeds of
   sins, from those things which we use agreeably to nature; [2546] but
   when we have indulged them beyond what is proper, and have not resisted
   the first movements to intemperance, then the hostile power, seizing
   the occasion of this first transgression, incites and presses us hard
   in every way, seeking to extend our sins over a wider field, and
   furnishing us human beings with occasions and beginnings of sins, which
   these hostile powers spread far and wide, and, if possible, beyond all
   limits.  Thus, when men at first for a little desire money,
   covetousness begins to grow as the passion increases, and finally the
   fall into avarice takes place.  And after this, when blindness of mind
   has succeeded passion, and the hostile powers, by their suggestions,
   hurry on the mind, money is now no longer desired, but stolen, and
   acquired by force, or even by shedding human blood.  Finally, a
   confirmatory evidence of the fact that vices of such enormity proceed
   from demons, may be easily seen in this, that those individuals who are
   oppressed either by immoderate love, or incontrollable anger, or
   excessive sorrow, do not suffer less than those who are bodily vexed by
   devils.  For it is recorded in certain histories, that some have fallen
   into madness from a state of love, others from a state of anger, not a
   few from a state of sorrow, and even from one of excessive joy; which
   results, I think, from this, that those opposing powers, i.e., those
   demons, having gained a lodgment in their minds which has been already
   laid open to them by intemperance, have taken complete possession of
   their sensitive nature, [2547] especially when no feeling of the glory
   of virtue has aroused them to resistance.

   3.  That there are certain sins, however, which do not proceed from the
   opposing powers, but take their beginnings from the natural movements
   of the body, is manifestly declared by the Apostle Paul in the
   passage:  "The flesh lusteth against the Spirit, and the Spirit against
   the flesh:  and these are contrary the one to the other; so that ye
   cannot do the things that ye would." [2548]   If, then, the flesh lust
   against the Spirit, and the Spirit against the flesh, we have
   occasionally to wrestle against flesh and blood, i.e., as being men,
   and walking according to the flesh, and not capable of being tempted by
   greater than human temptations; since it is said of us, "There hath no
   temptation taken you, but such as is common to man:  but God is
   faithful, who will not suffer you to be tempted above that ye are
   able." [2549]   For as the presidents of the public games do not allow
   the competitors to enter the lists indiscriminately or fortuitously,
   but after a careful examination, pairing in a most impartial
   consideration either of size or age, this individual with that--boys,
   e.g., with boys, men with men, who are nearly related to each other
   either in age or strength; so also must we understand the procedure of
   divine providence, which arranges on most impartial principles all who
   descend into the struggles of this human life, according to the nature
   of each individual's power, which is known only to Him who alone
   beholds the hearts of men:  so that one individual fights against one
   temptation of the flesh, [2550] another against a second; one is
   exposed to its influence for so long a period of time, another only for
   so long; one is tempted by the flesh to this or that indulgence,
   another to one of a different kind; one has to resist this or that
   hostile power, another has to combat two or three at the same time; or
   at one time this hostile influence, at another that; at some particular
   date having to resist one enemy, and at another a different one; being,
   after the performance of certain acts, exposed to one set of enemies,
   after others to a second.  And observe whether some such state of
   things be not indicated by the language of the apostle:  "God is
   faithful, who will not suffer you to be tempted above what ye are
   able," [2551] i.e., each one is tempted in proportion to the amount of
   his strength or power of resistance. [2552]   Now, although we have
   said that it is by the just judgment of God that every one is tempted
   according to the amount of his strength, we are not therefore to
   suppose that he who is tempted ought by all means to prove victorious
   in the struggle; in like manner as he who contends in the lists,
   although paired with his adversary on a just principle of arrangement,
   will nevertheless not necessarily prove conqueror.  But unless the
   powers of the combatants are equal, the prize of the victor will not be
   justly won; nor will blame justly attach to the vanquished, because He
   allows us indeed to be tempted, but not "beyond what we are able:"  for
   it is in proportion to our strength that we are tempted; and it is not
   written that, in temptation, He will make also a way to escape so as
   that we should bear it, but a way to escape so as that we should be
   able to bear it. [2553]  But it depends upon ourselves to use either
   with energy or feebleness this power which He has given us.  For there
   is no doubt that under every temptation we have a power of endurance,
   if we employ properly the strength that is granted us.  But it is not
   the same thing to possess the power of conquering and to be victorious,
   as the apostle himself has shown in very cautious language, saying,
   "God will make a way to escape, that you may be able to bear it,"
   [2554] not that you will bear it.  For many do not sustain temptation,
   but are overcome by it.  Now God enables us not to sustain
   (temptation), (otherwise there would appear to be no struggle), but to
   have the power of sustaining it. [2555]   But this power which is given
   us to enable us to conquer may be used, according to our faculty of
   free-will, either in a diligent manner, and then we prove victorious,
   or in a slothful manner, and then we are defeated.  For if such a power
   were wholly given us as that we must by all means prove victorious, and
   never be defeated, what further reason for a struggle could remain to
   him who cannot be overcome?  Or what merit is there in a victory, where
   the power of successful resistance [2556] is taken away?  But if the
   possibility of conquering be equally conferred on us all, and if it be
   in our own power how to use this possibility, i.e., either diligently
   or slothfully, then will the vanquished be justly censured, and the
   victor be deservedly lauded.  Now from these points which we have
   discussed to the best of our power, it is, I think, clearly evident
   that there are certain transgressions which we by no means commit under
   the pressure of malignant powers; while there are others, again, to
   which we are incited by instigation on their part to excessive and
   immoderate indulgence.  Whence it follows that we have to inquire how
   those opposing powers produce these incitements within us.

   4.  With respect to the thoughts which proceed from our heart, or the
   recollection of things which we have done, or the contemplation of any
   things or causes whatever, we find that they sometimes proceed from
   ourselves, and sometimes are originated by the opposing powers; not
   seldom also are they suggested by God, or by the holy angels.  Now such
   a statement will perhaps appear incredible, [2557] unless it be
   confirmed by the testimony of holy Scripture.  That, then, thoughts
   arise within ourselves, David testifies in the Psalms, saying, "The
   thought of a man will make confession to Thee, and the rest of the
   thought shall observe to Thee a festival day." [2558]   That this,
   however, is also brought about by the opposing powers, is shown by
   Solomon in the book of Ecclesiastes in the following manner:  "If the
   spirit of the ruler rise up against thee, leave not thy place; for
   soundness restrains great offences." [2559]   The Apostle Paul also
   will bear testimony to the same point in the words:  "Casting down
   imaginations, and every high thing that exalted itself against the
   knowledge of Christ." [2560]   That it is an effect due to God,
   nevertheless, is declared by David, when he says in the Psalms,
   "Blessed is the man whose help is in Thee, O Lord, Thy ascents (are) in
   his heart." [2561]   And the apostle says that "God put it into the
   heart of Titus." [2562]   That certain thoughts are suggested to men's
   hearts either by good or evil angels, is shown both by the angel that
   accompanied Tobias, [2563] and by the language of the prophet, where he
   says, "And the angel who spoke in me answered." [2564]   The book of
   the Shepherd [2565] declares the same, saying that each individual is
   attended by two angels; that whenever good thoughts arise in our
   hearts, they are suggested by the good angel; but when of a contrary
   kind, they are the instigation of the evil angel.  The same is declared
   by Barnabas in his Epistle, [2566] where he says there are two ways,
   one of light and one of darkness, over which he asserts that certain
   angels are placed;--the angels of God over the way of light, the angels
   of Satan over the way of darkness.  We are not, however, to imagine
   that any other result follows from what is suggested to our heart,
   whether good or bad, save a (mental) commotion only, and an incitement
   instigating us either to good or evil.  For it is quite within our
   reach, when a malignant power has begun to incite us to evil, to cast
   away from us the wicked suggestions, and to resist the vile
   inducements, and to do nothing that is at all deserving of blame.  And,
   on the other hand, it is possible, when a divine power calls us to
   better things, not to obey the call; our freedom of will being
   preserved to us in either case.  We said, indeed, in the foregoing
   pages, that certain recollections of good or evil actions were
   suggested to us either by the act of divine providence or by the
   opposing powers, as is shown in the book of Esther, when Artaxerxes had
   not remembered the services of that just man Mordecai, but, when
   wearied out with his nightly vigils, had it put into his mind by God to
   require that the annals of his great deeds should be read to him;
   whereon, being reminded of the benefits received from Mordecai, he
   ordered his enemy Haman to be hanged, but splendid honours to be
   conferred on him, and impunity from the threatened danger to be granted
   to the whole of the holy nation.  On the other hand, however, we must
   suppose that it was through the hostile influence of the devil that the
   suggestion was introduced into the minds of the high priests and the
   scribes which they made to Pilate, when they came and said, "Sir, we
   remember that that deceiver said, while he was yet alive, After three
   days I will rise again." [2567]   The design of Judas, also, respecting
   the betrayal of our Lord and Saviour, did not originate in the
   wickedness of his mind alone.  For Scripture testifies that the "devil
   had already put it into his heart to betray Him." [2568]   And
   therefore Solomon rightly commanded, saying, "Keep thy heart with all
   diligence." [2569]   And the Apostle Paul warns us:  "Therefore we
   ought to give the more earnest heed to the things which we have heard,
   lest perhaps we should let them slip." [2570]   And when he says,
   "Neither give place to the devil," [2571] he shows by that injunction
   that it is through certain acts, or a kind of mental slothfulness, that
   room is made for the devil, so that, if he once enter our heart, he
   will either gain possession of us, or at least will pollute the soul,
   if he has not obtained the entire mastery over it, by casting on us his
   fiery darts; and by these we are sometimes deeply wounded, and
   sometimes only set on fire.  Seldom indeed, and only in a few
   instances, are these fiery darts quenched, so as not to find a place
   where they may wound, i.e., when one is covered by the strong and
   mighty shield of faith.  The declaration, indeed, in the Epistle to the
   Ephesians, "We wrestle not against flesh and blood, but against
   principalities, against powers, against the rulers of the darkness of
   this world, against spiritual wickedness in high places," [2572] must
   be so understood as if "we" meant, "I Paul, and you Ephesians, and all
   who have not to wrestle against flesh and blood:"  for such have to
   struggle against principalities and powers, against the rulers of the
   darkness of this world, not like the Corinthians, whose struggle was as
   yet against flesh and blood, and who had been overtaken by no
   temptation but such as is common to man.

   5.  We are not, however, to suppose that each individual has to contend
   against all these (adversaries).  For it is impossible for any man,
   although he were a saint, to carry on a contest against all of them at
   the same time.  If that indeed were by any means to be the case, as it
   is certainly impossible it should be so, human nature could not
   possibly bear it without undergoing entire destruction. [2573]   But
   as, for example, if fifty soldiers were to say that they were about to
   engage with fifty others, they would not be understood to mean that one
   of them had to contend against the whole fifty, but each one would
   rightly say that "our battle was against fifty," all against all; so
   also this is to be understood as the apostle's meaning, that all the
   athletes and soldiers of Christ have to wrestle and struggle against
   all the adversaries enumerated,--the struggle having, indeed, to be
   maintained against all, but by single individuals either with
   individual powers, or at least in such manner as shall be determined by
   God, who is the just president of the struggle.  For I am of opinion
   that there is a certain limit to the powers of human nature, although
   there may be a Paul, of whom it is said, "He is a chosen vessel unto
   Me;" [2574] or a Peter, against whom the gates of hell do not prevail;
   or a Moses, the friend of God:  yet not one of them could sustain,
   without destruction to himself, [2575] the whole simultaneous assault
   of these opposing powers, unless indeed the might of Him alone were to
   work in him, who said, "Be of good cheer, I have overcome the world."
   [2576]   And therefore Paul exclaims with confidence, "I can do all
   things through Christ, who strengtheneth me;" [2577] and again, "I
   laboured more abundantly than they all; yet not I, but the grace of God
   which was with me." [2578]   On account, then, of this power, which
   certainly is not of human origin operating and speaking in him, Paul
   could say, "For I am persuaded that neither death, nor life, nor
   angels, nor principalities, nor powers, nor things present, nor things
   to come, nor height, nor depth, nor power, nor any other creature,
   shall be able to separate us from the love of God, which is in Christ
   Jesus our Lord." [2579]   For I do not think that human nature can
   alone of itself maintain a contest with angels, and with the powers of
   the height and of the abyss, [2580] and with any other creature; but
   when it feels the presence of the Lord dwelling within it, confidence
   in the divine help will lead it to say, "The Lord is my light, and my
   salvation; whom shall I fear?  The Lord is the protector of my life; of
   whom shall I be afraid?  When the enemies draw near to me, to eat my
   flesh, my enemies who trouble me, they stumbled and fell.  Though an
   host encamp against me, my heart shall not fear; though war should rise
   against me, in Him shall I be confident." [2581]   From which I infer
   that a man perhaps would never be able of himself to vanquish an
   opposing power, unless he had the benefit of divine assistance.  Hence,
   also, the angel is said to have wrestled with Jacob.  Here, however, I
   understand the writer to mean, that it was not the same thing for the
   angel to have wrestled with Jacob, and to have wrestled against him;
   but the angel that wrestles with him is he who was present with him in
   order to secure his safety, who, after knowing also his moral progress,
   gave him in addition the name of Israel, i.e., he is with him in the
   struggle, and assists him in the contest; seeing there was undoubtedly
   another angel against whom he contended, and against whom he had to
   carry on a contest.  Finally, Paul has not said that we wrestle with
   princes, or with powers, but against principalities and powers.  And
   hence, although Jacob wrestled, it was unquestionably against some one
   of those powers which, Paul declares, resist and contend with the human
   race, and especially with the saints.  And therefore at last the
   Scripture says of him that "he wrestled with the angel, and had power
   with God," so that the struggle is supported by help of the angel, but
   the prize of success conducts the conqueror to God.

   6.  Nor are we, indeed, to suppose that struggles of this kind are
   carried on by the exercise of bodily strength, and of the arts of the
   wrestling school; [2582] but spirit contends with spirit, according to
   the declaration of Paul, that our struggle is against principalities,
   and powers, and the rulers of the darkness of this world.  Nay, the
   following is to be understood as the nature of the struggles; when,
   e.g., losses and dangers befall us, or calumnies and false accusations
   are brought against us, it not being the object of the hostile powers
   that we should suffer these (trials) only, but that by means of them we
   should be driven either to excess of anger or sorrow, or to the last
   pitch of despair; or at least, which is a greater sin, should be
   forced, when fatigued and overcome by any annoyances, to make
   complaints against God, as one who does not administer human life
   justly and equitably; the consequence of which is, that our faith may
   be weakened, or our hopes disappointed, or we may be compelled to give
   up the truth of our opinions, or be led to entertain irreligious
   sentiments regarding God.  For some such things are written regarding
   Job, after the devil had requested God that power should be given him
   over his goods.  By which also we are taught, that it is not by any
   accidental attacks that we are assailed, whenever we are visited with
   any such loss of property, nor that it is owing to chance when one of
   us is taken prisoner, or when the dwellings in which those who are dear
   to us are crushed to death, fall in ruins; for, with respect to all
   these occurrences, every believer ought to say, "Thou couldst have no
   power at all against Me, except it were given thee from above." [2583]
     For observe that the house of Job did not fall upon his sons until
   the devil had first received power against them; nor would the horsemen
   have made an irruption in three bands, [2584] to carry away his camels
   or his oxen, and other cattle, unless they had been instigated by that
   spirit to whom they had delivered themselves up as the servants of his
   will.  Nor would that fire, as it seemed to be, or thunderbolt, as it
   has been considered, have fallen upon the sheep of the patriarch, until
   the devil had said to God, "Hast Thou not made a hedge about all that
   is without and within his house and around all the rest of his
   property?  But now put forth Thy hand, and touch all that he hath, (and
   see) if he do not renounce Thee to Thy face." [2585]

   7.  The result of all the foregoing remarks is to show, that all the
   occurrences in the world which are considered to be of an intermediate
   kind, whether they be mournful or otherwise are brought about, not
   indeed by God, and yet not without Him; while He not only does not
   prevent those wicked and opposing powers that are desirous to bring
   about these things (from accomplishing their purpose), but even permits
   them to do so, although only on certain occasions and to certain
   individuals, as is said with respect to Job himself, that for a certain
   time he was made to fall under the power of others, and to have his
   house plundered by unjust persons.  And therefore holy Scripture
   teaches us to receive all that happens as sent by God, knowing that
   without Him no event occurs.  For how can we doubt that such is the
   case, viz., that nothing comes to man without (the will of) God, when
   our Lord and Saviour declares, "Are not two sparrows sold for a
   farthing? and one of them shall not fall on the ground without your
   Father who is in heaven." [2586]   But the necessity of the case has
   drawn us away in a lengthened digression on the subject of the struggle
   waged by the hostile powers against men, and of those sadder events
   which happen to human life, i.e., its temptations--according to the
   declaration of Job, "Is not the whole life of man upon the earth a
   temptation?" [2587] --in order that the manner of their occurrence, and
   the spirit in which we should regard them, might be clearly shown.  Let
   us notice next, how men fall away into the sin of false knowledge, or
   with what object the opposing powers are wont to stir up conflict with
   us regarding such things.
     __________________________________________________________________

   [2523] Gen. iii.

   [2524] This apocryphal work, entitled in Hebrew phtyrt msh, and in
   Greek 'Analepsis, or 'Anabasis Mouseos, is mentioned by several ancient
   writers; e.g., by Athanasius, in his Synopsis Sacræ Scripturæ;
   Nicephorus Constantinopolitanus in his Stichometria, appended to the
   Chronicon of Eusebius (where he says the 'Analepsis contained 1400
   verses), in the Acts of the Council of Nice, etc., etc. (Ruæus).

   [2525] Gen. xxii. 12.  The reading in the text is according to the
   Septuagint and Vulgate, with the exception of the words "quem
   dilexisti," which are an insertion.

   [2526] Cf. Ex. iv. 24-26.

   [2527] Ex. xii. 23, exterminator.  Percussor, Vulgate; olothreuon,
   Sept.

   [2528] Lev. xvi. 8.  'Apopompaios is the reading of the Sept., "Caper
   emissarius" of the Vulgate, z'zl of the Masoretic text.  Cf. Fürst and
   Gesenius s.v.  Rufinus translates Apopompæus by "transmissor."

   [2529] 1 Sam. xviii. 10, effocare.  Septuagint has epese:  Vulgate,
   "invasit;" the Masoretic text ttslch.

   [2530] 1 Kings xxii. 19-23.

   [2531] 1 Chron. xxi. 1.

   [2532] Atterere.

   [2533] Eccles. x. 4, "For yielding pacifieth great offences."  The
   words in the text are, "Quoniam sanitas compescet multa peccata."  The
   Vulgate has, "Curatio faciet cessare peccata maxima."  The Septuagint
   reads, Iama katapausei hamartias megalas:  while the Masoretic text has
   mrph' (curatio).

   [2534] Zech. iii. 1.

   [2535] Perversum.

   [2536] Isa. xxvii. 1.

   [2537] Ezek. xxviii. 12 sq.

   [2538] Cf. John xiii. 27.

   [2539] Eph. vi. 13.

   [2540] Eph. vi. 12.

   [2541] Cf. 1 Cor. ii. 6.

   [2542] Nemo hominum omnino.

   [2543] Ex corporali necessitate descendunt.

   [2544] Quod non simile aliquid pateremur?

   [2545] Propositum.

   [2546] Quæ in usu naturaliter habentur.

   [2547] Sensum eorum penitus possederint.

   [2548] Gal. v. 17.

   [2549] 1 Cor. x. 13.

   [2550] Carnem talem.

   [2551] 1 Cor. x. 13.

   [2552] Pro virtutis suæ quantitate, vel possibilitate.

   [2553] Nec tamen scriptum est, quia faciet in tentatione etiam exitum
   sustinendi, sed exitum ut sustinere possimus.

   [2554] 1 Cor. x. 13.

   [2555] Ut sustinere possimus.

   [2556] Repugnandi vincendique.

   [2557] Fabulosum.

   [2558] Ps. lxxvi. 10.  Such is the reading of the Vulgate and of the
   Septuagint.  The authorized version follows the Masoretic text.

   [2559] Eccles. x. 4; cf. note 8, p. 329.

   [2560] 2 Cor. x. 5.

   [2561] Ps. lxxxiv. 5.  The words in the text are:  Beatus vir, cujus
   est susceptio apud te, Domine, adscensus in corde ejus.  The Vulgate
   reads:  Beatus vir, cujus est auxilium abs te:  ascensiones in corde
   suo disposuit.  The Septuagint the same.  The Masoretic text has mslvt
   ("festival march or procession:"  Furst).  Probably the Septuagint and
   Vulgate had mlvt before them, the similarity between Samech and Ayin
   accounting for the error in transcription.

   [2562] 2 Cor. viii. 16.

   [2563] [See book of Tobit, chaps. v. vi.  S.]

   [2564] Zech. i. 14.  The Vulgate, Septuagint, and Masoretic text all
   have "in me," although the Authorized Version reads "with me."

   [2565] Shepherd of Hermas, Command. vi. 2.  See vol. ii. p. 24.

   [2566] Epistle of Barnabas.  See vol. i. pp. 148, 149.

   [2567] Matt. xxvii. 63.

   [2568] John xiii. 2.

   [2569] Prov. iv. 23.

   [2570] Heb. ii. 1.

   [2571] Eph. iv. 27.

   [2572] Eph. vi. 12.

   [2573] Sine maxima subversione sui.

   [2574] Acts ix. 15.

   [2575] Sine aliquâ pernicie sui.

   [2576] John xvi. 33.

   [2577] Phil. iv. 13.

   [2578] 1 Cor. xv. 10.

   [2579] Rom. viii. 38, 39.  The word "virtus," dunamis, occurring in the
   text, is not found in the text. recept.  Tischendorf reads Dunameis in
   loco (edit. 7).  So also Codex Siniaticus.

   [2580] Excelsa et profunda.

   [2581] Ps. xxvii. 1-3.

   [2582] Palæstricæ artis exercitiis.

   [2583] John xix. 11.

   [2584] Tribus ordinibus.

   [2585] Cf. Job i. 10, 11.  "Nisi in faciem benedixerit tibi."  The
   Hebrew verb vrv has the double signification of "blessing" and
   "cursing."  Cf. Davidson's Commentary on Job, p. 7.  Septuag.
   eulogesei.

   [2586] Matt. x. 29.

   [2587] Cf. Job vii. 1.  The Septuagint reads, poteron ouchi
   peiraterion, etc.; the Vulgate, "militia," the Masoretic text has
   tsv'.  Cf. Davidson's Commentary on Job, in loc.
     __________________________________________________________________

   Chapter III.--On Threefold Wisdom.

   1.  The holy apostle, wishing to teach us some great and hidden truth
   respecting science and wisdom, says, in the first Epistle to the
   Corinthians:  "We speak wisdom among them that are perfect; yet not the
   wisdom of this world, nor of the princes of the world, that come to
   nought:  but we speak the wisdom of God in a mystery, even the hidden
   wisdom, which God ordained before the world unto our glory:  which none
   of the princes of the world knew:  for had they known it, they would
   not have crucified the Lord of glory." [2588]   In this passage,
   wishing to describe the different kinds of wisdom, he points out that
   there is a wisdom of this world, and a wisdom of the princes of this
   world, and another wisdom of God.  But when he uses the expression
   "wisdom of the princes of this world," I do not think that he means a
   wisdom common to all the princes of this world, but one rather that is
   peculiar to certain individuals among them.  And again, when he says,
   "We speak the wisdom of God in a mystery, even the hidden wisdom, which
   God ordained before the world unto our glory," [2589] we must inquire
   whether his meaning be, that this is the same wisdom of God which was
   hidden from other times and generations, and was not made known to the
   sons of men, as it has now been revealed to His holy apostles and
   prophets, and which was also that wisdom of God before the advent of
   the Saviour, by means of which Solomon obtained his wisdom, and in
   reference to which the language of the Saviour Himself declared, that
   what He taught was greater than Solomon, in these words, "Behold, a
   greater than Solomon is here," [2590] --words which show, that those
   who were instructed by the Saviour were instructed in something higher
   than the knowledge of Solomon.  For if one were to assert that the
   Saviour did indeed Himself possess greater knowledge, but did not
   communicate more to others than Solomon did, how will that agree with
   the statement which follows:  "The queen of the south shall rise up in
   the judgment, and condemn the men of this generation, because she came
   from the ends of the earth to hear the wisdom of Solomon; and, behold,
   a greater than Solomon is here?"  There is therefore a wisdom of this
   world, and also probably a wisdom belonging to each individual prince
   of this world.  But with respect to the wisdom of God alone, we
   perceive that this is indicated, that it operated to a less degree in
   ancient and former times, and was (afterwards) more fully revealed and
   manifested through Christ.  We shall inquire, however, regarding the
   wisdom of God in the proper place.

   2.  But now, since we are treating of the manner in which the opposing
   powers stir up those contests, by means of which false knowledge is
   introduced into the minds of men, and human souls led astray, while
   they imagine that they have discovered wisdom, I think it necessary to
   name and distinguish the wisdom of this world, and of the princes of
   this world, that by so doing we may discover who are the fathers of
   this wisdom, nay, even of these kinds of wisdom. [2591]   I am of
   opinion, therefore, as I have stated above, that there is another
   wisdom of this world besides those (different kinds of) wisdom [2592]
   which belong to the princes of this world, by which wisdom those things
   seem to be understood and comprehended which belong to this world.
   This wisdom, however, possesses in itself no fitness for forming any
   opinion either respecting divine things, [2593] or the plan of the
   world's government, or any other subjects of importance, or regarding
   the training for a good or happy life; but is such as deals wholly with
   the art of poetry, e.g., or that of grammar, or rhetoric, or geometry,
   or music, with which also, perhaps, medicine should be classed.  In all
   these subjects we are to suppose that the wisdom of this world is
   included.  The wisdom of the princes of this world, on the other hand,
   we understand to be such as the secret and occult philosophy, as they
   call it, of the Egyptians, and the astrology of the Chaldeans and
   Indians, who make profession of the knowledge of high things, [2594]
   and also that manifold variety of opinion which prevails among the
   Greeks regarding divine things.  Accordingly, in the holy Scriptures we
   find that there are princes over individual nations; as in Daniel
   [2595] we read that there was a prince of the kingdom of Persia, and
   another prince of the kingdom of Græcia, who are clearly shown, by the
   nature of the passage, to be not human beings, but certain powers.  In
   the prophecies of Ezekiel, [2596] also, the prince of Tyre is
   unmistakeably shown to be a kind of spiritual power.  When these, then,
   and others of the same kind, possessing each his own wisdom, and
   building up his own opinions and sentiments, beheld our Lord and
   Saviour professing and declaring that He had for this purpose come into
   the world, that all the opinions of science, falsely so called, might
   be destroyed, not knowing what was concealed within Him, they forthwith
   laid a snare for Him:  for "the kings of the earth set themselves, and
   the rulers assembled together, against the Lord and His Christ." [2597]
     But their snares being discovered, and the plans which they had
   attempted to carry out being made manifest when they crucified the Lord
   of glory, therefore the apostle says, "We speak wisdom among them that
   are perfect, but not the wisdom of this world, nor of the princes of
   this world, who are brought to nought, which none of the princes of
   this world knew:  for had they known it, they would not have crucified
   the Lord of glory." [2598]

   3.  We must, indeed, endeavour to ascertain whether that wisdom [2599]
   of the princes of this world, with which they endeavour to imbue men,
   is introduced into their minds by the opposing powers, with the purpose
   of ensnaring and injuring them, or only for the purpose of deceiving
   them, i.e., not with the object of doing any hurt to man; but, as these
   princes of this world esteem such opinions to be true, they desire to
   impart to others what they themselves believe to be the truth:  and
   this is the view which I am inclined to adopt.  For as, to take an
   illustration, certain Greek authors, or the leaders of some heretical
   sect, after having imbibed an error in doctrine instead of the truth,
   and having come to the conclusion in their own minds that such is the
   truth, proceed, in the next place, to endeavour to persuade others of
   the correctness of their opinions; so, in like manner, are we to
   suppose is the procedure of the princes of this world, in which to
   certain spiritual powers has been assigned the rule over certain
   nations, and who are termed on that account the princes of this world.
   There are besides, in addition to these princes, certain special
   energies [2600] of this world, i.e., spiritual powers, which bring
   about certain effects, which they have themselves, in virtue of their
   freedom of will, chosen to produce, and to these belong those princes
   who practise the wisdom of this world:  there being, for example, a
   peculiar energy and power, which is the inspirer of poetry; another, of
   geometry; and so a separate power, to remind us of each of the arts and
   professions of this kind.  Lastly, many Greek writers have been of
   opinion that the art of poetry cannot exist without madness; [2601]
   whence also it is several times related in their histories, that those
   whom they call poets [2602] were suddenly filled with a kind of spirit
   of madness.  And what are we to say also of those whom they call
   diviners, [2603] from whom, by the working of those demons who have the
   mastery over them, answers are given in carefully constructed verses?
   Those persons, too, whom they term Magi or Malevolent, [2604]
   frequently, by invoking demons over boys of tender years, have made
   them repeat poetical compositions which were the admiration and
   amazement of all.  Now these effects we are to suppose are brought
   about in the following manner:  As holy and immaculate souls, after
   devoting themselves to God with all affection and purity, and after
   preserving themselves free from all contagion of evil spirits, [2605]
   and after being purified by lengthened abstinence, and imbued with holy
   and religious training, assume by this means a portion of divinity, and
   earn the grace of prophecy, and other divine gifts; so also are we to
   suppose that those who place themselves in the way of the opposing
   powers, i.e., who purposely admire and adopt their manner of life and
   habits, [2606] receive their inspiration, and become partakers of their
   wisdom and doctrine.  And the result of this is, that they are filled
   with the working of those spirits to whose service they have subjected
   themselves.

   4.  With respect to those, indeed, who teach differently regarding
   Christ from what the rule of Scripture allows, it is no idle task to
   ascertain whether it is from a treacherous purpose that these opposing
   powers, in their struggles to prevent a belief in Christ, have devised
   certain fabulous and impious doctrines; or whether, on hearing the word
   of Christ, and not being able to cast it forth from the secrecy of
   their conscience, nor yet to retain it pure and holy, they have, by
   means of vessels that were convenient to their use, [2607] and, so to
   speak, through their prophets, introduced various errors contrary to
   the rule of Christian truth.  Now we are to suppose rather that
   apostate and refugee powers, [2608] which have departed from God out of
   the very wickedness of their mind and will, [2609] or from envy of
   those for whom there is prepared (on their becoming acquainted with the
   truth) an ascent to the same rank, whence they themselves had fallen,
   did, in order to prevent any progress of that kind, invent these errors
   and delusions of false doctrine.  It is then clearly established, by
   many proofs, that while the soul of man exists in this body, it may
   admit different energies, i.e., operations, from a diversity of good
   and evil spirits.  Now, of wicked spirits there is a twofold mode of
   operation:  i.e., when they either take complete and entire possession
   of the mind, [2610] so as to allow their captives [2611] the power
   neither of understanding nor feeling; as, for instance, is the case
   with those commonly called possessed, [2612] whom we see to be deprived
   of reason, and insane (such as those were who are related in the Gospel
   to have been cured by the Saviour); or when by their wicked suggestions
   they deprave a sentient and intelligent soul with thoughts of various
   kinds, persuading it to evil, of which Judas is an illustration, who
   was induced at the suggestion of the devil to commit the crime of
   treason, according to the declaration of Scripture, that "the devil had
   already put it into the heart of Judas Iscariot to betray him." [2613]

   But a man receives the energy, i.e., the working, of a good spirit,
   when he is stirred and incited to good, and is inspired to heavenly or
   divine things; as the holy angels and God Himself wrought in the
   prophets, arousing and exhorting them by their holy suggestions to a
   better course of life, yet so, indeed, that it remained within the will
   and judgment of the individual, either to be willing or unwilling to
   follow the call to divine and heavenly things.  And from this manifest
   distinction, it is seen how the soul is moved by the presence of a
   better spirit, i.e., if it encounter no perturbation or alienation of
   mind whatever from the impending inspiration, nor lose the free control
   of its will; as, for instance, is the case with all, whether prophets
   or apostles, who ministered to the divine responses without any
   perturbation of mind. [2614]   Now, that by the suggestions of a good
   spirit the memory of man is aroused to the recollection of better
   things, we have already shown by previous instances, when we mentioned
   the cases of Mordecai and Artaxerxes.

   5.  This too, I think, should next be inquired into, viz., what are the
   reasons why a human soul is acted on at one time by good (spirits), and
   at another by bad:  the grounds of which I suspect to be older than the
   bodily birth of the individual, as John (the Baptist) showed by his
   leaping and exulting in his mother's womb, when the voice of the
   salutation of Mary reached the ears of his mother Elisabeth; and as
   Jeremiah the prophet declares, who was known to God before he was
   formed in his mother's womb, and before he was born was sanctified by
   Him, and while yet a boy received the grace of prophecy. [2615]   And
   again, on the other hand it is shown beyond a doubt, that some have
   been possessed by hostile spirits from the very beginning of their
   lives:  i.e., some were born with an evil spirit; and others, according
   to credible histories, have practised divination [2616] from
   childhood.  Others have been under the influence of the demon called
   Python, i.e., the ventriloquial spirit, from the commencement of their
   existence.  To all which instances, those who maintain that everything
   in the world is under the administration of Divine Providence (as is
   also our own belief), can, as it appears to me, give no other answer,
   so as to show that no shadow of injustice rests upon the divine
   government, than by holding that there were certain causes of prior
   existence, in consequence of which the souls, before their birth in the
   body, contracted a certain amount of guilt in their sensitive nature,
   or in their movements, on account of which they have been judged worthy
   by Divine Providence of being placed in this condition.  For a soul is
   always in possession of free-will, as well when it is in the body as
   when it is without it; and freedom of will is always directed either to
   good or evil.  Nor can any rational and sentient being, i.e., a mind or
   soul, exist without some movement either good or bad.  And it is
   probable that these movements furnish grounds for merit even before
   they do anything in this world; so that on account of these merits or
   grounds they are, immediately on their birth, and even before it, so to
   speak, assorted by Divine Providence for the endurance either of good
   or evil.

   Let such, then, be our views respecting those events which appear to
   befall men, either immediately after birth, or even before they enter
   upon the light.  But as regards the suggestions which are made to the
   soul, i.e., to the faculty of human thought, by different spirits, and
   which arouse men to good actions or the contrary, even in such a case
   we must suppose that there sometimes existed certain causes anterior to
   bodily birth.  For occasionally the mind, when watchful, and casting
   away from it what is evil, calls to itself the aid of the good; or if
   it be, on the contrary, negligent and slothful, it makes room through
   insufficient caution for these spirits, which, lying in wait secretly
   like robbers, contrive to rush into the minds of men when they see a
   lodgment made for them by sloth; as the Apostle Peter says, "that our
   adversary the devil goes about like a roaring lion, seeking whom he may
   devour." [2617]   On which account our heart must be kept with all
   carefulness both by day and night, and no place be given to the devil;
   but every effort must be used that the ministers of God--those spirits,
   viz., who were sent to minister to them who are called to be heirs of
   salvation [2618] --may find a place within us, and be delighted to
   enter into the guest-chamber [2619] of our soul, and dwelling within us
   may guide us by their counsels; if, indeed, they shall find the
   habitation of our heart adorned by the practice of virtue and
   holiness.  But let that be sufficient which we have said, as we best
   could, regarding those powers which are hostile to the human race.
     __________________________________________________________________

   [2588] 1 Cor. ii. 6-8.

   [2589] 1 Cor. ii. 7.

   [2590] Matt. xii. 42.

   [2591] Sapientiarum harum.

   [2592] Sapientias illas.

   [2593] De divinitate.

   [2594] De scientiâ excelsi pollicentium.

   [2595] Cf. Dan. x.

   [2596] Cf. Ezek. xxvi.

   [2597] Ps. ii. 2.

   [2598] 1 Cor. ii. 6-8.

   [2599] Istæ sapientiæ.

   [2600] Energiæ.

   [2601] Insania.

   [2602] Vates.

   [2603] Divinos.

   [2604] Magi vel malefici.

   [2605] Dæmonum.

   [2606] Id est, industria vita, vel studio amico illis et accepto.

   [2607] Per vasa opportuna sibi.

   [2608] Apostatæ et refugæ virtutes.

   [2609] Propositi.

   [2610] Penitus ex integro.

   [2611] Eos quos obsederint.

   [2612] Energumenos.

   [2613] John xix. 2.

   [2614] [See Oehler's Old Testament Theology, § 207, "Psychological
   Definition of the Prophetic State in Ancient Times," pp. 468, 469.  S.]

   [2615] Jer. i. 5, 6.

   [2616] Divinasse.

   [2617] 1 Pet. v. 8.

   [2618] Heb. i. 14.

   [2619] Hospitium.
     __________________________________________________________________

   Chapter IV.--On Human Temptations.

   1.  And now the subject of human temptations must not, in my opinion,
   be passed over in silence, which take their rise sometimes from flesh
   and blood, or from the wisdom of flesh and blood, which is said to be
   hostile to God.  And whether the statement be true which certain
   allege, viz., that each individual has as it were two souls, we shall
   determine after we have explained the nature of those temptations,
   which are said to be more powerful than any of human origin, i.e.,
   which we sustain from principalities and powers, and from the rulers of
   the darkness of this world, and from spiritual wickedness in high
   places, or to which we are subjected from wicked spirits and unclean
   demons.  Now, in the investigation of this subject, we must, I think,
   inquire according to a logical method whether there be in us human
   beings, who are composed of soul and body and vital spirit, some other
   element, possessing an incitement of its own, and evoking a movement
   towards evil.  For a question of this kind is wont to be discussed by
   some in this way:  whether, viz., as two souls are said to co-exist
   within us, the one is more divine and heavenly and the other inferior;
   or whether, from the very fact that we inhere in bodily structures
   which according to their own proper nature are dead, and altogether
   devoid of life (seeing it is from us, i.e., from our souls, that the
   material body derives its life, it being contrary and hostile to the
   spirit), we are drawn on and enticed to the practice of those evils
   which are agreeable to the body; or whether, thirdly (which was the
   opinion of some of the Greek philosophers), although our soul is one in
   substance, it nevertheless consists of several elements, and one
   portion of it is called rational and another irrational, and that which
   is termed the irrational part is again separated into two
   affections--those of covetousness and passion.  These three opinions,
   then, regarding the soul, which we have stated above, we have found to
   be entertained by some, but that one of them, which we have mentioned
   as being adopted by certain Grecian philosophers, viz., that the soul
   is tripartite, I do not observe to be greatly confirmed by the
   authority of holy Scripture; while with respect to the remaining two
   there is found a considerable number of passages in the holy Scriptures
   which seem capable of application to them.

   2.  Now, of these opinions, let us first discuss that which is
   maintained by some, that there is in us a good and heavenly soul, and
   another earthly and inferior; and that the better soul is implanted
   within us from heaven, such as was that which, while Jacob was still in
   the womb, gave him the prize of victory in supplanting his brother
   Esau, and which in the case of Jeremiah was sanctified from his birth,
   and in that of John was filled by the Holy Spirit from the womb.  Now,
   that which they term the inferior soul is produced, they allege, along
   with the body itself out of the seed of the body, whence they say it
   cannot live or subsist beyond the body, on which account also they say
   it is frequently termed flesh.  For the expression, "The flesh lusteth
   against the Spirit," [2620] they take to be applicable not to the
   flesh, but to this soul, which is properly the soul of the flesh.  From
   these words, moreover, they endeavour notwithstanding to make good the
   declaration in Leviticus:  "The life of all flesh is the blood
   thereof." [2621]   For, from the circumstance that it is the diffusion
   of the blood throughout the whole flesh which produces life in the
   flesh, they assert that this soul, which is said to be the life of all
   flesh, is contained in the blood.  This statement, moreover, that the
   flesh struggles against the spirit, and the spirit against the flesh;
   and the further statement, that "the life of all flesh is the blood
   thereof," is, according to these writers, simply calling the wisdom of
   the flesh by another name, because it is a kind of material spirit,
   which is not subject to the law of God, nor can be so, because it has
   earthly wishes and bodily desires.  And it is with respect to this that
   they think the apostle uttered the words:  "I see another law in my
   members, warring against the law of my mind, and bringing me into
   captivity to the law of sin which is in my members." [2622]   And if
   one were to object to them that these words were spoken of the nature
   of the body, which indeed, agreeably to the peculiarity of its nature,
   is dead, but is said to have sensibility, or wisdom [2623] which is
   hostile to God, or which struggles against the spirit; or if one were
   to say that, in a certain degree, the flesh itself was possessed of a
   voice, which should cry out against the endurance of hunger, or thirst,
   or cold, or of any discomfort arising either from abundance or
   poverty,--they would endeavour to weaken and impair the force of such
   (arguments), by showing that there were many other mental perturbations
   [2624] which derive their origin in no respect from the flesh, and yet
   against which the spirit struggles, such as ambition, avarice,
   emulation, envy, pride, and others like these; and seeing that with
   these the human mind or spirit wages a kind of contest, they lay down
   as the cause of all these evils, nothing else than this corporal soul,
   as it were, of which we have spoken above, and which is generated from
   the seed by a process of traducianism.  They are accustomed also to
   adduce, in support of their assertion, the declaration of the apostle,
   "Now the works of the flesh are manifest, which are these, fornication,
   uncleanness, lasciviousness, idolatry, poisonings, [2625] hatred,
   contentions, emulations, wrath, quarrelling, dissensions, heresies,
   sects, envyings, drunkenness, revellings, and the like;" [2626]
   asserting that all these do not derive their origin from the habits or
   pleasures of the flesh, so that all such movements are to be regarded
   as inherent in that substance which has not a soul, i.e., the flesh.
   The declaration, moreover, "For ye see your calling, brethren, how that
   not many wise men among you according to the flesh are called," [2627]
   would seem to require to be understood as if there were one kind of
   wisdom, carnal and material, and another according to the spirit, the
   former of which cannot indeed be called wisdom, unless there be a soul
   of the flesh, which is wise in respect of what is called carnal
   wisdom.  And in addition to these passages they adduce the following:
   "Since the flesh lusteth against the Spirit, and the Spirit against the
   flesh, so that we cannot do the things that we would." [2628]   What
   are these things now respecting which he says, "that we cannot do the
   things that we would?"  It is certain, they reply, that the spirit
   cannot be intended; for the will of the spirit suffers no hindrance.
   But neither can the flesh be meant, because if it has not a soul of its
   own, neither can it assuredly possess a will.  It remains, then, that
   the will of this soul be intended which is capable of having a will of
   its own, and which certainly is opposed to the will of the spirit.  And
   if this be the case, it is established that the will of the soul is
   something intermediate between the flesh and the spirit, undoubtedly
   obeying and serving that one of the two which it has elected to obey.
   And if it yield itself up to the pleasures of the flesh, it renders men
   carnal; but when it unites itself with the spirit, it produces men of
   the Spirit, and who on that account are termed spiritual.  And this
   seems to be the meaning of the apostle in the words, "But ye are not in
   the flesh, but in the Spirit." [2629]

   We have accordingly to ascertain what is this very will (intermediate)
   between flesh and spirit, besides that will which is said to belong to
   the flesh or the spirit.  For it is held as certain, that everything
   which is said to be a work of the spirit is (a product of) the will of
   the spirit, and everything that is called a work of the flesh (proceeds
   from) the will of the flesh.  What else then, besides these, is that
   will of the soul which receives a separate name, [2630] and which will,
   the apostle being opposed to our executing, says:  "Ye cannot do the
   things that ye would?"  By this it would seem to be intended, that it
   ought to adhere to neither of these two, i.e., to neither flesh nor
   spirit.  But some one will say, that as it is better for the soul to
   execute its own will than that of the flesh; so, on the other hand, it
   is better to do the will of the spirit than its own will.  How, then,
   does the apostle say, "that ye cannot do the things that ye would?"
   Because in that contest which is waged between flesh and spirit, the
   spirit is by no means certain of victory, it being manifest that in
   very many individuals the flesh has the mastery.

   3.  But since the subject of discussion on which we have entered is one
   of great profundity, which it is necessary to consider in all its
   bearings, [2631] let us see whether some such point as this may not be
   determined:  that as it is better for the soul to follow the spirit
   when the latter has overcome the flesh, so also, if it seem to be a
   worse course for the former to follow the flesh in its struggles
   against the spirit, when the latter would recall the soul to its
   influence, it may nevertheless appear a more advantageous procedure for
   the soul to be under the mastery of the flesh than to remain under the
   power of its own will.  For, since it is said to be neither hot nor
   cold, but to continue in a sort of tepid condition, it will find
   conversion a slow and somewhat difficult undertaking.  If indeed it
   clung to the flesh, then, satiated at length, and filled with those
   very evils which it suffers from the vices of the flesh, and wearied as
   it were by the heavy burdens of luxury and lust, it may sometimes be
   converted with greater ease and rapidity from the filthiness of matter
   to a desire for heavenly things, and (to a taste for) spiritual
   graces.  And the apostle must be supposed to have said, that "the
   Spirit contends against the flesh, and the flesh against the Spirit, so
   that we cannot do the things that we would" (those things, undoubtedly,
   which are designated as being beyond the will of the spirit, and the
   will of the flesh), meaning (as if we were to express it in other
   words) that it is better for a man to be either in a state of virtue or
   in one of wickedness, than in neither of these; but that the soul,
   before its conversion to the spirit, and its union with it, [2632]
   appears during its adherence to the body, and its meditation of carnal
   things, to be neither in a good condition nor in a manifestly bad one,
   but resembles, so to speak, an animal.  It is better, however, for it,
   if possible, to be rendered spiritual through adherence to the spirit;
   but if that cannot be done, it is more expedient for it to follow even
   the wickedness of the flesh, than, placed under the influence of its
   own will, to retain the position of an irrational animal.

   These points we have now discussed, in our desire to consider each
   individual opinion, at greater length than we intended, that those
   views might not be supposed to have escaped our notice which are
   generally brought forward by those who inquire whether there is within
   us any other soul than this heavenly and rational one, which is
   naturally opposed to the latter, and is called either the flesh, or the
   wisdom of the flesh, or the soul of the flesh.

   4.  Let us now see what answer is usually returned to these statements
   by those who maintain that there is in us one movement, and one life,
   proceeding from one and the same soul, both the salvation and the
   destruction of which are ascribed to itself as a result of its own
   actions.  And, in the first place, let us notice of what nature those
   commotions [2633] of the soul are which we suffer, when we feel
   ourselves inwardly drawn in different directions; when there arises a
   kind of contest of thoughts in our hearts, and certain probabilities
   are suggested us, agreeably to which we lean now to this side, now to
   that, and by which we are sometimes convicted of error, and sometimes
   approve of our acts. [2634]   It is nothing remarkable, however, to say
   of wicked spirits, that they have a varying and conflicting judgment,
   and one out of harmony with itself, since such is found to be the case
   in all men, whenever, in deliberating upon an uncertain event, council
   is taken, and men consider and consult what is to be chosen as the
   better and more useful course.  It is not therefore surprising that, if
   two probabilities meet, and suggest opposite views, they should drag
   the mind in contrary directions.  For example, if a man be led by
   reflection to believe and to fear God, it cannot then be said that the
   flesh contends against the Spirit; but, amidst the uncertainty of what
   may be true and advantageous, the mind is drawn in opposite
   directions.  So, also, when it is supposed that the flesh provokes to
   the indulgence of lust, but better counsels oppose allurements of that
   kind, we are not to suppose that it is one life which is resisting
   another, but that it is the tendency of the nature of the body, which
   is eager to empty out and cleanse the places filled with seminal
   moisture; as, in like manner, it is not to be supposed that it is any
   opposing power, or the life of another soul, which excites within us
   the appetite of thirst, and impels us to drink, or which causes us to
   feel hunger, and drives us to satisfy it.  But as it is by the natural
   movements of the body that food and drink are either desired or
   rejected, [2635] so also the natural seed, collected together in course
   of time in the various vessels, has an eager desire to be expelled and
   thrown away, and is so far from never being removed, save by the
   impulse of some exciting cause, that it is even sometimes spontaneously
   emitted.  When, therefore, it is said that "the flesh struggles against
   the Spirit," these persons understand the expression to mean that habit
   or necessity, or the delights of the flesh, arouse a man, and withdraw
   him from divine and spiritual things.  For, owing to the necessity of
   the body being drawn away, we are not allowed to have leisure for
   divine things, which are to be eternally advantageous.  So again, the
   soul, devoting itself to divine and spiritual pursuits, and being
   united to the spirit, is said to fight against the flesh, by not
   permitting it to be relaxed by indulgence, and to become unsteady
   through the influence of those pleasures for which it feels a natural
   delight.  In this way, also, they claim to understand the words, "The
   wisdom of the flesh is hostile to God," [2636] not that the flesh
   really has a soul, or a wisdom of its own.  But as we are accustomed to
   say, by an abuse [2637] of language, that the earth is thirsty, and
   wishes to drink in water, this use of the word "wishes" is not proper,
   but catachrestic,--as if we were to say again, that this house wants to
   be rebuilt, [2638] and many other similar expressions; so also is the
   wisdom of the flesh to be understood, or the expression, that "the
   flesh lusteth against the Spirit."  They generally connect with these
   the expression, "The voice of thy brother's blood crieth unto Me from
   the ground." [2639]   For what cries unto the Lord is not properly the
   blood which was shed; but the blood is said improperly to cry out,
   vengeance being demanded upon him who had shed it.  The declaration
   also of the apostle, "I see another law in my members, warring against
   the law of my mind," [2640] they so understand as if he had said, That
   he who wishes to devote himself to the word of God is, on account of
   his bodily necessities and habits, which like a sort of law are
   ingrained in the body, distracted, and divided, and impeded, lest, by
   devoting himself vigorously to the study of wisdom, he should be
   enabled to behold the divine mysteries.

   5.  With respect, however, to the following being ranked among the
   works of the flesh, viz., heresies, and envyings, and contentions, or
   other (vices), they so understand the passage, that the mind, being
   rendered grosser in feeling, from its yielding itself to the passions
   of the body, and being oppressed by the mass of its vices, and having
   no refined or spiritual feelings, is said to be made flesh, and derives
   its name from that in which it exhibits more vigour and force of will.
   [2641]   They also make this further inquiry, "Who will be found, or
   who will be said to be, the creator of this evil sense, called the
   sense of the flesh?"  Because they defend the opinion that there is no
   other creator of soul and flesh than God.  And if we were to assert
   that the good God created anything in His own creation that was hostile
   to Himself, it would appear to be a manifest absurdity.  If, then, it
   is written, that "carnal wisdom is enmity against God," [2642] and if
   this be declared to be a result of creation, God Himself will appear to
   have formed a nature hostile to Himself, which cannot be subject to Him
   nor to His law, as if it were (supposed to be) an animal of which such
   qualities are predicated.  And if this view be admitted, in what
   respect will it appear to differ from that of those who maintain that
   souls of different natures are created, which, according to their
   natures, [2643] are destined either to be lost or saved?  But this is
   an opinion of the heretics alone, who, not being able to maintain the
   justice of God on grounds of piety, compose impious inventions of this
   kind.  And now we have brought forward to the best of our ability, in
   the person of each of the parties, what might be advanced by way of
   argument regarding the several views, and let the reader choose out of
   them for himself that which he thinks ought to be preferred.
     __________________________________________________________________

   [2620] Gal. v. 17.

   [2621] Lev. xvii. 14.

   [2622] Rom. vii. 23.

   [2623] Sensum vel sapientiam.

   [2624] Passiones animæ.

   [2625] Veneficia.  Pharmakeia.  "Witchcraft" (Auth. Version).

   [2626] Gal. v. 19-21.

   [2627] 1 Cor. i. 26.

   [2628] Gal. v. 17.

   [2629] Rom. viii. 9.

   [2630] The text here is very obscure, and has given some trouble to
   commentators.  The words are:  "Quæ ergo ista est præter hæc voluntas
   animæ quæ extrinsecus nominatur," etc.  Redepenning understands
   "extrinsecus" as meaning "seorsim," "insuper," and refers to a note of
   Origen upon the Epistle to the Romans (tom. i. p. 466):  "Et idcirco
   extrinsecus eam (animam, corporis et spiritus mentione factâ, Rom. i.
   3, 4) apostolus non nominat, sed carnem tantum vel spiritum," etc.
   Schnitzer supposes that in the Greek the words were, Tes exo
   kaloumenes, where exo is to be taken in the sense of kato, so that the
   expression would mean "anima inferior."

   [2631] In quâ necesse est ex singulis quibusque partibus quæ possunt
   moveri discutere.

   [2632] Priusquam--unum efficiatur cum eo.

   [2633] Passiones.

   [2634] Quibus nunc quidem arguimur, nunc vero nosmet ipsos amplectimur.

   [2635] Evacuantur.

   [2636] Cf. Rom. viii. 2.

   [2637] Abusive = improperly used.

   [2638] Recomponi vult.

   [2639] Gen. iv. 10.

   [2640] Rom. vii. 23.

   [2641] Plus studii vel propositi.

   [2642] Rom. viii. 7.

   [2643] Naturaliter.
     __________________________________________________________________

   Chapter V.--That the World Took Its Beginning in Time.

   1.  And now, since there is one of the articles of the Church [2644]
   which is held principally in consequence of our belief in the truth of
   our sacred history, viz. that this world was created and took its
   beginning at a certain time, and, in conformity to the cycle of time
   [2645] decreed to all things, is to be destroyed on account of its
   corruption, there seems no absurdity in re-discussing a few points
   connected with this subject.  And so far, indeed, as the credibility of
   Scripture is concerned, the declarations on such a matter seem easy of
   proof.  Even the heretics, although widely opposed on many other
   things, yet on this appear to be at one, yielding to the authority of
   Scripture.

   Concerning, then, the creation of the world, what portion of Scripture
   can give us more information regarding it, than the account which Moses
   has transmitted respecting its origin?  And although it comprehends
   matters of profounder significance than the mere historical narrative
   appears to indicate, and contains very many things that are to be
   spiritually understood, and employs the letter, as a kind of veil, in
   treating of profound and mystical subjects; nevertheless the language
   of the narrator shows that all visible things were created at a certain
   time.  But with regard to the consummation of the world, Jacob is the
   first who gives any information, in addressing his children in the
   words:  "Gather yourselves together unto me, ye sons of Jacob, that I
   may tell you what shall be in the last days," or "after the last days."
   [2646]   If, then, there be "last days," or a period "succeeding the
   last days," the days which had a beginning must necessarily come to an
   end.  David, too, declares:  "The heavens shall perish, but Thou shalt
   endure; yea, all of them shall wax old as doth a garment:  as a vesture
   shalt Thou change them, and they shall be changed:  but Thou art the
   same, and Thy years shall have no end." [2647]   Our Lord and Saviour,
   indeed, in the words, "He who made them at the beginning, made them
   male and female," [2648] Himself bears witness that the world was
   created; and again, when He says, "Heaven and earth shall pass away,
   but My word shall not pass away," [2649] He points out that they are
   perishable, and must come to an end.  The apostle, moreover, in
   declaring that "the creature was made subject to vanity, not willingly,
   but by reason of Him who hath subjected the same in hope, because the
   creature itself also shall be delivered from the bondage of corruption
   into the glorious liberty of the children of God," [2650] manifestly
   announces the end of the world; as he does also when he again says,
   "The fashion of this world passeth away." [2651]   Now, by the
   expression which he employs, "that the creature was made subject to
   vanity," he shows that there was a beginning to this world:  for if the
   creature were made subject to vanity on account of some hope, it was
   certainly made subject from a cause; and seeing it was from a cause, it
   must necessarily have had a beginning:  for, without some beginning,
   the creature could not be subject to vanity, nor could that (creature)
   hope to be freed from the bondage of corruption, which had not begun to
   serve.  But any one who chooses to search at his leisure, will find
   numerous other passages in holy Scripture in which the world is both
   said to have a beginning and to hope for an end.

   2.  Now, if there be any one who would here oppose either the authority
   or credibility of our Scriptures, [2652] we would ask of him whether he
   asserts that God can, or cannot, comprehend all things?  To assert that
   He cannot, would manifestly be an act of impiety.  If then he answer,
   as he must, that God comprehends all things, it follows from the very
   fact of their being capable of comprehension, that they are understood
   to have a beginning and an end, seeing that which is altogether without
   any beginning cannot be at all comprehended.  For however far
   understanding may extend, so far is the faculty of comprehending
   illimitably withdrawn and removed when there is held to be no
   beginning.

   3.  But this is the objection which they generally raise:  they say,
   "If the world had its beginning in time, what was God doing before the
   world began?  For it is at once impious and absurd to say that the
   nature of God is inactive and immoveable, or to suppose that goodness
   at one time did not do good, and omnipotence at one time did not
   exercise its power."  Such is the objection which they are accustomed
   to make to our statement that this world had its beginning at a certain
   time, and that, agreeably to our belief in Scripture, we can calculate
   the years of its past duration.  To these propositions I consider that
   none of the heretics can easily return an answer that will be in
   conformity with the nature of their opinions.  But we can give a
   logical answer in accordance with the standard of religion, [2653] when
   we say that not then for the first time did God begin to work when He
   made this visible world; but as, after its destruction, there will be
   another world, so also we believe that others existed before the
   present came into being.  And both of these positions will be confirmed
   by the authority of holy Scripture.  For that there will be another
   world after this, is taught by Isaiah, who says, "There will be new
   heavens, and a new earth, which I shall make to abide in my sight,
   saith the Lord;" [2654] and that before this world others also existed
   is shown by Eccelesiastes, in the words:  "What is that which hath
   been?  Even that which shall be.  And what is that which has been
   created?  Even this which is to be created:  and there is nothing
   altogether new under the sun.  Who shall speak and declare, Lo, this is
   new?  It hath already been in the ages which have been before us."
   [2655]   By these testimonies it is established both that there were
   ages [2656] before our own, and that there will be others after it.  It
   is not, however, to be supposed that several worlds existed at once,
   but that, after the end of this present world, others will take their
   beginning; respecting which it is unnecessary to repeat each particular
   statement, seeing we have already done so in the preceding pages.

   4.  This point, indeed, is not to be idly passed by, that the holy
   Scriptures have called the creation of the world by a new and peculiar
   name, terming it katabole, which has been very improperly translated
   into Latin by "constitutio;" for in Greek katabole signifies rather
   "dejicere," i.e., to cast downwards,--a word which has been, as we have
   already remarked, improperly translated into Latin by the phrase
   "constitutio mundi," as in the Gospel according to John, where the
   Saviour says, "And there will be tribulation in those days, such as was
   not since the beginning of the world;" [2657] in which passage katabole
   is rendered by beginning (constitutio), which is to be understood as
   above explained.  The apostle also, in the Epistle to the Ephesians,
   has employed the same language, saying, "Who hath chosen us before the
   foundation of the world;" [2658] and this foundation he calls katabole,
   to be understood in the same sense as before.  It seems worth while,
   then, to inquire what is meant by this new term; and I am, indeed, of
   opinion [2659] that, as the end and consummation of the saints will be
   in those (ages) which are not seen, and are eternal, we must conclude
   (as frequently pointed out in the preceding pages), from a
   contemplation of that very end, that rational creatures had also a
   similar beginning.  And if they had a beginning such as the end for
   which they hope, they existed undoubtedly from the very beginning in
   those (ages) which are not seen, and are eternal. [2660]   And if this
   is so, then there has been a descent from a higher to a lower
   condition, on the part not only of those souls who have deserved the
   change by the variety of their movements, but also on that of those
   who, in order to serve the whole world, were brought down from those
   higher and invisible spheres to these lower and visible ones, although
   against their will--"Because the creature was subjected to vanity, not
   willingly, but because of Him who subjected the same in hope;" [2661]
   so that both sun, and moon, and stars, and angels might discharge their
   duty to the world, and to those souls which, on account of their
   excessive mental defects, stood in need of bodies of a grosser and more
   solid nature; and for the sake of those for whom this arrangement was
   necessary, this visible world was also called into being.  From this it
   follows, that by the use of the word a descent from a higher to a lower
   condition, shared by all in common, would seem to be pointed out.  The
   hope indeed of freedom is entertained by the whole of creation--of
   being liberated from the corruption of slavery--when the sons of God,
   who either fell away or were scattered abroad, [2662] shall be gathered
   together into one, or when they shall have fulfilled their other duties
   in this world, which are known to God alone, the Disposer of all
   things.  We are, indeed, to suppose that the world was created of such
   quality and capacity as to contain not only all those souls which it
   was determined should be trained in this world, but also all those
   powers which were prepared to attend, and serve, and assist them.  For
   it is established by many declarations that all rational creatures are
   of one nature:  on which ground alone could the justice of God in all
   His dealings with them be defended, seeing every one has the reason in
   himself, why he has been placed in this or that rank in life.

   5.  This arrangement of things, then, which God afterwards appointed
   (for He had, from the very origin of the world, clearly perceived the
   reasons and causes affecting those who, either owing to mental
   deficiencies, deserved to enter into bodies, or those who were carried
   away by their desire for visible things, and those also who, either
   willingly or unwillingly, were compelled, (by Him who subjected the
   same in hope), to perform certain services to such as had fallen into
   that condition), not being understood by some, who failed to perceive
   that it was owing to preceding causes, originating in free-will, that
   this variety of arrangement had been instituted by God, they have
   concluded that all things in this world are directed either by
   fortuitous movements or by a necessary fate, and that nothing is within
   the power of our own will.  And, therefore, also they were unable to
   show that the providence of God was beyond the reach of censure.

   6.  But as we have said that all the souls who lived in this world
   stood in need of many ministers, or rulers, or assistants; so, in the
   last times, when the end of the world is already imminent and near, and
   the whole human race is verging upon the last destruction, and when not
   only those who were governed by others have been reduced to weakness,
   but those also to whom had been committed the cares of government, it
   was no longer such help nor such defenders that were needed, but the
   help of the Author and Creator Himself was required to restore to the
   one the discipline of obedience, which had been corrupted and profaned,
   and to the other the discipline of rule.  And hence the only-begotten
   Son of God, who was the Word and the Wisdom of the Father, when He was
   in the possession of that glory with the Father, which He had before
   the world was, divested Himself [2663] of it, and, taking the form of a
   servant, was made obedient unto death, that He might teach obedience to
   those who could not otherwise than by obedience obtain salvation.  He
   restored also the laws of rule and government [2664] which had been
   corrupted, by subduing all enemies under His feet, that by this means
   (for it was necessary that He should reign until He had put all enemies
   under His feet, and destroyed the last enemy--death) He might teach
   rulers themselves moderation in their government.  As He had come,
   then, to restore the discipline, not only of government, but of
   obedience, as we have said, accomplishing in Himself first what He
   desired to be accomplished by others, He became obedient to the Father,
   not only to the death of the cross, but also, in the end of the world,
   embracing in Himself all whom He subjects to the Father, and who by Him
   come to salvation, He Himself, along with them, and in them, is said
   also to be subject to the Father; all things subsisting in Him, and He
   Himself being the Head of all things, and in Him being the salvation
   and the fulness of those who obtain salvation.  And this consequently
   is what the apostle says of Him:  "And when all things shall be
   subjected to Him, then shall the Son also Himself be subject to Him
   that put all things under Him, that God may be all in all."

   7.  I know not, indeed, how the heretics, not understanding the meaning
   of the apostle in these words, consider the term [2665] "subjection"
   degrading as applied to the Son; for if the propriety of the title be
   called in question, it may easily be ascertained from making a contrary
   supposition.  Because if it be not good to be in subjection, it follows
   that the opposite will be good, viz., not to be in subjection.  Now the
   language of the apostle, according to their view, appears to indicate
   by these words, "And when all things shall be subdued unto Him, then
   shall the Son also Himself be subject unto Him that put all things
   under Him," [2666] that He, who is not now in subjection to the Father,
   will become subject to Him when the Father shall have first subdued all
   things unto Him.  But I am astonished how it can be conceived to be the
   meaning, that He who, while all things are not yet subdued to Him, is
   not Himself in subjection, should--at a time when all things have been
   subdued to Him, and when He has become King of all men, and holds sway
   over all things--be supposed then to be made subject, seeing He was not
   formerly in subjection; for such do not understand that the subjection
   of Christ to the Father indicates that our happiness has attained to
   perfection, and that the work undertaken by Him has been brought to a
   victorious termination, seeing He has not only purified the power of
   supreme government over the whole of creation, but presents to the
   Father the principles of the obedience and subjection of the human race
   in a corrected and improved condition. [2667]   If, then, that
   subjection be held to be good and salutary by which the Son is said to
   be subject to the Father, it is an extremely rational and logical
   inference to deduce that the subjection also of enemies, which is said
   to be made to the Son of God, should be understood as being also
   salutary and useful; as if, when the Son is said to be subject to the
   Father, the perfect restoration of the whole of creation is signified,
   so also, when enemies are said to be subjected to the Son of God, the
   salvation of the conquered and the restoration of the lost is in that
   understood to consist.

   8.  This subjection, however, will be accomplished in certain ways, and
   after certain training, and at certain times; for it is not to be
   imagined that the subjection is to be brought about by the pressure of
   necessity (lest the whole world should then appear to be subdued to God
   by force), but by word, reason, and doctrine; by a call to a better
   course of things, by the best systems of training, by the employment
   also of suitable and appropriate threatenings, which will justly impend
   over those who despise any care or attention to their salvation and
   usefulness.  In a word, we men also, in training either our slaves or
   children, restrain them by threats and fear while they are, by reason
   of their tender age, incapable of using their reason; but when they
   have begun to understand what is good, and useful, and honourable, the
   fear of the lash being over, they acquiesce through the suasion of
   words and reason in all that is good.  But how, consistently with the
   preservation of freedom of will in all rational creatures, each one
   ought to be regulated, i.e., who they are whom the word of God finds
   and trains, as if they were already prepared and capable of it; who
   they are whom it puts off to a later time; who these are from whom it
   is altogether concealed, and who are so situated as to be far from
   hearing it; who those, again, are who despise the word of God when made
   known and preached to them, and who are driven by a kind of correction
   and chastisement to salvation, and whose conversion is in a certain
   degree demanded and extorted; who those are to whom certain
   opportunities of salvation are afforded, so that sometimes, their faith
   being proved by an answer alone, [2668] they have unquestionably
   obtained salvation; [2669] --from what causes or on what occasions
   these results take place, or what the divine wisdom sees within them,
   or what movements of their will leads God so to arrange all these
   things, is known to Him alone, and to His only-begotten Son, through
   whom all things were created and restored, and to the Holy Spirit,
   through whom all things are sanctified, who proceedeth from the Father,
   [2670] to whom be glory for ever and ever.  Amen.
     __________________________________________________________________

   [2644] De ecclesiasticis definitionibus unum.

   [2645] Consummationem sæculi.

   [2646] Gen. xlix. 1.  The Vulgate has, "In diebus novissimis;" the
   Sept. 'Ep' eschaton ton hemeron:  the Masoretic text, tyrch'v.

   [2647] Ps. cii. 26, 27.

   [2648] Matt. xix. 4.

   [2649] Matt. xxiv. 35.

   [2650] Rom. viii. 20, 21.

   [2651] 1 Cor. vii. 31.

   [2652] Auctoritate Scripturæ nostræ, vel fidei.

   [2653] Regulam pietatis.

   [2654] Cf. Isa. lxvi. 22.

   [2655] Cf. Eccles. i. 9, 10.  The text is in conformity with the
   Septuag.:  Ti to gegonos; Auto to genesomenon.  Kai ti to pepoiemenon ;
   Auto to poiethesomenon.  Kai ouk esti pan prosphaton hupo ton helion.
   Os lalesei kai erei.  Ide touto kainon estin ede gegonen en tois aiosi
   tois genomenois apo emtrosthen hemon.

   [2656] Sæcula.

   [2657] Matt. xxiv. 21.

   [2658] Eph. i. 4.

   [2659] The following is Jerome's version of this passage (Epistle to
   Avitus):  "A divine habitation, and a true rest above (apud superos), I
   think is to be understood, where rational creatures dwell, and where
   before their descent to a lower position, and removal from invisible to
   visible (worlds), and fall to earth, and need of gross bodies, they
   enjoyed a former blessedness.  Whence God the Creator made for them
   bodies suitable to their humble position and created this visible
   world, and sent into the world ministers for the salvation and
   correction of those who had fallen:  of whom some were to obtain
   certain localities, and be subject to the necessities of the world;
   others were to discharge with care and attention the duties enjoined
   upon them at all times, and which were known to God, the Arranger (of
   all things).  And of these, the sun, moon, and stars, which are called
   creature' by the apostle, received the more elevated places of the
   world.  Which creature' was made subject to vanity, in that it was
   clothed with gross bodies, and was open to view, and yet was subject to
   vanity not voluntarily, but because of the will of Him who subjected
   the same in hope."  And again:  "While others, whom we believe to be
   angels, at different places and times, which the Arranger alone knows,
   serve the government of the world."  And a little further on:  "Which
   order of things is regulated by the providential government of the
   whole world, some powers falling down from a loftier position, others
   gradually sinking to earth:  some falling voluntarily, others being
   cast down against their will:  some undertaking, of their own accord,
   the service of stretching out the hand to those who fall; others being
   compelled to persevere for so long a time in the duty which they have
   undertaken."  And again:  "Whence it follows that, on account of the
   various movements, various worlds also are created, and after this
   world which we now inhabit, there will be another greatly dissimilar.
   But no other being save God alone, the Creator of all things, can
   arrange the deserts (of all), both to the time to come and to that
   which preceded, suitably to the differing lapses and advances (of
   individuals), and to the rewards of virtues or the punishment of vices,
   both in the present and in the future, and in all (times), and to
   conduct them all again to one end:  for He knows the causes why He
   allows some to enjoy their own will, and to fall from a higher rank to
   the lowest condition:  and why He begins to visit others, and bring
   them back gradually, as if by giving them His hand, to their pristine
   state, and placing them in a lofty position" (Ruæus).

   [2660] [According to Hagenbach (History of Doctrines, vol. i. p. 167),
   "Origen formally adopts the idea of original sin, by asserting that the
   human soul does not come into the world in a state of innocence,
   because it has already sinned in a former state....And yet subsequent
   times, especially after Jerome, have seen in Origen the precursor of
   Pelagius.  Jerome calls the opinion that man can be without sin,
   Origenis ramusculus."  S.]

   [2661] Cf. Rom. viii. 20, 21.

   [2662] Dispersi.

   [2663] Exinanivit semet ipsum.

   [2664] Regendi regnandique.

   [2665] [Elucidation II.]

   [2666] 1 Cor. xv. 28.

   [2667] Cum non solum regendi ac regnandi summam, quam in universam
   emendaverit creaturam, verum etiam obedientæ et subjectione correcta
   reparataque humani generis Patri offerat instituta.

   [2668] By a profession of faith in baptism.

   [2669] Indubitatam ceperit salutem.

   [2670] It was not until the third Synod of Toledo, a.d. 589, that the
   "Filioque" clause was added to the Creed of Constantinople,--this
   difference forming, as is well known, one of the dogmatic grounds for
   the disunion between the Western and Eastern Churches down to the
   present day, the latter Church denying that the Spirit proceedeth from
   the Father and the Son.  [See Elucidation III.]
     __________________________________________________________________

   Chapter VI.--On the End of the World.

   1.  Now, respecting the end of the world and the consummation of all
   things, we have stated in the preceding pages, to the best of our
   ability, so far as the authority of holy Scripture enabled us, what we
   deem sufficient for purposes of instruction; and we shall here only add
   a few admonitory remarks, since the order of investigation has brought
   us back to the subject.  The highest good, then, after the attainment
   of which the whole of rational nature is seeking, which is also called
   the end of all blessings, [2671] is defined by many philosophers as
   follows:  The highest good, they say, is to become as like to God as
   possible.  But this definition I regard not so much as a discovery of
   theirs, as a view derived from holy Scripture.  For this is pointed out
   by Moses, before all other philosophers, when he describes the first
   creation of man in these words:  "And God said, Let Us make man in Our
   own image, and after Our likeness;" [2672] and then he adds the words:
   "So God created man in His own image:  in the image of God created He
   him; male and female created He them, and He blessed them." [2673]
   Now the expression, "In the image [2674] of God created He him,"
   without any mention of the word" likeness," [2675] conveys no other
   meaning than this, that man received the dignity of God's image at his
   first creation; but that the perfection of his likeness has been
   reserved for the consummation,--namely, that he might acquire it for
   himself by the exercise of his own diligence in the imitation of God,
   the possibility of attaining to perfection being granted him at the
   beginning through the dignity of the divine image, and the perfect
   realization of the divine likeness being reached in the end by the
   fulfilment of the (necessary) works.  Now, that such is the case, the
   Apostle John points out more clearly and unmistakeably, when he makes
   this declaration:  "Little children, we do not yet know what we shall
   be; but if a revelation be made to us from the Saviour, ye will say,
   without any doubt, we shall be like Him." [2676]   By which expression
   he points out with the utmost certainty, that not only was the end of
   all things to be hoped for, which he says was still unknown to him, but
   also the likeness to God, which will be conferred in proportion to the
   completeness of our deserts.  The Lord Himself, in the Gospel, not only
   declares that these same results are future, but that they are to be
   brought about by His own intercession, He Himself deigning to obtain
   them from the Father for His disciples, saying, "Father, I will that
   where I am, these also may be with Me; and as Thou and I are one, they
   also may be one in Us." [2677]   In which the divine likeness itself
   already appears to advance, if we may so express ourselves, and from
   being merely similar, to become the same, [2678] because undoubtedly in
   the consummation or end God is "all and in all."  And with reference to
   this, it is made a question by some [2679] whether the nature of bodily
   matter, although cleansed and purified, and rendered altogether
   spiritual, does not seem either to offer an obstruction towards
   attaining the dignity of the (divine) likeness, or to the property of
   unity, [2680] because neither can a corporeal nature appear capable of
   any resemblance to a divine nature which is certainly incorporeal; nor
   can it be truly and deservedly designated one with it, especially since
   we are taught by the truths of our religion that that which alone is
   one, viz., the Son with the Father, must be referred to a peculiarity
   of the (divine) nature.

   2.  Since, then, it is promised that in the end God will be all and in
   all, we are not, as is fitting, to suppose that animals, either sheep
   or other cattle, come to that end, lest it should be implied that God
   dwelt even in animals, whether sheep or other cattle; and so, too, with
   pieces of wood or stones, lest it should be said that God is in these
   also.  So, again, nothing that is wicked must be supposed to attain to
   that end, lest, while God is said to be in all things, He may also be
   said to be in a vessel of wickedness.  For if we now assert that God is
   everywhere and in all things, on the ground that nothing can be empty
   of God, we nevertheless do not say that He is now "all things" in those
   in whom He is.  And hence we must look more carefully as to what that
   is which denotes the perfection of blessedness and the end of things,
   which is not only said to be God in all things, but also "all in all."
   Let us then inquire what all those things are which God is to become in
   all.

   3.  I am of opinion that the expression, by which God is said to be
   "all in all," means that He is "all" in each individual person.  Now He
   will be "all" in each individual in this way:  when all which any
   rational understanding, cleansed from the dregs of every sort of vice,
   and with every cloud of wickedness completely swept away, can either
   feel, or understand, or think, will be wholly God; and when it will no
   longer behold or retain anything else than God, but when God will be
   the measure and standard of all its movements; and thus God will be
   "all," for there will no longer be any distinction of good and evil,
   seeing evil nowhere exists; for God is all things, and to Him no evil
   is near:  nor will there be any longer a desire to eat from the tree of
   the knowledge of good and evil, on the part of him who is always in the
   possession of good, and to whom God is all.  So then, when the end has
   been restored to the beginning, and the termination of things compared
   with their commencement, that condition of things will be
   re-established in which rational nature was placed, when it had no need
   to eat of the tree of the knowledge of good and evil; so that when all
   feeling of wickedness has been removed, and the individual has been
   purified and cleansed, He who alone is the one good God becomes to him
   "all," and that not in the case of a few individuals, or of a
   considerable number, but He Himself is "all in all."  And when death
   shall no longer anywhere exist, nor the sting of death, nor any evil at
   all, then verily God will be "all in all."  But some are of opinion
   that that perfection and blessedness of rational creatures, or natures,
   can only remain in that same condition of which we have spoken above,
   i.e., that all things should possess God, and God should be to them all
   things, if they are in no degree prevented by their union with a bodily
   nature.  Otherwise they think that the glory of the highest blessedness
   is impeded by the intermixture of any material substance. [2681]   But
   this subject we have discussed at greater length, as may be seen in the
   preceding pages.

   4.  And now, as we find the apostle making mention of a spiritual body,
   let us inquire, to the best of our ability, what idea we are to form of
   such a thing.  So far, then, as our understanding can grasp it, we
   consider a spiritual body to be of such a nature as ought to be
   inhabited not only by all holy and perfect souls, but also by all those
   creatures which will be liberated from the slavery of corruption.
   Respecting the body also, the apostle has said, "We have a house not
   made with hands, eternal in the heavens," [2682] i.e., in the mansions
   of the blessed.  And from this statement we may form a conjecture, how
   pure, how refined, and how glorious are the qualities of that body, if
   we compare it with those which, although they are celestial bodies, and
   of most brilliant splendour, were nevertheless made with hands, and are
   visible to our sight.  But of that body it is said, that it is a house
   not made with hands, but eternal in the heavens.  Since, then, those
   things "which are seen are temporal, but those things which are not
   seen are eternal," [2683] all those bodies which we see either on earth
   or in heaven, and which are capable of being seen, and have been made
   with hands, but are not eternal, are far excelled in glory by that
   which is not visible, nor made with hands, but is eternal.  From which
   comparison it may be conceived how great are the comeliness, and
   splendour, and brilliancy of a spiritual body; and how true it is, that
   "eye hath not seen, nor ear heard, nor hath it entered into the heart
   of man to conceive, what God hath prepared for them that love Him."
   [2684]   We ought not, however, to doubt that the nature of this
   present body of ours may, by the will of God, who made it what it is,
   be raised to those qualities of refinement, and purity, and splendour
   (which characterize the body referred to), according as the condition
   of things requires, and the deserts of our rational nature shall
   demand.  Finally, when the world required variety and diversity, matter
   yielded itself with all docility throughout the diverse appearances and
   species of things to the Creator, as to its Lord and Maker, that He
   might educe from it the various forms of celestial and terrestrial
   beings.  But when things have begun to hasten to that consummation that
   all may be one, as the Father is one with the Son, it may be understood
   as a rational inference, that where all are one, there will no longer
   be any diversity.

   5.  The last enemy, moreover, who is called death, is said on this
   account to be destroyed, that there may not be anything left of a
   mournful kind when death does not exist, nor anything that is adverse
   when there is no enemy.  The destruction of the last enemy, indeed, is
   to be understood, not as if its substance, which was formed by God, is
   to perish, but because its mind and hostile will, which came not from
   God, but from itself, are to be destroyed.  Its destruction, therefore,
   will not be its non-existence, but its ceasing to be an enemy, and (to
   be) death.  For nothing is impossible to the Omnipotent, nor is
   anything incapable of restoration [2685] to its Creator:  for He made
   all things that they might exist, and those things which were made for
   existence cannot cease to be. [2686]   For this reason also will they
   admit of change and variety, so as to be placed, according to their
   merits, either in a better or worse position; but no destruction of
   substance can befall those things which were created by God for the
   purpose of permanent existence. [2687]   For those things which
   agreeably to the common opinion are believed to perish, the nature
   either of our faith or of the truth will not permit us to suppose to be
   destroyed.  Finally, our flesh is supposed by ignorant men and
   unbelievers to be destroyed after death, in such a degree that it
   retains no relic at all of its former substance.  We, however, who
   believe in its resurrection, understand that a change only has been
   produced by death, but that its substance certainly remains; and that
   by the will of its Creator, and at the time appointed, it will be
   restored to life; and that a second time a change will take place in
   it, so that what at first was flesh (formed) out of earthly soil, and
   was afterwards dissolved by death, and again reduced to dust and ashes
   ("For dust thou art," [2688] it is said, "and to dust shalt thou
   return"), will be again raised from the earth, and shall after this,
   according to the merits of the indwelling soul, advance to the glory of
   a spiritual body.

   6.  Into this condition, then, we are to suppose that all this bodily
   substance of ours will be brought, when all things shall be
   re-established in a state of unity, and when God shall be all in all.
   And this result must be understood as being brought about, not
   suddenly, but slowly and gradually, seeing that the process of
   amendment and correction will take place imperceptibly in the
   individual instances during the lapse of countless and unmeasured ages,
   some outstripping others, and tending by a swifter course towards
   perfection, [2689] while others again follow close at hand, and some
   again a long way behind; and thus, through the numerous and uncounted
   orders of progressive beings who are being reconciled to God from a
   state of enmity, the last enemy is finally reached, who is called
   death, so that he also may be destroyed, and no longer be an enemy.
   When, therefore, all rational souls shall have been restored to a
   condition of this kind, then the nature of this body of ours will
   undergo a change into the glory of a spiritual body.  For as we see it
   not to be the case with rational natures, that some of them have lived
   in a condition of degradation owing to their sins, while others have
   been called to a state of happiness on account of their merits; but as
   we see those same souls who had formerly been sinful, assisted, after
   their conversion and reconciliation to God, to a state of happiness; so
   also are we to consider, with respect to the nature of the body, that
   the one which we now make use of in a state of meanness, and
   corruption, and weakness, is not a different body from that which we
   shall possess in incorruption, and in power, and in glory; but that the
   same body, when it has cast away the infirmities in which it is now
   entangled, shall be transmuted into a condition of glory, being
   rendered spiritual, so that what was a vessel of dishonour may, when
   cleansed, become a vessel unto honour, and an abode of blessedness.
   And in this condition, also, we are to believe, that by the will of the
   Creator, it will abide for ever without any change, as is confirmed by
   the declaration of the apostle, when he says, "We have a house, not
   made with hands, eternal in the heavens."  For the faith of the Church
   [2690] does not admit the view of certain Grecian philosophers, that
   there is besides the body, composed of four elements, another fifth
   body, which is different in all its parts, and diverse from this our
   present body; since neither out of sacred Scripture can any produce the
   slightest suspicion of evidence for such an opinion, nor can any
   rational inference from things allow the reception of it, especially
   when the holy apostle manifestly declares, that it is not new bodies
   which are given to those who rise from the dead, but that they receive
   those identical ones which they had possessed when living, transformed
   from an inferior into a better condition.  For his words are:  "It is
   sown an animal body, it will rise a spiritual body; it is sown in
   corruption, it will arise in incorruption:  it is sown in weakness, it
   will arise in power:  it is sown in dishonour, it will arise in glory."
   [2691]   As, therefore, there is a kind of advance in man, so that from
   being first an animal being, and not understanding what belongs to the
   Spirit of God, he reaches by means of instruction the stage of being
   made a spiritual being, and of judging all things, while he himself is
   judged by no one; so also, with respect to the state of the body, we
   are to hold that this very body which now, on account of its service to
   the soul, is styled an animal body, will, by means of a certain
   progress, when the soul, united to God, shall have been made one spirit
   with Him (the body even then ministering, as it were, to the spirit),
   attain to a spiritual condition and quality, especially since, as we
   have often pointed out, bodily nature was so formed by the Creator, as
   to pass easily into whatever condition he should wish, or the nature of
   the case demand.

   7.  The whole of this reasoning, then, amounts to this:  that God
   created two general natures,--a visible, i.e., a corporeal nature; and
   an invisible nature, which is incorporeal.  Now these two natures admit
   of two different permutations.  That invisible and rational nature
   changes in mind and purpose, because it is endowed with freedom of
   will, [2692] and is on this account found sometimes to be engaged in
   the practice of good, and sometimes in that of the opposite.  But this
   corporeal nature admits of a change in substance; whence also God, the
   arranger of all things, has the service of this matter at His command
   in the moulding, or fabrication, or re-touching of whatever He wishes,
   so that corporeal nature may be transmuted, and transformed into any
   forms or species whatever, according as the deserts of things may
   demand; which the prophet evidently has in view when he says, "It is
   God who makes and transforms all things." [2693]

   8.  And now the point for investigation is, whether, when God shall be
   all in all, the whole of bodily nature will, in the consummation of all
   things, consist of one species, and the sole quality of body be that
   which shall shine in the indescribable glory which is to be regarded as
   the future possession of the spiritual body.  For if we rightly
   understand the matter, this is the statement of Moses in the beginning
   of his book, when he says, "In the beginning God created the heavens
   and the earth." [2694]   For this is the beginning of all creation:  to
   this beginning the end and consummation of all things must be recalled,
   i.e., in order that that heaven and that earth may be the habitation
   and resting-place of the pious; so that all the holy ones, and the
   meek, may first obtain an inheritance in that land, since this is the
   teaching of the law, and of the prophets, and of the Gospel.  In which
   land I believe there exist the true and living forms of that worship
   which Moses handed down under the shadow of the law; of which it is
   said, that "they serve unto the example and shadow of heavenly things"
   [2695] --those, viz., who were in subjection in the law.  To Moses
   himself also was the injunction given, "Look that thou make them after
   the form and pattern which were showed thee on the mount." [2696]
   From which it appears to me, that as on this earth the law was a sort
   of schoolmaster to those who by it were to be conducted to Christ, in
   order that, being instructed and trained by it, they might more easily,
   after the training of the law, receive the more perfect principles of
   Christ; so also another earth, which receives into it all the saints,
   may first imbue and mould them by the institutions of the true and
   everlasting law, that they may more easily gain possession of those
   perfect institutions of heaven, to which nothing can be added; in which
   there will be, of a truth, that Gospel which is called everlasting, and
   that Testament, ever new, which shall never grow old.

   9.  In this way, accordingly, we are to suppose that at the
   consummation and restoration of all things, those who make a gradual
   advance, and who ascend (in the scale of improvement), will arrive in
   due measure and order at that land, and at that training which is
   contained in it, where they may be prepared for those better
   institutions to which no addition can be made.  For, after His agents
   and servants, the Lord Christ, who is King of all, will Himself assume
   the kingdom; i.e., after instruction in the holy virtues, He will
   Himself instruct those who are capable of receiving Him in respect of
   His being wisdom, reigning in them until He has subjected them to the
   Father, who has subdued all things to Himself, i.e., that when they
   shall have been made capable of receiving God, God may be to them all
   in all.  Then accordingly, as a necessary consequence, bodily nature
   will obtain that highest condition [2697] to which nothing more can be
   added.  Having discussed, up to this point, the quality of bodily
   nature, or of spiritual body, we leave it to the choice of the reader
   to determine what he shall consider best.  And here we may bring the
   third book to a conclusion.
     __________________________________________________________________

   [2671] Finis omnium:  "bonorum" understood.

   [2672] Gen. i. 26.

   [2673] Gen. i. 27, 28.

   [2674] Imago.

   [2675] Similitudo.

   [2676] Cf. 1 John iii. 2.

   [2677] Cf. John xvii. 24; cf. 21.

   [2678] Ex simili unum fieri.

   [2679] Jerome, in his Epistle to Avitus, No. 94, has the passage thus:
   "Since, as we have already frequently observed, the beginning is
   generated again from the end, it is a question whether then also there
   will be bodies, or whether existence will be maintained at some time
   without them when they shall have been annihilated, and thus the life
   of incorporeal beings must be believed to be incorporeal, as we know is
   the case with God.  And there is no doubt that if all the bodies which
   are termed visible by the apostle, belong to that sensible world, the
   life of incorporeal beings will be incorporeal."  And a little after:
   "That expression, also, used by the apostle, The whole creation will be
   freed from the bondage of corruption into the glorious liberty of the
   children of God' (Rom. viii. 21), we so understand, that we say it was
   the first creation of rational and incorporeal beings which is not
   subject to corruption, because it was not clothed with bodies:  for
   wherever bodies are, corruption immediately follows.  But afterwards it
   will be freed from the bondage of corruption, when they shall have
   received the glory of the sons of God, and God shall be all in all."
   And in the same place:  "That we must believe the end of all things to
   be incorporeal, the language of the Saviour Himself leads us to think,
   when He says, As I and Thou are one, so may they also be one in Us'
   (John xvii. 21).  For we ought to know what God is, and what the
   Saviour will be in the end, and how the likeness of the Father and the
   Son has been promised to the saints; for as they are one in Him, so
   they also are one in them.  For we must adopt the view, either that the
   God of all things is clothed with a body, and as we are enveloped with
   flesh, so He also with some material covering, that the likeness of the
   life of God may be in the end produced also in the saints:  or if this
   hypothesis is unbecoming, especially in the judgment of those who
   desire, even in the smallest degree, to feel the majesty of God, and to
   look upon the glory of His uncreated and all-surpassing nature, we are
   forced to adopt the other alternative, and despair either of attaining
   any likeness to God, if we are to inhabit for ever the same bodies, or
   if the blessedness of the same life with God is promised to us, we must
   live in the same state as that in which God lives."  All these points
   have been omitted by Rufinus as erroneous, and statements of a
   different kind here and there inserted instead (Ruæus).

   [2680] Ad unitatis proprietatem.

   [2681] "Here the honesty of Rufinus in his translation seems very
   suspicious:  for Origen's well-known opinion regarding the sins and
   lapses of blessed spirits he here attributes to others.  Nay, even the
   opinion which he introduces Origen as ascribing to others, he exhibits
   him as refuting a little further on, sec. 6, in these words:  And in
   this condition (of blessedness) we are to believe that, by the will of
   the Creator, it will abide for ever without any change,' etc.  I
   suspect, therefore, that all this is due to Rufinus himself, and that
   he has inserted it, instead of what is found in the beginning of the
   chapter, sec. 1, and which in Jerome's Epistle to Avitus stands as
   follows:  Nor is there any doubt that, after certain intervals of time,
   matter will again exist, and bodies be formed, and a diversity be
   established in the world, on account of the varying wills of rational
   creatures who, after (enjoying) perfect blessedness down to the end of
   all things, have gradually fallen away to a lower condition and
   received into them so much wickedness that they are converted) into an
   opposite condition, by their unwillingness to retain their original
   state, and to preserve their blessedness uncorrupted.  Nor is this
   point to be suppressed, that many rational creatures retain their first
   condition (principium) even to the second and third and fourth worlds,
   and allow no room for any change within them while others, again, will
   lose so little of their pristine state, that they will appear to have
   lost almost nothing, and some are to be precipitated with great
   destruction into the lowest pit.  And God, the disposer of all things,
   when creating His worlds, knows how to treat each individual agreeably
   to his merits, and He is acquainted with the occasions and causes by
   which the government (gubernacula) of the world is sustained and
   commenced:  so that he who surpassed all others in wickedness, and
   brought himself completely down to the earth, is made in another world,
   which is afterwards to be formed, a devil, the beginning of the
   creation of the Lord (Job xl. 19), to be mocked by the angels who have
   lost the virtue of their original condition' (exordii
   virtutem)."--Ruæus.

   [2682] 2 Cor. v. 1.

   [2683] 2 Cor. iv. 18.

   [2684] 1 Cor. ii. 9; cf. Isa. lxiv., 4.

   [2685] Insanabile.

   [2686] ["Origen went so far, that, contrary to the general opinion, he
   allowed Satan the glimmer of a hope of future grace....He is here
   speaking of the last enemy, death:  but it is evident, from the
   context, that he identifies death with the devil," etc.  (Hagenbach's
   History of Doctrines, vol. i. p. 145-147.  See also, supra, book i. vi.
   3. p. 261.)  S.]

   [2687] Ut essent et permanerent.

   [2688] Gen. iii. 19.

   [2689] Ad summa.

   [2690] [Elucidation IV.]

   [2691] 1 Cor. xv. 28.

   [2692] [Elucidation V.]

   [2693] Cf. Ps. cii. 25, 26.

   [2694] Gen. i. 1.

   [2695] Heb. viii. 5.

   [2696] Ex. xxv. 40.

   [2697] Jerome (Epistle to Avitus, No. 94) says that Origen, "after a
   most lengthened discussion, in which he asserts that all bodily nature
   is to be changed into attenuated and spiritual bodies, and that all
   substance is to be converted into one body of perfect purity, and more
   brilliant than any splendour (mundissimum et omni splendore purius),
   and such as the human mind cannot now conceive," adds at the last, "And
   God will be all in all,' so that the whole of bodily nature may be
   reduced into that substance which is better than all others, into the
   divine, viz., than which none is better."  From which, since it seems
   to follow that God possesses a body, although of extreme tenuity (licet
   tenuissimum), Rufinus has either suppressed this view, or altered the
   meaning of Origen's words (Ruæus).
     __________________________________________________________________
     __________________________________________________________________
     __________________________________________________________________

   Book IV.

   Translated from the Latin of Rufinus.

   Chapter I.--That the Scriptures are Divinely Inspired.

   1.  But as it is not sufficient, in the discussion of matters of such
   importance, to entrust the decision to the human senses and to the
   human understanding, and to pronounce on things invisible as if they
   were seen by us, [2698] we must, in order to establish the positions
   which we have laid down, adduce the testimony of Holy Scripture.  And
   that this testimony may produce a sure and unhesitating belief, either
   with regard to what we have still to advance, or to what has been
   already stated, it seems necessary to show, in the first place, that
   the Scriptures themselves are divine, i.e., were inspired by the Spirit
   of God.  We shall therefore with all possible brevity draw forth from
   the Holy Scriptures themselves, such evidence on this point as may
   produce upon us a suitable impression, (making our quotations) from
   Moses, the first legislator of the Hebrew nation, and from the words of
   Jesus Christ, the Author and Chief of the Christian religious system.
   [2699]   For although there have been numerous legislators among the
   Greeks and Barbarians, and also countless teachers and philosophers who
   professed to declare the truth, we do not remember any legislator who
   was able to produce in the minds of foreign nations an affection and a
   zeal (for him) such as led them either voluntarily to adopt his laws,
   or to defend them with all the efforts of their mind.  No one, then,
   has been able to introduce and make known what seemed to himself the
   truth, among, I do not say many foreign nations, but even amongst the
   individuals of one single nation, in such a manner that a knowledge and
   belief of the same should extend to all.  And yet there can be no doubt
   that it was the wish of the legislators that their laws should be
   observed by all men, if possible; and of the teachers, that what
   appeared to themselves to be truth, should become known to all.  But
   knowing that they could by no means succeed in producing any such
   mighty power within them as would lead foreign nations to obey their
   laws, or have regard to their statements, they did not venture even to
   essay the attempt, lest the failure of the undertaking should stamp
   their conduct with the mark of imprudence.  And yet there are
   throughout the whole world--throughout all Greece, and all foreign
   countries--countless individuals who have abandoned the laws of their
   country, and those whom they had believed to be gods, and have yielded
   themselves up to the obedience of the law of Moses, and to the
   discipleship and worship of Christ; and have done this, not without
   exciting against themselves the intense hatred of the worshippers of
   images, so as frequently to be exposed to cruel tortures from the
   latter, and sometimes even to be put to death.  And yet they embrace,
   and with all affection preserve, the words and teaching of Christ.

   2.  And we may see, moreover, how that religion itself grew up in a
   short time, making progress by the punishment and death of its
   worshippers, by the plundering of their goods, and by the tortures of
   every kind which they endured; and this result is the more surprising,
   that even the teachers of it themselves neither were men of skill,
   [2700] nor very numerous; and yet these words are preached throughout
   the whole world, so that Greeks and Barbarians, wise and foolish, adopt
   the doctrines of the Christian religion. [2701]   From which it is no
   doubtful inference, that it is not by human power or might that the
   words of Jesus Christ come to prevail with all faith and power over the
   understandings and souls of all men.  For, that these results were both
   predicted by Him, and established by divine answers proceeding from
   Him, is clear from His own words:  "Ye shall be brought before
   governors and kings for My sake, for a testimony against them and the
   Gentiles." [2702]   And again:  "This Gospel of the kingdom shall be
   preached among all nations." [2703]   And again:  "Many shall say to Me
   in that day, Lord, Lord, have we not eaten and drunk in Thy name, and
   in Thy name cast out devils?  And I will say unto them, Depart from Me,
   ye workers of iniquity, I never knew you." [2704]   If these sayings,
   indeed, had been so uttered by Him, and yet if these predictions had
   not been fulfilled, they might perhaps appear to be untrue, [2705] and
   not to possess any authority.  But now, when His declarations do pass
   into fulfilment, seeing they were predicted with such power and
   authority, it is most clearly shown to be true that He, when He was
   made man, delivered to men the precepts of salvation. [2706]

   3.  What, then, are we to say of this, which the prophets had
   beforehand foretold of Him, that princes would not cease from Judah,
   nor leaders from between his thighs, until He should come for whom it
   has been reserved (viz., the kingdom), and until the expectation of the
   Gentiles should come?  For it is most distinctly evident from the
   history itself, from what is clearly seen at the present day, that from
   the times of Christ onwards there were no kings amongst the Jews.  Nay,
   even all those objects of Jewish pride, [2707] of which they vaunted so
   much, and in which they exulted, whether regarding the beauty of the
   temple or the ornaments of the altar, and all those sacerdotal fillets
   and robes of the high priests, were all destroyed together.  For the
   prophecy was fulfilled which had declared, "For the children of Israel
   shall abide many days without king and prince:  there shall be no
   victim, nor altar, nor priesthood, nor answers." [2708]   These
   testimonies, accordingly, we employ against those who seem to assert
   that what is spoken in Genesis by Jacob refers to Judah; and who say
   that there still remains a prince of the race of Judah--he, viz., who
   is the prince of their nation, whom they style Patriarch [2709] --and
   that there cannot fail (a ruler) of his seed, who will remain until the
   advent of that Christ whom they picture to themselves.  But if the
   prophet's words be true, when he says, "The children of Israel shall
   abide many days without king, without prince; and there shall be no
   victim, nor altar, nor priesthood;" [2710] and if, certainly, since the
   overthrow of the temple, victims are neither offered, nor any altar
   found, nor any priesthood exists, it is most certain that, as it is
   written, princes have departed from Judah, and a leader from between
   his thighs, until the coming of Him for whom it has been reserved.  It
   is established, then, that He is come for whom it has been reserved,
   and in whom is the expectation of the Gentiles.  And this manifestly
   seems to be fulfilled in the multitude of those who have believed on
   God through Christ out of the different nations.

   4.  In the song of Deuteronomy, [2711] also, it is prophetically
   declared that, on account of the sins of the former people, there was
   to be an election of a foolish nation,--no other, certainly, than that
   which was brought about by Christ; for thus the words run:  "They have
   moved Me to anger with their images, and I will stir them up to
   jealousy; I will arouse them to anger against a foolish nation." [2712]
     We may therefore evidently see how the Hebrews, who are said to have
   excited God's anger by means of those (idols), which are no gods, and
   to have aroused His wrath by their images, were themselves also excited
   to jealousy by means of a foolish nation, which God hath chosen by the
   advent of Jesus Christ and His disciples.  For the following is the
   language of the apostle:  "For ye see your calling, brethren, how that
   not many wise men among you after the flesh, not many mighty, not many
   noble (are called):  but God has chosen the foolish things of the
   world, and the things which are not, to destroy the things which
   formerly existed." [2713]   Carnal Israel, therefore, should not boast;
   for such is the term used by the apostle:  "No flesh, I say, should
   glory in the presence of God." [2714]

   5.  What are we to say, moreover, regarding those prophecies of Christ
   contained in the Psalms, especially the one with the superscription, "A
   song for the Beloved;" [2715] in which it is stated that "His tongue is
   the pen of a ready writer; fairer than the children of men;" that
   "grace is poured into His lips?"  Now, the indication that grace has
   been poured upon His lips is this, that, after a short period had
   elapsed--for He taught only during a year and some months [2716] --the
   whole world, nevertheless, became filled with His doctrine, and with
   faith in His religion.  There arose, then, "in His days righteous men,
   and abundance of peace," [2717] abiding even to the end, which end is
   entitled "the taking away of the moon;" and "His dominion shall extend
   from sea to sea, and from the river to the ends of the earth." [2718]
   There was a sign also given to the house of David.  For a virgin
   conceived, and bare Emmanuel, which, when interpreted, signifies, "God
   with us:  know it, O nations, and be overcome." [2719]   For we are
   conquered and overcome, who are of the Gentiles, and remain as a kind
   of spoils of His victory, who have subjected our necks to His grace.
   Even the place of His birth was predicted in the prophecies of Micah,
   who said, "And thou, Bethlehem, land of Judah, art by no means small
   among the leaders of Judah:  for out of thee shall come forth a Leader,
   who shall rule My people Israel." [2720]   The weeks of years, also,
   which the prophet Daniel had predicted, extending to the leadership of
   Christ, [2721] have been fulfilled.  Moreover, he is at hand, who in
   the book of Job [2722] is said to be about to destroy the huge beast,
   who also gave power to his own disciples to tread on serpents and
   scorpions, and on all the power of the enemy, without being injured by
   him.  But if any one will consider the journeys of Christ's apostles
   throughout the different places, in which as His messengers they
   preached the Gospel, he will find that both what they ventured to
   undertake is beyond the power of man, and what they were enabled to
   accomplish is from God alone.  If we consider how men, on hearing that
   a new doctrine was introduced by these, were able to receive them; or
   rather, when desiring often to destroy them, they were prevented by a
   divine power which was in them, we shall find that in this nothing was
   effected by human strength, but that the whole was the result of the
   divine power and providence,--signs and wonders, manifest beyond all
   doubt, bearing testimony to their word and doctrine.

   6.  These points now being briefly established, viz., regarding the
   deity of Christ, and the fulfilment of all that was prophesied
   respecting Him, I think that this position also has been made good,
   viz., that the Scriptures themselves, which contained these
   predictions, were divinely inspired,--those, namely, which had either
   foretold His advent, or the power of His doctrine, or the bringing over
   of all nations (to His obedience).  To which this remark must be added,
   that the divinity and inspiration both of the predictions of the
   prophets and of the law of Moses have been clearly revealed and
   confirmed, especially since the advent of Christ into the world.  For
   before the fulfilment of those events which were predicted by them,
   they could not, although true and inspired by God, be shown to be so,
   because they were as yet unfulfilled.  But the coming of Christ was a
   declaration that their statements were true and divinely inspired,
   although it was certainly doubtful before that whether there would be
   an accomplishment of those things which had been foretold.

   If any one, moreover, consider the words of the prophets with all the
   zeal and reverence which they deserve, it is certain that, in the
   perusal and careful examination thus given them, he will feel his mind
   and senses touched by a divine breath, and will acknowledge that the
   words which he reads were no human utterances, but the language of God;
   and from his own emotions he will feel that these books were the
   composition of no human skill, nor of any mortal eloquence, but, so to
   speak, of a style that is divine. [2723]   The splendour of Christ's
   advent, therefore, illuminating the law of Moses by the light of truth,
   has taken away that veil which had been placed over the letter (of the
   law), and has unsealed, for every one who believes upon Him, all the
   blessings which were concealed by the covering of the word.

   7.  It is, however, a matter attended with considerable labour, to
   point out, in every instance, how and when the predictions of the
   prophets were fulfilled, so as to appear to confirm those who are in
   doubt, seeing it is possible for everyone who wishes to become more
   thoroughly acquainted with these things, to gather abundant proofs from
   the records of the truth themselves.  But if the sense of the letter,
   which is beyond man, does not appear to present itself at once, on the
   first glance, to those who are less versed in divine discipline, it is
   not at all to be wondered at, because divine things are brought down
   somewhat slowly to (the comprehension of) men, and elude the view in
   proportion as one is either sceptical or unworthy.  For although it is
   certain that all things which exist in this world, or take place in it,
   are ordered by the providence of God, and certain events indeed do
   appear with sufficient clearness to be under the disposal of His
   providential government, yet others again unfold themselves so
   mysteriously and incomprehensibly, that the plan of Divine Providence
   with regard to them is completely concealed; so that it is occasionally
   believed by some that particular occurrences do not belong to (the plan
   of) Providence, because the principle eludes their grasp, according to
   which the works of Divine Providence are administered with
   indescribable skill; which principle of administration, however, is not
   equally concealed from all.  For even among men themselves, one
   individual devotes less consideration to it, another more; while by
   every man, He who is on earth, whoever is the inhabitant of heaven, is
   more acknowledged. [2724]   And the nature of bodies is clear to us in
   one way, that of trees in another, that of animals in a third; the
   nature of souls, again, is concealed in a different way; and the manner
   in which the diverse movements of rational understandings are ordered
   by Providence, eludes the view of men in a greater degree, and even, in
   my opinion, in no small degree that of the angels also.  But as the
   existence of divine providence is not refuted by those especially who
   are certain of its existence, but who do not comprehend its workings or
   arrangements by the powers of the human mind; so neither will the
   divine inspiration of holy Scripture, which extends throughout its
   body, be believed to be non-existent, because the weakness of our
   understanding is unable to trace out the hidden and secret meaning in
   each individual word, the treasure of divine wisdom being hid in the
   vulgar and unpolished vessels of words, [2725] as the apostle also
   points out when he says, "We have this treasure in earthen vessels,"
   [2726] that the virtue of the divine power may shine out the more
   brightly, no colouring of human eloquence being intermingled with the
   truth of the doctrines.  For if our books induced men to believe
   because they were composed either by rhetorical arts or by the wisdom
   of philosophy, then undoubtedly our faith would be considered to be
   based on the art of words, and on human wisdom, and not upon the power
   of God; whereas it is now known to all that the word of this preaching
   has been so accepted by numbers throughout almost the whole world,
   because they understood their belief to rest not on the persuasive
   words of human wisdom, but on the manifestation of the Spirit and of
   power.  On which account, being led by a heavenly, nay, by a more than
   heavenly power, to faith and acceptance, [2727] that we may worship the
   sole Creator of all things as our God, let us also do our utmost
   endeavour, by abandoning the language of the elements of Christ, which
   are but the first beginnings of wisdom, to go on to perfection, in
   order that that wisdom which is given to them who are perfect, may be
   given to us also.  For such is the promise of him to whom was entrusted
   the preaching of this wisdom, in the words:  "Howbeit we speak wisdom
   among them that are perfect; yet not the wisdom of this world, nor of
   the princes of this world, who will be brought to nought;" [2728] by
   which he shows that this wisdom of ours has nothing in common, so far
   as regards the beauty of language, with the wisdom of this world.  This
   wisdom, then, will be inscribed more clearly and perfectly on our
   hearts, if it be made known to us according to the revelation of the
   mystery which has been hid from eternity, [2729] but now is manifest
   through the Scriptures of prophecy, and the advent of our Lord and
   Saviour Jesus Christ, to whom be glory for ever.  Amen.

   Many, not understanding the Scriptures in a spiritual sense, but
   incorrectly, [2730] have fallen into heresies.

   8.  These particulars, then, being briefly stated regarding the
   inspiration of the sacred Scriptures by the Holy Spirit, it seems
   necessary to explain this point also, viz., how certain persons, not
   reading them correctly, have given themselves over to erroneous
   opinions, inasmuch as the procedure to be followed, in order to attain
   an understanding of the holy writings, is unknown to many.  The Jews,
   in fine, owing to the hardness of their heart, and from a desire to
   appear wise in their own eyes, have not believed in our Lord and
   Saviour, judging that those statements which were uttered respecting
   Him ought to be understood literally, i.e., that He ought in a sensible
   and visible manner to preach deliverance to the captives, and first
   build a city which they truly deem the city of God, and cut off at the
   same time the chariots of Ephraim, [2731] and the horse from Jerusalem;
   that He ought also to eat butter and honey, [2732] in order to choose
   the good before He should come to know how to bring forth evil. [2733]
     They think, also, that it has been predicted that the wolf--that
   four-footed animal--is, at the coming of Christ, to feed with the
   lambs, and the leopard to lie down with kids, and the calf and the bull
   to pasture with lions, and that they are to be led by a little child to
   the pasture; that the ox and the bear are to lie down together in the
   green fields, and that their young ones are to be fed together; that
   lions also will frequent stalls with the oxen, and feed on straw.  And
   seeing that, according to history, there was no accomplishment of any
   of those things predicted of Him, in which they believed the signs of
   Christ's advent were especially to be observed, they refused to
   acknowledge the presence of our Lord Jesus Christ; nay, contrary to all
   the principles of human and divine law, [2734] i.e., contrary to the
   faith of prophecy, they crucified Him for assuming to Himself the name
   of Christ.  Thereupon the heretics, reading that it is written in the
   law, "A fire has been kindled in Mine anger;" [2735] and that "I the
   Lord am a jealous (God), visiting the sins of the fathers upon the
   children unto the third and fourth generation;" [2736] and that "it
   repenteth Me that I anointed Saul to be king;" [2737] and, "I am the
   Lord, who make peace and create evil;" [2738] and again, "There is not
   evil in a city which the Lord hath not done;" [2739] and, "Evils came
   down from the Lord upon the gates of Jerusalem;" [2740] and, "An evil
   spirit from the Lord plagued Saul;" [2741] and reading many other
   passages similar to these, which are found in Scripture, they did not
   venture to assert that these were not the Scriptures of God, but they
   considered them to be the words of that creator God whom the Jews
   worshipped, and who, they judged, ought to be regarded as just only,
   and not also as good; but that the Saviour had come to announce to us a
   more perfect God, who, they allege; is not the creator of the
   world,--there being different and discordant opinions among them even
   on this very point, because, when they once depart from a belief in God
   the Creator, who is Lord of all, they have given themselves over to
   various inventions and fables, devising certain (fictions), and
   asserting that some things were visible, and made by one (God), and
   that certain other things were invisible, and were created by another,
   according to the vain and fanciful suggestions of their own minds.  But
   not a few also of the more simple of those, who appear to be restrained
   within the faith of the Church, are of opinion that there is no greater
   God than the Creator, holding in this a correct and sound opinion; and
   yet they entertain regarding Him such views as would not be entertained
   regarding the most unjust and cruel of men.

   9.  Now the reason of the erroneous apprehension of all these points on
   the part of those whom we have mentioned above, is no other than this,
   that holy Scripture is not understood by them according to its
   spiritual, but according to its literal meaning.  And therefore we
   shall endeavour, so far as our moderate capacity will permit, to point
   out to those who believe the holy Scriptures to be no human
   compositions, but to be written by inspiration of the Holy Spirit, and
   to be transmitted and entrusted to us by the will of God the Father,
   through His only-begotten Son Jesus Christ, what appears to us, who
   observe things by a right way of understanding, [2742] to be the
   standard and discipline delivered to the apostles by Jesus Christ, and
   which they handed down in succession to their posterity, the teachers
   of the holy Church.  Now, that there are certain mystical economies
   [2743] indicated in holy Scripture, is admitted by all, I think, even
   the simplest of believers.  But what these are, or of what kind they
   are, he who is rightly minded, and not overcome with the vice of
   boasting, will scrupulously [2744] acknowledge himself to be ignorant.
   For if anyone, e.g., were to adduce the case of the daughters of Lot,
   who seem, contrary to the law of God, [2745] to have had intercourse
   with their father, or that of the two wives of Abraham, or of the two
   sisters who were married to Jacob, or of the two handmaids who
   increased the number of his sons, what other answer could be returned
   than that these were certain mysteries, [2746] and forms of spiritual
   things, but that we are ignorant of what nature they are?  Nay, even
   when we read of the construction of the tabernacle, we deem it certain
   that the written descriptions are the figures of certain hidden things;
   but to adapt these to their appropriate standards, and to open up and
   discuss every individual point, I consider to be exceedingly difficult,
   not to say impossible.  That that description, however, is, as I have
   said, full of mysteries, does not escape even the common
   understanding.  But all the narrative portion, relating either to the
   marriages, or to the begetting of the children, or to battles of
   different kinds, or to any other histories whatever, what else can they
   be supposed to be, save the forms and figures of hidden and sacred
   things?  As men, however, make little effort to exercise their
   intellect, or imagine that they possess knowledge before they really
   learn, the consequence is that they never begin to have knowledge or if
   there be no want of a desire, at least, nor of an instructor, and if
   divine knowledge be sought after, as it ought to be, in a religious and
   holy spirit, and in the hope that many points will be opened up by the
   revelation of God--since to human sense they are exceedingly difficult
   and obscure--then, perhaps, he who seeks in such a manner will find
   what it is lawful [2747] to discover.

   10.  But lest this difficulty perhaps should be supposed to exist only
   in the language of the prophets, seeing the prophetic style is allowed
   by all to abound in figures and enigmas, what do we find when we come
   to the Gospels?  Is there not hidden there also an inner, namely a
   divine sense, which is revealed by that grace alone which he had
   received who said, "But we have the mind of Christ, that we might know
   the things freely given to us by God.  Which things also we speak, not
   in the words which man's wisdom teaches, but which the Spirit
   teacheth?" [2748]   And if one now were to read the revelations which
   were made to John, how amazed would he not be that there should be
   contained within them so great an amount of hidden, ineffable
   mysteries, [2749] in which it is clearly understood, even by those who
   cannot comprehend what is concealed, that something certainly is
   concealed.  And yet are not the Epistles of the Apostles, which seem to
   some to be plainer, filled with meanings so profound, that by means of
   them, as by some small receptacle, [2750] the clearness of incalculable
   light [2751] appears to be poured into those who are capable of
   understanding the meaning of divine wisdom?  And therefore, because
   this is the case, and because there are many who go wrong in this life,
   I do not consider that it is easy to pronounce, without danger, that
   anyone knows or understands those things, which, in order to be opened
   up, need the key of knowledge; which key, the Saviour declared, lay
   with those who were skilled in the law.  And here, although it is a
   digression, I think we should inquire of those who assert that before
   the advent of the Saviour there was no truth among those who were
   engaged in the study of the law, how it could be said by our Lord Jesus
   Christ that the keys of knowledge were with them, who had the books of
   the prophets and of the law in their hands.  For thus did He speak:
   "Woe unto you, ye teachers of the law, who have taken away the key of
   knowledge:  ye entered not in yourselves, and them who wished to enter
   in ye hindered." [2752]

   11.  But, as we had begun to observe, the way which seems to us the
   correct one for the understanding of the Scriptures, and for the
   investigation of their meaning, we consider to be of the following
   kind:  for we are instructed by Scripture itself in regard to the ideas
   which we ought to form of it.  In the Proverbs of Solomon we find some
   such rule as the following laid down, respecting the consideration of
   holy Scripture:  "And do thou," he says, "describe these things to
   thyself in a threefold manner, in counsel and knowledge, and that thou
   mayest answer the words of truth to those who have proposed them to
   thee." [2753]   Each one, then, ought to describe in his own mind, in a
   threefold manner, the understanding of the divine letters,--that is, in
   order that all the more simple individuals may be edified, so to speak,
   by the very body of Scripture; for such we term that common and
   historical sense:  while, if some have commenced to make considerable
   progress, and are able to see something more (than that), they may be
   edified by the very soul of Scripture.  Those, again, who are perfect,
   and who resemble those of whom the apostle says, "We speak wisdom among
   them that are perfect, but not the wisdom of this world, nor of the
   princes of this world, who will be brought to nought; but we speak the
   wisdom of God, hidden in a mystery, which God hath decreed before the
   ages unto our glory;" [2754] --all such as these may be edified by the
   spiritual law itself (which has a shadow of good things to come), as if
   by the Spirit.  For as man is said to consist of body, and soul, and
   spirit, so also does sacred Scripture, which has been granted by the
   divine bounty [2755] for the salvation of man; which we see pointed
   out, moreover, in the little book of The Shepherd, which seems to be
   despised by some, where Hermas is commanded to write two little books,
   and afterwards to announce to the presbyters of the Church what he
   learned from the Spirit.  For these are the words that are written:
   "And you will write," he says, "two books; and you will give the one to
   Clement, and the other to Grapte. [2756]   And let Grapte admonish the
   widows and orphans, and let Clement send through all the cities which
   are abroad, while you will announce to the presbyters of the Church."
   Grapte, accordingly, who is commanded to admonish the orphans and
   widows, is the pure understanding of the letter itself; by which those
   youthful minds are admonished, who have not yet deserved to have God as
   their Father, and are on that account styled orphans.  They, again, are
   the widows, who have withdrawn themselves from the unjust man, to whom
   they had been united contrary to law; but who have remained widows,
   because they have not yet advanced to the stage of being joined to a
   heavenly Bridegroom.  Clement, moreover, is ordered to send into those
   cities which are abroad what is written to those individuals who
   already are withdrawing from the letter,--as if the meaning were to
   those souls who, being built up by this means, have begun to rise above
   the cares of the body and the desires of the flesh; while he himself,
   who had learned from the Holy Spirit, is commanded to announce, not by
   letter nor by book, but by the living voice, to the presbyters of the
   Church of Christ, i.e., to those who possess a mature faculty of
   wisdom, capable of receiving spiritual teaching.

   12.  This point, indeed, is not to be passed by without notice, viz.,
   that there are certain passages of Scripture where this "body," as we
   termed it, i.e., this inferential historical sense, [2757] is not
   always found, as we shall prove to be the case in the following pages,
   but where that which we termed "soul" or "spirit" can only be
   understood.  And this, I think, is indicated in the Gospels, where
   there are said to be placed, according to the manner of purification
   among the Jews, six water-vessels, containing two or three firkins
   [2758] a-piece; by which, as I have said, the language of the Gospel
   seems to indicate, with respect to those who are secretly called by the
   apostle "Jews," that they are purified by the word of
   Scripture,--receiving indeed sometimes two firkins, i.e., the
   understanding of the "soul" or "spirit," according to our statement as
   above; sometimes even three (firkins), when in the reading (of
   Scripture) the "bodily" sense, which is the "historical," may be
   preserved for the edification of the people.  Now six water-vessels are
   appropriately spoken of, with regard to those persons who are purified
   by being placed in the world; for we read that in six days--which is
   the perfect number--this world and all things in it were finished.  How
   great, then, is the utility of this first "historical" sense which we
   have mentioned, is attested by the multitude of all believers, who
   believe with adequate faith and simplicity, and does not need much
   argument, because it is openly manifest to all; whereas of that sense
   which we have called above the "soul," as it were, of Scripture, the
   Apostle Paul has given us numerous examples in the first Epistle to the
   Corinthians.  For we find the expression, "Thou shalt not muzzle the
   mouth of the ox that treadeth out the corn." [2759]   And afterwards,
   when explaining what precept ought to be understood by this, he adds
   the words:  "Doth God take care for oxen? or saith He it altogether for
   our sakes?  For our sakes, no doubt, this is written; that he who
   plougheth should plough in hope, and he that thresheth, in hope of
   partaking." [2760]   Very many other passages also of this nature,
   which are in this way explained of the law, contribute extensive
   information to the hearers.

   13.  Now a "spiritual" interpretation is of this nature:  when one is
   able to point out what are the heavenly things of which these serve as
   the patterns and shadow, who are Jews "according to the flesh," and of
   what things future the law contains a shadow, and any other expressions
   of this kind that may be found in holy Scripture; or when it is a
   subject of inquiry, what is that wisdom hidden in a mystery which "God
   ordained before the world for our glory, which none of the princes of
   this world knew;" [2761] or the meaning of the apostle's language,
   when, employing certain illustrations from Exodus or Numbers, he says:
   "These things happened to them in a figure, [2762] and they are written
   on our account, on whom the ends of the ages have come." [2763]   Now,
   an opportunity is afforded us of understanding of what those things
   which happened to them were figures, when he adds:  "And they drank of
   that spiritual Rock which followed them, and that Rock was Christ."
   [2764]   In another Epistle also, when referring to the tabernacle, he
   mentions the direction which was given to Moses:  "Thou shalt make (all
   things) according to the pattern which was showed thee in the mount."
   [2765]   And writing to the Galatians, and upbraiding certain
   individuals who seem to themselves to read the law, and yet without
   understanding it, because of their ignorance of the fact that an
   allegorical meaning underlies what is written, he says to them in a
   certain tone of rebuke:  "Tell me, ye who desire to be under the law,
   do ye not hear the law?  For it is written that Abraham had two sons;
   the one by a bond-maid, the other by a free woman.  But he who was of
   the bond-woman was born according to the flesh; but he of the free
   woman was by promise.  Which things are an allegory:  for these are the
   two covenants." [2766]   And here this point is to be attended to,
   viz., the caution with which the apostle employs the expression, "Ye
   who are under the law, do ye not hear the law?"  Do ye not hear, i.e.,
   do ye not understand and know?  In the Epistle to the Colossians,
   again, briefly summing up and condensing the meaning of the whole law,
   he says:  "Let no man therefore judge you in meat, or in drink, or in
   respect of holy days, or of the new moon, or of the Sabbath, which are
   a shadow of things to come." [2767]   Writing to the Hebrews also, and
   treating of those who belong to the circumcision, he says:  "Those who
   serve to the example and shadow of heavenly things." [2768]   Now
   perhaps, through these illustrations, no doubt will be entertained
   regarding the five books of Moses, by those who hold the writings of
   the apostle, as divinely inspired.  And if they require, with respect
   to the rest of the history, that those events which are contained in it
   should be considered as having happened for an ensample to those of
   whom they are written, we have observed that this also has been stated
   in the Epistle to the Romans, where the apostle adduces an instance
   from the third book of Kings, saying, "I have left me seven thousand
   men who have not bowed the knee to Baal;" [2769] which expression Paul
   understood as figuratively spoken of those who are called Israelites
   according to the election, in order to show that the advent of Christ
   had not only now been of advantage to the Gentiles, but that very many
   even of the race of Israel had been called to salvation.

   14.  This being the state of the case, we shall sketch out, as if by
   way of illustration and pattern, what may occur to us with regard to
   the manner in which holy Scripture is to be understood on these several
   points, repeating in the first instance, and pointing out this fact,
   that the Holy Spirit, by the providence and will of God, through the
   power of His only-begotten Word, who was in the beginning God with God,
   enlightened the ministers of truth, the prophets and apostles, to
   understand the mysteries of those things or causes which take place
   among men, or with respect to men. [2770]   And by "men," I now mean
   souls that are placed in bodies, who, relating those mysteries that are
   known to them, and revealed through Christ, as if they were a kind of
   human transactions, or handing down certain legal observances and
   injunctions, described them figuratively; [2771] not that anyone who
   pleased might view these expositions as deserving to be trampled under
   foot, but that he who should devote himself with all chastity, and
   sobriety, and watchfulness, to studies of this kind, might be able by
   this means to trace out the meaning of the Spirit of God, which is
   perhaps lying profoundly buried, and the context, which may be pointing
   again in another direction than the ordinary usage of speech would
   indicate.  And in this way he might become a sharer in the knowledge of
   the Spirit, and a partaker in the divine counsel, because the soul
   cannot come to the perfection of knowledge otherwise than by
   inspiration of the truth of the divine wisdom.  Accordingly, it is of
   God, i.e., of the Father, and of the Son, and of the Holy Spirit, that
   these men, filled with the Divine Spirit, chiefly treat; then the
   mysteries relating to the Son of God--how the Word became flesh, and
   why He descended even to the assumption of the form of a servant--are
   the subject, as I have said, of explanation by those persons who are
   filled with the Divine Spirit.  It next followed, necessarily, that
   they should instruct mortals by divine teaching, regarding rational
   creatures, both those of heaven and the happier ones of earth; and also
   (should explain) the differences among souls, and the origin of these
   differences; and then should tell what this world is, and why it was
   created; whence also sprung the great and terrible wickedness which
   extends over the earth.  And whether that wickedness is found on this
   earth only, or in other places, is a point which it was necessary for
   us to learn from divine teaching.  Since, then, it was the intention of
   the Holy Spirit to enlighten with respect to these and similar
   subjects, those holy souls who had devoted themselves to the service of
   the truth, this object was kept in view, in the second place, viz., for
   the sake of those who either could not or would not give themselves to
   this labour and toil by which they might deserve to be instructed in or
   to recognise things of such value and importance, to wrap up and
   conceal, as we said before, in ordinary language, under the covering of
   some history and narrative of visible things, hidden mysteries.  There
   is therefore introduced the narrative of the visible creation, and the
   creation and formation of the first man; then the offspring which
   followed from him in succession, and some of the actions which were
   done by the good among his posterity, are related, and occasionally
   certain crimes also, which are stated to have been committed by them as
   being human; and afterwards certain unchaste or wicked deeds also are
   narrated as being the acts of the wicked.  The description of battles,
   moreover, is given in a wonderful manner, and the alternations of
   victors and vanquished, by which certain ineffable mysteries are made
   known to those who know how to investigate statements of that kind.  By
   an admirable discipline of wisdom, too, the law of truth, even of the
   prophets, is implanted in the Scriptures of the law, each of which is
   woven by a divine art of wisdom, as a kind of covering and veil of
   spiritual truths; and this is what we have called the "body" of
   Scripture, so that also, in this way, what we have called the covering
   of the letter, woven by the art of wisdom, might be capable of edifying
   and profiting many, when others would derive no benefit.

   15.  But as if, in all the instances of this covering (i.e., of this
   history), the logical connection and order of the law had been
   preserved, we would not certainly believe, when thus possessing the
   meaning of Scripture in a continuous series, that anything else was
   contained in it save what was indicated on the surface; so for that
   reason divine wisdom took care that certain stumbling-blocks, or
   interruptions, [2772] to the historical meaning should take place, by
   the introduction into the midst (of the narrative) of certain
   impossibilities and incongruities; that in this way the very
   interruption of the narrative might, as by the interposition of a bolt,
   present an obstacle to the reader, whereby he might refuse to
   acknowledge the way which conducts to the ordinary meaning; and being
   thus excluded and debarred from it, we might be recalled to the
   beginning of another way, in order that, by entering upon a narrow
   path, and passing to a loftier and more sublime road, he might lay open
   the immense breadth of divine wisdom. [2773]   This, however, must not
   be unnoted by us, that as the chief object of the Holy Spirit is to
   preserve the coherence of the spiritual meaning, either in those things
   which ought to be done or which have been already performed, if He
   anywhere finds that those events which, according to the history, took
   place, can be adapted to a spiritual meaning, He composed a texture of
   both kinds in one style of narration, always concealing the hidden
   meaning more deeply; but where the historical narrative could not be
   made appropriate to the spiritual coherence of the occurrences, He
   inserted sometimes certain things which either did not take place or
   could not take place; sometimes also what might happen, but what did
   not:  and He does this at one time in a few words, which, taken in
   their "bodily" meaning, seem incapable of containing truth, and at
   another by the insertion of many.  And this we find frequently to be
   the case in the legislative portions, where there are many things
   manifestly useful among the "bodily" precepts, but a very great number
   also in which no principle of utility is at all discernible, and
   sometimes even things which are judged to be impossibilities.  Now all
   this, as we have remarked, was done by the Holy Spirit in order that,
   seeing those events which lie on the surface can be neither true nor
   useful, we may be led to the investigation of that truth which is more
   deeply concealed, and to the ascertaining of a meaning worthy of God in
   those Scriptures which we believe to be inspired by Him.

   16.  Nor was it only with regard to those Scriptures which were
   composed down to the advent of Christ that the Holy Spirit thus dealt;
   but as being one and the same Spirit, and proceeding from one God, He
   dealt in the same way with the evangelists and apostles.  For even
   those narratives which He inspired them to write were not composed
   without the aid of that wisdom of His, the nature of which we have
   above explained.  Whence also in them were intermingled not a few
   things by which, the historical order of the narrative being
   interrupted and broken up, the attention of the reader might be
   recalled, by the impossibility of the case, to an examination of the
   inner meaning.  But, that our meaning may be ascertained by the facts
   themselves, let us examine the passages of Scripture.  Now who is
   there, pray, possessed of understanding, that will regard the statement
   as appropriate, [2774] that the first day, and the second, and the
   third, in which also both evening and morning are mentioned, existed
   without sun, and moon, and stars--the first day even without a sky?
   And who is found so ignorant as to suppose that God, as if He had been
   a husbandman, planted trees in paradise, in Eden towards the east, and
   a tree of life in it, i.e., a visible and palpable tree of wood, [2775]
   so that anyone eating of it with bodily teeth should obtain life, and,
   eating again of another tree, should come to the knowledge of good and
   evil?  No one, I think, can doubt that the statement that God walked in
   the afternoon in paradise, and that Adam lay hid under a tree, is
   related figuratively in Scripture, that some mystical meaning may be
   indicated by it.  The departure of Cain from the presence of the Lord
   will manifestly cause a careful reader to inquire what is the presence
   of God, and how anyone can go out from it.  But not to extend the task
   which we have before us beyond its due limits, it is very easy for
   anyone who pleases to gather out of holy Scripture what is recorded
   indeed as having been done, but what nevertheless cannot be believed as
   having reasonably and appropriately occurred according to the
   historical account.  The same style of Scriptural narrative occurs
   abundantly in the Gospels, as when the devil is said to have placed
   Jesus on a lofty mountain, that he might show Him from thence all the
   kingdoms of the world, and the glory of them.  How could it literally
   come to pass, either that Jesus should be led up by the devil into a
   high mountain, or that the latter should show him all the kingdoms of
   the world (as if they were lying beneath his bodily eyes, and adjacent
   to one mountain), i.e., the kingdoms of the Persians, and Scythians,
   and Indians? or how could he show in what manner the kings of these
   kingdoms are glorified by men?  And many other instances similar to
   this will be found in the Gospels by anyone who will read them with
   attention, and will observe that in those narratives which appear to be
   literally recorded, there are inserted and interwoven things which
   cannot be admitted historically, but which may be accepted in a
   spiritual signification. [2776]

   17.  In the passages containing the commandments also, similar things
   are found.  For in the law Moses is commanded to destroy every male
   that is not circumcised on the eighth day, which is exceedingly
   incongruous; [2777] since it would be necessary, if it were related
   that the law was executed according to the history, to command those
   parents to be punished who did not circumcise their children, and also
   those who were the nurses of little children.  The declaration of
   Scripture now is, "The uncircumcised male, i.e., who shall not have
   been circumcised, shall be cut off from his people." [2778]   And if we
   are to inquire regarding the impossibilities of the law, we find an
   animal called the goat-stag, [2779] which cannot possibly exist, but
   which, as being in the number of clean beasts, Moses commands to be
   eaten; and a griffin, [2780] which no one ever remembers or heard of as
   yielding to human power, but which the legislator forbids to be used
   for food.  Respecting the celebrated [2781] observance of the Sabbath
   also he thus speaks:  "Ye shall sit, everyone in your dwellings; no one
   shall move from his place on the Sabbath-day." [2782]   Which precept
   it is impossible to observe literally; for no man can sit a whole day
   so as not to move from the place where he sat down.  With respect to
   each one of these points now, those who belong to the circumcision, and
   all who would have no more meaning to be found in sacred Scripture than
   what is indicated by the letter, consider that there should be no
   investigation regarding the goat-stag, and the griffin, and the
   vulture; and they invent some empty and trifling tales about the
   Sabbath, drawn from some traditional sources or other, alleging that
   everyone's place is computed to him within two thousand cubits. [2783]
     Others, again, among whom is Dositheus the Samaritan, censure indeed
   expositions of this kind, but themselves lay down something more
   ridiculous, viz., that each one must remain until the evening in the
   posture, place, or position in which he found himself on the
   Sabbath-day; i.e., if found sitting, he is to sit the whole day, or if
   reclining, he is to recline the whole day.  Moreover, the injunction
   which runs, "Bear no burden on the Sabbath-day," [2784] seems to me an
   impossibility.  For the Jewish doctors, in consequence of these
   (prescriptions), have betaken themselves, as the holy apostle says, to
   innumerable fables, saying that it is not accounted a burden if a man
   wear shoes without nails, but that it is a burden if shoes with nails
   be worn; and that if it be carried on one shoulder, they consider it a
   burden but if on both, they declare it to be none.

   18.  And now, if we institute a similar examination with regard to the
   Gospels, how shall it appear otherwise than absurd to take the
   injunction literally, "Salute no man by the way?" [2785]   And yet
   there are simple individuals, who think that our Saviour gave this
   command to His apostles!  How, also, can it appear possible for such an
   order as this to be observed, especially in those countries where there
   is a rigorous winter, attended by frost and ice, viz., that one should
   possess "neither two coats, nor shoes?" [2786]   And this, that when
   one is smitten on the right cheek, he is ordered to present the left
   also, since everyone who strikes with the right hand smites the left
   cheek?  This precept also in the Gospels must be accounted among
   impossibilities, viz., that if the right eye "offend" thee, it is to be
   plucked out; for even if we were to suppose that bodily eyes were
   spoken of, how shall it appear appropriate, that when both eyes have
   the property of sight, the responsibility of the "offence" should be
   transferred to one eye, and that the right one?  Or who shall be
   considered free of a crime of the greatest enormity, that lays hands
   upon himself?  But perhaps the Epistles of the Apostle Paul will appear
   to be beyond this.  For what is his meaning, when he says, "Is any man
   called, being circumcised?  Let him not become uncircumcised." [2787]
   This expression indeed, in the first place, does not on careful
   consideration seem to be spoken with reference to the subject of which
   he was treating at the time, for this discourse consisted of
   injunctions relating to marriage and to chastity; and these words,
   therefore, will have the appearance an unnecessary addition to such a
   subject.  In the second place, however, what objection would there be,
   if, for the sake of avoiding that unseemliness which is caused by
   circumcision, a man were able to become uncircumcised? [2788]   And, in
   the third place, that is altogether impossible.

   The object of all these statements on our part, is to show that it was
   the design of the Holy Spirit, who deigned to bestow upon us the sacred
   Scriptures, to show that we were not to be edified by the letter alone,
   or by everything in it,--a thing which we see to be frequently
   impossible and inconsistent; for in that way not only absurdities, but
   impossibilities, would be the result; but that we are to understand
   that certain occurrences were interwoven in this "visible" history,
   which, when considered and understood in their inner meaning, give
   forth a law which is advantageous to men and worthy of God.

   19.  Let no one, however, entertain the suspicion that we do not
   believe any history in Scripture to be real, because we suspect certain
   events related in it not to have taken place; or that no precepts of
   the law are to be taken literally, because we consider certain of them,
   in which either the nature or possibility of the case so requires,
   incapable of being observed; or that we do not believe those
   predictions which were written of the Saviour to have been fulfilled in
   a manner palpable to the senses; or that His commandments are not to be
   literally obeyed.  We have therefore to state in answer, since we are
   manifestly so of opinion, that the truth of the history may and ought
   to be preserved in the majority of instances.  For who can deny that
   Abraham was buried in the double cave [2789] at Hebron, as well as
   Isaac and Jacob, and each of their wives?  Or who doubts that Shechem
   was given as a portion to Joseph? [2790] or that Jerusalem is the
   metropolis of Judea, on which the temple of God was built by
   Solomon?--and countless other statements.  For the passages which hold
   good in their historical acceptation are much more numerous than those
   which contain a purely spiritual meaning.  Then, again, who would not
   maintain that the command to "honour thy father and thy mother, that it
   may be well with thee," [2791] is sufficient of itself without any
   spiritual meaning, and necessary for those who observe it? especially
   when Paul also has confirmed the command by repeating it in the same
   words.  And what need is there to speak of the prohibitions, "Thou
   shalt not commit adultery," "Thou shalt not steal," "Thou shalt not
   bear false witness," [2792] and others of the same kind?  And with
   respect to the precepts enjoined in the Gospels, no doubt can be
   entertained that very many of these are to be literally observed, as,
   e.g., when our Lord says, "But I say unto you, Swear not at all;"
   [2793] and when He says, "Whosoever looketh upon a woman to lust after
   her, hath committed adultery with her already in his heart;" [2794] the
   admonitions also which are found in the writings of the Apostle Paul,
   "Warn them that are unruly, comfort the feeble-minded, support the
   weak, be patient towards all men," [2795] and very many others.  And
   yet I have no doubt that an attentive reader will, in numerous
   instances, hesitate whether this or that history can be considered to
   be literally true or not; or whether this or that precept ought to be
   observed according to the letter or no.  And therefore great pains and
   labour are to be employed, until every reader reverentially understand
   that he is dealing with divine and not human words inserted in the
   sacred books.

   20.  The understanding, therefore, of holy Scripture which we consider
   ought to be deservedly and consistently maintained, is of the following
   kind.  A certain nation is declared by holy Scripture to have been
   chosen by God upon the earth, which nation has received several names:
   for sometimes the whole of it is termed Israel, and sometimes Jacob;
   and it was divided by Jeroboam son of Nebat into two portions; and the
   ten tribes which were formed under him were called Israel, while the
   two remaining ones (with which were united the tribe of Levi, and that
   which was descended from the royal race of David) was named Judah.  Now
   the whole of the country possessed by that nation, which it had
   received from God, was called Judea, in which was situated the
   metropolis, Jerusalem; and it is called metropolis, being as it were
   the mother of many cities, the names of which you will frequently find
   mentioned here and there in the other books of Scripture, but which are
   collected together into one catalogue in the book of Joshua the son of
   Nun. [2796]

   21.  This, then, being the state of the case, the holy apostle desiring
   to elevate in some degree, and to raise our understanding above the
   earth, says in a certain place, "Behold Israel after the flesh;" [2797]
   by which he certainly means that there is another Israel which is not
   according to the flesh, but according to the Spirit.  And again in
   another passage, "For they are not all Israelites who are of Israel."
   [2798]

   22.  Being taught, then, by him that there is one Israel according to
   the flesh, and another according to the Spirit, when the Saviour says,
   "I am not sent but to the lost sheep of the house of Israel," [2799] we
   do not understand these words as those do who savour of earthly things,
   i.e., the Ebionites, who derive the appellation of "poor" from their
   very name (for "Ebion" means "poor" in Hebrew [2800] ); but we
   understand that there exists a race of souls which is termed "Israel,"
   as is indicated by the interpretation of the name itself:  for Israel
   is interpreted to mean a "mind," or "man seeing God."  The apostle,
   again, makes a similar revelation respecting Jerusalem, saying, "The
   Jerusalem which is above is free, which is the mother of us all."
   [2801]   And in another of his Epistles he says:  "But ye are come unto
   mount Zion, and to the city of the living God, and to the heavenly
   Jerusalem, and to an innumerable company of angels, and to the Church
   of the first-born which is written in heaven." [2802]   If, then, there
   are certain souls in this world who are called Israel, and a city in
   heaven which is called Jerusalem, it follows that those cities which
   are said to belong to the nation of Israel have the heavenly Jerusalem
   as their metropolis; and that, agreeably to this, we understand as
   referring to the whole of Judah (of which also we are of opinion that
   the prophets have spoken in certain mystical narratives), any
   predictions delivered either regarding Judea or Jerusalem, or invasions
   of any kind, which the sacred histories declare to have happened to
   Judea or Jerusalem.  Whatever, then, is either narrated or predicted of
   Jerusalem, must, if we accept the words of Paul as those of Christ
   speaking in him, be understood as spoken in conformity with his opinion
   regarding that city which he calls the heavenly Jerusalem, and all
   those places or cities which are said to be cities of the holy land, of
   which Jerusalem is the metropolis.  For we are to suppose that it is
   from these very cities that the Saviour, wishing to raise us to a
   higher grade of intelligence, promises to those who have well managed
   the money entrusted to them by Himself, that they are to have power
   over ten or five cities.  If, then, the prophecies delivered concerning
   Judea, and Jerusalem, and Judah, and Israel, and Jacob, not being
   understood by us in a carnal sense, signify certain divine mysteries,
   it certainly follows that those prophecies also which were delivered
   either concerning Egypt or the Egyptians, or Babylonia and the
   Babylonians, and Sidon and the Sidonians, are not to be understood as
   spoken of that Egypt which is situated on the earth, or of the earthly
   Babylon, Tyre, or Sidon.  Nor can those predictions which the prophet
   Ezekiel delivered concerning Pharaoh king of Egypt, apply to any man
   who may seem to have reigned over Egypt, as the nature of the passage
   itself declares.  In a similar manner also, what is spoken of the
   prince of Tyre cannot be understood of any man or king of Tyre.  And
   how could we possibly accept, as spoken of a man, what is related in
   many passages of Scripture, and especially in Isaiah, regarding
   Nebuchadnezzar?  For he is not a man who is said to have "fallen from
   heaven," or who was "Lucifer," or who "arose in the morning."  But with
   respect to those predictions which are found in Ezekiel concerning
   Egypt, such as that it is to be destroyed in forty years, so that the
   foot of man should not be found within it, and that it should suffer
   such devastation, that throughout the whole land the blood of men
   should rise to the knees, I do not know that anyone possessed of
   understanding could refer this to that earthly Egypt which adjoins
   Ethiopia.  But let us see whether it may not be understood more
   fittingly in the following manner:  viz., that as there is a heavenly
   Jerusalem and Judea, and a nation undoubtedly which inhabits it, and is
   named Israel; so also it is possible that there are certain localities
   near to these which may seem to be called either Egypt, or Babylon, or
   Tyre, or Sidon, and that the princes of these places, and the souls, if
   there be any, that inhabit them, are called Egyptians, Babylonians,
   Tyrians, and Sidonians.  From whom also, according to the mode of life
   which they lead there, a sort of captivity would seem to result, in
   consequence of which they are said to have fallen from Judea into
   Babylonia or Egypt, from a higher and better condition, or to have been
   scattered into other countries.

   23.  For perhaps as those who, departing this world in virtue of that
   death which is common to all, are arranged, in conformity with their
   actions and deserts--according as they shall be deemed worthy--some in
   the place which is called "hell," [2803] others in the bosom of
   Abraham, and in different localities or mansions; so also from those
   places, as if dying there, if the expression can be used, [2804] do
   they come down from the "upper world" [2805] to this "hell."  For that
   "hell" to which the souls of the dead are conducted from this world,
   is, I believe, on account of this distinction, called the "lower hell"
   by Scripture, as is said in the book of Psalms:  "Thou hast delivered
   my soul from the lowest hell." [2806]   Everyone, accordingly, of those
   who descend to the earth is, according to his deserts, or agreeably to
   the position which he occupied there, ordained to be born in this
   world, in a different country, or among a different nation, or in a
   different mode of life, or surrounded by infirmities of a different
   kind, or to be descended from religious parents, or parents who are not
   religious; so that it may sometimes happen that an Israelite descends
   among the Scythians, and a poor Egyptian is brought down to Judea.  And
   yet our Saviour came to gather together the lost sheep of the house of
   Israel; and as many of the Israelites did not accept His teaching,
   those who belonged to the Gentiles were called.  From which it will
   appear to follow, that those prophecies which are delivered to the
   individual nations ought to be referred rather to the souls, and to
   their different heavenly mansions.  Nay, the narratives of the events
   which are said to have happened either to the nation of Israel, or to
   Jerusalem, or to Judea, when assailed by this or that nation, cannot in
   many instances be understood as having actually [2807] occurred, and
   are much more appropriate to those nations of souls who inhabit that
   heaven which is said to pass away, or who even now are supposed to be
   inhabitants of it.

   If now anyone demand of us clear and distinct declarations on these
   points out of holy Scripture, we must answer that it was the design of
   the Holy Spirit, in those portions which appear to relate the history
   of events, rather to cover and conceal the meaning:  in those passages,
   e.g., where they are said to go down into Egypt, or to be carried
   captive to Babylonia, or when in these very countries some are said to
   be brought to excessive humiliation, and to be placed under bondage to
   their masters; while others, again, in these very countries of their
   captivity, were held in honour and esteem, so as to occupy positions of
   rank and power, and were appointed to the government of provinces;--all
   which things, as we have said, are kept hidden and covered in the
   narratives of holy Scripture, because "the kingdom of heaven is like a
   treasure hid in a field; which when a man findeth, he hideth it, and
   for joy thereof goeth away and selleth all that he hath, and buyeth
   that field." [2808]   By which similitude, consider whether it be not
   pointed out that the very soil and surface, so to speak, of
   Scripture--that is, the literal meaning--is the field, filled with
   plants and flowers of all kinds; while that deeper and profounder
   "spiritual" meaning are the very hidden treasures of wisdom and
   knowledge which the Holy Spirit by Isaiah calls the dark and invisible
   and hidden treasures, for the finding out of which the divine help is
   required:  for God alone can burst the brazen gates by which they are
   enclosed and concealed, and break in pieces the iron bolts and levers
   by which access is prevented to all those things which are written and
   concealed in Genesis respecting the different kinds of souls, and of
   those seeds and generations which either have a close connection with
   Israel [2809] or are widely separated from his descendants; as well as
   what is that descent of seventy souls into Egypt, which seventy souls
   became in that land as the stars of heaven in multitude.  But as not
   all of them were the light of this world--"for all who are of Israel
   are not Israel" [2810] --they grow from being seventy souls to be an
   important people, [2811] and as the "sand by the sea-shore
   innumerable."
     __________________________________________________________________

   [2698] Visibiliter de invisibilibus pronunciare.

   [2699] Principis Christianorum religionis et dogmatis.

   [2700] Satis idonei.

   [2701] Religionem Christianæ doctrinæ.

   [2702] Matt. x. 18.

   [2703] Cf. Matt. xxiv. 14.

   [2704] Cf. Matt. vii. 22, 23.

   [2705] Fortasse minus vera esse viderentur.

   [2706] Salutaria præcepta.

   [2707] Illæ omnes ambitiones Judaicæ.

   [2708] Cf. Hos. iii. 4.  Quoted from the Septuagint.

   [2709] On the Patriarch of the Jews, cf. Milman's History of the Jews,
   vol. ii. p. 399 sq., and vol. iii. p. 7 sq.

   [2710] Deut. xxxii.

   [2711] Deut. xxxii.

   [2712] Deut. xxxii. 21.

   [2713] 1 Cor. i. 26-28.

   [2714] 1 Cor. i. 29.

   [2715] Ps. xlv. 1, 2.

   [2716] [See note infra, Contra Celsum, B. II. cap. xii.  S.]

   [2717] Cf. Ps. lxxii. 7.

   [2718] Ps. lxxii. 8.

   [2719] Cf. Isa. viii. 8, 9.  Quoted from the Septuagint.

   [2720] Cf. Mic. v. 2 with Matt. ii. 6.

   [2721] Cf. Dan. ix. 25.  Ad ducem Christum; "To Messiah the Prince,"
   Auth. Vers.

   [2722] The allusion is perhaps to Job xli. 1.

   [2723] Divino, ut ita dixerim, cothurno.

   [2724] "Nam et inter ipsos homines ab alio minus, ab alio amplius
   consideratur:  plus vero ab omni homine, qui in terris est, quis-quis
   ille est coeli habitator, agnoscitur."  The translation of Rufinus, as
   Redepenning remarks, seems very confused.  Probably also the text is
   corrupt.  The Greek without doubt gives the genuine thought of Origen.
   By omitting the ab we approximate to the Greek, and get:  "but he,
   whoever he be, who is inhabitant of heaven, is better known than any
   man who is on the earth;" or according to the punctuation in the old
   editions, "but he who is inhabitant of heaven is better known than any
   man on earth, whoever he be."

   [2725] In vilioribus et incomptis verborum vasculis.

   [2726] Cf. 2 Cor. iv. 7.

   [2727] Ad fidem credulitatemque.

   [2728] 1 Cor. ii. 6.

   [2729] Temporibus eternis.

   [2730] Male.

   [2731] Cf. Zech. ix. 10.

   [2732] Cf. Isa. vii. 15.

   [2733] Ut priusquam cognosceret proferre malum, eligeret bonum.

   [2734] Contra jus fasque.

   [2735] Cf. Jer. xv. 14.

   [2736] Cf. Ex. xx. 5.

   [2737] Cf. 1 Sam. xv. 11.

   [2738] Cf. Isa. xlv. 7.

   [2739] Cf. Amos iii. 6.

   [2740] Cf. Mic. i. 12.

   [2741] Cf. 1 Sam. xvi. 14; xviii. 10.

   [2742] The text, as it stands, is probably corrupt:  "Propter quod
   conabimur pro mediocritate sensus nostri his, qui credunt Scripturas
   sanctas non humana verba aliqua esse composita, sed Sancti Spiritus
   inspiratione conscripta, et voluntate Dei patris per unigenitum filium
   suum Jesum Christum nobis quoque esse tradita et commissa, quæ nobis
   videntur, recta via intelligentiæ observantibus, demonstrare illam
   regulam et disciplinam, quam ab Jesu Christo traditam sibi apostoli per
   successionem posteris quoque suis, sanctam ecclesiam docentibus,
   tradiderunt."

   [2743] Dispensationes.

   [2744] Religiosius.

   [2745] Contra fas.

   [2746] Sacramenta quædam.

   [2747] Fas.

   [2748] Cf. 1 Cor. ii. 16 and 12, 13.

   [2749] Tantam occultationem ineffabilium sacramentorum.

   [2750] Per breve quoddam receptaculum.

   [2751] Immensæ lucis claritas.

   [2752] Luke xi. 52.

   [2753] Cf. Prov. xxii. 20, 21.  The Masoretic text reads, kkyrvhl .trv
   tvts"mb (sysls, keri) svsls kkl ytvtk 'lh .kkychlsl tm' syrm' vyshl tm'
   yr"m' tsq

   [2754] 1 Cor. ii. 6, 7.

   [2755] Largitione.

   [2756] [Hermas, vol. ii. pp. 3, 8, 12, this series.  Origen seems to
   overrule this contempt of a minority; and, what is more strange, he
   appears to have accepted the fiction of the Pauline Hermas as authentic
   history.  How naturally this became the impression in the East has been
   explained; and the De Principiis, it must not be forgotten, was not the
   product of the author's mature mind.]

   [2757] Consquentia historialis intelligentiæ.

   [2758] Metretes.

   [2759] Cf. 1 Cor. ix. 9 and Deut. xxv. 4.

   [2760] Cf. 1 Cor. ix. 9, 10.

   [2761] Cf. 1 Cor. ii. 7.

   [2762] In figurâ.  Greek (text. recept.) tupoi.  Lachmann reads
   tupikos.

   [2763] 1 Cor. x. 11.

   [2764] 1 Cor. x. 4.

   [2765] Cf. Ex. xxv. 40 and Heb. viii. 5.

   [2766] Gal. iv. 21-24.

   [2767] Col. ii. 16.

   [2768] Heb. viii. 5.

   [2769] Rom. xi. 4; cf. 1 Kings xix. 18.

   [2770] Quæ inter homines, vel de hominibus geruntur.

   [2771] Figuraliter describebant.

   [2772] Intercapedines.

   [2773] Ut ita celsioris cujusdam et eminentioris tramitis per angusti
   callis ingressum immensam divinæ scientiæ latitudinem pandat.

   [2774] Consequenter, alii "convenienter."

   [2775] Lignum.

   [2776] [See note, p. 262, supra.  See also Dr. Lee, The Inspiration of
   Holy Scripture, pp. 523-527.  S.]

   [2777] Inconsequens.

   [2778] Cf. Gen. xvii. 14.

   [2779] Tragelaphus; "wild goat," Auth. Vers. Deut. xiv. 5; Heb. vq',
   hapax leg.

   [2780] Gryphus; "ossifrage," Auth. Vers. Lev. xi. 13; Heb. srph.

   [2781] Opinatissimâ.

   [2782] Cf. Ex. xvi. 29.

   [2783] Ulnas.

   [2784] Jer. xvii. 21.

   [2785] Luke x. 4.

   [2786] Luke x. 4.

   [2787] 1 Cor. vii. 18.

   [2788] Secundo vero, quid obesset, si obscoenitatis vitandæ causa ejus,
   quæ ex circumcisione est, posset aliquis revocare præputium?

   [2789] Duplici spelunca.

   [2790] Cf. Gen. xlviii. 22 and Josh. xxiv. 32.

   [2791] Cf. Ex. xx. 12 and Eph. vi. 2, 3.

   [2792] Cf. Ex. xx. 13-16.

   [2793] Cf. Matt. v. 34.

   [2794] Matt. v. 28.

   [2795] 1 Thess. v. 14.

   [2796] In libro Jesu Naue.

   [2797] 1 Cor. x. 18.

   [2798] Rom. ix. 6.

   [2799] Matt. xv. 24.

   [2800] Ebion, Heb. nvyv', (from hv', to desire), lit. "wishing,"
   "desiring;" secondarily, "poor."

   [2801] Gal. iv. 26.

   [2802] Cf. Heb. xii. 22, 23.

   [2803] Infernus.

   [2804] Velut illic, si dici potest, morientes.

   [2805] A superis.

   [2806] Cf. Ps. xxx. 3. and Deut. xxxii. 22.

   [2807] Corporaliter.

   [2808] Matt. xiii. 44.

   [2809] Ad propinquitatem pertinent Israel.

   [2810] Rom. ix. 6.

   [2811] Ex ipsis Septuaginta animabus fiunt aliqui.
     __________________________________________________________________

   Translated from the Greek.

   Chapter I.--On the Inspiration of Holy Scripture, and How the Same is
   to be Read and Understood, and What is the Reason of the Uncertainty in
   it; and of the Impossibility or Irrationality of Certain Things in it,
   Taken According to the Letter.

   (The translation from the Greek is designedly literal, that the
   difference between the original and the paraphrase of Rufinus may be
   more clearly seen.)

   1.  Since, in our investigation of matters of such importance, not
   satisfied with the common opinions, and with the clear evidence of
   visible things, [2812] we take in addition, for the proof of our
   statements, testimonies from what are believed by us to be divine
   writings, viz., from that which is called the Old Testament, and that
   which is styled the New, and endeavour by reason to confirm our faith;
   and as we have not yet spoken of the Scriptures as divine, come and let
   us, as if by way of an epitome, treat of a few points respecting them,
   laying down those reasons which lead us to regard them as divine
   writings.  And before making use of the words of the writings
   themselves, and of the things which are exhibited in them, we must make
   the following statement regarding Moses and Jesus Christ,--the lawgiver
   of the Hebrews, and the Introducer of the saving doctrines according to
   Christianity.  For, although there have been very many legislators
   among the Greeks and Barbarians, and teachers who announced opinions
   which professed to be the truth, we have heard of no legislator who was
   able to imbue other nations with a zeal for the reception of his words;
   and although those who professed to philosophize about truth brought
   forward a great apparatus of apparent logical demonstration, no one has
   been able to impress what was deemed by him the truth upon other
   nations, or even on any number of persons worth mentioning in a single
   nation.  And yet not only would the legislators have liked to enforce
   those laws which appeared to be good, if possible, upon the whole human
   race, but the teachers also to have spread what they imagined to be
   truth everywhere throughout the world.  But as they were unable to call
   men of other languages and from many nations to observe their laws, and
   accept their teaching, they did not at all attempt to do this,
   considering not unwisely the impossibility of such a result happening
   to them.  Whereas all Greece, and the barbarous part of our world,
   contains innumerable zealots, who have deserted the laws of their
   fathers and the established gods, for the observance of the laws of
   Moses and the discipleship of the words of Jesus Christ; although those
   who clave to the law of Moses were hated by the worshippers of images,
   and those who accepted the words of Jesus Christ were exposed, in
   addition, to the danger of death.

   2.  And if we observe how powerful the word has become in a very few
   years, notwithstanding that against those who acknowledged Christianity
   conspiracies were formed, and some of them on its account put to death,
   and others of them lost their property, and that, notwithstanding the
   small number of its teachers, [2813] it was preached everywhere
   throughout the world, so that Greeks and Barbarians, wise and foolish,
   gave themselves up to the worship that is through Jesus, [2814] we have
   no difficulty in saying that the result is beyond any human power,
   [2815] Jesus having taught with all authority and persuasiveness that
   His word should not be overcome; so that we may rightly regard as
   oracular responses [2816] those utterances of His, such as, "Ye shall
   be brought before governors and kings for My sake, for a testimony
   against them and the Gentiles;" [2817] and, "Many shall say unto Me in
   that day, Lord, Lord, have we not eaten in Thy name, and drunk in Thy
   name, and in Thy name cast out devils?  And I shall say unto them,
   Depart from Me, ye workers of iniquity, I never knew you." [2818]   Now
   it was perhaps (once) probable that, in uttering these words, He spoke
   them in vain, so that they were not true; but when that which was
   delivered with so much authority has come to pass, it shows that God,
   having really become man, delivered to men the doctrines of salvation.
   [2819]

   3.  And what need is there to mention also that it was predicted of
   Christ [2820] that then would the rulers fail from Judah, and the
   leaders from his thighs, [2821] when He came for whom it is reserved
   (the kingdom, namely); and that the expectation of the Gentiles should
   dwell in the land? [2822]   For it is clearly manifest from the
   history, and from what is seen at the present day, that from the times
   of Jesus there were no longer any who were called kings of the Jews;
   [2823] all those Jewish institutions on which they prided themselves--I
   mean those arrangements relating to the temple and the altar, and the
   offering of the service, and the robes of the high priest having been
   destroyed.  For the prophecy was fulfilled which said, "The children of
   Israel shall sit many days, there being no king, nor ruler, nor
   sacrifice, nor altar, nor priesthood, nor responses." [2824]   And
   these predictions we employ to answer those who, in their perplexity as
   to the words spoken in Genesis by Jacob to Judah, assert that the
   Ethnarch, [2825] being of the race of Judah, is the ruler of the
   people, and that there will not fail some of his seed, until the advent
   of that Christ whom they figure to their imagination.  But if "the
   children of Israel are to sit many days without a king, or ruler, or
   altar, or priesthood, or responses;" and if, since the temple was
   destroyed, there exists no longer sacrifice, nor altar, nor priesthood,
   it is manifest that the ruler has failed out of Judah, and the leader
   from between his thighs.  And since the prediction declares that "the
   ruler shall not fail from Judah, and the leader from between his
   thighs, until what is reserved for Him shall come," it is manifest that
   He is come to whom (belongs) what is reserved--the expectation of the
   Gentiles.  And this is clear from the multitude of the heathen who have
   believed on God through Jesus Christ.

   4.  And in the song in Deuteronomy, [2826] also, it is prophetically
   made known that, on account of the sins of the former people, there was
   to be an election of foolish nations, which has been brought to pass by
   no other than by Jesus.  "For they," He says, "moved Me to jealousy
   with that which is not God, they have provoked Me to anger with their
   idols; and I will move them to jealousy with those which are not a
   people, and will provoke them to anger with a foolish nation." [2827]
   Now it is possible to understand with all clearness how the Hebrews,
   who are said to have moved God to jealousy by that which is not God,
   and to have provoked Him to anger by their idols, were (themselves)
   aroused to jealousy by that which was not a people--the foolish nation,
   namely, which God chose by the advent of Jesus Christ and His
   disciples.  We see, indeed, "our calling, that not many wise men after
   the flesh, not many mighty, not many noble (are called); but God hath
   chosen the foolish things of the world to confound the wise; and base
   things, and things that are despised, hath God chosen, and things that
   are not, to bring to nought the things which formerly existed;" [2828]
   and let not the Israel according to the flesh, which is called by the
   apostle "flesh," boast in the presence of God.

   5.  And what are we to say regarding the prophecies of Christ in the
   Psalms, there being a certain ode with the superscription "For the
   Beloved," [2829] whose" tongue" is said to be the "pen of a ready
   writer, who is fairer than the sons of men," since "grace was poured on
   His lips?"  For a proof that grace was poured on His lips is this, that
   although the period of His teaching was short--for He taught somewhere
   about a year and a few months--the world has been filled with his
   teaching, and with the worship of God (established) through Him.  For
   there arose "in His days righteousness and abundance of peace," [2830]
   which abides until the consummation, which has been called the taking
   away of the moon; and He continues "ruling from sea to sea, and from
   the rivers to the ends of the earth." [2831]   And to the house of
   David has been given a sign:  for the Virgin bore, and was pregnant,
   [2832] and brought forth a son, and His name is Emmanuel, which is,
   "God with us;" and as the same prophet says, the prediction has been
   fulfilled, "God (is) with us; know it, O nations, and be overcome; ye
   who are strong, be vanquished:" [2833]   for we of the heathen have
   been overcome and vanquished, we who have been taken by the grace of
   His teaching.  The place also of His birth has been foretold in (the
   prophecies of) Micah:  "For thou, Bethlehem," he says, "land of Judah,
   art by no means the least among the rulers of Judah; for out of thee
   shall come forth a Ruler, who shall rule My people Israel." [2834]
   And according to Daniel, seventy weeks were fulfilled until (the coming
   of) Christ the Ruler. [2835]   And He came, who, according to Job,
   [2836] has subdued the great fish, [2837] and has given power to His
   true disciples to tread upon serpents and scorpions, and all the power
   of the enemy, [2838] without sustaining any injury from them.  And let
   one notice also the universal advent of the apostles sent by Jesus to
   announce the Gospel, and he will see both that the undertaking was
   beyond human power, and that the commandment came from God.  And if we
   examine how men, on hearing new doctrines, and strange words, yielded
   themselves up to these teachers, being overcome, amid the very desire
   to plot against them, by a divine power that watched over these
   (teachers), we shall not be incredulous as to whether they also wrought
   miracles, God bearing witness to their words both by signs, and
   wonders, and divers miracles.

   6.  And while we thus briefly [2839] demonstrate the deity of Christ,
   and (in so doing) make use of the prophetic declarations regarding Him,
   we demonstrate at the same time that the writings which prophesied of
   Him were divinely inspired; and that those documents which announced
   His coming and His doctrine were given forth with all power and
   authority, and that on this account they obtained the election from the
   Gentiles. [2840]   We must say, also, that the divinity of the
   prophetic declarations, and the spiritual nature of the law of Moses,
   shone forth after the advent of Christ.  For before the advent of
   Christ it was not altogether possible to exhibit manifest proofs of the
   divine inspiration of the ancient Scripture; whereas His coming led
   those who might suspect the law and the prophets not to be divine, to
   the clear conviction that they were composed by (the aid of) heavenly
   grace.  And he who reads the words of the prophets with care and
   attention, feeling by the very perusal the traces of the divinity
   [2841] that is in them, will be led by his own emotions to believe that
   those words which have been deemed to be the words of God are not the
   compositions of men.  The light, moreover, which was contained in the
   law of Moses, but which had been concealed by a veil, shone forth at
   the advent of Jesus, the veil being taken away, and those blessings,
   the shadow of which was contained in the letter, coming forth gradually
   to the knowledge (of men).

   7.  It would be tedious now to enumerate the most ancient prophecies
   respecting each future event, in order that the doubter, being
   impressed by their divinity, may lay aside all hesitation and
   distraction, and devote himself with his whole soul to the words of
   God.  But if in every part of the Scriptures the superhuman element of
   thought [2842] does not seem to present itself to the uninstructed,
   that is not at all wonderful for, with respect to the works of that
   providence which embraces the whole world, some show with the utmost
   clearness that they are works of providence, while others are so
   concealed as to seem to furnish ground for unbelief with respect to
   that God who orders all things with unspeakable skill and power.  For
   the artistic plan [2843] of a providential Ruler is not so evident in
   those matters belonging to the earth, as in the case of the sun, and
   moon, and stars; and not so clear in what relates to human occurrences,
   as it is in the souls and bodies of animals,--the object and reason of
   the impulses, and phantasies and natures of animals, and the structure
   of their bodies, being carefully ascertained by those who attend to
   these things. [2844]   But as (the doctrine of) providence is not at
   all weakened [2845] (on account of those things which are not
   understood) in the eyes of those who have once honestly accepted it, so
   neither is the divinity of Scripture, which extends to the whole of it,
   (lost) on account of the inability of our weakness to discover in every
   expression the hidden splendour of the doctrines veiled in common and
   unattractive phraseology. [2846]   For we have the treasure in earthen
   vessels, that the excellency of the power of God may shine forth, and
   that it may not be deemed to proceed from us (who are but) human
   beings.  For if the hackneyed [2847] methods of demonstration (common)
   among men, contained in the books (of the Bible), had been successful
   in producing conviction; then our faith would rightly have been
   supposed to rest on the wisdom of men, and not on the power of God; but
   now it is manifest to everyone who lifts up his eyes, that the word and
   preaching have not prevailed among the multitude "by persuasive words
   of wisdom, but by demonstration of the Spirit and of power." [2848]
   Wherefore, since a celestial or even a super-celestial power compels us
   to worship the only Creator, let us leave the doctrine of the beginning
   of Christ, i.e., the elements, [2849] and endeavour to go on to
   perfection, in order that the wisdom spoken to the perfect may be
   spoken to us also.  For he who possesses it promises to speak wisdom
   among them that are perfect, but another wisdom than that of this
   world, and of the rulers of this world, which is brought to nought.
   And this wisdom will be distinctly stamped [2850] upon us, and will
   produce a revelation of the mystery that was kept silent in the eternal
   ages, [2851] but now has been manifested through the prophetic
   Scriptures, and the appearance of our Lord and Saviour Jesus Christ, to
   whom be glory for ever and ever.  Amen.

   8.  Having spoken thus briefly [2852] on the subject of the divine
   inspiration of the holy Scriptures, it is necessary to proceed to the
   (consideration of the) manner in which they are to be read and
   understood, seeing numerous errors have been committed in consequence
   of the method in which the holy documents [2853] ought to be examined;
   [2854] not having been discovered by the multitude.  For both the
   hardened in heart, and the ignorant persons [2855] belonging to the
   circumcision, have not believed on our Saviour, thinking that they are
   following the language of the prophecies respecting Him, and not
   perceiving in a manner palpable to their senses [2856] that He had
   proclaimed liberty to the captives, nor that He had built up what they
   truly consider the city of God, nor cut off "the chariots of Ephraim,
   and the horse from Jerusalem," [2857] nor eaten butter and honey, and,
   before knowing or preferring the evil, had selected the good. [2858]
   And thinking, moreover, that it was prophesied that the wolf--the
   four-footed animal--was to feed with the lamb, and the leopard to lie
   down with the kid, and the calf and bull and lion to feed together,
   being led by a little child, and that the ox and bear were to pasture
   together, their young ones growing up together, and that the lion was
   to eat straw like the ox: [2859]   seeing none of these things visibly
   accomplished during the advent of Him who is believed by us to be
   Christ, they did not accept our Lord Jesus; but, as having called
   Himself Christ improperly, [2860] they crucified Him.  And those
   belonging to heretical sects reading this (statement), "A fire has been
   kindled in Mine anger;" [2861] and this, "I am a jealous God, visiting
   the iniquities of the fathers upon the children unto the third and
   fourth generation;" [2862] and this, "I repent of having anointed Saul
   to be king;" [2863] and this, "I am a God that maketh peace, and
   createth evil;" [2864] and, among others, this, "There is not
   wickedness in the city which the Lord hath not done;" [2865] and again
   this, "Evils came down from the Lord upon the gates of Jerusalem;"
   [2866] and, "An evil spirit from the Lord plagued Saul;" [2867] and
   countless other passages like these--they have not ventured to
   disbelieve these as the Scriptures of God; but believing them to be the
   (words) of the Demiurge, whom the Jews worship, they thought that as
   the Demiurge was an imperfect and unbenevolent God, the Saviour had
   come to announce a more perfect Deity, who, they say, is not the
   Demiurge, being of different opinions regarding Him; and having once
   departed from the Demiurge, who is the only uncreated God, they have
   given themselves up to fictions, inventing to themselves hypotheses,
   according to which they imagine that there are some things which are
   visible, and certain other things which are not visible, all which are
   the fancies of their own minds.  And yet, indeed, the more simple among
   those who profess to belong to the Church have supposed that there is
   no deity greater than the Demiurge, being right in so thinking, while
   they imagine regarding Him such things as would not be believed of the
   most savage and unjust of mankind.

   9.  Now the cause, in all the points previously enumerated, of the
   false opinions, and of the impious statements or ignorant assertions
   [2868] about God, appears to be nothing else than the not understanding
   the Scripture according to its spiritual meaning, but the
   interpretation of it agreeably to the mere letter.  And therefore, to
   those who believe that the sacred books are not the compositions of
   men, but that they were composed by inspiration [2869] of the Holy
   Spirit, agreeably to the will of the Father of all things through Jesus
   Christ, and that they have come down to us, we must point out the ways
   (of interpreting them) which appear (correct) to us, who cling to the
   standard [2870] of the heavenly Church of Jesus Christ according to the
   succession of the apostles.  Now, that there are certain mystical
   economies made known by the holy Scriptures, all--even the most simple
   of those who adhere to the word--have believed; but what these are,
   candid and modest individuals confess that they know not.  If, then,
   one were to be perplexed about the intercourse of Lot with his
   daughters, and about the two wives of Abraham, and the two sisters
   married to Jacob, and the two handmaids who bore him children, they can
   return no other answer than this, that these are mysteries not
   understood by us.  Nay, also, when the (description of the) fitting out
   of the tabernacle is read, believing that what is written is a type,
   [2871] they seek to adapt what they can to each particular related
   about the tabernacle,--not being wrong so far as regards their belief
   that the tabernacle is a type of something, but erring sometimes in
   adapting the description of that of which the tabernacle is a type, to
   some special thing in a manner worthy of Scripture.  And all the
   history that is considered to tell of marriages, or the begetting of
   children, or of wars, or any histories whatever that are in circulation
   among the multitude, they declare to be types; but of what in each
   individual instance, partly owing to their habits not being thoroughly
   exercised--partly, too, owing to their precipitation--sometimes, even
   when an individual does happen to be well trained and clear-sighted,
   owing to the excessive difficulty of discovering things on the part of
   men,--the nature of each particular regarding these (types) is not
   clearly ascertained.

   10.  And what need is there to speak of the prophecies, which we all
   know to be filled with enigmas and dark sayings?  And if we come to the
   Gospels, the exact understanding of these also, as being the mind of
   Christ, requires the grace that was given to him who said, "But we have
   the mind of Christ, that we might know the things freely given to us by
   God.  Which things also we speak, not in the words which man's wisdom
   teacheth, but which the Spirit teacheth." [2872]   And who, on reading
   the revelations made to John, would not be amazed at the unspeakable
   mysteries therein concealed, and which are evident (even) to him who
   does not comprehend what is written?  And to what person, skilful in
   investigating words, would the Epistles of the Apostles seem to be
   clear and easy of understanding, since even in them there are countless
   numbers of most profound ideas, which, (issuing forth) as by an
   aperture, admit of no rapid comprehension? [2873]   And therefore,
   since these things are so, and since innumerable individuals fall into
   mistakes, it is not safe in reading (the Scriptures) to declare that
   one easily understands what needs the key of knowledge, which the
   Saviour declares is with the lawyers.  And let those answer who will
   not allow that the truth was with these before the advent of Christ,
   how the key of knowledge is said by our Lord Jesus Christ to be with
   those who, as they allege, had not the books which contain the secrets
   [2874] of knowledge, and perfect mysteries. [2875]   For His words run
   thus:  "Woe unto you, ye lawyers! for ye have taken away the key of
   knowledge:  ye have not entered in yourselves, and them that were
   entering in ye hindered." [2876]

   11.  The way, then, as it appears to us, in which we ought to deal with
   the Scriptures, and extract from them their meaning, is the following,
   which has been ascertained from the Scriptures themselves.  By Solomon
   in the Proverbs we find some such rule as this enjoined respecting the
   divine doctrines of Scripture: [2877]   "And do thou portray them in a
   threefold manner, in counsel and knowledge, to answer words of truth to
   them who propose them to thee." [2878]   The individual ought, then, to
   portray the ideas of holy Scripture in a threefold manner upon his own
   soul; in order that the simple man may be edified by the "flesh," as it
   were, of the Scripture, for so we name the obvious sense; while he who
   has ascended a certain way (may be edified) by the "soul," as it were.
   The perfect man, again, and he who resembles those spoken of by the
   apostle, when he says, "We speak wisdom among them that are perfect,
   but not the wisdom of the world, nor of the rulers of this world, who
   come to nought; but we speak the wisdom of God in a mystery, the hidden
   wisdom, which God hath ordained before the ages, unto our glory,"
   [2879]   (may receive edification) from the spiritual law, which has a
   shadow of good things to come.  For as man consists of body, and soul,
   and spirit, so in the same way does Scripture, which has been arranged
   to be given by God for the salvation of men.  And therefore we deduce
   this also from a book which is despised by some--The Shepherd--in
   respect of the command given to Hermas to write two books, and after so
   doing to announce to the presbyters of the Church what he had learned
   from the Spirit.  The words are as follows:  "You will write two books,
   and give one to Clement, and one to Grapte.  And Grapte shall admonish
   the widows and the orphans, and Clement will send to the cities abroad,
   while you will announce to the presbyters of the Church."  Now Grapte,
   who admonishes the widows and the orphans, is the mere letter (of
   Scripture), which admonishes those who are yet children in soul, and
   not able to call God their Father, and who are on that account styled
   orphans,--admonishing, moreover, those who no longer have an unlawful
   bridegroom, [2880] but who remain widows, because they have not yet
   become worthy of the (heavenly) Bridegroom; while Clement, who is
   already beyond the letter, is said to send what is written to the
   cities abroad, as if we were to call these the "souls," who are above
   (the influence of) bodily (affections) and degraded [2881] ideas,--the
   disciple of the Spirit himself being enjoined to make known, no longer
   by letters, but by living words, to the presbyters of the whole Church
   of God, who have become grey [2882] through wisdom.

   12.  But as there are certain passages of Scripture which do not at all
   contain the "corporeal" sense, as we shall show in the following
   (paragraphs), there are also places where we must seek only for the
   "soul," as it were, and "spirit" of Scripture.  And perhaps on this
   account the water-vessels containing two or three firkins a-piece are
   said to lie for the purification of the Jews, as we read in the Gospel
   according to John:  the expression darkly intimating, with respect to
   those who (are called) by the apostle "Jews" secretly, that they are
   purified by the word of Scripture, receiving sometimes two firkins,
   i.e., so to speak, the "psychical" and "spiritual" sense; and sometimes
   three firkins, since some have, in addition to those already mentioned,
   also the "corporeal" sense, which is capable of (producing)
   edification.  And six water-vessels are reasonably (appropriate) to
   those who are purified in the world, which was made in six days--the
   perfect number.  That the first "sense," then, is profitable in this
   respect, that it is capable of imparting edification, is testified by
   the multitudes of genuine and simple believers; while of that
   interpretation which is referred back to the "soul," there is an
   illustration in Paul's first Epistle to the Corinthians.  The
   expression is, "Thou shalt not muzzle the mouth of the ox that treadeth
   out the corn;" [2883] to which he adds, "Doth God take care of oxen? or
   saith He it altogether for our sakes?  For our sakes, no doubt, this
   was written:  that he that plougheth should plough in hope, and that he
   who thresheth, in hope of partaking." [2884]   And there are numerous
   interpretations adapted to the multitude which are in circulation, and
   which edify those who are unable to understand profounder meanings, and
   which have somewhat the same character.

   13.  But the interpretation is "spiritual," when one is able to show of
   what heavenly things the Jews "according to the flesh" served as an
   example and a shadow, and of what future blessings the law contains a
   shadow.  And, generally, we must investigate, according to the
   apostolic promise, "the wisdom in a mystery, the hidden wisdom which
   God ordained before the world for the glory" of the just, which "none
   of the princes of this world knew." [2885]   And the same apostle says
   somewhere, after referring to certain events mentioned as occurring in
   Exodus and Numbers, "that these things happened to them figuratively,
   but that they were written on our account, on whom the ends of the
   world are come." [2886]   And he gives an opportunity for ascertaining
   of what things these were patterns, when he says:  "For they drank of
   the spiritual Rock that followed them, and that Rock was Christ."
   [2887]   And in another Epistle, when sketching the various matters
   relating to the tabernacle, he used the words:  "Thou shalt make
   everything according to the pattern showed thee in the mount." [2888]
   Moreover, in the Epistle to the Galatians, as if upbraiding those who
   think that they read the law, and yet do not understand it, judging
   that those do not understand it who do not reflect that allegories are
   contained under what is written, he says:  "Tell me, ye that desire to
   be under the law, do ye not hear the law?  For it is written, Abraham
   had two sons; the one by the bond-maid, the other by the free woman.
   But he who was by the bond-maid was born according to the flesh; but he
   of the free woman was by promise.  Which things are an allegory: [2889]
     for these are the two covenants," and so on.  Now we must carefully
   observe each word employed by him.  He says:  "Ye who desire to be
   under the law," not "Ye that are under the law;" and, "Do ye not
   hearthe law?"--"hearing" being understood to mean "comprehending" and
   "knowing."  And in the Epistle to the Colossians, briefly abridging the
   meaning of the whole legislation, he says:  "Let no man therefore judge
   you in meat, or in drink, or in respect of a festival, or of a new
   moon, or of Sabbaths, which are a shadow of things to come." [2890]
   Moreover, in the Epistle to the Hebrews, discoursing of those who
   belong to the circumcision, he writes:  "who serve for an ensample and
   shadow of heavenly things." [2891]   Now it is probable that, from
   these illustrations, those will entertain no doubt with respect to the
   five books of Moses, who have once given in their adhesion to the
   apostle, as divinely inspired; [2892] but do you wish to know, with
   regard to the rest of the history, if it also happened as a pattern?
   We must note, then, the expression in the Epistle to the Romans, "I
   have left to myself seven thousand men, who have not bowed the knee to
   Baal," [2893] quoted from the third book of Kings, which Paul has
   understood as equivalent (in meaning) to those who are Israelites
   according to election, because not only were the Gentiles benefited by
   the advent of Christ, but also certain of the race of God. [2894]

   14.  This being the state of the case, we have to sketch what seem to
   us to be the marks of the (true) understanding of Scriptures.  And, in
   the first place, this must be pointed out, that the object of the
   Spirit, which by the providence of God, through the Word who was in the
   beginning with God, illuminated the ministers of truth, the prophets
   and apostles, was especially (the communication) of ineffable mysteries
   regarding the affairs of men (now by men I mean those souls that make
   use of bodies), in order that he who is capable of instruction may by
   investigation, and by devoting himself to the study of the profundities
   of meaning contained in the words, become a participator of all the
   doctrines of his counsel.  And among those matters which relate to
   souls (who cannot otherwise obtain perfection apart from the rich and
   wise truth of God), the (doctrines) belonging to God and His
   only-begotten Son are necessarily laid down as primary, viz., of what
   nature He is, and in what manner He is the Son of God, and what are the
   causes of His descending even to (the assumption of) human flesh, and
   of complete humanity; and what, also, is the operation of this (Son),
   and upon whom and when exercised.  And it was necessary also that the
   subject of kindred beings, and other rational creatures, both those who
   are divine and those who have fallen from blessedness, together with
   the reasons of their fall, should be contained in the divine teaching;
   and also that of the diversities of souls, and of the origin of these
   diversities, and of the nature of the world, and the cause of its
   existence.  We must learn also the origin of the great and terrible
   wickedness which overspreads the earth, and whether it is confined to
   this earth only, or prevails elsewhere.  Now, while these and similar
   objects were present to the Spirit, who enlightened the souls of the
   holy ministers of the truth, there was a second object, for the sake of
   those who were unable to endure the fatigue of investigating matters so
   important, viz., to conceal the doctrine relating to the previously
   mentioned subjects, in expressions containing a narrative which
   conveyed an announcement regarding the things of the visible creation,
   [2895] the creation of man, and the successive descendants of the first
   men until they became numerous; and other histories relating the acts
   of just men, and the sins occasionally committed by these same men as
   being human beings, and the wicked deeds, both of unchastity and vice,
   committed by sinful and ungodly men.  And what is most remarkable, by
   the history of wars, and of the victors, and the vanquished, certain
   mysteries are indicated to those who are able to test these
   statements.  And more wonderful still, the laws of truth are predicted
   by the written legislation;--all these being described in a connected
   series, with a power which is truly in keeping with the wisdom of God.
   For it was intended that the covering also of the spiritual truths--I
   mean the "bodily" part of Scripture--should not be without profit in
   many cases, but should be capable of improving the multitude, according
   to their capacity.

   15.  But since, if the usefulness of the legislation, and the sequence
   and beauty [2896] of the history, were universally evident of itself,
   [2897] we should not believe that any other thing could be understood
   in the Scriptures save what was obvious, the word of God has arranged
   that certain stumbling-blocks, as it were, and offences, and
   impossibilities, should be introduced into the midst of the law and the
   history, in order that we may not, through being drawn away in all
   directions by the merely attractive nature of the language, [2898]
   either altogether fall away from the (true) doctrines, as learning
   nothing worthy of God, or, by not departing from the letter, come to
   the knowledge of nothing more divine.  And this also we must know, that
   the principal aim being to announce the "spiritual" connection in those
   things that are done, and that ought to be done, where the Word found
   that things done according to the history could be adapted to these
   mystical senses, He made use of them, concealing from the multitude the
   deeper meaning; but where, in the narrative of the development of
   super-sensual things, [2899] there did not follow the performance of
   those certain events, which was already indicated by the mystical
   meaning, the Scripture interwove in the history (the account of) some
   event that did not take place, sometimes what could not have happened;
   sometimes what could, but did not.  And sometimes a few words are
   interpolated which are not true in their literal acceptation, [2900]
   and sometimes a larger number.  And a similar practice also is to be
   noticed with regard to the legislation, in which is often to be found
   what is useful in itself, and appropriate to the times of the
   legislation; and sometimes also what does not appear to be of utility;
   and at other times impossibilities are recorded for the sake of the
   more skilful and inquisitive, in order that they may give themselves to
   the toil of investigating what is written, and thus attain to a
   becoming conviction of the manner in which a meaning worthy of God must
   be sought out in such subjects.

   16.  It was not only, however, with the (Scriptures composed) before
   the advent (of Christ) that the Spirit thus dealt; but as being the
   same Spirit, and (proceeding) from the one God, He did the same thing
   both with the evangelists and the apostles,--as even these do not
   contain throughout a pure history of events, which are interwoven
   indeed according to the letter, but which did not actually occur.
   [2901]   Nor even do the law and the commandments wholly convey what is
   agreeable to reason.  For who that has understanding will suppose that
   the first, and second, and third day, and the evening and the morning,
   existed without a sun, and moon, and stars? and that the first day was,
   as it were, also without a sky?  And who is so foolish as to suppose
   that God, after the manner of a husbandman, planted a paradise in Eden,
   towards the east, and placed in it a tree of life, visible and
   palpable, so that one tasting of the fruit by the bodily teeth obtained
   life? and again, that one was a partaker of good and evil by
   masticating what was taken from the tree?  And if God is said to walk
   in the paradise in the evening, and Adam to hide himself under a tree,
   I do not suppose that anyone doubts that these things figuratively
   indicate certain mysteries, the history having taken place in
   appearance, and not literally. [2902]   Cain also, when going forth
   from the presence of God, certainly appears to thoughtful men as likely
   to lead the reader to inquire what is the presence of God, and what is
   the meaning of going out from Him.  And what need is there to say more,
   since those who are not altogether blind can collect countless
   instances of a similar kind recorded as having occurred, but which did
   not literally [2903] take place?  Nay, the Gospels themselves are
   filled with the same kind of narratives; e.g., the devil leading Jesus
   up into a high mountain, in order to show him from thence the kingdoms
   of the whole world, and the glory of them.  For who is there among
   those who do not read such accounts carelessly, that would not condemn
   those who think that with the eye of the body--which requires a lofty
   height in order that the parts lying (immediately) under and adjacent
   may be seen--the kingdoms of the Persians, and Scythians, and Indians,
   and Parthians, were beheld, and the manner in which their princes are
   glorified among men?  And the attentive reader may notice in the
   Gospels innumerable other passages like these, so that he will be
   convinced that in the histories that are literally recorded,
   circumstances that did not occur are inserted.

   17.  And if we come to the legislation of Moses, many of the laws
   manifest the irrationality, and others the impossibility, of their
   literal [2904] observance.  The irrationality (in this), that the
   people are forbidden to eat vultures, although no one even in the
   direst famines was (ever) driven by want to have recourse to this bird;
   and that children eight days old, which are uncircumcised, are ordered
   to be exterminated from among their people, it being necessary, if the
   law were to be carried out at all literally with regard to these, that
   their fathers, or those with whom they are brought up, should be
   commanded to be put to death.  Now the Scripture says:  "Every male
   that is uncircumcised, who shall not be circumcised on the eighth day,
   shall be cut off from among his people." [2905]   And if you wish to
   see impossibilities contained in the legislation, let us observe that
   the goat-stag is one of those animals that cannot exist, and yet Moses
   commands us to offer it as being a clean beast; whereas a griffin,
   which is not recorded ever to have been subdued by man, the lawgiver
   forbids to be eaten.  Nay, he who carefully considers (the famous
   injunction relating to) the Sabbath, "Ye shall sit each one in your
   dwellings:  let no one go out from his place on the seventh day,"
   [2906] will deem it impossible to be literally observed:  for no living
   being is able to sit throughout a whole day, and remain without moving
   from a sitting position.  And therefore those who belong to the
   circumcision, and all who desire that no meaning should be exhibited,
   save the literal one, do not investigate at all such subjects as those
   of the goat-stag and griffin and vulture, but indulge in foolish talk
   on certain points, multiplying words and adducing tasteless [2907]
   traditions; as, for example, with regard to the Sabbath, saying that
   two thousand cubits is each one's limit. [2908]   Others, again, among
   whom is Dositheus the Samaritan, condemning such an interpretation,
   think that in the position in which a man is found on the Sabbath-day,
   he is to remain until evening.  Moreover, the not carrying of a burden
   on the Sabbath-day is an impossibility; and therefore the Jewish
   teachers have fallen into countless absurdities, [2909] saying that a
   shoe of such a kind was a burden, but not one of another kind; and that
   a sandal which had nails was a burden, but not one that was without
   them; and in like manner what was borne on one shoulder (was a load),
   but not that which was carried on both.

   18.  And if we go to the Gospel and institute a similar examination,
   what would be more irrational than (to take literally the injunction),
   "Salute no man by the way," [2910] which simple persons think the
   Saviour enjoined on the apostles?  The command, moreover, that the
   right cheek should be smitten, is most incredible, since everyone who
   strikes, unless he happen to have some bodily defect, [2911] smites the
   left cheek with his right hand.  And it is impossible to take
   (literally, the statement) in the Gospel about the "offending" of the
   right eye.  For, to grant the possibility of one being "offended" by
   the sense of sight, how, when there are two eyes that see, should the
   blame be laid upon the right eye?  And who is there that, condemning
   himself for having looked upon a woman to lust after her, would
   rationally transfer the blame to the right eye alone, and throw it
   away?  The apostle, moreover, lays down the law, saying, "Is any man
   called, being circumcised?  Let him not become uncircumcised." [2912]
   In the first place, anyone will see that he does not utter these words
   in connection with the subject before him.  For, when laying down
   precepts on marriage and purity, how will it not appear that he has
   introduced these words at random? [2913]   But, in the second place,
   who will say that a man does wrong who endeavours to become
   uncircumcised, if that be possible, on account of the disgrace that is
   considered by the multitude to attach to circumcision.

   All these statements have been made by us, in order to show that the
   design of that divine power which gave us the sacred Scriptures is,
   that we should not receive what is presented by the letter alone (such
   things being sometimes not true in their literal acceptation, but
   absurd and impossible), but that certain things have been introduced
   into the actual history and into the legislation that are useful in
   their literal sense. [2914]

   19.  But that no one may suppose that we assert respecting the whole
   that no history is real [2915] because a certain one is not; and that
   no law is to be literally observed, because a certain one, (understood)
   according to the letter, is absurd or impossible; or that the
   statements regarding the Saviour are not true in a manner perceptible
   to the senses; [2916] or that no commandment and precept of His ought
   to be obeyed;--we have to answer that, with regard to certain things,
   it is perfectly clear to us that the historical account is true; as
   that Abraham was buried in the double cave at Hebron, as also Isaac and
   Jacob, and the wives of each of them; and that Shechem was given as a
   portion to Joseph; [2917] and that Jerusalem is the metropolis of
   Judea, in which the temple of God was built by Solomon; and innumerable
   other statements.  For the passages that are true in their historical
   meaning are much more numerous than those which are interspersed with a
   purely spiritual signification.  And again, who would not say that the
   command which enjoins to "honour thy father and thy mother, that it may
   be well with thee," [2918] is useful, apart from all allegorical
   meaning, [2919] and ought to be observed, the Apostle Paul also having
   employed these very same words?  And what need is there to speak of the
   (prohibitions), "Thou shalt not commit adultery," "Thou shalt not
   kill," "Thou shalt not steal," "Thou shalt not bear false witness?"
   [2920]   And again, there are commandments contained in the Gospel
   which admit of no doubt whether they are to be observed according to
   the letter or not; e.g., that which says, "But I say unto you, Whoever
   is angry with his brother," [2921] and so on.  And again, "But I say
   unto you, Swear not at all." [2922]   "And in the writings of the
   apostle the literal sense is to be retained:  "Warn them that are
   unruly, comfort the feeble-minded, support the weak, be patient towards
   all men;" [2923] although it is possible for those ambitious of a
   deeper meaning to retain the profundities of the wisdom of God, without
   setting aside the commandment in its literal meaning. [2924]   The
   careful (reader), however, will be in doubt [2925] as to certain
   points, being unable to show without long investigation whether this
   history so deemed literally occurred or not, and whether the literal
   meaning of this law is to be observed or not.  And therefore the exact
   reader must, in obedience to the Saviour's injunction to "search the
   Scriptures," [2926] carefully ascertain in how far the literal meaning
   is true, and in how far impossible; and so far as he can, trace out, by
   means of similar statements, the meaning everywhere scattered through
   Scripture of that which cannot be understood in a literal
   signification.

   20.  Since, therefore, as will be clear to those who read, the
   connection taken literally is impossible, while the sense preferred
   [2927] is not impossible, but even the true one, it must be our object
   to grasp the whole meaning, which connects the account of what is
   literally impossible in an intelligible manner with what is not only
   not impossible, but also historically true, and which is allegorically
   understood, in respect of its not having literally occurred. [2928]
   For, with respect to holy Scripture, our opinion is that the whole of
   it has a "spiritual," but not the whole a "bodily" meaning, because the
   bodily meaning is in many places proved to be impossible.  And
   therefore great attention must be bestowed by the cautious reader on
   the divine books, as being divine writings; the manner of understanding
   which appears to us to be as follows:--The Scriptures relate that God
   chose a certain nation upon the earth, which they call by several
   names.  For the whole of this nation is termed Israel, and also Jacob.
   And when it was divided in the times of Jeroboam the son of Nebat, the
   ten tribes related as being subject to him were called Israel; and the
   remaining two, along with the tribe of Levi, being ruled over by the
   descendants of David, were named Judah.  And the whole of the territory
   which the people of this nation inhabited, being given them by God,
   receives the name of Judah, the metropolis of which is Jerusalem,--a
   metropolis, namely, of numerous cities, the names of which lie
   scattered about in many other passages (of Scripture), but are
   enumerated together in the book of Joshua the son of Nun. [2929]

   21.  Such, then, being the state of the case, the apostle, elevating
   our power of discernment (above the letter), says somewhere, "Behold
   Israel after the flesh," [2930] as if there were an Israel "according
   to the Spirit."  And in another place he says, "For they who are the
   children of the flesh are not the children of God;" nor are "they all
   Israel who are of Israel;" [2931] nor is "he a Jew who is one
   outwardly, nor is that circumcision' which is outward in the flesh:
   but he is a Jew who is one inwardly;' and circumcision is that of the
   heart, in the spirit, and not in the letter." [2932]   For if the
   judgment respecting the "Jew inwardly" be adopted, we must understand
   that, as there is a "bodily" race of Jews, so also is there a race of
   "Jews inwardly," the soul having acquired this nobility for certain
   mysterious reasons.  Moreover, there are many prophecies which predict
   regarding Israel and Judah what is about to befall them.  And do not
   such promises as are written concerning them, in respect of their being
   mean in expression, and manifesting no elevation (of thought), nor
   anything worthy of the promise of God, need a mystical interpretation?
   And if the "spiritual" promises are announced by visible signs, then
   they to whom the promises are made are not "corporeal."  And not to
   linger over the point of the Jew who is a Jew "inwardly," nor over that
   of the Israelite according to the "inner man"--these statements being
   sufficient for those who are not devoid of understanding--we return to
   our subject, and say that Jacob is the father of the twelve patriarchs,
   and they of the rulers of the people; and these, again, of the other
   Israelites.  Do not, then, the "corporeal" Israelites refer their
   descent to the rulers of the people, and the rulers of the people to
   the patriarchs, and the patriarchs to Jacob, and those still higher up;
   while are not the "spiritual" Israelites, of whom the "corporeal"
   Israelites were the type, sprung from the families, and the families
   from the tribes, and the tribes from some one individual whose descent
   is not of a "corporeal" but of a better kind,--he, too, being born of
   Isaac, and he of Abraham,--all going back to Adam, whom the apostle
   declares to be Christ?  For every beginning of those families which
   have relation to God as to the Father of all, took its commencement
   lower down with Christ, who is next to the God and Father of all,
   [2933] being thus the Father of every soul, as Adam is the father of
   all men.  And if Eve also is intended by the apostle to refer to the
   Church, it is not surprising that Cain, who was born of Eve, and all
   after him, whose descent goes back to Eve, should be types of the
   Church, inasmuch as in a pre-eminent sense they are all descended from
   the Church.

   22.  Now, if the statements made to us regarding Israel, and its tribes
   and its families, are calculated to impress us, when the Saviour says,
   "I was not sent but to the lost sheep of the house of Israel," [2934]
   we do not understand the expression as the Ebionites do, who are poor
   in understanding (deriving their name from the poverty of their
   intellect--"Ebion" signifying "poor" in Hebrew), so as to suppose that
   the Saviour came specially to the "carnal" Israelites; for "they who
   are the children of the flesh are not the children of God." [2935]
   Again, the apostle teaches regarding Jerusalem as follows:  "The
   Jerusalem which is above is free, which is the mother of us all."
   [2936]   And in another Epistle:  "But ye are come unto mount Zion, and
   to the city of the living God, to the heavenly Jerusalem, and to an
   innumerable company of angels, to the general assembly and to the
   Church of the first-born which are written in heaven." [2937]   If,
   then, Israel is among the race of souls, [2938] and if there is in
   heaven a city of Jerusalem, it follows that the cities of Israel have
   for their metropolis the heavenly Jerusalem, and it consequently is the
   metropolis of all Judea.  Whatever, therefore, is predicted of
   Jerusalem, and spoken of it, if we listen to the words of Paul as those
   of God, and of one who utters wisdom, we must understand the Scriptures
   as speaking of the heavenly city, and of the whole territory included
   within the cities of the holy land.  For perhaps it is to these cities
   that the Saviour refers us, when to those who have gained credit by
   having managed their "pounds" well, He assigns the presidency over five
   or ten cities.  If, therefore, the prophecies relating to Judea, and
   Jerusalem, and Israel, and Judah, and Jacob, not being understood by us
   in a "carnal" sense, indicate some such mysteries (as already
   mentioned), it will follow also that the predictions concerning Egypt
   and the Egyptians, Babylon and the Babylonians, Tyre and the Tyrians,
   Sidon and the Sidonians, or the other nations, are spoken not only of
   these "bodily" Egyptians, and Babylonians, and Tyrians, and Sidonians,
   but also of their "spiritual" (counterparts).  For if there be
   "spiritual" Israelites, it follows that there are also "spiritual"
   Egyptians and Babylonians.  For what is related in Ezekiel concerning
   Pharaoh king of Egypt does not at all apply to the case of a certain
   man who ruled or was said to rule over Egypt, as will be evident to
   those who give it careful consideration.  Similarly, what is said about
   the ruler of Tyre cannot be understood of a certain man who ruled over
   Tyre.  And what is said in many places, and especially in Isaiah, of
   Nebuchadnezzar, cannot be explained of that individual.  For the man
   Nebuchadnezzar neither fell from heaven, nor was he the morning star,
   nor did he arise upon the earth in the morning.  Nor would any man of
   understanding interpret what is said in Ezekiel about Egypt--viz., that
   in forty years it should be laid desolate, so that the footstep of man
   should not be found thereon, and that the ravages of war should be so
   great that the blood should run throughout the whole of it, and rise to
   the knees--of that Egypt which is situated beside the Ethiopians whose
   bodies are blackened by the sun.

   23.  And perhaps as those here, dying according to the death common to
   all, are, in consequence of the deeds done here, so arranged as to
   obtain different places according to the proportion of their sins, if
   they should be deemed worthy of the place called Hades; [2939] so those
   there dying, so to speak, descend into this Hades, being judged
   deserving of different abodes--better or worse--throughout all this
   space of earth, and (of being descended) from parents of different
   kinds, [2940] so that an Israelite may sometimes fall among Scythians,
   and an Egyptian descend into Judea.  And yet the Saviour came to gather
   together the lost sheep of the house of Israel; but many of the
   Israelites not having yielded to His teaching, those from the Gentiles
   were called....And these points, as we suppose, have been concealed in
   the histories.  For "the kingdom of heaven is like a treasure hid in a
   field; the which when a man hath found, he hideth, and for joy thereof
   goeth and selleth all that he hath, and buyeth that field." [2941]
   Let us notice, then, whether the apparent and superficial and obvious
   meaning of Scripture does not resemble a field filled with plants of
   every kind, while the things lying in it, and not visible to all, but
   buried, as it were, under the plants that are seen, are the hidden
   treasures of wisdom and knowledge; which the Spirit through Isaiah
   [2942] calls dark and invisible and concealed, God alone being able to
   break the brazen gates that conceal them, and to burst the iron bars
   that are upon the gates, in order that all the statements in the book
   of Genesis may be discovered which refer to the various genuine kinds,
   and seeds, as it were, of souls, which stand nearly related to Israel,
   or at a distance from it; and the descent into Egypt of the seventy
   souls, that they may there become as the "stars of heaven in
   multitude."  But since not all who are of them are the light of the
   world--"for not all who are of Israel are Israel" [2943] --they become
   from seventy souls as the "sand that is beside the sea-shore
   innumerable."
     __________________________________________________________________

   [2812] te enargeia ton blepomenon.

   [2813] oude ton didaskalon pleonazonton.

   [2814] te dia 'Iesou theosebeia.

   [2815] meizon e kata anthropon to pragma einai.

   [2816] chresmous.

   [2817] Matt. x. 18.

   [2818] Cf. Matt. vii. 22, 23.

   [2819] soteria dogmata.

   [2820] proepheteuthe ho Christos.

   [2821] ek ton meron.

   [2822] epidemese.

   [2823] ouk eti basileis 'Ioudaian echrematisan.

   [2824] Cf. Hos. iii. 4.  Quoted from the Septuagint.

   [2825] Termed by Rufinus "Patriarch."

   [2826] Deut. xxxii.

   [2827] Deut. xxxii. 21.

   [2828] Cf. 1 Cor. i. 26-28.

   [2829] Ps. xlv. 1, 2.

   [2830] Cf. Ps. lxxii. 7.

   [2831] Ps. lxxii. 8.

   [2832] eteke kai en gastri esche, kai eteken huion.

   [2833] Cf. Isa. viii. 8, 9.

   [2834] Cf. Mic. v. 2 with Matt. ii. 6.

   [2835] Cf. Dan. ix. 25.

   [2836] Cf. Job xl. and xli.

   [2837] to mega ketos.

   [2838] Cf. Luke x. 19.

   [2839] hos en epitom*.

   [2840] dia touto tes apo ton ethnon ekloges kekratekota.

   [2841] ichnos enthousiasmou.

   [2842] to huper anthropon ton noematon.

   [2843] ho technikos logos.

   [2844] Sphodra tou pros ti kai heneka tinos heuriskomenou tois touton
   epimelomenois, peri tas hormas, kai tas phantasias, kai phuseis ton
   zoon, kai tas kataskeuas ton somaton.

   [2845] chreokopeitai.

   [2846] en eutelei kai eukataphroneto lexei.

   [2847] kathemaxeumenai.

   [2848] 1 Cor. ii. 4.

   [2849] tes stoicheioseos.

   [2850] entupothesetai.

   [2851] chronois aioniois.

   [2852] hos en epidrome.

   [2853] ta hagia anagnosmata.

   [2854] pos dei ephodeuein.

   [2855] hoi idiotai ton ek tes peritomes.

   [2856] aisthetos.

   [2857] Cf. Zech. ix. 10.

   [2858] Cf. Isa. vii. 15.

   [2859] Cf. Isa. xi. 6, 7.

   [2860] para to deon.

   [2861] Cf. Jer. xv. 14.

   [2862] Cf. Ex. xx. 5.

   [2863] Cf. 1 Sam. xv. 11.

   [2864] Cf. Isa. xlv. 7.

   [2865] Cf. Amos iii. 6.

   [2866] Cf. Mic. i. 12.

   [2867] Cf. 1 Sam. xvi. 14; xviii. 10.

   [2868] idiotikon.

   [2869] epipnoias.

   [2870] kanonos.

   [2871] tupous einai ta gegrammena.

   [2872] 1 Cor. ii. 12, 13, and 16 ad fin.

   [2873] Murion hoson kakei, hos di opes, megiston kai pleiston noematon
   ou bracheian aphormen parechonton.

   [2874] aporrheta.

   [2875] pantele musteria.

   [2876] Luke xi. 52.

   [2877] The Septuagint:  Kai su de apograpsai auta seauto trissos, eis
   bsulen kai gnosin epi to platos tes kardias sou ; didako oun se alethe
   logon, kai gnosin alethe hupakouein, tou apokrinesthai se logous
   aletheias tois proballomenois soi.  The Vulgate reads:  Ecce, descripsi
   eam tibi tripliciter, in cogitationibus et scientia, ut ostenderem tibi
   firmitatem et eloquia veritatis, respondere ex his illis, qui miserunt
   te.

   [2878] Cf. note 4, ut supra.

   [2879] 1 Cor. ii. 6, 7.

   [2880] paranomo numphio.

   [2881] ton kato noematon.

   [2882] pepoliomenois.

   [2883] Cf. 1 Cor. ix. 9 and Deut. xxv. 4.

   [2884] Cf. 1 Cor. ix. 9, 10.

   [2885] Cf. 1 Cor. ii. 6, 7, 8.

   [2886] 1 Cor. x. 11.

   [2887] 1 Cor. x. 4.

   [2888] Cf. Ex. xxv. 40 and Heb. viii. 5.

   [2889] allegoroumena.

   [2890] Col. ii. 16.

   [2891] Heb. viii. 5.

   [2892] hos theion andra.

   [2893] Rom. xi. 4; cf. 1 Kings xix. 18.  [3 Kings according to the
   Septuagint and Vulgate enumeration.  S.]

   [2894] tinas apo tou theiou genous, i.e., Israelites.

   [2895] peri ton aistheton demiourgematon.

   [2896] glaphuron.

   [2897] autothen.

   [2898] hupo tes lexeos helkomenoi to agogon akraton echouses.

   [2899] en te diegesei tes peri ton noeton akolouthias.

   [2900] kata to soma.

   [2901] Oude touton pante akraton ten historian ton prosuphasmenon kata
   to somatikon echonton, me gegenemenon ; oude ten nomothesian kai tas
   entolas pantos to eulogon emphainonta .  One ms. reads gegenemenen,
   referring to historian, on which one editor remarks, "Hic et in
   sequentibus imploro fidem codicum!"

   [2902] dia dokouses istorias kai ou somatikos gegenemenes.

   [2903] kata ten lexin.

   [2904] hoson epi to kath' heautous tereisthai.

   [2905] Gen. xvii. 14.

   [2906] Ex. xvi. 29.

   [2907] psuchras paradoseis.

   [2908] topon hekasto einai dischilious pecheis.

   [2909] Eis aperantologian eleluthasi.

   [2910] Luke x. 4.

   [2911] ei me ara peponthos ti para phusin tunchanoi.

   [2912] 1 Cor. vii. 18.

   [2913] eike.

   [2914] kai te kata to rheton chresimon nomothesia.

   [2915] gegonen.

   [2916] kata to aistheton.

   [2917] Cf. Gen. xlviii. 22 and Josh. xxiv. 32.

   [2918] Cf. Ex. xx. 12 and Eph. vi. 2, 3.

   [2919] choris pases anagoges.

   [2920] Cf. Ex. xx. 13-16.

   [2921] [Matt. v. 22.]

   [2922] Matt. v. 34.

   [2923] 1 Thess. v. 14.

   [2924] Ei kai para tois philotimoterois dunatai sozein hekaston auton,
   meta tou me atheteisthai ten kata to rheton hentolen, bathe Theou
   sophias.

   [2925] perielkusthesetai.

   [2926] John v. 39.

   [2927] hoproegoumenos.

   [2928] Olon ton noun philotimeteon katalambanein, suneironta ton peri
   ton kata ten lexin adunaton logon noetos tois ou monon ouk adunatois,
   alla kai alethesi kata ten historian, sunallegoroumenois tois hoson epi
   te lexei, me gegenemenois.

   [2929] en 'Iesou to tou Naue.

   [2930] 1 Cor. x. 18.

   [2931] Rom. ix. 6, 8.

   [2932] Rom. ii. 28, 29.

   [2933] Pasa gar arche patrion ton hos pros ton ton holon Theon,
   katotero apo tou Christou erxato tou meta ton ton holon Theon kai
   patera.

   [2934] Matt. xv. 24.

   [2935] Rom. ix. 8.  [See Dr. Burton's Inquiry into the Heresies of the
   Apostolic Age (Bampton Lectures), pp. 184, 185, 498, 499.  S.]

   [2936] Gal. iv. 26.

   [2937] Heb. xii. 22, 23.

   [2938] en psuchon genei.

   [2939] tou kaloumenou choriou hadou.

   [2940] kai para toisde, e toisde tois patrasi.

   [2941] Matt. xiii. 44.

   [2942] Cf. Isa. xlv. 3.

   [2943] Rom. ix. 6.
     __________________________________________________________________

   From the Latin.

   24.  This descent of the holy fathers into Egypt will appear as granted
   to this world by the providence of God for the illumination of others,
   and for the instruction of the human race, that so by this means the
   souls of others might be assisted in the work of enlightenment.  For to
   them was first granted the privilege of converse with God, because
   theirs is the only race which is said to see God; this being the
   meaning, by interpretation, of the word "Israel." [2944]   And now it
   follows that, agreeably to this view, ought the statement to be
   accepted and explained that Egypt was scourged with ten plagues, to
   allow the people of God to depart, or the account of what was done with
   the people in the wilderness, or of the building of the tabernacle by
   means of contributions from all the people, or of the wearing of the
   priestly robes, or of the vessels of the public service, because, as it
   is written, they truly contain within them the "shadow and form of
   heavenly things."  For Paul openly says of them, that "they serve unto
   the example and shadow of heavenly things." [2945]   There are,
   moreover, contained in this same law the precepts and institutions,
   according to which men are to live in the holy land.  Threatenings also
   are held out as impending over those who shall transgress the law;
   different kinds of purifications are moreover prescribed for those who
   required purification, as being persons who were liable to frequent
   pollution, that by means of these they may arrive at last at that one
   purification after which no further pollution is permitted.  The very
   people are numbered, though not all; for the souls of children are not
   yet old enough to be numbered according to the divine command:  nor are
   those souls who cannot become the head of another, but are themselves
   subordinated to others as to a head, who are called "women," who
   certainly are not included in that numbering which is enjoined by God;
   but they alone are numbered who are called "men," by which it might be
   shown that the women could not be counted separately, [2946] but were
   included in those called men.  Those, however, especially belong to the
   sacred number, who are prepared to go forth to the battles of the
   Israelites, and are able to fight against those public and private
   enemies [2947] whom the Father subjects to the Son, who sits on His
   right hand that He may destroy all principality and power, and by means
   of these bands of His soldiery, who, being engaged in a warfare for
   God, do not entangle themselves in secular business, He may overturn
   the Kingdom of His adversary; by whom the shields of faith are borne,
   and the weapons of wisdom brandished; among whom also the helmet of
   hope and salvation gleams forth, and the breastplate of brightness
   fortifies the breast that is filled with God.  Such soldiers appear to
   me to be indicated, and to be prepared for wars of this kind, in those
   persons who in the sacred books are ordered by God's command to be
   numbered.  But of these, by far the more perfect and distinguished are
   shown to be those of whom the very hairs of the head are said to be
   numbered.  Such, indeed, as were punished for their sins, whose bodies
   fell in the wilderness, appear to possess a resemblance to those who
   had made indeed no little progress, but who could not at all, for
   various reasons, attain to the end of perfection; because they are
   reported either to have murmured, or to have worshipped idols, or to
   have committed fornication, or to have done some evil work which the
   mind ought not even to conceive.  I do not consider the following even
   to be without some mystical meaning, [2948] viz., that certain (of the
   Israelites), possessing many flocks and animals, take possession by
   anticipation of a country adapted for pasture and the feeding of
   cattle, which was the very first that the right hand of the Hebrews had
   secured in war. [2949]   For, making a request of Moses to receive this
   region, they are divided off by the waters of the Jordan, and set apart
   from any possession in the holy land.  And this Jordan, according to
   the form of heavenly things, may appear to water and irrigate thirsty
   souls, and the senses that are adjacent to it. [2950]   In connection
   with which, even this statement does not appear superfluous, that Moses
   indeed hears from God what is described in the book of Leviticus, while
   in Deuteronomy it is the people that are the auditors of Moses, and who
   learn from him what they could not hear from God.  For as Deuteronomy
   is called, as it were, the second law, which to some will appear to
   convey this signification, that when the first law which was given
   through Moses had come to an end, so a second legislation seems to have
   been enacted, which was specially transmitted by Moses to his successor
   Joshua, who is certainly believed to embody a type [2951] of our
   Saviour, by whose second law--that is, the precepts of the Gospel--all
   things are brought to perfection.

   25.  We have to see, however, whether this deeper meaning may not
   perhaps be indicated, viz., that as in Deuteronomy the legislation is
   made known with greater clearness and distinctness than in those books
   which were first written, so also by that advent of the Saviour which
   He accomplished in His state of humiliation, when He assumed the form
   of a servant, that more celebrated and renowned second advent in the
   glory of His Father may not be pointed out, and in it the types of
   Deuteronomy may be fulfilled, when in the kingdom of heaven all the
   saints shall live according to the laws of the everlasting Gospel; and
   as in His coming now He fulfilled that law which has a shadow of good
   things to come, so also by that (future) glorious advent will be
   fulfilled and brought to perfection the shadows of the present advent.
   For thus spake the prophet regarding it:  "The breath of our
   countenance, Christ the Lord, to whom we said, that under Thy shadow we
   shall live among the nations;" [2952] at the time, viz., when He will
   more worthily transfer all the saints from a temporal to an everlasting
   Gospel, according to the designation, employed by John in the
   Apocalypse, of "an everlasting Gospel." [2953]

   26.  But let it be sufficient for us in all these matters to adapt our
   understanding to the rule of religion, and so to think of the words of
   the Holy Spirit as not to deem the language the ornate composition of
   feeble human eloquence, but to hold, according to the scriptural
   statement, that "all the glory of the King is within," [2954] and that
   the treasure of divine meaning is enclosed within the frail vessel of
   the common letter.  And if any curious reader were still to ask an
   explanation of individual points, let him come and hear, along with
   ourselves, how the Apostle Paul, seeking to penetrate by help of the
   Holy Spirit, who searches even the "deep things" of God, into the
   depths of divine wisdom and knowledge, and yet, unable to reach the
   end, so to speak, and to come to a thorough knowledge, exclaims in
   despair and amazement, "Oh the depth of the riches of the knowledge and
   wisdom of God!" [2955]   Now, that it was from despair of attaining a
   perfect understanding that he uttered this exclamation, listen to his
   own words:  "How unsearchable are God's judgments! and His ways, how
   past finding out!" [2956]   For he did not say that God's judgments
   were difficult to discover, but that they were altogether inscrutable;
   nor that it was (simply) difficult to trace out His ways, but that they
   were altogether past finding out.  For however far a man may advance in
   his investigations, and how great soever the progress that he may make
   by unremitting study, assisted even by the grace of God, and with his
   mind enlightened, he will not be able to attain to the end of those
   things which are the object of his inquiries.  Nor can any created mind
   deem it possible in any way to attain a full comprehension (of things);
   but after having discovered certain of the objects of its research, it
   sees again others which have still to be sought out.  And even if it
   should succeed in mastering these, it will see again many others
   succeeding them which must form the subject of investigation.  And on
   this account, therefore, Solomon, the wisest of men, beholding by his
   wisdom the nature of things, says, "I said, I will become wise; and
   wisdom herself was made far from me, far further than it was; and a
   profound depth, who shall find?" [2957]   Isaiah also, knowing that the
   beginnings of things could not be discovered by a mortal nature, and
   not even by those natures which, although more divine than human, were
   nevertheless themselves created or formed; knowing then, that by none
   of these could either the beginning or the end be discovered, says,
   "Tell the former things which have been, and we know that ye are gods;
   or announce what are the last things, and then we shall see that ye are
   gods." [2958]   For my Hebrew teacher also used thus to teach, that as
   the beginning or end of all things could be comprehended by no one,
   save only our Lord Jesus Christ and the Holy Spirit, so under the form
   of a vision Isaiah spake of two seraphim alone, who with two wings
   cover the countenance of God, and with two His feet, and with two do
   fly, calling to each other alternately, and saying, "Holy, holy, holy
   is the Lord God of Sabaoth; the whole earth is full of Thy glory."
   [2959]   That the seraphim alone have both their wings over the face of
   God, and over His feet, we venture to declare as meaning that neither
   the hosts of holy angels, nor the "holy seats," nor the "dominions,"
   nor the "principalities," nor the "powers," can fully understand the
   beginning of all things, and the limits of the universe.  But we are to
   understand that those "saints" whom the Spirit has enrolled, and the
   "virtues," approach very closely to those very beginnings, and attain
   to a height which the others cannot reach; and yet whatever it be that
   these "virtues" have learned through revelation from the Son of God and
   from the Holy Spirit--and they will certainly be able to learn very
   much, and those of higher rank much more than those of a
   lower--nevertheless it is impossible for them to comprehend all things,
   according to the statement, "The most part of the works of God are
   hid." [2960]   And therefore also it is to be desired that every one,
   according to his strength, should ever stretch out to those things that
   are before, "forgetting the things that are behind," both to better
   works and to a clearer apprehension and understanding, through Jesus
   Christ our Saviour, to whom be glory for ever!

   27.  Let every one, then, who cares for truth, be little concerned
   about words and language, seeing that in every nation there prevails a
   different usage of speech; but let him rather direct his attention to
   the meaning conveyed by the words, than to the nature of the words that
   convey the meaning, especially in matters of such importance and
   difficulty:  as, e.g., when it is an object of investigation whether
   there is any "substance" in which neither colour, nor form, nor touch,
   nor magnitude is to be understood as existing visible to the mind
   alone, which any one names as he pleases; for the Greeks call such
   asomaton, i.e., "incorporeal," while holy Scripture declares it to be
   "invisible," for Paul calls Christ the "image of the invisible God,"
   and says again, that by Christ were created all things "visible and
   invisible."  And by this it is declared that there are, among created
   things, certain "substances" that are, according to their peculiar
   nature, invisible.  But although these are not themselves "corporeal,"
   they nevertheless make use of bodies, while they are themselves better
   than any bodily substances.  But that "substance" of the Trinity which
   is the beginning and cause of all things, "from which are all things,
   and through which are all things, and in which are all things," cannot
   be believed to be either a body or in a body, but is altogether
   incorporeal.  And now let it suffice to have spoken briefly on these
   points (although in a digression, caused by the nature of the subject),
   in order to show that there are certain things, the meaning of which
   cannot be unfolded at all by any words of human language, but which are
   made known more through simple apprehension than by any properties of
   words.  And under this rule must be brought also the understanding of
   the sacred Scripture, in order that its statements may be judged not
   according to the worthlessness of the letter, but according to the
   divinity of the Holy Spirit, by whose inspiration they were caused to
   be written.

   Summary (of Doctrine) Regarding the Father, the Son, and the Holy
   Spirit, and the Other Topics Discussed in the Preceding Pages.

   28.  It is now time, after the rapid consideration which to the best of
   our ability we have given to the topics discussed, to recapitulate, by
   way of summing up what we have said in different places, the individual
   points, and first of all to restate our conclusions regarding the
   Father, and the Son, and the Holy Spirit.

   Seeing God the Father is invisible and inseparable from the Son, the
   Son is not generated from Him by "prolation," as some suppose.  For if
   the Son be a "prolation" of the Father (the term "prolation" being used
   to signify such a generation as that of animals or men usually is),
   then, of necessity, both He who "prolated" and He who was "prolated"
   are corporeal.  For we do not say, as the heretics suppose, that some
   part of the substance of God was converted into the Son, or that the
   Son was procreated by the Father out of things non-existent, [2961]
   i.e., beyond His own substance, so that there once was a time when He
   did not exist; but, putting away all corporeal conceptions, we say that
   the Word and Wisdom was begotten out of the invisible and incorporeal
   without any corporeal feeling, as if it were an act of the will
   proceeding from the understanding.  Nor, seeing He is called the Son of
   (His) love, will it appear absurd if in this way He be called the Son
   of (His) will.  Nay, John also indicates that "God is Light," [2962]
   and Paul also declares that the Son is the splendour of everlasting
   light. [2963]   As light, accordingly, could never exist without
   splendour, so neither can the Son be understood to exist without the
   Father; for He is called the "express image of His person," [2964] and
   the Word and Wisdom.  How, then, can it be asserted that there once was
   a time when He was not the Son?  For that is nothing else than to say
   that there was once a time when He was not the Truth, nor the Wisdom,
   nor the Life, although in all these He is judged to be the perfect
   essence of God the Father; for these things cannot be severed from Him,
   or even be separated from His essence.  And although these qualities
   are said to be many in understanding, [2965] yet in their nature and
   essence they are one, and in them is the fulness of divinity.  Now this
   expression which we employ--"that there never was a time when He did
   not exist"--is to be understood with an allowance.  For these very
   words "when" or "never" have a meaning that relates to time, whereas
   the statements made regarding Father, Son, and Holy Spirit are to be
   understood as transcending all time, all ages, and all eternity.  For
   it is the Trinity alone which exceeds the comprehension not only of
   temporal but even of eternal intelligence; while other things which are
   not included in it [2966] are to be measured by times and ages.  This
   Son of God, then, in respect of the Word being God, which was in the
   beginning with God, no one will logically suppose to be contained in
   any place; nor yet in respect of His being "Wisdom," or "Truth," or the
   "Life," or "Righteousness," or "Sanctification," or "Redemption:"  for
   all these properties do not require space to be able to act or to
   operate, but each one of them is to be understood as meaning those
   individuals who participate in His virtue and working.

   29.  Now, if any one were to say that, through those who are partakers
   of the "Word" of God, or of His "Wisdom," or His "Truth," or His
   "Life," the Word and Wisdom itself appeared to be contained in a place,
   we should have to say to him in answer, that there is no doubt that
   Christ, in respect of being the "Word" or "Wisdom," or all other
   things, was in Paul, and that he therefore said, "Do you seek a proof
   of Christ speaking in me?" [2967] and again, "I live, yet not I, but
   Christ liveth in me." [2968]   Seeing, then, He was in Paul, who will
   doubt that He was in a similar manner in Peter and in John, and in each
   one of the saints; and not only in those who are upon the earth, but in
   those also who are in heaven?  For it is absurd to say that Christ was
   in Peter and in Paul, but not in Michael the archangel, nor in
   Gabriel.  And from this it is distinctly shown that the divinity of the
   Son of God was not shut up in some place; otherwise it would have been
   in it only, and not in another.  But since, in conformity with the
   majesty of its incorporeal nature, it is confined to no place; so,
   again, it cannot be understood to be wanting in any.  But this is
   understood to be the sole difference, that although He is in different
   individuals as we have said--as Peter, or Paul, or Michael, or
   Gabriel--He is not in a similar way in all beings whatever.  For He is
   more fully and clearly, and, so to speak, more openly in archangels
   than in other holy men. [2969]   And this is evident from the
   statement, that when all who are saints have arrived at the summit of
   perfection, they are said to be made like, or equal to, the angels,
   agreeably to the declaration in the Gospels. [2970]   Whence it is
   clear that Christ is in each individual in as great a degree as the
   amount of his deserts allows. [2971]

   30.  Having, then, briefly restated these points regarding the nature
   of the Trinity, it follows that we notice shortly this statement also,
   that "by the Son" are said to be created "all things that are in
   heaven, and that are in earth, visible and invisible, whether they be
   thrones, or dominions, or principalities, or powers:  all things were
   created by Him, and for Him; and He is before all, and all things
   consist by Him, who is the Head." [2972]   In conformity with which
   John also in his Gospel says:  "All things were created by Him; and
   without Him was not anything made." [2973]   And David, intimating that
   the mystery of the entire Trinity was (concerned) in the creation of
   all things, says:  "By the Word of the Lord were the heavens made; and
   all the host of them by the Spirit of His mouth." [2974]

   After these points we shall appropriately remind (the reader) of the
   bodily advent and incarnation of the only-begotten Son of God, with
   respect to whom we are not to suppose that all the majesty of His
   divinity is confined within the limits of His slender body, so that all
   the "word" of God, and His "wisdom," and "essential truth," and "life,"
   was either rent asunder from the Father, or restrained and confined
   within the narrowness of His bodily person, and is not to be considered
   to have operated anywhere besides; but the cautious acknowledgment of a
   religious man ought to be between the two, so that it ought neither to
   be believed that anything of divinity was wanting in Christ, nor that
   any separation at all was made from the essence of the Father, which is
   everywhere.  For some such meaning seems to be indicated by John the
   Baptist, when he said to the multitude in the bodily absence of Jesus,
   "There standeth one among you whom ye know not:  He it is who cometh
   after me, the latchet of whose shoes I am not worthy to unloose."
   [2975]   For it certainly could not be said of Him, who was absent, so
   far as His bodily presence is concerned, that He was standing in the
   midst of those among whom the Son of God was not bodily present.

   31.  Let no one, however, suppose that by this we affirm that some
   portion of the divinity of the Son of God was in Christ, and that the
   remaining portion was elsewhere or everywhere, which may be the opinion
   of those who are ignorant of the nature of an incorporeal and invisible
   essence.  For it is impossible to speak of the parts of an incorporeal
   being, or to make any division of them; but He is in all things, and
   through all things, and above all things, in the manner in which we
   have spoken above, i.e., in the manner in which He is understood to be
   either "wisdom," or the "word," or the "life," or the "truth," by which
   method of understanding all confinement of a local kind is undoubtedly
   excluded.  The Son of God, then, desiring for the salvation of the
   human race to appear unto men, and to sojourn among them, assumed not
   only a human body, as some suppose, but also a soul resembling our
   souls indeed in nature, but in will and power [2976] resembling
   Himself, and such as might unfailingly accomplish all the desires and
   arrangements of the "word" and "wisdom."  Now, that He had a soul,
   [2977] is most clearly shown by the Saviour in the Gospels, when He
   said, "No man taketh my life from me, but I lay it down of myself.  I
   have power to lay down my life, and I have power to take it again."
   [2978]   And again, "My soul is sorrowful even unto death." [2979]
   And again, "Now is my soul troubled." [2980]   For the "Word" of God is
   not to be understood to be a "sorrowful and troubled" soul, because
   with the authority of divinity He says, "I have power to lay down my
   life."  Nor yet do we assert that the Son of God was in that soul as he
   was in the soul of Paul or Peter and the other saints, in whom Christ
   is believed to speak as He does in Paul.  But regarding all these we
   are to hold, as Scripture declares, "No one is clean from filthiness,
   not even if his life lasted but a single day." [2981]   But this soul
   which was in Jesus, before it knew the evil, selected the good; and
   because He loved righteousness, and hated iniquity, therefore God
   "anointed Him with the oil of gladness above His fellows." [2982]   He
   is anointed, then, with the oil of gladness when He is united to the
   "word" of God in a stainless union, and by this means alone of all
   souls was incapable of sin, because it was capable of (receiving) well
   and fully the Son of God; and therefore also it is one with Him, and is
   named by His titles, and is called Jesus Christ, by whom all things are
   said to be made.  Of which soul, seeing it had received into itself the
   whole wisdom of God, and the truth, and the life, I think that the
   apostle also said this:  "Our life is hidden with Christ in God; but
   when Christ, who is our life, shall appear, then shall we also appear
   with him in glory." [2983]   For what other Christ can be here
   understood, who is said to be hidden in God, and who is afterwards to
   appear, except Him who is related to have been anointed with the oil of
   gladness, i.e., to have been filled with God essentially, [2984] in
   whom he is now said to be hidden?  For on this account is Christ
   proposed as an example to all believers, because as He always, even
   before he knew evil at all, selected the good, and loved righteousness,
   and hated iniquity, and therefore God anointed Him with the oil of
   gladness; so also ought each one, after a lapse or sin, to cleanse
   himself from his stains, making Him his example, and, taking Him as the
   guide of his journey, enter upon the steep way of virtue, that so
   perchance by this means, as far as possible we may, by imitating Him,
   be made partakers of the divine nature, according to the words of
   Scripture:  "He that saith that he believeth in Christ, ought so to
   walk, as He also walked." [2985]

   This "word," then, and this "wisdom," by the imitation of which we are
   said to be either wise or rational (beings), becomes "all things to all
   men, that it may gain all;" and because it is made weak, it is
   therefore said of it, "Though He was crucified through weakness, yet He
   liveth by the power of God." [2986]   Finally, to the Corinthians who
   were weak, Paul declares that he "knew nothing, save Jesus Christ, and
   Him crucified." [2987]

   32.  Some, indeed, would have the following language of the apostle
   applied to the soul itself, as soon as it had assumed flesh from Mary,
   [2988] viz., "Who, being in the form of God, thought it not robbery to
   be equal with God, but divested Himself (of His glory) [2989] taking
   upon Himself the form of a servant;" [2990] since He undoubtedly
   restored it to the form of God by means of better examples and
   training, and recalled it to that fulness of which He had divested
   Himself.

   As now by participation in the Son of God one is adopted as a son,
   [2991] and by participating in that wisdom which is in God is rendered
   wise, so also by participation in the Holy Spirit is a man rendered
   holy and spiritual.  For it is one and the same thing to have a share
   in the Holy Spirit, which is (the Spirit) of the Father and the Son,
   since the nature of the Trinity is one and incorporeal.  And what we
   have said regarding the participation of the soul is to be understood
   of angels and heavenly powers in a similar way as of souls, because
   every rational creature needs a participation in the Trinity.

   Respecting also the plan of this visible world--seeing one of the most
   important questions usually raised is as to the manner of its
   existence--we have spoken to the best of our ability in the preceding
   pages, for the sake of those who are accustomed to seek the grounds of
   their belief in our religion, and also for those who stir against us
   heretical questions, and who are accustomed to bandy about [2992] the
   word "matter," which they have not yet been able to understand; of
   which subject I now deem it necessary briefly to remind (the reader).

   33.  And, in the first place, it is to be noted that we have nowhere
   found in the canonical Scriptures, [2993] up to the present time, the
   word "matter" used for that substance which is said to underlie
   bodies.  For in the expression of Isaiah, "And he shall devour hule,"
   i.e., matter, "like hay," [2994] when speaking of those who were
   appointed to undergo their punishments, the word "matter" was used
   instead of "sins."  And if this word "matter" should happen to occur in
   any other passage, it will never be found, in my opinion, to have the
   signification of which we are now in quest, unless perhaps in the book
   which is called the Wisdom of Solomon, a work which is certainly not
   esteemed authoritative by all. [2995]   In that book, however, we find
   written as follows:  "For thy almighty hand, that made the world out of
   shapeless matter, wanted not means to send among them a multitude of
   bears and fierce lions." [2996]   Very many, indeed, are of opinion
   that the matter of which things are made is itself signified in the
   language used by Moses in the beginning of Genesis:  "In the beginning
   God made heaven and earth; and the earth was invisible, and not
   arranged:" [2997]   for by the words "invisible and not arranged" Moses
   would seem to mean nothing else than shapeless matter.  But if this be
   truly matter, it is clear then that the original elements of bodies
   [2998] are not incapable of change.  For those who posited
   "atoms"--either those particles which are incapable of subdivision, or
   those which are subdivided into equal parts--or any one element, as the
   principles of bodily things, could not posit the word "matter" in the
   proper sense of the term among the first principles of things.  For if
   they will have it that matter underlies every body--a substance
   convertible or changeable, or divisible in all its parts--they will
   not, as is proper, assert that it exists without qualities.  And with
   them we agree, for we altogether deny that matter ought to be spoken of
   as "unbegotten" or "uncreated," agreeably to our former statements,
   when we pointed out that from water, and earth, and air or heat,
   different kinds of fruits were produced by different kinds of trees; or
   when we showed that fire, and air, and water, and earth were
   alternately converted into each other, and that one element was
   resolved into another by a kind of mutual consanguinity; and also when
   we proved that from the food either of men or animals the substance of
   the flesh was derived, or that the moisture of the natural seed was
   converted into solid flesh and bones;--all which go to prove that the
   substance of the body is changeable, and may pass from one quality into
   all others.

   34.  Nevertheless we must not forget that a substance never exists
   without a quality, and that it is by an act of the understanding alone
   that this (substance) which underlies bodies, and which is capable of
   quality, is discovered to be matter.  Some indeed, in their desire to
   investigate these subjects more profoundly, have ventured to assert
   that bodily nature [2999] is nothing else than qualities.  For if
   hardness and softness, heat and cold, moisture and aridity, be
   qualities; and if, when these or other (qualities) of this sort be cut
   away, nothing else is understood to remain, then all things will appear
   to be "qualities."  And therefore also those persons who make these
   assertions have endeavoured to maintain, that since all who say that
   matter was uncreated will admit that qualities were created by God, it
   may be in this way shown that even according to them matter was not
   uncreated; since qualities constitute everything, and these are
   declared by all without contradiction to have been made by God.  Those,
   again, who would make out that qualities are superimposed from without
   upon a certain underlying matter, make use of illustrations of this
   kind:  e.g., Paul undoubtedly is either silent, or speaks, or watches,
   or sleeps, or maintains a certain attitude of body; for he is either in
   a sitting, or standing, or recumbent position.  For these are
   "accidents" belonging to men, without which they are almost never
   found.  And yet our conception of man does not lay down any of these
   things as a definition of him; but we so understand and regard him by
   their means, that we do not at all take into account the reason of his
   (particular) condition either in watching, or in sleeping, or in
   speaking, or in keeping silence, or in any other action that must
   necessarily happen to men. [3000]   If any one, then, can regard Paul
   as being without all these things which are capable of happening, he
   will in the same way also be able to understand this underlying
   (substance) without qualities.  When, then, our mind puts away all
   qualities from its conception, and gazes, so to speak, upon the
   underlying element alone, and keeps its attention closely upon it,
   without any reference to the softness or hardness, or heat or cold, or
   humidity or aridity of the substance, then by means of this somewhat
   simulated process of thought [3001] it will appear to behold matter
   clear from qualities of every kind.

   35.  But some one will perhaps inquire whether we can obtain out of
   Scripture any grounds for such an understanding of the subject.  Now I
   think some such view is indicated in the Psalms, when the prophet says,
   "Mine eyes have seen thine imperfection;" [3002] by which the mind of
   the prophet, examining with keener glance the first principles of
   things, and separating in thought and imagination only between matter
   and its qualities, perceived the imperfection of God, which certainly
   is understood to be perfected by the addition of qualities.  Enoch
   also, in his book, speaks as follows:  "I have walked on even to
   imperfection;" [3003] which expression I consider may be understood in
   a similar manner, viz., that the mind of the prophet proceeded in its
   scrutiny and investigation of all visible things, until it arrived at
   that first beginning in which it beheld imperfect matter (existing)
   without "qualities."  For it is written in the same book of Enoch, "I
   beheld the whole of matter;" [3004] which is so understood as if he had
   said:  "I have clearly seen all the divisions of matter which are
   broken up from one into each individual species either of men, or
   animals, or of the sky, or of the sun, or of all other things in this
   world."  After these points, now, we proved to the best of our power in
   the preceding pages that all things which exist were made by God, and
   that there was nothing which was not made, save the nature of the
   Father, and the Son, and the Holy Spirit; and that God, who is by
   nature good, desiring to have those upon whom He might confer benefits,
   and who might rejoice in receiving His benefits, created creatures
   worthy (of this), i.e., who were capable of receiving Him in a worthy
   manner, who, He says, are also begotten by Him as his sons.  He made
   all things, moreover, by number and measure.  For there is nothing
   before God without either limit or measure.  For by His power He
   comprehends all things, and He Himself is comprehended by the strength
   of no created thing, because that nature is known to itself alone.  For
   the Father alone knoweth the Son, and the Son alone knoweth the Father,
   and the Holy Spirit alone searcheth even the deep things of God.  All
   created things, therefore, i.e., either the number of rational beings
   or the measure of bodily matter, are distinguished by Him as being
   within a certain number or measurement; since, as it was necessary for
   an intellectual nature to employ bodies, and this nature is shown to be
   changeable and convertible by the very condition of its being created
   (for what did not exist, but began to exist, is said by this very
   circumstance to be of mutable nature), it can have neither goodness nor
   wickedness as an essential, but only as an accidental attribute of its
   being.  Seeing, then, as we have said, that rational nature was mutable
   and changeable, so that it made use of a different bodily covering of
   this or that sort of quality, according to its merits, it was
   necessary, as God foreknew there would be diversities in souls or
   spiritual powers, that He should create also a bodily nature the
   qualities of which might be changed at the will of the Creator into all
   that was required.  And this bodily nature must last as long as those
   things which require it as a covering:  for there will be always
   rational natures which need a bodily covering; and there will therefore
   always be a bodily nature whose coverings must necessarily be used by
   rational creatures, unless some one be able to demonstrate by arguments
   that a rational nature can live without a body.  But how
   difficult--nay, how almost impossible--this is for our understanding,
   we have shown in the preceding pages, in our discussion of the
   individual topics.

   36.  It will not, I consider, be opposed to the nature of our
   undertaking, if we restate with all possible brevity our opinions on
   the immortality of rational natures.  Every one who participates in
   anything, is unquestionably of one essence and nature with him who is
   partaker of the same thing.  For example, as all eyes participate in
   the light, so accordingly all eyes which partake of the light are of
   one nature; but although every eye partakes of the light, yet, inasmuch
   as one sees more clearly, and another more obscurely, every eye does
   not equally share in the light.  And again, all hearing receives voice
   or sound, and therefore all hearing is of one nature; but each one
   hears more rapidly or more slowly, according as the quality of his
   hearing is clear and sound.  Let us pass now from these sensuous
   illustrations to the consideration of intellectual things.  Every mind
   which partakes of intellectual light ought undoubtedly to be of one
   nature with every mind which partakes in a similar manner of
   intellectual light.  If the heavenly virtues, then, partake of
   intellectual light, i.e., of divine nature, because they participate in
   wisdom and holiness, and if human souls, have partaken of the same
   light and wisdom, and thus are mutually of one nature and of one
   essence,--then, since the heavenly virtues are incorruptible and
   immortal, the essence of the human soul will also be immortal and
   incorruptible.  And not only so, but because the nature of Father, and
   Son, and Holy Spirit, whose intellectual light alone all created things
   have a share, is incorruptible and eternal, it is altogether consistent
   and necessary that every substance which partakes of that eternal
   nature should last for ever, and be incorruptible and eternal, so that
   the eternity of divine goodness may be understood also in this respect,
   that they who obtain its benefits are also eternal.  But as, in the
   instances referred to, a diversity in the participation of the light
   was observed, when the glance of the beholder was described as being
   duller or more acute, so also a diversity is to be noted in the
   participation of Father, Son, and Holy Spirit, varying with the degree
   of zeal or capacity of mind.  If such were not the case, [3005] we have
   to consider whether it would not seem to be an act of impiety to say
   that the mind which is capable of (receiving) God should admit of a
   destruction of its essence; [3006] as if the very fact that it is able
   to feel and understand God could not suffice for its perpetual
   existence, especially since, if even through neglect the mind fall away
   from a pure and complete reception of God, it nevertheless contains
   within it certain seeds of restoration and renewal to a better
   understanding, seeing the "inner," which is also called the "rational"
   man, is renewed after "the image and likeness of God, who created
   him."  And therefore the prophet says, "All the ends of the earth shall
   remember, and turn unto the Lord; and all the kindreds of the nations
   shall worship before Thee." [3007]

   37.  If any one, indeed, venture to ascribe essential corruption to Him
   who was made after the image and likeness of God, then, in my opinion,
   this impious charge extends even to the Son of God Himself, for He is
   called in Scripture the image of God. [3008]   Or he who holds this
   opinion would certainly impugn the authority of Scripture, which says
   that man was made in the image of God; and in him are manifestly to be
   discovered traces of the divine image, not by any appearance of the
   bodily frame, which is corruptible, but by mental wisdom, by justice,
   moderation, virtue, wisdom, discipline; in fine, by the whole band of
   virtues, which are innate in the essence of God, and which may enter
   into man by diligence and imitation of God; as the Lord also intimates
   in the Gospel, when He says, "Be ye therefore merciful, as your Father
   also is merciful;" [3009] and, "Be ye perfect, even as your Father also
   is perfect." [3010]   From which it is clearly shown that all these
   virtues are perpetually in God, and that they can never approach to or
   depart from Him, whereas by men they are acquired only slowly, and one
   by one.  And hence also by these means they seem to have a kind of
   relationship with God; and since God knows all things, and none of
   things intellectual in themselves can elude His notice [3011] (for God
   the Father alone, and His only-begotten Son, and the Holy Spirit, not
   only possess a knowledge of those things which they have created, but
   also of themselves), a rational understanding also, advancing from
   small things to great, and from things visible to things invisible, may
   attain to a more perfect knowledge.  For it is placed in the body, and
   advances from sensible things themselves, which are corporeal, to
   things that are intellectual.  But lest our statement that things
   intellectual are not cognisable by the senses should appear unbecoming,
   we shall employ the instance of Solomon, who says, "You will find also
   a divine sense;" [3012] by which he shows that those things which are
   intellectual are to be sought out not by means of a bodily sense, but
   by a certain other which he calls "divine."  And with this sense must
   we look on each of those rational beings which we have enumerated
   above; and with this sense are to be understood those words which we
   speak, and those statements to be weighed which we commit to writing.
   For the divine nature knows even those thoughts which we revolve within
   us in silence.  And on those matters of which we have spoken, or on the
   others which follow from them, according to the rule above laid down,
   are our opinions to be formed.
     __________________________________________________________________

   [2944] Cf. Gen. xxxii. 28-30.

   [2945] Heb. viii. 5.

   [2946] Extrinsecus.

   [2947] Hostes inimicosque.

   [2948] Ne illud quidem sacramento aliquo vacuum puto.

   [2949] Quem primum omnium Israelitici belli dextra defenderat.

   [2950] Rigare et inundare animas sitientes, et sensus adjacentes sibi.

   [2951] Formam.

   [2952] Lam. iv. 20.

   [2953] Cf. Rev. xiv. 6.

   [2954] Omnis gloria regis intrinsecus est.  Heb., Sept., and Vulgate
   all read, "daughter of the king."  Probably the omission of "filiæ" in
   the text may be due to an error of the copyists.  [Cf. Ps. xlv. 13.]

   [2955] Rom. xi. 33.

   [2956] Rom. xi. 33.

   [2957] [Eccles. vii. 23, 24.]  The Septuagint reads:  Eipa,
   Sophisthesomai ; kai haute emakrunthe ap' emou, makran huper ho en, kai
   bathu bathos, tis heuresei auto; the Vulgate translates this literally.

   [2958] Cf. Isa. xli. 22, 23.

   [2959] Isa. vi. 3.

   [2960] Cf. Ecclus. xvi. 21.

   [2961] Ex nullis substantibus.

   [2962] 1 John i. 5.

   [2963] Cf. Heb. i. 3.

   [2964] Cf. Heb. i. 3.

   [2965] Quæ quidem quamvis intellectu multa esse dicantur.

   [2966] Quæ sunt extra Trinitatem.

   [2967] Cf. 2 Cor. xiii. 3.

   [2968] Gal. ii. 20.

   [2969] Quam in aliis sanctis viris.  "Aliis" is found in the mss., but
   is wanting in many editions.

   [2970] Cf. Matt. xxii. 30 and Luke xx. 36.

   [2971] Unde constat in singulis quibusque tantum effici Christum,
   quantum ratio indulserit meritorum.

   [2972] Cf. Col. i. 16-18.

   [2973] John i. 3.

   [2974] Ps. xxxiii. 6.

   [2975] Cf. John i. 26, 27.

   [2976] Proposito vero et virtute similem sibi.

   [2977] Animam.

   [2978] John x. 18.

   [2979] Matt. xxvi. 38.

   [2980] John xii. 27.

   [2981] Cf. Job xv. 14.

   [2982] Ps. xlv. 7.

   [2983] Cf. Col. iii. 3, 4.

   [2984] Substantialiter.

   [2985] Cf. 1 John ii. 6.

   [2986] 2 Cor. xiii. 4.

   [2987] 1 Cor. ii. 2.

   [2988] De Maria corpus assumsit.

   [2989] Semet ipsum exinanivit.

   [2990] Phil. ii. 6, 7.

   [2991] In filium adoptatur.

   [2992] Ventilare.

   [2993] In Scripturis canonicis.

   [2994] Isa. x. 17, kai phagetai osei chorton ten hulen, Sept.  The
   Vulgate follows the Masoretic text.

   [2995] [Elucidation VI].

   [2996] Wisd. xi. 17.

   [2997] Gen. i. 2, "invisibilis et incomposita;" "inanis et vacua,"
   Vulg.

   [2998] Initia corporum.

   [2999] Naturam corpoream.

   [3000] Nec tamen sensus noster manifeste de eo aliquid horum definit,
   sed ita eum per hæc intelligimus, vel consideramus, ut non omnino
   rationem status ejus comprehendamus, vel in eo, quod vigilat, vel in
   eo, quod dormit, aut in quo loquitur, vel tacet, et si qua alia sunt,
   quæ accidere necesse est hominibus.

   [3001] Tunc simulatâ quodammodo cogitatione.

   [3002] Ps. cxxxix. 16, to akatergaston mou eidosan hoi ophthalmoi sou,
   Sept.; "Imperfectum meum viderunt oculi tui," Vulg. (same as in the
   text.) kkyny" v'r ymlg--"Thine eyes did see my substance, yet being
   imperfect," Auth. Vers.  Cf. Gesenius and Fürst, s.v., sln.

   [3003] Ambulavi usque ad imperfectum; cf. Book of Enoch, chap. xvii.

   [3004] Universas materias perspexi; cf. Book of Enoch, chap. xvii.  [On
   this apocryphal book, see the learned remarks of Dr. Pusey in his reply
   to Canon Farrar, What is of Faith as to Everlasting Punishment; pp.
   52-59.  London, 1881.]

   [3005] Alioquin.

   [3006] Substantialem interitum.

   [3007] Ps. xxii. 27.

   [3008] Cf. Col. i. 15 and 2 Cor. iv. 4.

   [3009] Luke vi. 36.

   [3010] Matt. v. 48.

   [3011] Nihil eum rerum intellectualium ex se lateat.

   [3012] Cf. Prov. ii. 5, epignosin Theou heureseis (Sept.), Scientiam
   Dei invenies (Vulg.).  'tsmt syhl' tr.
     __________________________________________________________________
     __________________________________________________________________

   Elucidations.

   ------------------------

   I.

   (Teaching of the Church, p. 240.)

   It is noteworthy how frequently our author employs this expression in
   this immediate connection.  Concerning the punishment of the wicked he
   asserts a "clearly defined teaching."  He shows what the Church's
   teaching "has laid down" touching demons and angels.  Touching the
   origin of the world, he again asserts the Church's teaching, and then
   concedes, that, over and above what he maintains, there is "no clear
   statement regarding it,"--i.e., the creation and its antecedents.
   Elsewhere he speaks of "the faith of the Church," and all this as
   something accepted by all Christians recognised as orthodox or
   Catholics.

   Not to recur to the subject of the creeds [3013] known at this period
   in the East and West, this frequent recognition of a system of
   theology, or something like it, starts some interesting inquiries.  We
   have space to state only some of them:--

   1.  Was Origen here speaking of the catechetical school of Alexandria,
   and assuming its teaching to be that of the whole Church?

   2.  If so, was not this recognition of the Alexandrian leadership the
   precursor of that terrible shock which was given to Christendom by the
   rise of Arianism out of such a stronghold of orthodoxy?

   3.  Does not the power of Athanasius to stand "against the world"
   assure us that he was strong in the position that "the teaching of the
   Church," in Alexandria and elsewhere, was against Arias, whom he was
   able to defeat by prescription as well as by Scripture?

   4.  Is it not clear that all this was asserted, held, and defined
   without help from the West, and that the West merely responded Amen to
   what Alexandria had taught from the beginning?

   5.  Is not the evidence overwhelming, that nothing but passive
   testimony was thus far heard of in connection with the see of Rome?

   6.  If the "teaching of the Church," then, was so far independent of
   that see that Christendom neither waited for its voice, nor recognised
   it as of any exceptional importance in the definition of the faith and
   the elimination of heresy, is it not evident that the entire fabric of
   the Middle-Age polity in the West has its origin in times and manners
   widely differing from the Apostolic Age and that of the Ante-Nicene
   Fathers?

   II.

   (Subjection, p. 343.)

   The subordination of the Son, as held by all Nicene Christians, is
   defended by Bull [3014] at great length and with profound learning.  It
   is my purpose elsewhere to quote his splendid tribute to the
   substantial orthodoxy of Origen.  Professor Shedd, in his work on
   Christian Doctrine, [3015] pronounces the Nicene Creed "the received
   creed-statement among all Trinitarian Churches."  I assume that this
   note will be of interest to all theological minds.  For an
   unsatisfactory and meagre account of primitive creeds, see Bunsen,
   Hippol., iii. pp. 125-132.

   III.

   (Proceedeth from the Father, p. 344.)

   The double procession is no part of the Creed of Christendom; nor did
   it become fixed in the West, till, by the influence of Charlemagne, the
   important but not immaculate Council of Frankfort (a.d. 794) completed
   the work of Toledo, and committed the whole West to its support.  The
   Anglican Church recites the Filioque liturgically, but explains its
   adhesion to this formula in a manner satisfactory to the Easterns.  It
   has no rightful place in the Creed, however; and its retention in the
   Nicene Symbol is a just offence, not only to the Greeks, but against
   the great canon, Quod semper, etc.

   Compare Pearson on the Creed, [3016] and these candid words:  "Although
   the addition of words to the formal Creed be not justifiable," etc.
   Consult the valuable work of Theophanes Procopowicz, Bishop of
   Novgorod, which contains a history of the literature of the subject
   down to his times. [3017]   It is a matter debated anew in our own age,
   in view of advances to the Greeks made by Dr. Döllinger and the Old
   Catholics.  Let me refer to a volume almost equally learned and
   ill-digested, [3018] written by a clever author who was perverted to
   Romanism, and returned, after many years, to the Church of England.  It
   bears the marks of many unreal impressions received during his
   "Babylonish captivity."  I refer to a work of E. S. Foulkes.

   IV.

   (The faith of the Church, p. 347.)

   Before the Nicene Council local creeds were in use, all agreeing
   substantially; all scriptural, but some more full than others.  Of
   these the ancient Symbol of Jerusalem was chief, and this forms the
   base of the Nicene Creed.  It is here noteworthy that Origen speaks of
   "the faith" as something settled and known:  clearly, he did not
   intentionally transgress it.  Bull says, [3019] "Græci Scriptores
   Ante-Nicæni ton kanona tes pisteos passim in scriptis suis
   commemorant."  See the Jerusalem Creed, on the same page; and note, the
   Church of Jerusalem is called by the Second OEcumenical Council (a.d.
   381), "the mother of all the Churches."  So ignorant were the Fathers
   of that date of any other "mother Church," that they address this very
   statement to the clergy of Rome. [3020]   Compare Eusebius, book iv.
   cap. viii.

   V.

   (Endowed with freedom of will, p. 347.)

   Elsewhere in this treatise our author defines the will as "able to
   resist external causes."  The profound work of Edwards needs no words
   of mine. [3021]   As an example of logic the most acute, it is the
   glory of early American literature.  I read it eagerly during my
   college course, while under the guidance of my instructor in
   philosophy, the amiable and profound Dr. Tappan (afterwards president
   of the University of Michigan), who taught us to admire it, but not to
   regard it as infallible.  See his vigorous review of Edwards, [3022] in
   which he argues as a disciple of Coleridge and of Plato.

   On allied subjects, let me refer to Wiggers's Augustinismus, etc.,
   translated by Professor Emerson of Andover; [3023] also to Bledsoe's
   Theodicy, [3024] heretofore cited.  I venture to say, that, among the
   thinkers of America, and as Christian philosophers, both Bledsoe and
   Tappan are less known and honoured than they deserve to be.

   VI.

   (Not esteemed authoritative by all, p. 379.)

   Not by Jerome, nor Rufinus, nor Chrysostom.  Gregory the Great, Bishop
   of Rome, is also shown by Lardner (Credib., v. 127) to have quoted "the
   wisdom of Solomon" only as the sayings of a wise man; not at all as
   Scripture.  The Easterns are equally represented by John Damascene
   (a.d. 730), who says of this book that it is one of those "excellent
   and useful" books which are not reckoned with the hagiographa.  But
   Methodius is an exception; for he quotes this book twice (says Lardner)
   as if it were Scripture, and certainly cites it not infrequently.  Yet
   his testimony does not amount, perhaps, to more than an acceptance of
   the same as only deutero-canonical; i.e., as one of the books read in
   the Church for instruction, but not appealed to as establishing any
   doctrine otherwise unknown to the Church.  We may examine this subject
   when we come to Methodius, in vol. vi. of this series.

   ------------------------

   Note.

   This is a convenient place for the following tables, compiled from
   Eusebius as far as his history goes; i.e. a.d. 305.  See also Dr.
   Robinson's Researches.

   I.  The See of Jerusalem.

   1.  James, the Lord's brother.

   2.  Simeon.

   3.  Justus.

   4.  Zacchæus.

   5.  Tobias.

   6.  Benjamin.

   7.  John.

   8.  Matthew.

   9.  Philip.

   10.  Seneca.

   11.  Justus.

   12.  Levi.

   13.  Ephres.

   14.  Joseph.

   15.  Judah.

   16.  Marcus.

   17.  Cassian.

   18.  Publius.

   19.  Maximus.

   20.  Julian.

   21.  Caius.

   22.  Symmachus.

   23.  Caius II.

   24.  Julian II.

   25.  Capito.

   26.  Maximus II.

   27.  Antoninus.

   28.  Valens.

   29.  Dolichianus.

   30.  Narcissus.

   31.  Dius.

   32.  Germanio.

   33.  Gordius.

   34.  Narcissus II.

   35.  Alexander.

   36.  Mazabanes.

   37.  Hymenæus.

   38.  Zabdas.

   39.  Hermon, a.d. 300.

   II.  The See of Alexandria.

   1.  Annianus.

   2.  Avilius.

   3.  Cerdon.

   4.  Primus.

   5.  Justus.

   6.  Eumenes.

   7.  Marcus.

   8.  Celadion.

   9.  Aggripinus.

   10.  Julianus.

   11.  Demetrius.

   12.  Heraclas.

   13.  Dionysius.

   14.  Maximus.

   15.  Theonas.

   16.  Peter.

   17.  Achillas.

   18.  Alexander, [3025] a.d. 326.
     __________________________________________________________________

   [3013] On which consult Dupin, and, for another view, Bunsen's
   Hippolytus.  See also p. 383, infra.

   [3014] Vol. v. p. 134, and passim to 745; also vi. 368.

   [3015] Vol. ii. p. 438.

   [3016] pp. 521-526.

   [3017] Tractatus de Processione Spiritus Sancti, Gothæ, a.d. 1772.

   [3018] Christendom's Divisions, London, 1865.

   [3019] Vol. vi. p. 132, 133.

   [3020] Theodoret, book v. cap. ix.

   [3021] Ed. Converse, New York, 1829.

   [3022] A Review of Edward's Inquiry, by Henry Philip Tappan, New York,
   1839.

   [3023] New York, 1840.

   [3024] New York, 1854.  See vol. ii. p. 522, this series.

   [3025] Alexander, dying just after the Nicene Council, was succeeded by
   the great Athanasius.
     __________________________________________________________________
     __________________________________________________________________

   A Letter to Origen from Africanus

   About the History of Susanna.

   ------------------------

   Greeting, my lord and son, most worthy Origen, from Africanus. [3026]
   In your sacred discussion with Agnomon you referred to that prophecy of
   Daniel which is related of his youth.  This at that time, as was meet,
   I accepted as genuine.  Now, however, I cannot understand how it
   escaped you that this part of the book is spurious.  For, in sooth,
   this section, although apart from this it is elegantly written, is
   plainly a more modern forgery.  There are many proofs of this.  When
   Susanna is condemned to die, the prophet is seized by the Spirit, and
   cries out that the sentence is unjust.  Now, in the first place, it is
   always in some other way that Daniel prophesies--by visions, and
   dreams, and an angel appearing to him, never by prophetic inspiration.
   Then, after crying out in this extraordinary fashion, he detects them
   in a way no less incredible, which not even Philistion the play-writer
   would have resorted to.  For, not satisfied with rebuking them through
   the Spirit, he placed them apart, and asked them severally where they
   saw her committing adultery.  And when the one said, "Under a
   holm-tree" (prinos), he answered that the angel would saw him asunder
   (prisein); and in a similar fashion menaced the other who said, "Under
   a mastich-tree" (schinos), with being rent asunder (schisthenai).  Now,
   in Greek, it happens that "holm-tree" and "saw asunder," and "rend" and
   "mastich-tree" sound alike; but in Hebrew they are quite distinct.  But
   all the books of the Old Testament have been translated from Hebrew
   into Greek.

   2.  Moreover, how is it that they who were captives among the
   Chaldæans, lost and won at play, [3027] thrown out unburied on the
   streets, as was prophesied of the former captivity, their sons torn
   from them to be eunuchs, and their daughters to be concubines, as had
   been prophesied; how is it that such could pass sentence of death, and
   that on the wife of their king Joakim, whom the king of the Babylonians
   had made partner of his throne?  Then if it was not this Joakim, but
   some other from the common people, whence had a captive such a mansion
   and spacious garden?  But a more fatal objection is, that this section,
   along with the other two at the end of it, is not contained in the
   Daniel received among the Jews.  And add that, among all the many
   prophets who had been before, there is no one who has quoted from
   another word for word.  For they had no need to go a-begging for words,
   since their own were true; but this one, in rebuking one of those men,
   quotes the words of the Lord:  "The innocent and righteous shalt thou
   not slay."  From all this I infer that this section is a later
   addition.  Moreover, the style is different.  I have struck the blow;
   do you give the echo; answer, and instruct me.  Salute all my masters.
   The learned all salute thee.  With all my heart I pray for your and
   your circle's health.
     __________________________________________________________________

   [3026] [See Routh's Reliquiæ, vol. ii. p. 115; also Euseb., i. 7, and
   Socrates, ii. 35.  He ranks with the great pupils of the Alexandrian
   school, with which, however, he seems to have had only a slight
   personal relation.  Concerning this Epistle to Origen, and the answer
   of the latter, consult Routh's very full annotations (ut supra, pp.
   312-328).  Concerning Gregory Thaumaturgus, the greatest of Origen's
   pupils, we shall know more when we come to vol. vi. of this series.  He
   died circa 270.]

   [3027] Nolte would change estragalomenoi (or astragalomenoi, as
   Wetsten. has it), which is a hapax eiremenon, into strangalomenoi or
   estrangalomenoi, "strangled."  He compares Tob. ii. 3.
     __________________________________________________________________

   A Letter from Origen to Africanus.

   ------------------------

   Origen to Africanus, a beloved brother in God the Father, through Jesus
   Christ, His holy Child, greeting.  Your letter, from which I learn what
   you think of the Susanna in the Book of Daniel, which is used in the
   Churches, although apparently somewhat short, presents in its few words
   many problems, each of which demands no common treatment, but such as
   oversteps the character of a letter, and reaches the limits of a
   discourse. [3028]   And I, when I consider, as best I can, the measure
   of my intellect, that I may know myself, am aware that I am wanting in
   the accuracy necessary to reply to your letter; and that the more, that
   the few days I have spent in Nicomedia have been far from sufficient to
   send you an answer to all your demands and queries even after the
   fashion of the present epistle.  Wherefore pardon my little ability,
   and the little time I had, and read this letter with all indulgence,
   supplying anything I may omit.

   2.  You begin by saying, that when, in my discussion with our friend
   Bassus, I used the Scripture which contains the prophecy of Daniel when
   yet a young man in the affair of Susanna, I did this as if it had
   escaped me that this part of the book was spurious.  You say that you
   praise this passage as elegantly written, but find fault with it as a
   more modern composition, and a forgery; and you add that the forger has
   had recourse to something which not even Philistion the play-writer
   would have used in his puns between prinos and prisein, schinos and
   schisis, which words as they sound in Greek can be used in this way,
   but not in Hebrew.  In answer to this, I have to tell you what it
   behoves us to do in the cases not only of the History of Susanna, which
   is found in every Church of Christ in that Greek copy which the Greeks
   use, but is not in the Hebrew, or of the two other passages you mention
   at the end of the book containing the history of Bel and the Dragon,
   which likewise are not in the Hebrew copy of Daniel; but of thousands
   of other passages also which I found in many places when with my little
   strength I was collating the Hebrew copies with ours.  For in Daniel
   itself I found the word "bound" followed in our versions by very many
   verses which are not in the Hebrew at all, beginning (according to one
   of the copies which circulate in the Churches) thus:  "Ananias, and
   Azarias, and Misael prayed and sang unto God," down to "O, all ye that
   worship the Lord, bless ye the God of gods.  Praise Him, and say that
   His mercy endureth for ever and ever.  And it came to pass, when the
   king heard them singing, and saw them that they were alive."  Or, as in
   another copy, from "And they walked in the midst of the fire, praising
   God and blessing the Lord," down to "O, all ye that worship the Lord,
   bless ye the God of gods.  Praise Him, and say that His mercy endureth
   to all generations." [3029]   But in the Hebrew copies the words, "And
   these three men, Sedrach, Misach, and Abednego fell down bound into the
   midst of the fire," are immediately followed by the verse,
   "Nabouchodonosor the king was astonished, and rose up in haste, and
   spake, and said unto his counsellors."  For so Aquila, following the
   Hebrew reading, gives it, who has obtained the credit among the Jews of
   having interpreted the Scriptures with no ordinary care, and whose
   version is most commonly used by those who do not know Hebrew, as the
   one which has been most successful.  Of the copies in my possession
   whose readings I gave, one follows the Seventy, and the other
   Theodotion; and just as the History of Susanna which you call a forgery
   is found in both, together with the passages at the end of Daniel, so
   they give also these passages, amounting, to make a rough guess, to
   more than two hundred verses.

   3.  And in many other of the sacred books I found sometimes more in our
   copies than in the Hebrew, sometimes less.  I shall adduce a few
   examples, since it is impossible to give them all.  Of the Book of
   Esther neither the prayer of Mardochaios nor that of Esther, both
   fitted to edify the reader, is found in the Hebrew.  Neither are the
   letters; [3030] nor the one written to Amman about the rooting up of
   the Jewish nation, nor that of Mardochaios in the name of Artaxerxes
   delivering the nation from death.  Then in Job, the words from "It is
   written, that he shall rise again with those whom the Lord raises," to
   the end, are not in the Hebrew, and so not in Aquila's edition; while
   they are found in the Septuagint and in Theodotion's version, agreeing
   with each other at least in sense.  And many other places I found in
   Job where our copies have more than the Hebrew ones, sometimes a little
   more, and sometimes a great deal more:  a little more, as when to the
   words, "Rising up in the morning, he offered burnt-offerings for them
   according to their number," they add, "one heifer for the sin of their
   soul;" and to the words, "The angels of God came to present themselves
   before God, and the devil came with them," "from going to and fro in
   the earth, and from walking up and down in it."  Again, after "The Lord
   gave, the Lord has taken away," the Hebrew has not, "It was so, as
   seemed good to the Lord."  Then our copies are very much fuller than
   the Hebrew, when Job's wife speaks to him, from "How long wilt thou
   hold out?  And he said, Lo, I wait yet a little while, looking for the
   hope of my salvation," down to "that I may cease from my troubles, and
   my sorrows which compass me."  For they have only these words of the
   woman, "But say a word against God, and die."

   4.  Again, through the whole of Job there are many passages in the
   Hebrew which are wanting in our copies, generally four or five verses,
   but sometimes, however, even fourteen, and nineteen, and sixteen.  But
   why should I enumerate all the instances I collected with so much
   labour, to prove that the difference between our copies and those of
   the Jews did not escape me?  In Jeremiah I noticed many instances, and
   indeed in that book I found much transposition and variation in the
   readings of the prophecies.  Again, in Genesis, the words, "God saw
   that it was good," when the firmament was made, are not found in the
   Hebrew, and there is no small dispute among them about this; and other
   instances are to be found in Genesis, which I marked, for the sake of
   distinction, with the sign the Greeks call an obelisk, as on the other
   hand I marked with an asterisk those passages in our copies which are
   not found in the Hebrew.  What needs there to speak of Exodus, where
   there is such diversity in what is said about the tabernacle and its
   court, and the ark, and the garments of the high priest and the
   priests, that sometimes the meaning even does not seem to be akin?
   And, forsooth, when we notice such things, we are forthwith to reject
   as spurious the copies in use in our Churches, and enjoin the
   brotherhood to put away the sacred books current among them, and to
   coax the Jews, and persuade them to give us copies which shall be
   untampered with, and free from forgery!  Are we to suppose that that
   Providence which in the sacred Scriptures has ministered to the
   edification of all the Churches of Christ, had no thought for those
   bought with a price, for whom Christ died; [3031] whom, although His
   Son, God who is love spared not, but gave Him up for us all, that with
   Him He might freely give us all things? [3032]

   5.  In all these cases consider whether it would not be well to
   remember the words, "Thou shalt not remove the ancient landmarks which
   thy fathers have set." [3033]   Nor do I say this because I shun the
   labour of investigating the Jewish Scriptures, and comparing them with
   ours, and noticing their various readings.  This, if it be not arrogant
   to say it, I have already to a great extent done to the best of my
   ability, labouring hard to get at the meaning in all the editions and
   various readings; [3034] while I paid particular attention to the
   interpretation of the Seventy, lest I might to be found to accredit any
   forgery to the Churches which are under heaven, and give an occasion to
   those who seek such a starting-point for gratifying their desire to
   slander the common brethren, and to bring some accusation against those
   who shine forth in our community.  And I make it my endeavour not to be
   ignorant of their various readings, lest in my controversies with the
   Jews I should quote to them what is not found in their copies, and that
   I may make some use of what is found there, even although it should not
   be in our Scriptures.  For if we are so prepared for them in our
   discussions, they will not, as is their manner, scornfully laugh at
   Gentile believers for their ignorance of the true reading as they have
   them.  So far as to the History of Susanna not being found in the
   Hebrew.

   6.  Let us now look at the things you find fault with in the story
   itself.  And here let us begin with what would probably make any one
   averse to receiving the history:  I mean the play of words between
   prinos and prisis, schinos and schisis.  You say that you can see how
   this can be in Greek, but that in Hebrew the words are altogether
   distinct.  On this point, however, I am still in doubt; because, when I
   was considering this passage (for I myself saw this difficulty), I
   consulted not a few Jews about it, asking them the Hebrew words for
   prinos and prisein, and how they would translate schinos the tree, and
   how schisis.  And they said that they did not know these Greek words
   prinos and schinos, and asked me to show them the trees, that they
   might see what they called them.  And I at once (for the truth's dear
   sake) put before them pieces of the different trees.  One of them then
   said, that he could not with any certainty give the Hebrew name of
   anything not mentioned in Scripture, since, if one was at a loss, he
   was prone to use the Syriac word instead of the Hebrew one; and he went
   on to say, that some words the very wisest could not translate.  "If,
   then," said he, "you can adduce a passage in any Scripture where the
   schinos is mentioned, or the prinos, you will find there the words you
   seek, together with the words which have the same sound; but if it is
   nowhere mentioned, we also do not know it."  This, then, being what the
   Hebrews said to whom I had recourse, and who were acquainted with the
   history, I am cautious of affirming whether or not there is any
   correspondence to this play of words in the Hebrew.  Your reason for
   affirming that there is not, you yourself probably know.

   7.  Moreover, I remember hearing from a learned Hebrew, said among
   themselves to be the son of a wise man, and to have been specially
   trained to succeed his father, with whom I had intercourse on many
   subjects, the names of these elders, just as if he did not reject the
   History of Susanna, as they occur in Jeremias as follows:  "The Lord
   make thee like Zedekias and Achiab, whom the king of Babylon roasted in
   the fire, for the iniquity they did in Israel." [3035]   How, then,
   could the one be sawn asunder by an angel, and the other rent in
   pieces?  The answer is, that these things were prophesied not of this
   world, but of the judgment of God, after the departure from this
   world.  For as the lord of that wicked servant who says, "My lord
   delayeth his coming," and so gives himself up to drunkenness, eating
   and drinking with drunkards, and smiting his fellow-servants, shall at
   his coming "cut him asunder, and appoint him his portion with the
   unbelievers," [3036] even so the angels appointed to punish will
   accomplish these things (just as they will cut asunder the wicked
   steward of that passage) on these men, who were called indeed elders,
   but who administered their stewardship wickedly.  One will saw asunder
   him who was waxen old in wicked days, who had pronounced false
   judgment, condemning the innocent, and letting the guilty go free;
   [3037] and another will rend in pieces him of the seed of Chanaan, and
   not of Judah, whom beauty had deceived, and whose heart lust had
   perverted. [3038]

   8.  And I knew another Hebrew, who told about these elders such
   traditions as the following:  that they pretended to the Jews in
   captivity, who were hoping by the coming of Christ to be freed from the
   yoke of their enemies, that they could explain clearly the things
   concerning Christ,...and that they so deceived the wives of their
   countrymen. [3039]   Wherefore it is that the prophet Daniel calls the
   one "waxen old in wicked days," and says to the other, "Thus have ye
   dealt with the children of Israel; but the daughters of Juda would not
   abide your wickedness."

   9.  But probably to this you will say, Why then is the "History" not in
   their Daniel, if, as you say, their wise men hand down by tradition
   such stories?  The answer is, that they hid from the knowledge of the
   people as many of the passages which contained any scandal against the
   elders, rulers, and judges, as they could, some of which have been
   preserved in uncanonical writings (Apocrypha).  As an example, take the
   story told about Esaias; and guaranteed by the Epistle to the Hebrews,
   which is found in none of their public books.  For the author of the
   Epistle to the Hebrews, in speaking of the prophets, and what they
   suffered, says, "They were stoned, they were sawn asunder, they were
   slain with the sword." [3040]   To whom, I ask, does the "sawn asunder"
   refer (for by an old idiom, not peculiar to Hebrew, but found also in
   Greek, this is said in the plural, although it refers to but one
   person)?  Now we know very well that tradition says that Esaias the
   prophet was sawn asunder; and this is found in some apocryphal work,
   which probably the Jews have purposely tampered with, introducing some
   phrases manifestly incorrect, that discredit might be thrown on the
   whole.

   However, some one hard pressed by this argument may have recourse to
   the opinion of those who reject this Epistle as not being Paul's;
   against whom I must at some other time use other arguments to prove
   that it is Paul's. [3041]   At present I shall adduce from the Gospel
   what Jesus Christ testifies concerning the prophets, together with a
   story which He refers to, but which is not found in the Old Testament,
   since in it also there is a scandal against unjust judges in Israel.
   The words of our Saviour run thus:  "Woe unto you, scribes and
   Pharisees, hypocrites because ye build the tombs of the prophets, and
   garnish the sepulchres of the righteous, and say, If we had been in the
   days of our fathers, we would not have been partaken with them in the
   blood of the prophets.  Wherefore be ye witnesses unto yourselves, that
   ye are the children of them which killed the prophets.  Fill ye up then
   the measure of your fathers.  Ye serpents, ye generation of vipers, how
   can ye escape the damnation of Gehenna?  Wherefore, behold, I send unto
   you prophets, and wise men, and scribes; and some of them ye shall kill
   and crucify; and some of them shall ye scourge in your synagogues, and
   persecute them from city to city:  that upon you may come all the
   righteous blood shed upon the earth, from the blood of righteous Abel
   unto the blood of Zacharias, son of Barachias, whom ye slew between the
   temple and the altar.  Verily I say unto you, All these things shall
   come upon this generation."  And what follows is of the same tenor:  "O
   Jerusalem, Jerusalem, thou that killest the prophets, and stonest them
   which are sent unto thee, how often would I have gathered thy children
   together, even as a hen gathereth her chickens under her wings, and ye
   would not!  Behold, your house is left unto you desolate." [3042]

   Let us see now if in these cases we are not forced to the conclusion,
   that while the Saviour gives a true account of them, none of the
   Scriptures which could prove what He tells are to be found.  For they
   who build the tombs of the prophets and garnish the sepulchres of the
   righteous, condemning the crimes their fathers committed against the
   righteous and the prophets, say, "If we had been in the days of our
   fathers, we would not have been partakers with them in the blood of the
   prophets." [3043]   In the blood of what prophets, can any one tell
   me?  For where do we find anything like this written of Esaias, or
   Jeremias, or any of the twelve, or Daniel?  Then about Zacharias the
   son of Barachias, who was slain between the temple and the altar, we
   learn from Jesus only, not knowing it otherwise from any Scripture.
   Wherefore I think no other supposition is possible, than that they who
   had the reputation of wisdom, and the rulers and elders, took away from
   the people every passage which might bring them into discredit among
   the people.  We need not wonder, then, if this history of the evil
   device of the licentious elders against Susanna is true, but was
   concealed and removed from the Scriptures by men themselves not very
   far removed from the counsel of these elders.

   In the Acts of the Apostles also, Stephen, in his other testimony,
   says, "Which of the prophets have not your fathers persecuted?  And
   they have slain them which showed before of the coming of the Just One;
   of whom ye have been now the betrayers and murderers." [3044]   That
   Stephen speaks the truth, every one will admit who receives the Acts of
   the Apostles; but it is impossible to show from the extant books of the
   Old Testament how with any justice he throws the blame of having
   persecuted and slain the prophets on the fathers of those who believed
   not in Christ.  And Paul, in the first Epistle to the Thessalonians,
   testifies this concerning the Jews:  "For ye, brethren, became
   followers of the Churches of God which in Judea are in Christ Jesus:
   for ye also have suffered like things of your own countrymen, even as
   they have of the Jews; who both killed the Lord Jesus and their own
   prophets, and have persecuted us; and they please not God, and are
   contrary to all men." [3045]   What I have said is, I think, sufficient
   to prove that it would be nothing wonderful if this history were true,
   and the licentious and cruel attack was actually made on Susanna by
   those who were at that time elders, and written down by the wisdom of
   the Spirit, but removed by these rulers of Sodom, [3046] as the Spirit
   would call them.

   10.  Your next objection is, that in this writing Daniel is said to
   have been seized by the Spirit, and to have cried out that the sentence
   was unjust; while in that writing of his which is universally received
   he is represented as prophesying in quite another manner, by visions
   and dreams, and an angel appearing to him, but never by prophetic
   inspiration.  You seem to me to pay too little heed to the words, "At
   sundry times, and in divers manners, God spake in time past unto the
   fathers by the prophets." [3047]   This is true not only in the
   general, but also of individuals.  For if you notice, you will find
   that the same saints have been favoured with divine dreams and angelic
   appearances and (direct) inspirations.  For the present it will suffice
   to instance what is testified concerning Jacob.  Of dreams from God he
   speaks thus:  "And it came to pass, at the time that the cattle
   conceived, that I saw them before my eyes in a dream, and, behold, the
   rams and he-goats which leaped upon the sheep and the goats,
   white-spotted, and speckled, and grisled.  And the angel of God spake
   unto me in a dream, saying, Jacob.  And I said, What is it?  And he
   said, Lift up thine eyes and see, the goats and rams leaping on the
   goats and sheep, white-spotted, and speckled, and grisled:  for I have
   seen all that Laban doeth unto thee.  I am God, who appeared unto thee
   in the place of God, where thou anointedst to Me there a pillar, and
   vowedst a vow there to Me:  now arise, get thee out from this land, and
   return unto the land of thy kindred." [3048]

   And as to an appearance (which is better than a dream), he speaks as
   follows about himself:  "And Jacob was left alone; and there wrestled a
   man with him until the breaking of the day.  And he saw that he
   prevailed not against him, and he touched the breadth of his thigh; and
   the breadth of Jacob's thigh grew stiff while he was wrestling with
   him.  And he said to him, Let me go, for the day breaketh.  And he
   said, I will not let thee go, except thou bless me.  And he said unto
   him, What is thy name?  And he said, Jacob.  And he said to him, Thy
   name shall be called no more Jacob, but Israel shall be thy name:  for
   thou hast prevailed with God, and art powerful with men.  And Jacob
   asked him, and said, Tell me thy name.  And he said, Wherefore is it
   that thou dost ask after my name?  And he blessed him there.  And Jacob
   called the name of the place Vision of God:  for I have seen God face
   to face, and my life is preserved.  And the sun rose, when the vision
   of God passed by." [3049]   And that he also prophesied by inspiration,
   is evident from this passage:  "And Jacob called unto his sons, and
   said, Gather yourselves together, that I may tell you what shall befall
   you in the last days.  Gather yourselves together, and hear, ye sons of
   Jacob; and hearken unto Israel your father.  Reuben, my first-born, my
   might, and the beginning of my children, hard to be born, hard and
   stubborn.  Thou wert wanton, boil not over like water; because thou
   wentest up to thy father's bed; then defiledst thou the couch to which
   thou wentest up." [3050]   And so with the rest:  it was by inspiration
   that the prophetic blessings were pronounced.  We need not wonder,
   then, that Daniel sometimes prophesied by inspiration, as when he
   rebuked the elders sometimes, as you say, by dreams and visions, and at
   other times by an angel appearing unto him.

   11.  Your other objections are stated, as it appears to me, somewhat
   irreverently, and without the becoming spirit of piety.  I cannot do
   better than quote your very words:  "Then, after crying out in this
   extraordinary fashion, he detects them in a way no less incredible,
   which not even Philistion the play-writer would have resorted to.  For,
   not satisfied with rebuking them through the Spirit, he placed them
   apart, and asked them severally where they saw her committing adultery;
   and when the one said, Under a holm-tree' (prinos) he answered that the
   angel would saw him asunder (prisein); and in a similar fashion
   threatened the other, who said, Under a mastich-tree' (schinos), with
   being rent asunder."

   You might as reasonably compare to Philistion the play-writer, a story
   somewhat like this one, which is found in the third book of Kings,
   which you yourself will admit to be well written.  Here is what we read
   in Kings:--

   "Then there appeared two women that were harlots before the king, and
   stood before him.  And the one woman said, To me, my lord, I and this
   woman dwell in one house; and we were delivered in the house.  And it
   came to pass, the third day after that I was delivered, that this woman
   was delivered also:  and we were together; there is no one in our house
   except us two.  And this woman's child died in the night; because she
   overlaid it.  And she arose at midnight, and took my son from my arms.
   And thine handmaid slept.  And she laid it in her bosom, and laid her
   dead child in my bosom.  And I arose in the morning to give my child
   suck, and he was dead; but when I had considered it in the morning,
   behold, it was not my son which I did bear.  And the other woman said,
   Nay; the dead is thy son, but the living is my son.  And the other
   said, No; the living is my son, but the dead is thy son.  Thus they
   spake before the king.  Then said the king, Thou sayest, This is my son
   that liveth, and thy son is the dead:  and thou sayest, Nay; but thy
   son is the dead, and my son is the living.  And the king said, Bring me
   a sword.  And they brought a sword before the king.  And the king said,
   Divide the living child in two, and give half to the one, and half to
   the other.  Then spake the woman whose the living child was unto the
   king (for her bowels yearned after her son), and she said, To me, my
   lord, give her the living child, and in no wise slay it.  But the other
   said, Let it be neither mine nor thine, but divide it.  Then the king
   answered and said, Give the child to her which said, Give her the
   living child, and in no wise slay it:  for she is the mother of it.
   And all Israel heard of the judgment which the king had judged; and
   they feared the face of the king:  for they saw that the wisdom of God
   was in him to do judgment." [3051]

   For if we were at liberty to speak in this scoffing way of the
   Scriptures in use in the Churches, we should rather compare this story
   of the two harlots to the play of Philistion than that of the chaste
   Susanna.  And just as the people would not have been persuaded if
   Solomon had merely said, "Give this one the living child, for she is
   the mother of it;" so Daniel's attack on the elders would not have been
   sufficient had there not been added the condemnation from their own
   mouth, when both said that they had seen her lying with the young man
   under a tree, but did not agree as to what kind of tree it was.  And
   since you have asserted, as if you knew for certain, that Daniel in
   this matter judged by inspiration (which may or may not have been the
   case), I would have you notice that there seem to me to be some
   analogies in the story of Daniel to the judgment of Solomon, concerning
   whom the Scripture testifies that the people saw that the wisdom of God
   was in him to do judgment. [3052]   This might be said also of Daniel,
   for it was because wisdom was in him to do judgment that the elders
   were judged in the manner described.

   12.  I had nearly forgotten an additional remark I have to make about
   the prino-prisein and schino-schisein difficulty; that is, that in our
   Scriptures there are many etymological fancies, so to call them, which
   in the Hebrew are perfectly suitable, but not in the Greek.  It need
   not surprise us, then, if the translators of the History of Susanna
   contrived it so that they found out some Greek words, derived from the
   same root, which either corresponded exactly to the Hebrew form (though
   this I hardly think possible), or presented some analogy to it.  Here
   is an instance of this in our Scripture.  When the woman was made by
   God from the rib of the man, Adam says, "She shall be called woman,
   because she was taken out of her husband."  Now the Jews say that the
   woman was called "Essa," and that "taken" is a translation of this word
   as is evident from "chos isouoth essa," which means, "I have taken the
   cup of salvation;" [3053] and that "is" means "man," as we see from
   "Hesre aïs," which is, "Blessed is the man." [3054]   According to the
   Jews, then, "is" is "man," and "essa," "woman," because she was taken
   out of her husband (is).  It need not then surprise us if some
   interpreters of the Hebrew "Susanna," which had been concealed among
   them at a very remote date, and had been preserved only by the more
   learned and honest, should have either given the Hebrew word for word,
   or hit upon some analogy to the Hebrew forms, that the Greeks might be
   able to follow them.  For in many other passages we can find traces of
   this kind of contrivance on the part of the translators, which I
   noticed when I was collating the various editions.

   13.  You raise another objection, which I give in your own words:
   "Moreover, how is it that they, who were captives among the Chaldeans,
   lost and won at play, thrown out unburied on the streets, as was
   prophesied of the former captivity, their sons torn from them to be
   eunuchs, and their daughters to be concubines, as had been prophesied;
   how is it that such could pass sentence of death, and that on the wife
   of their king Joakim, whom the king of the Babylonians had made partner
   of his throne?  Then, if it was not this Joakim, but some other from
   the common people, whence had a captive such a mansion and spacious
   garden?"

   Where you get your "lost and won at play, and thrown out unburied on
   the streets," I know not, unless it is from Tobias; and Tobias (as also
   Judith), we ought to notice, the Jews do not use.  They are not even
   found in the Hebrew Apocrypha, as I learned from the Jews themselves.
   However, since the Churches use Tobias, you must know that even in the
   captivity some of the captives were rich and well to do.  Tobias
   himself says, "Because I remembered God with all my heart; and the Most
   High gave me grace and beauty in the eyes of Nemessarus, and I was his
   purveyor; and I went into Media, and left in trust with Gabael, the
   brother of Gabrias, at Ragi, a city of Media, ten talents of silver."
   [3055]   And he adds, as if he were a rich man, "In the days of
   Nemessarus I gave many alms to my brethren.  I gave my bread to the
   hungry, and my clothes to the naked:  and if I saw any of my nation
   dead, and cast outside the walls of Nineve, I buried him; and if king
   Senachereim had slain any when he came fleeing from Judea, I buried
   them privily (for in his wrath he killed many)."  Think whether this
   great catalogue of Tobias's good deeds does not betoken great wealth
   and much property, especially when he adds, "Understanding that I was
   sought for to be put to death, I withdrew myself for fear, and all my
   goods were forcibly taken away." [3056]

   And another captive, Dachiacharus, the son of Ananiel, the brother of
   Tobias, was set over all the exchequer of the kingdom of king Acherdon;
   and we read, "Now Achiacharus was cup-bearer and keeper of the signet,
   and steward and overseer of the accounts." [3057]

   Mardochaios, too, frequented the court of the king, and had such
   boldness before him, that he was inscribed among the benefactors of
   Artaxerxes.

   Again we read in Esdras, that Neemias, a cup-bearer and eunuch of the
   king, of Hebrew race, made a request about the rebuilding of the
   temple, and obtained it; so that it was granted to him, with many more,
   to return and build the temple again.  Why then should we wonder that
   one Joakim had garden, and house, and property, whether these were very
   expensive or only moderate, for this is not clearly told us in the
   writing?

   14.  But you say, "How could they who were in captivity pass sentence
   of death?" asserting, I know not on what grounds, that Susanna was the
   wife of a king, because of the name Joakim.  The answer is, that it is
   no uncommon thing, when great nations become subject, that the king
   should allow the captives to use their own laws and courts of justice.
   Now, for instance, that the Romans rule, and the Jews pay the
   half-shekel to them, how great power by the concession of Cæsar the
   ethnarch has; so that we, who have had experience of it, know that he
   differs in little from a true king!  Private trials are held according
   to the law, and some are condemned to death.  And though there is not
   full licence for this, still it is not done without the knowledge of
   the ruler, as we learned and were convinced of when we spent much time
   in the country of that people.  And yet the Romans only take account of
   two tribes, while at that time besides Judah there were the ten tribes
   of Israel.  Probably the Assyrians contented themselves with holding
   them in subjection, and conceded to them their own judicial processes.

   15.  I find in your letter yet another objection in these words:  "And
   add, that among all the many prophets who had been before, there is no
   one who has quoted from another word for word.  For they had no need to
   go a-begging for words, since their own were true.  But this one, in
   rebuking one of these men, quotes the words of the Lord, The innocent
   and righteous shalt thou not slay.'"  I cannot understand how, with all
   your exercise in investigating and meditating on the Scriptures, you
   have not noticed that the prophets continually quote each other almost
   word for word.  For who of all believers does not know the words in
   Esaias?  "And in the last days the mountain of the Lord shall be
   manifest, and the house of the Lord on the top of the mountains, and it
   shall be exalted above the hills; and all nations shall come unto it.
   And many people shall go and say, Come ye, and let us go up to the
   mountain of the Lord, unto the house of the God of Jacob; and He will
   teach us His way, and we will walk in it:  for out of Zion shall go
   forth a law, and a word of the Lord from Jerusalem.  And He shall judge
   among the nations, and shall rebuke many people; and they shall beat
   their swords into ploughshares, and their spears into pruning-hooks:
   nation shall not lift up sword against nation; neither shall they learn
   war any more." [3058]

   But in Micah we find a parallel passage, which is almost word for
   word:  "And in the last days the mountain of the Lord shall be
   manifest, established on the top of the mountains, and it shall be
   exalted above the hills; and people shall hasten unto it.  And many
   nations shall come, and say, Come, let us go up to the mountain of the
   Lord, to the house of the God of Jacob; and they will teach us His way,
   and we will walk in His paths:  for a law shall go forth from Zion, and
   a word of the Lord from Jerusalem.  And He shall judge among many
   people, and rebuke strong nations; and they shall beat their swords
   into ploughshares, and their spears into pruning-hooks:  nation shall
   not lift up a sword against nation, neither shall they learn war any
   more." [3059]

   Again, in First Chronicles, the psalm which is put in the hands of
   Asaph and his brethren to praise the Lord, beginning, "Give thanks unto
   the Lord, call upon His name," [3060] is in the beginning almost
   identical with Psalm cv., down to "and do my prophets no harm;" and
   after that it is the same as Psalm xcvi., from the beginning of that
   psalm, which is something like this, "Praise the Lord all the earth,"
   down to "For He cometh to judge the earth."  (It would have taken up
   too much time to quote more fully; so I have given these short
   references, which are sufficient for the matter before us.)  And you
   will find the law about not bearing a burden on the Sabbath-day in
   Jeremias, as well as in Moses. [3061]   And the rules about the
   passover, and the rules for the priests, are not only in Moses, but
   also at the end of Ezekiel. [3062]   I would have quoted these, and
   many more, had I not found that from the shortness of my stay in
   Nicomedia my time for writing you was already too much restricted.

   Your last objection is, that the style is different.  This I cannot
   see.

   This, then, is my defence.  I might, especially after all these
   accusations, speak in praise of this history of Susanna, dwelling on it
   word by word, and expounding the exquisite nature of the thoughts.
   Such an encomium, perhaps, some of the learned and able students of
   divine things may at some other time compose.  This, however, is my
   answer to your strokes, as you call them.  Would that I could instruct
   you!  But I do not now arrogate that to myself.  My lord and dear
   brother Ambrosius, who has written this at my dictation, and has, in
   looking over it, corrected as he pleased, salutes you.  His faithful
   spouse, Marcella, and her children, also salute you.  Also Anicetus.
   Do you salute our dear father Apollinarius, and all our friends.
     __________________________________________________________________

   [3028] [See Dr. Pusey's Lectures on Daniel the Prophet, lect. vi. p.
   326, 327; also The Uncanonical and Apocryphal Scriptures, by Rev. R. W.
   Churton, B.D. (1884), pp. 389-404.  S.]

   [3029] "The Song of the Three Holy Children" (in the Apocrypha).

   [3030] This should probably be corrected, with Pat. Jun., into, "Nor
   are the letters, neither," etc.

   [3031] 1 Cor. vi. 20; Rom. xiv. 15.

   [3032] Rom. viii. 32.

   [3033] Prov. xxii. 28.

   [3034] Origen's most important contribution to biblical literature was
   his elaborate attempt to rectify the text of the Septuagint by
   collating it with the Hebrew original and other Greek versions.  On
   this he spent twenty-eight years, during which he travelled through the
   East collecting materials.  The form in which he first issued the
   result of his labours was that of the Tetrapla, which presented in four
   columns the texts of the LXX., Aquila, Symmachus, and Theodotion.  He
   next issued the Hexapla, in which the Hebrew text was given, first in
   Hebrew and then in Greek letters.  Of some books he gave two additional
   Greek versions, whence the title Octapla; and there was even a seventh
   Greek version added for some books.  Unhappily this great work, which
   extended to nearly fifty volumes, was never transcribed, and so
   perished (Kitto, Cycl.).

   [3035] Jer. xxix. 22, 23.

   [3036] Luke xii. 45, 46.

   [3037] Susanna 52, 53.

   [3038] Susanna 56.

   [3039] Et utrumque sigillatim in quamcunque mulierem incidebat, et cui
   vitium afferre cupiebat, ei secreto affirmasse sibi a Deo datum e suo
   semine progignere Christum.  Hinc spe gignendi Christum decepta mulier,
   sui copiam decipienti faciebat, et sic civium uxores stuprabant
   seniores Achiab et Sedekias.

   [3040] Heb. xi. 37.

   [3041] [See note supra, p. 239.  S.]

   [3042] Matt. xxiii. 29-38.

   [3043] Matt. xxiii. 30.

   [3044] Acts vii. 52.

   [3045] 1 Thess. ii. 14, 15.

   [3046] Isa. i. 10.

   [3047] Heb. i. 1.

   [3048] Gen. xxxi. 10-13.

   [3049] Gen. xxxii. 24-31.

   [3050] Gen. xlix. 1-4.

   [3051] 1 Kings iii. 16-28.

   [3052] 1 Kings iii. 28.

   [3053] Ps. cxvi. 13.

   [3054] Ps. i. 1.

   [3055] Tob. i. 12-14.

   [3056] Tob. i. 19.

   [3057] Tob. i. 22.

   [3058] Isa. ii. 2-4.

   [3059] Mic. iv. 1-3.

   [3060] 1 Chron. xvi. 8.

   [3061] Ex. xxxv. 2; Num. xv. 32; Jer. xvii. 21-24.

   [3062] In Levit. passim; Ezek. xliii.; xliv.; xlv.; xlvi.
     __________________________________________________________________
     __________________________________________________________________

   A Letter from Origen to Gregory. [3063]

   ------------------------

   1.  Greeting in God, my most excellent sir, and venerable son Gregory,
   from Origen.  A natural readiness of comprehension, as you well know,
   may, if practice be added, contribute somewhat to the contingent end,
   if I may so call it, of that which any one wishes to practise.  Thus,
   your natural good parts might make of you a finished Roman lawyer or a
   Greek philosopher, so to speak, of one of the schools in high
   reputation.  But I am anxious that you should devote all the strength
   of your natural good parts to Christianity for your end; and in order
   to this, I wish to ask you to extract from the philosophy of the Greeks
   what may serve as a course of study or a preparation for Christianity,
   and from geometry and astronomy what will serve to explain the sacred
   Scriptures, in order that all that the sons of the philosophers are
   wont to say about geometry and music, grammar, rhetoric, and astronomy,
   as fellow-helpers to philosophy, we may say about philosophy itself, in
   relation to Christianity.

   2.  Perhaps something of this kind is shadowed forth in what is written
   in Exodus from the mouth of God, that the children of Israel were
   commanded to ask from their neighbours, and those who dwelt with them,
   vessels of silver and gold, and raiment, in order that, by spoiling the
   Egyptians, they might have material for the preparation of the things
   which pertained to the service of God.  For from the things which the
   children of Israel took from the Egyptians the vessels in the holy of
   holies were made,--the ark with its lid, and the Cherubim, and the
   mercy-seat, and the golden coffer, where was the manna, the angels'
   bread.  These things were probably made from the best of the Egyptian
   gold.  An inferior kind would be used for the solid golden candlestick
   near the inner veil, and its branches, and the golden table on which
   were the pieces of shewbread, and the golden censer between them.  And
   if there was a third and fourth quality of gold, from it would be made
   the holy vessels; and the other things would be made of Egyptian
   silver.  For when the children of Israel dwelt in Egypt, they gained
   this from their dwelling there, that they had no lack of such precious
   material for the utensils of the service of God.  And of the Egyptian
   raiment were probably made all those things which, as the Scripture
   mentions, needed sewed and embroidered work, sewed with the wisdom of
   God, the one to the other, that the veils might be made, and the inner
   and the outer courts.  And why should I go on, in this untimely
   digression, to set forth how useful to the children of Israel were the
   things brought from Egypt, which the Egyptians had not put to a proper
   use, but which the Hebrews, guided by the wisdom of God, used for God's
   service?  Now the sacred Scripture is wont to represent as an evil the
   going down from the land of the children of Israel into Egypt,
   indicating that certain persons get harm from sojourning among the
   Egyptians, that is to say, from meddling with the knowledge of this
   world, after they have subscribed to the law of God, and the
   Israelitish service of Him.  Ader [3064] at least, the Idumæan; so long
   as he was in the land of Israel, and had not tasted the bread of the
   Egyptians, made no idols.  It was when he fled from the wise Solomon,
   and went down into Egypt, as it were flying from the wisdom of God, and
   was made a kinsman of Pharaoh by marrying his wife's sister, and
   begetting a child, who was brought up with the children of Pharaoh,
   that he did this.  Wherefore, although he did return to the land of
   Israel, he returned only to divide the people of God, and to make them
   say to the golden calf, "These be thy gods, O Israel, which brought
   thee up from the land of Egypt." [3065]   And I may tell you from my
   experience, that not many take from Egypt only the useful, and go away
   and use it for the service of God; while Ader the Idumæan has many
   brethren.  These are they who, from their Greek studies, produce
   heretical notions, and set them up, like the golden calf, in Bethel,
   which signifies "God's house."  In these words also there seems to me
   an indication that they have set up their own imaginations in the
   Scriptures, where the word of God dwells, which is called in a figure
   Bethel.  The other figure, the word says, was set up in Dan.  Now the
   borders of Dan are the most extreme, and nearest the borders of the
   Gentiles, as is clear from what is written in Joshua, the son of Nun.
   Now some of the devices of these brethren of Ader, as we call them, are
   also very near the borders of the Gentiles.

   3.  Do you then, my son, diligently apply yourself to the reading of
   the sacred Scriptures.  Apply yourself, I say.  For we who read the
   things of God need much application, lest we should say or think
   anything too rashly about them.  And applying yourself thus to the
   study of the things of God, with faithful prejudgments such as are well
   pleasing to God, knock at its locked door, and it will be opened to you
   by the porter, of whom Jesus says, "To him the porter opens." [3066]
   And applying yourself thus to the divine study, seek aright, and with
   unwavering trust in God, the meaning of the holy Scriptures, which so
   many have missed.  Be not satisfied with knocking and seeking; for
   prayer is of all things indispensable to the knowledge of the things of
   God.  For to this the Saviour exhorted, and said not only, "Knock, and
   it shall be opened to you; and seek, and ye shall find," [3067] but
   also, "Ask, and it shall be given unto you." [3068]   My fatherly love
   to you has made me thus bold; but whether my boldness be good, God will
   know, and His Christ, and all partakers of the Spirit of God and the
   Spirit of Christ.  May you also be a partaker, and be ever increasing
   your inheritance, that you may say not only, "We are become partakers
   of Christ," [3069] but also partakers of God.
     __________________________________________________________________

   [3063] This Gregory, styled the Wonder-worker, (Thaumaturgus) was
   afterwards bishop of Neo-Cæsarea.

   [3064] Origen evidently confounds Hadad the Edomite, of 1 Kings xi. 14,
   with Jeroboam.

   [3065] [1 Kings xii. 28.  S.]

   [3066] John x. 3.

   [3067] Matt. vii. 7.

   [3068] Luke xi. 9.

   [3069] Heb. iii. 14.
     __________________________________________________________________

   Elucidation.

   ------------------------

   This golden letter, doubtless genuine, was attended with very great
   consequences, of which we shall gather more hereafter.  It is worthy of
   the solemn consideration of young students to whom this page may come.
   Gregory was unbaptized when Origen (circa a.d. 230) thus addressed his
   conscience.

   On the letters here inserted, let me refer the student to Routh,
   Reliqu., ii. pp. 312-327; also same vol., pp. 222-228; also iii.
   254-256.

   For the facts concerning this letter to Gregory, see Cave, i. p. 400.
     __________________________________________________________________

   origen against_celsus anf04 origen-against_celsus Origen Against Celsus
   /ccel/schaff/anf04.vi.ix.html
     __________________________________________________________________

  Origen Against Celsus
     __________________________________________________________________
     __________________________________________________________________

   Origen Against Celsus.

   ------------------------

   Book I.

   Preface.

   1.  When false witnesses testified against our Lord and Saviour Jesus
   Christ, He remained silent; and when unfounded charges were brought
   against Him, He returned no answer, believing that His whole life and
   conduct among the Jews were a better refutation than any answer to the
   false testimony, or than any formal defence against the accusations.
   And I know not, my pious Ambrosius, [3070] why you wished me to write a
   reply to the false charges brought by Celsus against the Christians,
   and to his accusations directed against the faith of the Churches in
   his treatise; as if the facts themselves did not furnish a manifest
   refutation, and the doctrine a better answer than any writing, seeing
   it both disposes of the false statements, and does not leave to the
   accusations any credibility or validity.  Now, with respect to our
   Lord's silence when false witness was borne against Him, it is
   sufficient at present to quote the words of Matthew, for the testimony
   of Mark is to the same effect.  And the words of Matthew are as
   follow:  "And the high priest and the council sought false witness
   against Jesus to put Him to death, but found none, although many false
   witnesses came forward.  At last two false witnesses came and said,
   This fellow said, I am able to destroy the temple of God, and after
   three days to build it up.  And the high priest arose, and said to Him,
   Answerest thou nothing to what these witness against thee?  But Jesus
   held His peace." [3071]   And that He returned no answer when falsely
   accused, the following is the statement:  "And Jesus stood before the
   governor; and he asked Him, saying, Art Thou the King of the Jews?  And
   Jesus said to him, Thou sayest.  And when He was accused of the chief
   priests and elders, He answered nothing.  Then said Pilate unto Him,
   Hearest thou not how many things they witness against Thee?  And He
   answered him to never a word, insomuch that the governor marvelled
   greatly." [3072]

   2.  It was, indeed, matter of surprise to men even of ordinary
   intelligence, that one who was accused and assailed by false testimony,
   but who was able to defend Himself, and to show that He was guilty of
   none of the charges (alleged), and who might have enumerated the
   praiseworthy deeds of His own life, and His miracles wrought by divine
   power, so as to give the judge an opportunity of delivering a more
   honourable judgment regarding Him, should not have done this, but
   should have disdained such a procedure, and in the nobleness of His
   nature have contemned His accusers. [3073]   That the judge would,
   without any hesitation, have set Him at liberty if He had offered a
   defence, is clear from what is related of him when he said, "Which of
   the two do ye wish that I should release unto you, Barabbas or Jesus,
   who is called Christ?" [3074] and from what the Scripture adds, "For he
   knew that for envy they had delivered Him." [3075]   Jesus, however, is
   at all times assailed by false witnesses, and, while wickedness remains
   in the world, is ever exposed to accusation.  And yet even now He
   continues silent before these things, and makes no audible answer, but
   places His defence in the lives of His genuine disciples, which are a
   pre-eminent testimony, and one that rises superior to all false
   witness, and refutes and overthrows all unfounded accusations and
   charges.

   3.  I venture, then, to say that this "apology" which you require me to
   compose will somewhat weaken that defence (of Christianity) which rests
   on facts, and that power of Jesus which is manifest to those who are
   not altogether devoid of perception.  Notwithstanding, that we may not
   have the appearance of being reluctant to undertake the task which you
   have enjoined, we have endeavoured, to the best of our ability, to
   suggest, by way of answer to each of the statements advanced by Celsus,
   what seemed to us adapted to refute them, although his arguments have
   no power to shake the faith of any (true) believer.  And forbid,
   indeed, that any one should be found who, after having been a partaker
   in such a love of God as was (displayed) in Christ Jesus, could be
   shaken in his purpose by the arguments of Celsus, or of any such as
   he.  For Paul, when enumerating the innumerable causes which generally
   separate men from the love of Christ and from the love of God in Christ
   Jesus (to all of which, the love that was in himself rose superior),
   did not set down argument among the grounds of separation.  For observe
   that he says, firstly:  "Who shall separate us from the love of
   Christ?  Shall tribulation, or distress, or persecution, or famine, or
   nakedness, or peril, or sword? (as it is written, For Thy sake we are
   killed all the day long; we are accounted as sheep for the slaughter.)
   Nay, in all these things we are more than conquerors through Him that
   loved us." [3076]   And secondly, when laying down another series of
   causes which naturally tend to separate those who are not firmly
   grounded in their religion, he says:  "For I am persuaded that neither
   death, nor life, nor angels, nor principalities, nor powers, nor things
   present, nor things to come, nor height, nor depth, nor any other
   creature, shall be able to separate us from the love of God, which is
   in Christ Jesus our Lord." [3077]

   4.  Now, truly, it is proper that we should feel elated because
   afflictions, or those other causes enumerated by Paul, do not separate
   us (from Christ); but not that Paul and the other apostles, and any
   other resembling them, (should entertain that feeling), because they
   were far exalted above such things when they said, "In all these things
   we are more than conquerors through Him that loved us," [3078] which is
   a stronger statement than that they are simply "conquerors."  But if it
   be proper for apostles to entertain a feeling of elation in not being
   separated from the love of God that is in Christ Jesus our Lord, that
   feeling will be entertained by them, because neither death, nor life,
   nor angels, nor principalities, nor any of the things that follow, can
   separate them from the love of God which is in Christ Jesus our Lord.
   And therefore I do not congratulate that believer in Christ whose faith
   can be shaken by Celsus--who no longer shares the common life of men,
   but has long since departed--or by any apparent plausibility of
   argument. [3079]   For I do not know in what rank to place him who has
   need of arguments written in books in answer to the charges of Celsus
   against the Christians, in order to prevent him from being shaken in
   his faith, and confirm him in it.  But nevertheless, since in the
   multitude of those who are considered believers some such persons might
   be found as would have their faith shaken and overthrown by the
   writings of Celsus, but who might be preserved by a reply to them of
   such a nature as to refute his statements and to exhibit the truth, we
   have deemed it right to yield to your injunction, and to furnish an
   answer to the treatise which you sent us, but which I do not think that
   any one, although only a short way advanced in philosophy, will allow
   to be a "True Discourse," as Celsus has entitled it.

   5.  Paul, indeed, observing that there are in Greek philosophy certain
   things not to be lightly esteemed, which are plausible in the eyes of
   the many, but which represent falsehood as truth, says with regard to
   such:  "Beware lest any man spoil you through philosophy and vain
   deceit, after the tradition of men, after the rudiments of the world,
   and not after Christ." [3080]   And seeing that there was a kind of
   greatness manifest in the words of the world's wisdom, he said that the
   words of the philosophers were "according to the rudiments of the
   world."  No man of sense, however, would say that those of Celsus were
   "according to the rudiments of the world."  Now those words, which
   contained some element of deceitfulness, the apostle named "vain
   deceit," probably by way of distinction from a deceit that was not
   "vain;" and the prophet Jeremiah observing this, ventured to say to
   God, "O Lord, Thou hast deceived me, and I was deceived; Thou art
   stronger than I, and hast prevailed." [3081]   But in the language of
   Celsus there seems to me to be no deceitfulness at all, not even that
   which is "vain;" such deceitfulness, viz., as is found in the language
   of those who have founded philosophical sects, and who have been
   endowed with no ordinary talent for such pursuits.  And as no one would
   say that any ordinary error in geometrical demonstrations was intended
   to deceive, or would describe it for the sake of exercise in such
   matters; [3082] so those opinions which are to be styled "vain deceit,"
   and the "tradition of men," and "according to the rudiments of the
   world," must have some resemblance to the views of those who have been
   the founders of philosophical sects, (if such titles are to be
   appropriately applied to them).

   6.  After proceeding with this work as far as the place where Celsus
   introduces the Jew disputing with Jesus, I resolved to prefix this
   preface to the beginning (of the treatise), in order that the reader of
   our reply to Celsus might fall in with it first, and see that this book
   has been composed not for those who are thorough believers, but for
   such as are either wholly unacquainted with the Christian faith, or for
   those who, as the apostle terms them, are "weak in the faith;"
   regarding whom he says, "Him that is weak in the faith receive ye."
   [3083]   And this preface must be my apology for beginning my answer to
   Celsus on one plan, and carrying it on on another.  For my first
   intention was to indicate his principal objections, and then briefly
   the answers that were returned to them, and subsequently to make a
   systematic treatise of the whole discourse. [3084]   But afterwards,
   circumstances themselves suggested to me that I should be economical of
   my time, and that, satisfied with what I had already stated at the
   commencement, I should in the following part grapple closely, to the
   best of my ability, with the charges of Celsus.  I have therefore to
   ask indulgence for those portions which follow the preface towards the
   beginning of the book.  And if you are not impressed by the powerful
   arguments which succeed, then, asking similar indulgence also with
   respect to them, I refer you, if you still desire an argumentative
   solution of the objections of Celsus, to those men who are wiser than
   myself, and who are able by words and treatises to overthrow the
   charges which he brings against us.  But better is the man who,
   although meeting with the work of Celsus, needs no answer to it at all,
   but who despises all its contents, since they are contemned, and with
   good reason, by every believer in Christ, through the Spirit that is in
   him.
     __________________________________________________________________

   [3070] This individual is mentioned by Eusebius (Eccles. Hist., vi. c.
   18) as having been converted from the heresy of Valentinus to the faith
   of the Church by the efforts of Origen.  [Lardner (Credib., vii.
   210-212) is inclined to "place" Celsus in the year 176.  Here and
   elsewhere this learned authority is diffuse on the subject, and merits
   careful attention.]

   [3071] Cf. Matt. xxvi. 59-63.

   [3072] Cf. Matt. xxvii. 11-14.

   [3073] Megalophuos hupereorakenai tous kategorous.

   [3074] Cf. Matt. xxvii. 17.

   [3075] Cf. Matt. xxvii. 18.

   [3076] Rom. viii. 35-37.

   [3077] Rom. viii. 38, 39.

   [3078] Rom. viii. 37, hupernikomen.

   [3079] e tinos pithanotetos logou.

   [3080] Col. ii. 8.

   [3081] Cf. Jer. xx. 7.

   [3082] Kai hosper ou to tuchon ton pseudomenon en geometrikois
   theoremasi pseudographoumenon tis an legoi, e kai anagraphoi gumnasiou
   heneken tou apo toiouton.  Cf. note of Ruæus in loc.

   [3083] Rom. xiv. 1.

   [3084] somatopoiesai.
     __________________________________________________________________

   Chapter I.

   The first point which Celsus brings forward, in his desire to throw
   discredit upon Christianity, is, that the Christians entered into
   secret associations with each other contrary to law, saying, that "of
   associations some are public, and that these are in accordance with the
   laws; others, again, secret, and maintained in violation of the laws."
   And his wish is to bring into disrepute what are termed the
   "love-feasts" [3085] of the Christians, as if they had their origin in
   the common danger, and were more binding than any oaths.  Since, then,
   he babbles about the public law, alleging that the associations of the
   Christians are in violation of it, we have to reply, that if a man were
   placed among Scythians, whose laws were unholy, [3086] and having no
   opportunity of escape, were compelled to live among them, such an one
   would with good reason, for the sake of the law of truth, which the
   Scythians would regard as wickedness, [3087] enter into associations
   contrary to their laws, with those like-minded with himself; so, if
   truth is to decide, the laws of the heathens which relate to images,
   and an atheistical polytheism, are "Scythian" laws, or more impious
   even than these, if there be any such.  It is not irrational, then, to
   form associations in opposition to existing laws, if done for the sake
   of the truth.  For as those persons would do well who should enter into
   a secret association in order to put to death a tyrant who had seized
   upon the liberties of a state, so Christians also, when tyrannized over
   by him who is called the devil, and by falsehood, form leagues contrary
   to the laws of the devil, against his power, and for the safety of
   those others whom they may succeed in persuading to revolt from a
   government which is, as it were, "Scythian," and despotic.
     __________________________________________________________________

   [3085] ten kaloumenen agapen.

   [3086] athesmous.

   [3087] paranomian.
     __________________________________________________________________

   Chapter II.

   Celsus next proceeds to say, that the system of doctrine, viz.,
   Judaism, upon which Christianity depends, was barbarous in its origin.
   And with an appearance of fairness, he does not reproach Christianity
   [3088] because of its origin among barbarians, but gives the latter
   credit for their ability in discovering (such) doctrines.  To this,
   however, he adds the statement, that the Greeks are more skilful than
   any others in judging, establishing, and reducing to practice the
   discoveries of barbarous nations.  Now this is our answer to his
   allegations, and our defence of the truths contained in Christianity,
   that if any one were to come from the study of Grecian opinions and
   usages to the Gospel, he would not only decide that its doctrines were
   true, but would by practice establish their truth, and supply whatever
   seemed wanting, from a Grecian point of view, to their demonstration,
   and thus confirm the truth of Christianity.  We have to say, moreover,
   that the Gospel has a demonstration of its own, more divine than any
   established by Grecian dialectics.  And this diviner method is called
   by the apostle the "manifestation of the Spirit and of power:" of "the
   Spirit," on account of the prophecies, which are sufficient to produce
   faith in any one who reads them, especially in those things which
   relate to Christ; and of "power," because of the signs and wonders
   which we must believe to have been performed, both on many other
   grounds, and on this, that traces of them are still preserved among
   those who regulate their lives by the precepts of the Gospel.
     __________________________________________________________________

   [3088] to logo.
     __________________________________________________________________

   Chapter III.

   After this, Celsus proceeding to speak of the Christians teaching and
   practising their favourite doctrines in secret, and saying that they do
   this to some purpose, seeing they escape the penalty of death which is
   imminent, he compares their dangers with those which were encountered
   by such men as Socrates for the sake of philosophy; and here he might
   have mentioned Pythagoras as well, and other philosophers.  But our
   answer to this is, that in the case of Socrates the Athenians
   immediately afterwards repented; and no feeling of bitterness remained
   in their minds regarding him, as also happened in the history of
   Pythagoras.  The followers of the latter, indeed, for a considerable
   time established their schools in that part of Italy called Magna
   Græcia; but in the case of the Christians, the Roman Senate, and the
   princes of the time, and the soldiery, and the people, and the
   relatives of those who had become converts to the faith, made war upon
   their doctrine, and would have prevented (its progress), overcoming it
   by a confederacy of so powerful a nature, had it not, by the help of
   God, escaped the danger, and risen above it, so as (finally) to defeat
   the whole world in its conspiracy against it.
     __________________________________________________________________

   Chapter IV.

   Let us notice also how he thinks to cast discredit upon our system of
   morals, [3089] alleging that it is only common to us with other
   philosophers, and no venerable or new branch of instruction.  In reply
   to which we have to say, that unless all men had naturally impressed
   upon their minds sound ideas of morality, the doctrine of the
   punishment of sinners would have been excluded by those who bring upon
   themselves the righteous judgments of God.  It is not therefore matter
   of surprise that the same God should have sown in the hearts of all men
   those truths which He taught by the prophets and the Saviour, in order
   that at the divine judgment every man may be without excuse, having the
   "requirements [3090] of the law written upon his heart,"--a truth
   obscurely alluded to by the Bible [3091] in what the Greeks regard as a
   myth, where it represents God as having with His own finger written
   down the commandments, and given them to Moses, and which the
   wickedness of the worshippers of the calf made him break in pieces, as
   if the flood of wickedness, so to speak, had swept them away.  But
   Moses having again hewn tables of stone, God wrote the commandments a
   second time, and gave them to him; the prophetic word preparing the
   soul, as it were, after the first transgression, for the writing of God
   a second time.
     __________________________________________________________________

   [3089] ton ethikon topon.

   [3090] to boulema tou nomou.

   [3091] ho logos.
     __________________________________________________________________

   Chapter V.

   Treating of the regulations respecting idolatry as being peculiar to
   Christianity, Celsus establishes their correctness, saying that the
   Christians do not consider those to be gods that are made with hands,
   on the ground that it is not in conformity with right reason (to
   suppose) that images, fashioned by the most worthless and depraved of
   workmen, and in many instances also provided by wicked men, can be
   (regarded as) gods.  In what follows, however, wishing to show that
   this is a common opinion, and one not first discovered by Christianity,
   he quotes a saying of Heraclitus to this effect:  "That those who draw
   near to lifeless images, as if they were gods, act in a similar manner
   to those who would enter into conversation with houses."  Respecting
   this, then, we have to say, that ideas were implanted in the minds of
   men like the principles of morality, from which not only Heraclitus,
   but any other Greek or barbarian, might by reflection have deduced the
   same conclusion; for he states that the Persians also were of the same
   opinion, quoting Herodotus as his authority.  We also can add to these
   Zeno of Citium, who in his Polity, says:  "And there will be no need to
   build temples, for nothing ought to be regarded as sacred, or of much
   value, or holy, which is the work of builders and of mean men."  It is
   evident, then, with respect to this opinion (as well as others), that
   there has been engraven upon the hearts of men by the finger of God a
   sense of the duty that is required.
     __________________________________________________________________

   Chapter VI.

   After this, through the influence of some motive which is unknown to
   me, Celsus asserts that it is by the names of certain demons, and by
   the use of incantations, that the Christians appear to be possessed of
   (miraculous) power; hinting, I suppose, at the practices of those who
   expel evil spirits by incantations.  And here he manifestly appears to
   malign the Gospel.  For it is not by incantations that Christians seem
   to prevail (over evil spirits), but by the name of Jesus, accompanied
   by the announcement of the narratives which relate to Him; for the
   repetition of these has frequently been the means of driving demons out
   of men, especially when those who repeated them did so in a sound and
   genuinely believing spirit.  Such power, indeed, does the name of Jesus
   possess over evil spirits, that there have been instances where it was
   effectual, when it was pronounced even by bad men, which Jesus Himself
   taught (would be the case), when He said:  "Many shall say to Me in
   that day, In Thy name we have cast out devils, and done many wonderful
   works." [3092]   Whether Celsus omitted this from intentional
   malignity, or from ignorance, I do not know.  And he next proceeds to
   bring a charge against the Saviour Himself, alleging that it was by
   means of sorcery that He was able to accomplish the wonders which He
   performed; and that foreseeing that others would attain the same
   knowledge, and do the same things, making a boast of doing them by help
   of the power of God, He excludes such from His kingdom.  And his
   accusation is, that if they are justly excluded, while He Himself is
   guilty of the same practices, He is a wicked man; but if He is not
   guilty of wickedness in doing such things, neither are they who do the
   same as He.  But even if it be impossible to show by what power Jesus
   wrought these miracles, it is clear that Christians employ no spells or
   incantations, but the simple name of Jesus, and certain other words in
   which they repose faith, according to the holy Scriptures.
     __________________________________________________________________

   [3092] Cf. Matt. vii. 22.
     __________________________________________________________________

   Chapter VII.

   Moreover, since he frequently calls the Christian doctrine a secret
   system (of belief), we must confute him on this point also, since
   almost the entire world is better acquainted with what Christians
   preach than with the favourite opinions of philosophers.  For who is
   ignorant of the statement that Jesus was born of a virgin, and that He
   was crucified, and that His resurrection is an article of faith among
   many, and that a general judgment is announced to come, in which the
   wicked are to be punished according to their deserts, and the righteous
   to be duly rewarded?  And yet the mystery of the resurrection, not
   being understood, [3093] is made a subject of ridicule among
   unbelievers.  In these circumstances, to speak of the Christian
   doctrine as a secret system, is altogether absurd.  But that there
   should be certain doctrines, not made known to the multitude, which are
   (revealed) after the exoteric ones have been taught, is not a
   peculiarity of Christianity alone, but also of philosophic systems, in
   which certain truths are exoteric and others esoteric.  Some of the
   hearers of Pythagoras were content with his ipse dixit; while others
   were taught in secret those doctrines which were not deemed fit to be
   communicated to profane and insufficiently prepared ears.  Moreover,
   all the mysteries that are celebrated everywhere throughout Greece and
   barbarous countries, although held in secret, have no discredit thrown
   upon them, so that it is in vain that he endeavours to calumniate the
   secret doctrines of Christianity, seeing he does not correctly
   understand its nature.
     __________________________________________________________________

   [3093] The words, as they stand in the text of Lommatzsch, are, alla
   kai men noethen to peri tes anastaseos musterion.  Ruæus would read me
   instead of men.  This emendation has been adopted in the translation.
     __________________________________________________________________

   Chapter VIII.

   It is with a certain eloquence, [3094] indeed, that he appears to
   advocate the cause of those who bear witness to the truth of
   Christianity by their death, in the following words:  "And I do not
   maintain that if a man, who has adopted a system of good doctrine, is
   to incur danger from men on that account, he should either apostatize,
   or feign apostasy, or openly deny his opinions."  And he condemns those
   who, while holding the Christian views, either pretend that they do
   not, or deny them, saying that "he who holds a certain opinion ought
   not to feign recantation, or publicly disown it."  And here Celsus must
   be convicted of self-contradiction.  For from other treatises of his it
   is ascertained that he was an Epicurean; but here, because he thought
   that he could assail Christianity with better effect by not professing
   the opinions of Epicurus, he pretends that there is a something better
   in man than the earthly part of his nature, which is akin to God, and
   says that "they in whom this element, viz., the soul, is in a healthy
   condition, are ever seeking after their kindred nature, meaning God,
   and are ever desiring to hear something about Him, and to call it to
   remembrance."  Observe now the insincerity of his character!  Having
   said a little before, that "the man who had embraced a system of good
   doctrine ought not, even if exposed to danger on that account from men,
   to disavow it, or pretend that he had done so, nor yet openly disown
   it," he now involves himself in all manner of contradictions.  For he
   knew that if he acknowledged himself an Epicurean, he would not obtain
   any credit when accusing those who, in any degree, introduce the
   doctrine of Providence, and who place a God over the world.  And we
   have heard that there were two individuals of the name of Celsus, both
   of whom were Epicureans; the earlier of the two having lived in the
   time of Nero, but this one in that of Adrian, and later.
     __________________________________________________________________

   [3094] deinotetos.
     __________________________________________________________________

   Chapter IX.

   He next proceeds to recommend, that in adopting opinions we should
   follow reason and a rational guide, [3095] since he who assents to
   opinions without following this course is very liable to be deceived.
   And he compares inconsiderate believers to Metragyrtæ, and soothsayers,
   and Mithræ, and Sabbadians, and to anything else that one may fall in
   with, and to the phantoms of Hecate, or any other demon or demons.  For
   as amongst such persons are frequently to be found wicked men, who,
   taking advantage of the ignorance of those who are easily deceived,
   lead them away whither they will, so also, he says, is the case among
   Christians.  And he asserts that certain persons who do not wish either
   to give or receive a reason for their belief, keep repeating, "Do not
   examine, but believe!" and, "Your faith will save you!"  And he alleges
   that such also say, "The wisdom of this life is bad, but that
   foolishness is a good thing!"  To which we have to answer, that if it
   were possible for all to leave the business of life, and devote
   themselves to philosophy, no other method ought to be adopted by any
   one, but this alone.  For in the Christian system also it will be found
   that there is, not to speak at all arrogantly, at least as much of
   investigation into articles of belief, and of explanation of dark
   sayings, occurring in the prophetical writings, and of the parables in
   the Gospels, and of countless other things, which either were narrated
   or enacted with a symbolical signification, [3096] (as is the case with
   other systems).  But since the course alluded to is impossible, partly
   on account of the necessities of life, partly on account of the
   weakness of men, as only a very few individuals devote themselves
   earnestly to study, [3097] what better method could be devised with a
   view of assisting the multitude, than that which was delivered by Jesus
   to the heathen?  And let us inquire, with respect to the great
   multitude of believers, who have washed away the mire of wickedness in
   which they formerly wallowed, whether it were better for them to
   believe without a reason, and (so) to have become reformed and improved
   in their habits, through the belief that men are chastised for sins,
   and honoured for good works or not to have allowed themselves to be
   converted on the strength of mere faith, but (to have waited) until
   they could give themselves to a thorough examination of the (necessary)
   reasons.  For it is manifest that, (on such a plan), all men, with very
   few exceptions, would not obtain this (amelioration of conduct) which
   they have obtained through a simple faith, but would continue to remain
   in the practice of a wicked life.  Now, whatever other evidence can be
   furnished of the fact, that it was not without divine intervention that
   the philanthropic scheme of Christianity was introduced among men, this
   also must be added.  For a pious man will not believe that even a
   physician of the body, who restores the sick to better health, could
   take up his abode in any city or country without divine permission,
   since no good happens to men without the help of God.  And if he who
   has cured the bodies of many, or restored them to better health, does
   not effect his cures without the help of God, how much more He who has
   healed the souls of many, and has turned them (to virtue), and improved
   their nature, and attached them to God who is over all things, and
   taught them to refer every action to His good pleasure, and to shun all
   that is displeasing to Him, even to the least of their words or deeds,
   or even of the thoughts of their hearts?
     __________________________________________________________________

   [3095] logo kai logiko hodego.

   [3096] sumbolikos gegenemenon, e nenomothetemenon.

   [3097] sphodra oligon epi ton logon attonton.
     __________________________________________________________________

   Chapter X.

   In the next place, since our opponents keep repeating those statements
   about faith, we must say that, considering it as a useful thing for the
   multitude, we admit that we teach those men to believe without reasons,
   who are unable to abandon all other employments, and give themselves to
   an examination of arguments; and our opponents, although they do not
   acknowledge it, yet practically do the same.  For who is there that, on
   betaking himself to the study of philosophy, and throwing himself into
   the ranks of some sect, either by chance, [3098] or because he is
   provided with a teacher of that school, adopts such a course for any
   other reason, except that he believes his particular sect to be
   superior to any other?  For, not waiting to hear the arguments of all
   the other philosophers, and of all the different sects, and the reasons
   for condemning one system and for supporting another, he in this way
   elects to become a Stoic, e.g., or a Platonist, or a Peripatetic, or an
   Epicurean, or a follower of some other school, and is thus borne,
   although they will not admit it, by a kind of irrational impulse to the
   practice, say of Stoicism, to the disregard of the others; despising
   either Platonism, as being marked by greater humility than the others;
   or Peripateticism, as more human, and as admitting with more fairness
   [3099] than other systems the blessings of human life.  And some also,
   alarmed at first sight [3100] about the doctrine of providence, from
   seeing what happens in the world to the vicious and to the virtuous,
   have rashly concluded that there is no divine providence at all, and
   have adopted the views of Epicurus and Celsus.
     __________________________________________________________________

   [3098] apoklerotikos.

   [3099] mallon eugnomonos.

   [3100] apo protes prosboles.
     __________________________________________________________________

   Chapter XI.

   Since, then, as reason teaches, we must repose faith in some one of
   those who have been the introducers of sects among the Greeks or
   Barbarians, why should we not rather believe in God who is over all
   things, and in Him who teaches that worship is due to God alone, and
   that other things are to be passed by, either as non-existent, or as
   existing indeed, and worthy of honour, but not of worship and
   reverence?  And respecting these things, he who not only believes, but
   who contemplates things with the eye of reason, will state the
   demonstrations that occur to him, and which are the result of careful
   investigation.  And why should it not be more reasonable, seeing all
   human things are dependent upon faith, to believe God rather than
   them?  For who enters on a voyage, or contracts a marriage, or becomes
   the father of children, or casts seed into the ground, without
   believing that better things will result from so doing, although the
   contrary might and sometimes does happen?  And yet the belief that
   better things, even agreeably to their wishes, will follow, makes all
   men venture upon uncertain enterprises, which may turn out differently
   from what they expect.  And if the hope and belief of a better future
   be the support of life in every uncertain enterprise, why shall not
   this faith rather be rationally accepted by him who believes on better
   grounds than he who sails the sea, or tills the ground, or marries a
   wife, or engages in any other human pursuit, in the existence of a God
   who was the Creator of all these things, and in Him who with surpassing
   wisdom and divine greatness of mind dared to make known this doctrine
   to men in every part of the world, at the cost of great danger, and of
   a death considered infamous, which He underwent for the sake of the
   human race; having also taught those who were persuaded to embrace His
   doctrine at the first, to proceed, under the peril of every danger, and
   of ever impending death, to all quarters of the world to ensure the
   salvation of men?
     __________________________________________________________________

   Chapter XII.

   In the next place, when Celsus says in express words, "If they would
   answer me, not as if I were asking for information, for I am acquainted
   with all their opinions, but because I take an equal interest in them
   all, it would be well.  And if they will not, but will keep
   reiterating, as they generally do, Do not investigate,' etc., they
   must," he continues, "explain to me at least of what nature these
   things are of which they speak, and whence they are derived," etc.
   Now, with regard to his statement that he "is acquainted with all our
   doctrines," we have to say that this is a boastful and daring
   assertion; for if he had read the prophets in particular, which are
   full of acknowledged difficulties, and of declarations that are obscure
   to the multitude, and if he had perused the parables of the Gospels,
   and the other writings of the law and of the Jewish history, and the
   utterances of the apostles, and had read them candidly, with a desire
   to enter into their meaning, he would not have expressed himself with
   such boldness, nor said that he "was acquainted with all their
   doctrines."  Even we ourselves, who have devoted much study to these
   writings, would not say that "we were acquainted with everything," for
   we have a regard for truth.  Not one of us will assert, "I know all the
   doctrines of Epicurus," or will be confident that he knows all those of
   Plato, in the knowledge of the fact that so many differences of opinion
   exist among the expositors of these systems.  For who is so daring as
   to say that he knows all the opinions of the Stoics or of the
   Peripatetics?  Unless, indeed, it should be the case that he has heard
   this boast, "I know them all," from some ignorant and senseless
   individuals, who do not perceive their own ignorance, and should thus
   imagine, from having had such persons as his teachers, that he was
   acquainted with them all.  Such an one appears to me to act very much
   as a person would do who had visited Egypt (where the Egyptian savans,
   learned in their country's literature, are greatly given to
   philosophizing about those things which are regarded among them as
   divine, but where the vulgar, hearing certain myths, the reasons of
   which they do not understand, are greatly elated because of their
   fancied knowledge), and who should imagine that he is acquainted with
   the whole circle of Egyptian knowledge, after having been a disciple of
   the ignorant alone, and without having associated with any of the
   priests, or having learned the mysteries of the Egyptians from any
   other source.  And what I have said regarding the learned and ignorant
   among the Egyptians, I might have said also of the Persians; among whom
   there are mysteries, conducted on rational principles by the learned
   among them, but understood in a symbolical sense by the more
   superficial of the multitude. [3101]   And the same remark applies to
   the Syrians, and Indians, and to all those who have a literature and a
   mythology.
     __________________________________________________________________

   [3101] Par' ois eisi teletai, presbeuomenai men logikos hupo ton par'
   autois logion, sumbolikos de ginomenai hupo ton par' autois pollon kai
   epipolaioteron.  For ginomenai Ruæus prefers ginoskomenai, which is
   adopted in the translation.
     __________________________________________________________________

   Chapter XIII.

   But since Celsus has declared it to be a saying of many Christians,
   that "the wisdom of this life is a bad thing, but that foolishness is
   good," we have to answer that he slanders the Gospel, not giving the
   words as they actually occur in the writings of Paul, where they run as
   follow:  "If any one among you seemeth to be wise in this world, let
   him become a fool, that he may become wise.  For the wisdom of this
   world is foolishness with God." [3102]   The apostle, therefore, does
   not say simply that "wisdom is foolishness with God," but "the wisdom
   of this world."  And again, not, "If any one among you seemeth to be
   wise, let him become a fool universally;" but, "let him become a fool
   in this world, that he may become wise."  We term, then, "the wisdom of
   this world," every false system of philosophy, which, according to the
   Scriptures, is brought to nought; and we call foolishness good, not
   without restriction, but when a man becomes foolish as to this world.
   As if we were to say that the Platonist, who believes in the
   immortality of the soul, and in the doctrine of its metempsychosis,
   [3103] incurs the charge of folly with the Stoics, who discard this
   opinion; and with the Peripatetics, who babble about the subtleties of
   Plato; and with the Epicureans, who call it superstition to introduce a
   providence, and to place a God over all things.  Moreover, that it is
   in agreement with the spirit of Christianity, of much more importance
   to give our assent to doctrines upon grounds of reason and wisdom than
   on that of faith merely, and that it was only in certain circumstances
   that the latter course was desired by Christianity, in order not to
   leave men altogether without help, is shown by that genuine disciple of
   Jesus, Paul, when he says:  "For after that, in the wisdom of God, the
   world by wisdom knew not God, it pleased God by the foolishness of
   preaching to save them that believe." [3104]   Now by these words it is
   clearly shown that it is by the wisdom of God that God ought to be
   known.  But as this result did not follow, it pleased God a second time
   to save them that believe, not by "folly" universally, but by such
   foolishness as depended on preaching.  For the preaching of Jesus
   Christ as crucified is the "foolishness" of preaching, as Paul also
   perceived, when he said, "But we preach Christ crucified, to the Jews a
   stumbling-block, and to the Greeks foolishness; but to them who are
   called, both Jews and Greeks, Christ the power of God, and wisdom of
   God." [3105]
     __________________________________________________________________

   [3102] 1 Cor. iii. 18, 19.

   [3103] metensomatoseos.

   [3104] Eti de hoti kai kata to to logo areskon, pollo diapherei meta
   logou kai sophias sunkatatithesthai tois dogmasin, eper meta psiles tes
   pisteos; kai hoti kata peristasin kai tout' eboulethe ho Logos, hina me
   pante anopheleis ease tous anthropous, deloi ho tou 'Iesou gnesios
   mathetes, etc.

   [3105] 1 Cor. i. 23, 24.
     __________________________________________________________________

   Chapter XIV.

   Celsus, being of opinion that there is to be found among many nations a
   general relationship of doctrine, enumerates all the nations which gave
   rise to such and such opinions; but for some reason, unknown to me, he
   casts a slight upon the Jews, not including them amongst the others, as
   having either laboured along with them, and arrived at the same
   conclusions, or as having entertained similar opinions on many
   subjects.  It is proper, therefore, to ask him why he gives credence to
   the histories of Barbarians and Greeks respecting the antiquity of
   those nations of whom he speaks, but stamps the histories of this
   nation alone as false.  For if the respective writers related the
   events which are found in these works in the spirit of truth, why
   should we distrust the prophets of the Jews alone?  And if Moses and
   the prophets have recorded many things in their history from a desire
   to favour their own system, why should we not say the same of the
   historians of other countries?  Or, when the Egyptians or their
   histories speak evil of the Jews, are they to be believed on that
   point; but the Jews, when saying the same things of the Egyptians, and
   declaring that they had suffered great injustice at their hands, and
   that on this account they had been punished by God, are to be charged
   with falsehood?  And this applies not to the Egyptians alone, but to
   others; for we shall find that there was a connection between the
   Assyrians and the Jews, and that this is recorded in the ancient
   histories of the Assyrians.  And so also the Jewish historians (I avoid
   using the word "prophets," that I may not appear to prejudge the case)
   have related that the Assyrians were enemies of the Jews.  Observe at
   once, then, the arbitrary procedure of this individual, who believes
   the histories of these nations on the ground of their being learned,
   and condemns others as being wholly ignorant.  For listen to the
   statement of Celsus:  "There is," he says, "an authoritative account
   from the very beginning, respecting which there is a constant agreement
   among all the most learned nations, and cities, and men."  And yet he
   will not call the Jews a learned nation in the same way in which he
   does the Egyptians, and Assyrians, and Indians, and Persians, and
   Odrysians, and Samothracians, and Eleusinians.
     __________________________________________________________________

   Chapter XV.

   How much more impartial than Celsus is Numenius the Pythagorean, who
   has given many proofs of being a very eloquent man, and who has
   carefully tested many opinions, and collected together from many
   sources what had the appearance of truth; for, in the first book of his
   treatise On the Good, speaking of those nations who have adopted the
   opinion that God is incorporeal, he enumerates the Jews also among
   those who hold this view; not showing any reluctance to use even the
   language of their prophets in his treatise, and to give it a
   metaphorical signification.  It is said, moreover, that Hermippus has
   recorded in his first book, On Lawgivers, that it was from the Jewish
   people that Pythagoras derived the philosophy which he introduced among
   the Greeks.  And there is extant a work by the historian Hecatæus,
   treating of the Jews, in which so high a character is bestowed upon
   that nation for its learning, that Herennius Philo, in his treatise on
   the Jews, has doubts in the first place, whether it is really the
   composition of the historian; and says, in the second place, that if
   really his, it is probable that he was carried away by the plausible
   nature of the Jewish history, and so yielded his assent to their
   system.
     __________________________________________________________________

   Chapter XVI.

   I must express my surprise that Celsus should class the Odrysians, and
   Samothracians, and Eleusinians, and Hyperboreans among the most ancient
   and learned nations, and should not deem the Jews worthy of a place
   among such, either for their learning or their antiquity, although
   there are many treatises in circulation among the Egyptians, and
   Phoenicians, and Greeks, which testify to their existence as an ancient
   people, but which I have considered it unnecessary to quote.  For any
   one who chooses may read what Flavius Josephus has recorded in his two
   books, On the Antiquity [3106] of the Jews, where he brings together a
   great collection of writers, who bear witness to the antiquity of the
   Jewish people; and there exists the Discourse to the Greeks of Tatian
   the younger, [3107] in which with very great learning he enumerates
   those historians who have treated of the antiquity of the Jewish nation
   and of Moses.  It seems, then, to be not from a love of truth, but from
   a spirit of hatred, that Celsus makes these statements, his object
   being to asperse the origin of Christianity, which is connected with
   Judaism.  Nay, he styles the Galactophagi of Homer, and the Druids of
   the Gauls, and the Getæ, most learned and ancient tribes, on account of
   the resemblance between their traditions and those of the Jews,
   although I know not whether any of their histories survive; but the
   Hebrews alone, as far as in him lies, he deprives of the honour both of
   antiquity and learning.  And again, when making a list of ancient and
   learned men who have conferred benefits upon their contemporaries (by
   their deeds), and upon posterity by their writings, he excluded Moses
   from the number; while of Linus, to whom Celsus assigns a foremost
   place in his list, there exists neither laws nor discourses which
   produced a change for the better among any tribes; whereas a whole
   nation, dispersed throughout the entire world, obey the laws of Moses.
   Consider, then, whether it is not from open malevolence that he has
   expelled Moses from his catalogue of learned men, while asserting that
   Linus, and Musæus, and Orpheus, and Pherecydes, and the Persian
   Zoroaster, and Pythagoras, discussed these topics, and that their
   opinions were deposited in books, and have thus been preserved down to
   the present time.  And it is intentionally also that he has omitted to
   take notice of the myth, embellished chiefly by Orpheus, in which the
   gods are described as affected by human weaknesses and passions.
     __________________________________________________________________

   [3106] [archaiotetos.  See Josephus's Works, for the treatise in two
   books, usually designated, as written, Against Apion.  S.]

   [3107] [See vol. ii. pp. 80, 81.  S.]
     __________________________________________________________________

   Chapter XVII.

   In what follows, Celsus, assailing the Mosaic history, finds fault with
   those who give it a tropical and allegorical signification.  And here
   one might say to this great man, who inscribed upon his own work the
   title of a True Discourse, "Why, good sir, do you make it a boast to
   have it recorded that the gods should engage in such adventures as are
   described by your learned poets and philosophers, and be guilty of
   abominable intrigues, and of engaging in wars against their own
   fathers, and of cutting off their secret parts, and should dare to
   commit and to suffer such enormities; while Moses, who gives no such
   accounts respecting God, nor even regarding the holy angels, and who
   relates deeds of far less atrocity regarding men (for in his writings
   no one ever ventured to commit such crimes as Kronos did against
   Uranus, or Zeus against his father, or that of the father of men and
   gods, who had intercourse with his own daughter), should be considered
   as having deceived those who were placed under his laws, and to have
   led them into error?"  And here Celsus seems to me to act somewhat as
   Thrasymachus the Platonic philosopher did, when he would not allow
   Socrates to answer regarding justice, as he wished, but said, "Take
   care not to say that utility is justice, or duty, or anything of that
   kind."  For in like manner Celsus assails (as he thinks) the Mosaic
   histories, and finds fault with those who understand them
   allegorically, at the same time bestowing also some praise upon those
   who do so, to the effect that they are more impartial (than those who
   do not); and thus, as it were, he prevents by his cavils those who are
   able to show the true state of the case from offering such a defence as
   they would wish to offer. [3108]
     __________________________________________________________________

   [3108] Hoionei koluetai, kategoresas hos bouletai, apologeisthai tous
   dunamenous hos pephuken echein ta pragmata.  We have taken koluetai as
   middle.  Some propose koluei.  And we have read boulontai , a lection
   which is given by a second hand in one ms.
     __________________________________________________________________

   Chapter XVIII.

   And challenging a comparison of book with book, I would say, "Come now,
   good sir, take down the poems of Linus, and of Musæus, and of Orpheus,
   and the writings of Pherecydes, and carefully compare these with the
   laws of Moses--histories with histories, and ethical discourses with
   laws and commandments--and see which of the two are the better fitted
   to change the character of the hearer on the very spot, and which to
   harden [3109] him in his wickedness; and observe that your series of
   writers display little concern for those readers who are to peruse them
   at once unaided, [3110] but have composed their philosophy (as you term
   it) for those who are able to comprehend its metaphorical and
   allegorical signification; whereas Moses, like a distinguished orator
   who meditates some figure of Rhetoric, and who carefully introduces in
   every part language of twofold meaning, has done this in his five
   books:  neither affording, in the portion which relates to morals, any
   handle to his Jewish subjects for committing evil; nor yet giving to
   the few individuals who were endowed with greater wisdom, and who were
   capable of investigating his meaning, a treatise devoid of material for
   speculation.  But of your learned poets the very writings would seem no
   longer to be preserved, although they would have been carefully
   treasured up if the readers had perceived any benefit (likely to be
   derived from them); whereas the works of Moses have stirred up many,
   who were even aliens to the manners of the Jews, to the belief that, as
   these writings testify, the first who enacted these laws and delivered
   them to Moses, was the God who was the Creator of the world.  For it
   became the Creator of the universe, after laying down laws for its
   government, to confer upon His words a power which might subdue all men
   in every part of the earth. [3111]   And this I maintain, having as yet
   entered into no investigation regarding Jesus, but still demonstrating
   that Moses, who is far inferior to the Lord, is, as the Discourse will
   show, greatly superior to your wise poets and philosophers."
     __________________________________________________________________

   [3109] 'Epitripsai.  Other readings are epistrepsai and apostrepsai,
   which convey the opposite meaning.

   [3110] autothen.

   [3111] [See Dr. Waterland's charge to the clergy, on "The Wisdom of the
   Ancients borrowed from Divine Revelation," Works, vol. v. pp. 10, 24.
   S.]
     __________________________________________________________________

   Chapter XIX.

   After these statements, Celsus, from a secret desire to cast discredit
   upon the Mosaic account of the creation, which teaches that the world
   is not yet ten thousand years old, but very much under that, while
   concealing his wish, intimates his agreement with those who hold that
   the world is uncreated.  For, maintaining that there have been, from
   all eternity, many conflagrations and many deluges, and that the flood
   which lately took place in the time of Deucalion is comparatively
   modern, he clearly demonstrates to those who are able to understand
   him, that, in his opinion, the world was uncreated.  But let this
   assailant of the Christian faith tell us by what arguments he was
   compelled to accept the statement that there have been many
   conflagrations and many cataclysms, and that the flood which occurred
   in the time of Deucalion, and the conflagration in that of Phæthon,
   were more recent than any others.  And if he should put forward the
   dialogues of Plato (as evidence) on these subjects, we shall say to him
   that it is allowable for us also to believe that there resided in the
   pure and pious soul of Moses, who ascended above all created things,
   and united himself to the Creator of the universe, and who made known
   divine things with far greater clearness than Plato, or those other
   wise men (who lived) among the Greeks and Romans, a spirit which was
   divine.  And if he demands of us our reasons for such a belief, let him
   first give grounds for his own unsupported assertions, and then we
   shall show that this view of ours is the correct one.
     __________________________________________________________________

   Chapter XX.

   And yet, against his will, Celsus is entangled into testifying that the
   world is comparatively modern, and not yet ten thousand years old, when
   he says that the Greeks consider those things as ancient, because,
   owing to the deluges and conflagrations, they have not beheld or
   received any memorials of older events.  But let Celsus have, as his
   authorities for the myth regarding the conflagrations and inundations,
   those persons who, in his opinion, are the most learned of the
   Egyptians, traces of whose wisdom are to be found in the worship of
   irrational animals, and in arguments which prove that such a worship of
   God is in conformity with reason, and of a secret and mysterious
   character.  The Egyptians, then, when they boastfully give their own
   account of the divinity of animals, are to be considered wise; but if
   any Jew, who has signified his adherence to the law and the lawgiver,
   refer everything to the Creator of the universe, and the only God, he
   is, in the opinion of Celsus and those like him, deemed inferior to him
   who degrades the Divinity not only to the level of rational and mortal
   animals, but even to that of irrational also!--a view which goes far
   beyond the mythical doctrine of transmigration, according to which the
   soul falls down from the summit of heaven, and enters into the body of
   brute beasts, both tame and savage!  And if the Egyptians related
   fables of this kind, they are believed to convey a philosophical
   meaning by their enigmas and mysteries; but if Moses compose and leave
   behind him histories and laws for an entire nation, they are to be
   considered as empty fables, the language of which admits of no
   allegorical meaning!
     __________________________________________________________________

   Chapter XXI.

   The following is the view of Celsus and the Epicureans:  "Moses
   having," he says, "learned the doctrine which is to be found existing
   among wise nations and eloquent men, obtained the reputation of
   divinity."  Now, in answer to this we have to say, that it may be
   allowed him that Moses did indeed hear a somewhat ancient doctrine, and
   transmitted the same to the Hebrews; that if the doctrine which he
   heard was false, and neither pious nor venerable, and if
   notwithstanding, he received it and handed it down to those under his
   authority, he is liable to censure; but if, as you assert, he gave his
   adherence to opinions that were wise and true, and educated his people
   by means of them, what, pray, has he done deserving of condemnation?
   Would, indeed, that not only Epicurus, but Aristotle, whose sentiments
   regarding providence are not so impious (as those of the former), and
   the Stoics, who assert that God is a body, had heard such a doctrine!
   Then the world would not have been filled with opinions which either
   disallow or enfeeble the action of providence, or introduce a corrupt
   corporeal principle, according to which the god of the Stoics is a
   body, with respect to whom they are not afraid to say that he is
   capable of change, and may be altered and transformed in all his parts,
   and, generally, that he is capable of corruption, if there be any one
   to corrupt him, but that he has the good fortune to escape corruption,
   because there is none to corrupt.  Whereas the doctrine of the Jews and
   Christians, which preserves the immutability and unalterableness of the
   divine nature, is stigmatized as impious, because it does not partake
   of the profanity of those whose notions of God are marked by impiety,
   but because it says in the supplication addressed to the Divinity,
   "Thou art the same," [3112] it being, moreover, an article of faith
   that God has said, "I change not." [3113]
     __________________________________________________________________

   [3112] Ps. cii. 27.

   [3113] Mal. iii. 6.
     __________________________________________________________________

   Chapter XXII.

   After this, Celsus, without condemning circumcision as practised by the
   Jews, asserts that this usage was derived from the Egyptians; thus
   believing the Egyptians rather than Moses, who says that Abraham was
   the first among men who practised the rite.  And it is not Moses alone
   who mentions the name of Abraham, assigning to him great intimacy with
   God; but many also of those who give themselves to the practice of the
   conjuration of evil spirits, employ in their spells the expression "God
   of Abraham," pointing out by the very name the friendship (that
   existed) between that just man and God.  And yet, while making use of
   the phrase "God of Abraham," they do not know who Abraham is!  And the
   same remark applies to Isaac, and Jacob, and Israel; which names,
   although confessedly Hebrew, are frequently introduced by those
   Egyptians who profess to produce some wonderful result by means of
   their knowledge.  The rite of circumcision, however, which began with
   Abraham, and was discontinued by Jesus, who desired that His disciples
   should not practise it, is not before us for explanation; for the
   present occasion does not lead us to speak of such things, but to make
   an effort to refute the charges brought against the doctrine of the
   Jews by Celsus, who thinks that he will be able the more easily to
   establish the falsity of Christianity, if, by assailing its origin in
   Judaism, he can show that the latter also is untrue.
     __________________________________________________________________

   Chapter XXIII.

   After this, Celsus next asserts that "Those herdsmen and shepherds who
   followed Moses as their leader, had their minds deluded by vulgar
   deceits, and so supposed that there was one God."  Let him show, then,
   how, after this irrational departure, as he regards it, of the herdsmen
   and shepherds from the worship of many gods, he himself is able to
   establish the multiplicity of deities that are found amongst the
   Greeks, or among those other nations that are called Barbarian.  Let
   him establish, therefore, the existence of Mnemosyne, the mother of the
   Muses by Zeus; or of Themis, the parent of the Hours; or let him prove
   that the ever naked Graces can have a real, substantial existence.  But
   he will not be able to show, from any actions of theirs, that these
   fictitious representations [3114] of the Greeks, which have the
   appearance of being invested with bodies, are (really) gods.  And why
   should the fables of the Greeks regarding the gods be true, any more
   than those of the Egyptians for example, who in their language know
   nothing of a Mnemosyne, mother of the nine Muses; nor of a Themis,
   parent of the Hours; nor of a Euphrosyne, one of the Graces; nor of any
   other of these names?  How much more manifest (and how much better than
   all these inventions!) is it that, convinced by what we see, in the
   admirable order of the world, we should worship the Maker of it as the
   one Author of one effect, and which, as being wholly in harmony with
   itself, cannot on that account have been the work of many makers; and
   that we should believe that the whole heaven is not held together by
   the movements of many souls, for one is enough, which bears the whole
   of the non-wandering [3115] sphere from east to west, and embraces
   within it all things which the world requires, and which are not
   self-existing!  For all are parts of the world, while God is no part of
   the whole.  But God cannot be imperfect, as a part is imperfect.  And
   perhaps profounder consideration will show, that as God is not a part,
   so neither is He properly the whole, since the whole is composed of
   parts; and reason will not allow us to believe that the God who is over
   all is composed of parts, each one of which cannot do what all the
   other parts can.
     __________________________________________________________________

   [3114] anaplasmata.

   [3115] ten aplane.
     __________________________________________________________________

   Chapter XXIV.

   After this he continues:  "These herdsmen and shepherds concluded that
   there was but one God, named either the Highest, or Adonai, or the
   Heavenly, or Sabaoth, or called by some other of those names which they
   delight to give this world; and they knew nothing beyond that."  And in
   a subsequent part of his work he says, that "It makes no difference
   whether the God who is over all things be called by the name of Zeus,
   which is current among the Greeks, or by that, e.g., which is in use
   among the Indians or Egyptians."  Now, in answer to this, we have to
   remark that this involves a deep and mysterious subject--that, viz.,
   respecting the nature of names:  it being a question whether, as
   Aristotle thinks, names were bestowed by arrangement, or, as the Stoics
   hold, by nature; the first words being imitations of things, agreeably
   to which the names were formed, and in conformity with which they
   introduce certain principles of etymology; or whether, as Epicurus
   teaches (differing in this from the Stoics), names were given by
   nature,--the first men having uttered certain words varying with the
   circumstances in which they found themselves.  If, then, we shall be
   able to establish, in reference to the preceding statement, the nature
   of powerful names, some of which are used by the learned amongst the
   Egyptians, or by the Magi among the Persians, and by the Indian
   philosophers called Brahmans, or by the Samanæans, and others in
   different countries; and shall be able to make out that the so-called
   magic is not, as the followers of Epicurus and Aristotle suppose, an
   altogether uncertain thing, but is, as those skilled in it prove, a
   consistent system, having words which are known to exceedingly few;
   then we say that the name Sabaoth, and Adonai, and the other names
   treated with so much reverence among the Hebrews, are not applicable to
   any ordinary created things, but belong to a secret theology which
   refers to the Framer of all things.  These names, accordingly, when
   pronounced with that attendant train of circumstances which is
   appropriate to their nature, are possessed of great power; and other
   names, again, current in the Egyptian tongue, are efficacious against
   certain demons who can only do certain things; and other names in the
   Persian language have corresponding power over other spirits; and so on
   in every individual nation, for different purposes.  And thus it will
   be found that, of the various demons upon the earth, to whom different
   localities have been assigned, each one bears a name appropriate to the
   several dialects of place and country.  He, therefore, who has a nobler
   idea, however small, of these matters, will be careful not to apply
   differing names to different things; lest he should resemble those who
   mistakenly apply the name of God to lifeless matter, or who drag down
   the title of "the Good" from the First Cause, or from virtue and
   excellence, and apply it to blind Plutus, and to a healthy and
   well-proportioned mixture of flesh and blood and bones, or to what is
   considered to be noble birth. [3116]
     __________________________________________________________________

   [3116] 'Epi ton tuphlon plouton, kai epi ten sarkon kai haimaton kai
   osteon summetrian en hugieia kai euexia, e ten nomizomenen eugeneian.
     __________________________________________________________________

   Chapter XXV.

   And perhaps there is a danger as great as that which degrades the name
   of "God," or of "the Good," to improper objects, in changing the name
   of God according to a secret system, and applying those which belong to
   inferior beings to greater, and vice versa.  And I do not dwell on
   this, that when the name of Zeus is uttered, there is heard at the same
   time that of the son of Kronos and Rhea, and the husband of Hera, and
   brother of Poseidon, and father of Athene, and Artemis, who was guilty
   of incest with his own daughter Persephone; or that Apollo immediately
   suggests the son of Leto and Zeus, and the brother of Artemis, and
   half-brother of Hermes; and so with all the other names invented by
   these wise men of Celsus, who are the parents of these opinions, and
   the ancient theologians of the Greeks.  For what are the grounds for
   deciding that he should on the one hand be properly called Zeus, and
   yet on the other should not have Kronos for his father and Rhea for his
   mother?  And the same argument applies to all the others that are
   called gods.  But this charge does not at all apply to those who, for
   some mysterious reason, refer the word Sabaoth, or Adonai, or any of
   the other names to the (true) God.  And when one is able to
   philosophize about the mystery of names, he will find much to say
   respecting the titles of the angels of God, of whom one is called
   Michael, and another Gabriel, and another Raphael, appropriately to the
   duties which they discharge in the world, according to the will of the
   God of all things.  And a similar philosophy of names applies also to
   our Jesus, whose name has already been seen, in an unmistakeable
   manner, to have expelled myriads of evil spirits from the souls and
   bodies (of men), so great was the power which it exerted upon those
   from whom the spirits were driven out.  And while still upon the
   subject of names, we have to mention that those who are skilled in the
   use of incantations, relate that the utterance of the same incantation
   in its proper language can accomplish what the spell professes to do;
   but when translated into any other tongue, it is observed to become
   inefficacious and feeble.  And thus it is not the things signified, but
   the qualities and peculiarities of words, which possess a certain power
   for this or that purpose.  And so on such grounds as these we defend
   the conduct of the Christians, when they struggle even to death to
   avoid calling God by the name of Zeus, or to give Him a name from any
   other language.  For they either use the common
   name--God--indefinitely, or with some such addition as that of the
   "Maker of all things," "the Creator of heaven and earth"--He who sent
   down to the human race those good men, to whose names that of God being
   added, certain mighty works are wrought among men.  And much more
   besides might be said on the subject of names, against those who think
   that we ought to be indifferent as to our use of them.  And if the
   remark of Plato in the Philebus should surprise us, when he says, "My
   fear, O Protagoras, about the names of the gods is no small one,"
   seeing Philebus in his discussion with Socrates had called pleasure a
   "god," how shall we not rather approve the piety of the Christians, who
   apply none of the names used in the mythologies to the Creator of the
   world?  And now enough on this subject for the present.
     __________________________________________________________________

   Chapter XXVI.

   But let us see the manner in which this Celsus, who professes to know
   everything, brings a false accusation against the Jews, when he alleges
   that "they worship angels, and are addicted to sorcery, in which Moses
   was their instructor."  Now, in what part of the writings of Moses he
   found the lawgiver laying down the worship of angels, let him tell, who
   professes to know all about Christianity and Judaism; and let him show
   also how sorcery can exist among those who have accepted the Mosaic
   law, and read the injunction, "Neither seek after wizards, to be
   defiled by them." [3117]   Moreover, he promises to show afterwards
   "how it was through ignorance that the Jews were deceived and led into
   error."  Now, if he had discovered that the ignorance of the Jews
   regarding Christ was the effect of their not having heard the
   prophecies about Him, he would show with truth how the Jews fell into
   error.  But without any wish whatever that this should appear, he views
   as Jewish errors what are no errors at all.  And Celsus having promised
   to make us acquainted, in a subsequent part of his work, with the
   doctrines of Judaism, proceeds in the first place to speak of our
   Saviour as having been the leader of our generation, in so far as we
   are Christians, [3118] and says that "a few years ago he began to teach
   this doctrine, being regarded by Christians as the Son of God."  Now,
   with respect to this point--His prior existence a few years ago--we
   have to remark as follows.  Could it have come to pass without divine
   assistance, that Jesus, desiring during these years to spread abroad
   His words and teaching, should have been so successful, that everywhere
   throughout the world, not a few persons, Greeks as well as Barbarians,
   learned as well as ignorant, adopted His doctrine, so that they
   struggled, even to death in its defence, rather than deny it, which no
   one is ever related to have done for any other system?  I indeed, from
   no wish to flatter [3119] Christianity, but from a desire thoroughly to
   examine the facts, would say that even those who are engaged in the
   healing of numbers of sick persons, do not attain their object--the
   cure of the body--without divine help; and if one were to succeed in
   delivering souls from a flood of wickedness, and excesses, and acts of
   injustice, and from a contempt of God, and were to show, as evidence of
   such a result, one hundred persons improved in their natures (let us
   suppose the number to be so large), no one would reasonably say that it
   was without divine assistance that he had implanted in those hundred
   individuals a doctrine capable of removing so many evils.  And if any
   one, on a candid consideration of these things, shall admit that no
   improvement ever takes place among men without divine help, how much
   more confidently shall he make the same assertion regarding Jesus, when
   he compares the former lives of many converts to His doctrine with
   their after conduct, and reflects in what acts of licentiousness and
   injustice and covetousness they formerly indulged, until, as Celsus,
   and they who think with him, allege, "they were deceived," and accepted
   a doctrine which, as these individuals assert, is destructive of the
   life of men; but who, from the time that they adopted it, have become
   in some way meeker, and more religious, and more consistent, so that
   certain among them, from a desire of exceeding chastity, and a wish to
   worship God with greater purity, abstain even from the permitted
   indulgences of (lawful) love.
     __________________________________________________________________

   [3117] Lev. xix. 31.

   [3118] Os genomenou hegemonos te katho Christianoi esmen genesei hemon.

   [3119] ou kolakeuon.
     __________________________________________________________________

   Chapter XXVII.

   Any one who examines the subject will see that Jesus attempted and
   successfully accomplished works beyond the reach of human power.  For
   although, from the very beginning, all things opposed the spread of His
   doctrine in the world, --both the princes of the times, and their chief
   captains and generals, and all, to speak generally, who were possessed
   of the smallest influence, and in addition to these, the rulers of the
   different cities, and the soldiers, and the people,--yet it proved
   victorious, as being the Word of God, the nature of which is such that
   it cannot be hindered; and becoming more powerful than all such
   adversaries, it made itself master of the whole of Greece, and a
   considerable portion of Barbarian lands, and convened countless numbers
   of souls to His religion.  And although, among the multitude of
   converts to Christianity, the simple and ignorant necessarily
   outnumbered the more intelligent, as the former class always does the
   latter, yet Celsus, unwilling to take note of this, thinks that this
   philanthropic doctrine, which reaches to every soul under the sun, is
   vulgar, [3120] and on account of its vulgarity and its want of
   reasoning power, obtained a hold only over the ignorant.  And yet he
   himself admits that it was not the simple alone who were led by the
   doctrine of Jesus to adopt His religion; for he acknowledges that there
   were amongst them some persons of moderate intelligence, and gentle
   disposition, and possessed of understanding, and capable of
   comprehending allegories.
     __________________________________________________________________

   [3120] idiotiken.
     __________________________________________________________________

   Chapter XXVIII.

   And since, in imitation of a rhetorician training a pupil, he
   introduces a Jew, who enters into a personal discussion with Jesus, and
   speaks in a very childish manner, altogether unworthy of the grey hairs
   of a philosopher, let me endeavour, to the best of my ability, to
   examine his statements, and show that he does not maintain, throughout
   the discussion, the consistency due to the character of a Jew.  For he
   represents him disputing with Jesus, and confuting Him, as he thinks,
   on many points; and in the first place, he accuses Him of having
   "invented his birth from a virgin," and upbraids Him with being "born
   in a certain Jewish village, of a poor woman of the country, who gained
   her subsistence by spinning, and who was turned out of doors by her
   husband, a carpenter by trade, because she was convicted of adultery;
   that after being driven away by her husband, and wandering about for a
   time, she disgracefully gave birth to Jesus, an illegitimate child, who
   having hired himself out as a servant in Egypt on account of his
   poverty, and having there acquired some miraculous powers, on which the
   Egyptians greatly pride themselves, returned to his own country, highly
   elated on account of them, and by means of these proclaimed himself a
   God."  Now, as I cannot allow anything said by unbelievers to remain
   unexamined, but must investigate everything from the beginning, I give
   it as my opinion that all these things worthily harmonize with the
   predictions that Jesus is the Son of God.
     __________________________________________________________________

   Chapter XXIX.

   For birth is an aid towards an individual's becoming famous, and
   distinguished, and talked about; viz., when a man's parents happen to
   be in a position of rank and influence, and are possessed of wealth,
   and are able to spend it upon the education of their son, and when the
   country of one's birth is great and illustrious; but when a man having
   all these things against him is able, notwithstanding these hindrances,
   to make himself known, and to produce an impression on those who hear
   of him, and to become distinguished and visible to the whole world,
   which speaks of him as it did not do before, how can we help admiring
   such a nature as being both noble in itself, and devoting itself to
   great deeds, and possessing a courage which is not by any means to be
   despised?  And if one were to examine more fully the history of such an
   individual, why should he not seek to know in what manner, after being
   reared up in frugality and poverty, and without receiving any complete
   education, and without having studied systems and opinions by means of
   which he might have acquired confidence to associate with multitudes,
   and play the demagogue, and attract to himself many hearers, he
   nevertheless devoted himself to the teaching of new opinions,
   introducing among men a doctrine which not only subverted the customs
   of the Jews, while preserving due respect for their prophets, but which
   especially overturned the established observances of the Greeks
   regarding the Divinity?  And how could such a person--one who had been
   so brought up, and who, as his calumniators admit, had learned nothing
   great from men--have been able to teach, in a manner not at all to be
   despised, such doctrines as he did regarding the divine judgment, and
   the punishments that are to overtake wickedness, and the rewards that
   are to be conferred upon virtue; so that not only rustic and ignorant
   individuals were won by his words, but also not a few of those who were
   distinguished by their wisdom, and who were able to discern the hidden
   meaning in those more common doctrines, as they were considered, which
   were in circulation, and which secret meaning enwrapped, so to speak,
   some more recondite signification still?  The Seriphian, in Plato, who
   reproaches Themistocles after he had become celebrated for his military
   skill, saying that his reputation was due not to his own merits, but to
   his good fortune in having been born in the most illustrious country in
   Greece, received from the good-natured Athenian, who saw that his
   native country did contribute to his renown, the following reply:
   "Neither would I, had I been a Seriphian, have been so distinguished as
   I am, nor would you have been a Themistocles, even if you had had the
   good fortune to be an Athenian!"  And now, our Jesus, who is reproached
   with being born in a village, and that not a Greek one, nor belonging
   to any nation widely esteemed, and being despised as the son of a poor
   labouring woman, and as having on account of his poverty left his
   native country and hired himself out in Egypt, and being, to use the
   instance already quoted, not only a Seriphian, as it were, a native of
   a very small and undistinguished island, but even, so to speak, the
   meanest of the Seriphians, has yet been able to shake [3121] the whole
   inhabited world not only to a degree far above what Themistocles the
   Athenian ever did, but beyond what even Pythagoras, or Plato, or any
   other wise man in any part of the world whatever, or any prince or
   general, ever succeeded in doing. [3122]
     __________________________________________________________________

   [3121] seisai.

   [3122] [This striking chapter is cited, as a specimen of Christian
   eloquence, in the important work of Guillon, Cours d' Eloquence Sacrèe,
   Bruxelles, 1828].
     __________________________________________________________________

   Chapter XXX.

   Now, would not any one who investigated with ordinary care the nature
   of these facts, be struck with amazement at this man's victory?--with
   his complete success in surmounting by his reputation all causes that
   tended to bring him into disrepute, and with his superiority over all
   other illustrious individuals in the world?  And yet it is a rare thing
   for distinguished men to succeed in acquiring a reputation for several
   things at once.  For one man is admired on account of his wisdom,
   another for his military skill, and some of the Barbarians for their
   marvellous powers of incantation, and some for one quality, and others
   for another; but not many have been admired and acquired a reputation
   for many things at the same time; whereas this man, in addition to his
   other merits, is an object of admiration both for his wisdom, and for
   his miracles, and for his powers of government.  For he persuaded some
   to withdraw themselves from their laws, and to secede to him, not as a
   tyrant would do, nor as a robber, who arms [3123] his followers against
   men; nor as a rich man, who bestows help upon those who come to him;
   nor as one of those who confessedly are deserving of censure; but as a
   teacher of the doctrine regarding the God of all things, and of the
   worship which belongs to Him, and of all moral precepts which are able
   to secure the favour of the Supreme God to him who orders his life in
   conformity therewith.  Now, to Themistocles, or to any other man of
   distinction, nothing happened to prove a hindrance to their reputation;
   whereas to this man, besides what we have already enumerated, and which
   are enough to cover with dishonour the soul of a man even of the most
   noble nature, there was that apparently infamous death of crucifixion,
   which was enough to efface his previously acquired glory, and to lead
   those who, as they who disavow his doctrine assert, were formerly
   deluded by him to abandon their delusion, and to pass condemnation upon
   their deceiver.
     __________________________________________________________________

   [3123] Gelenius reads hoplizon (instead of aleiphon), which has been
   adopted in the translation.
     __________________________________________________________________

   Chapter XXXI.

   And besides this, one may well wonder how it happened that the
   disciples--if, as the calumniators of Jesus say, they did not see Him
   after His resurrection from the dead, and were not persuaded of His
   divinity--were not afraid to endure the same sufferings with their
   Master, and to expose themselves to danger, and to leave their native
   country to teach, according to the desire of Jesus, the doctrine
   delivered to them by Him.  For I think that no one who candidly
   examines the facts would say that these men devoted themselves to a
   life of danger for the sake of the doctrine of Jesus, without profound
   belief which He had wrought in their minds of its truth, not only
   teaching them to conform to His precepts, but others also, and to
   conform, moreover, when manifest destruction to life impended over him
   who ventured to introduce these new opinions into all places and before
   all audiences, and who could retain as his friend no human being who
   adhered to the former opinions and usages.  For did not the disciples
   of Jesus see, when they ventured to prove not only to the Jews from
   their prophetic Scriptures that this is He who was spoken of by the
   prophets, but also to the other heathen nations, that He who was
   crucified yesterday or the day before underwent this death voluntarily
   on behalf of the human race,--that this was analogous to the case of
   those who have died for their country in order to remove pestilence, or
   barrenness, or tempests?  For it is probable that there is in the
   nature of things, for certain mysterious reasons which are difficult to
   be understood by the multitude, such a virtue that one just man, dying
   a voluntary death for the common good, might be the means of removing
   wicked spirits, which are the cause of plagues, or barrenness, or
   tempests, or similar calamities.  Let those, therefore, who would
   disbelieve the statement that Jesus died on the cross on behalf of men,
   say whether they also refuse to accept the many accounts current both
   among Greeks and Barbarians, of persons who have laid down their lives
   for the public advantage, in order to remove those evils which had
   fallen upon cities and countries?  Or will they say that such events
   actually happened, but that no credit is to be attached to that account
   which makes this so-called man to have died to ensure the destruction
   of a mighty evil spirit, the ruler of evil spirits, who had held in
   subjection the souls of all men upon earth?  And the disciples of
   Jesus, seeing this and much more (which, it is probable, they learned
   from Jesus in private), and being filled, moreover, with a divine power
   (since it was no mere poetical virgin that endowed them with strength
   and courage, but the true wisdom and understanding of God), exerted all
   their efforts "to become distinguished among all men," not only among
   the Argives, but among all the Greeks and Barbarians alike, and "so
   bear away for themselves a glorious renown." [3124]
     __________________________________________________________________

   [3124] Cf. Homer's Iliad, v. 2, 3.
     __________________________________________________________________

   Chapter XXXII.

   But let us now return to where the Jew is introduced, speaking of the
   mother of Jesus, and saying that "when she was pregnant she was turned
   out of doors by the carpenter to whom she had been betrothed, as having
   been guilty of adultery, and that she bore a child to a certain soldier
   named Panthera;" and let us see whether those who have blindly
   concocted these fables about the adultery of the Virgin with Panthera,
   and her rejection by the carpenter, did not invent these stories to
   overturn His miraculous conception by the Holy Ghost:  for they could
   have falsified the history in a different manner, on account of its
   extremely miraculous character, and not have admitted, as it were
   against their will, that Jesus was born of no ordinary human marriage.
   It was to be expected, indeed, that those who would not believe the
   miraculous birth of Jesus would invent some falsehood.  And their not
   doing this in a credible manner, but (their) preserving the fact that
   it was not by Joseph that the Virgin conceived Jesus, rendered the
   falsehood very palpable to those who can understand and detect such
   inventions.  Is it at all agreeable to reason, that he who dared to do
   so much for the human race, in order that, as far as in him lay, all
   the Greeks and Barbarians, who were looking for divine condemnation,
   might depart from evil, and regulate their entire conduct in a manner
   pleasing to the Creator of the world, should not have had a miraculous
   birth, but one the vilest and most disgraceful of all?  And I will ask
   of them as Greeks, and particularly of Celsus, who either holds or not
   the sentiments of Plato, and at any rate quotes them, whether He who
   sends souls down into the bodies of men, degraded Him who was to dare
   such mighty acts, and to teach so many men, and to reform so many from
   the mass of wickedness in the world, to a birth more disgraceful than
   any other, and did not rather introduce Him into the world through a
   lawful marriage?  Or is it not more in conformity with reason, that
   every soul, for certain mysterious reasons (I speak now according to
   the opinion of Pythagoras, and Plato, and Empedocles, whom Celsus
   frequently names), is introduced into a body, and introduced according
   to its deserts and former actions?  It is probable, therefore, that
   this soul also, which conferred more benefit by its residence in the
   flesh than that of many men (to avoid prejudice, I do not say "all"),
   stood in need of a body not only superior to others, but invested with
   all excellent qualities.
     __________________________________________________________________

   Chapter XXXIII.

   Now if a particular soul, for certain mysterious reasons, is not
   deserving of being placed in the body of a wholly irrational being, nor
   yet in that of one purely rational, but is clothed with a monstrous
   body, so that reason cannot discharge its functions in one so
   fashioned, which has the head disproportioned to the other parts, and
   altogether too short; and another receives such a body that the soul is
   a little more rational than the other; and another still more so, the
   nature of the body counteracting to a greater or less degree the
   reception of the reasoning principle; why should there not be also some
   soul which receives an altogether miraculous body, possessing some
   qualities common to those of other men, so that it may be able to pass
   through life with them, but possessing also some quality of
   superiority, so that the soul may be able to remain untainted by sin?
   And if there be any truth in the doctrine of the physiognomists,
   whether Zopyrus, or Loxus, or Polemon, or any other who wrote on such a
   subject, and who profess to know in some wonderful way that all bodies
   are adapted to the habits of the souls, must there have been for that
   soul which was to dwell with miraculous power among men, and work
   mighty deeds, a body produced, as Celsus thinks, by an act of adultery
   between Panthera and the Virgin?!  Why, from such unhallowed
   intercourse there must rather have been brought forth some fool to do
   injury to mankind,--a teacher of licentiousness and wickedness, and
   other evils; and not of temperance, and righteousness, and the other
   virtues!
     __________________________________________________________________

   Chapter XXXIV.

   But it was, as the prophets also predicted, from a virgin that there
   was to be born, according to the promised sign, one who was to give His
   name to the fact, showing that at His birth God was to be with man.
   Now it seems to me appropriate to the character of a Jew to have quoted
   the prophecy of Isaiah, which says that Immanuel was to be born of a
   virgin.  This, however, Celsus, who professes to know everything, has
   not done, either from ignorance or from an unwillingness (if he had
   read it and voluntarily passed it by in silence) to furnish an argument
   which might defeat his purpose.  And the prediction runs thus:  "And
   the Lord spake again unto Ahaz, saying, Ask thee a sign of the Lord thy
   God; ask it either in the depth or in the height above.  But Ahaz said,
   I will not ask, neither will I tempt the Lord.  And he said, Hear ye
   now, O house of David; is it a small thing for you to weary men, but
   will ye weary my God also?  Therefore the Lord Himself shall give you a
   sign.  Behold, a virgin shall conceive, and bear a son, and shall call
   His name Immanuel, which is, being interpreted, God with us." [3125]
   And that it was from intentional malice that Celsus did not quote this
   prophecy, is clear to me from this, that although he makes numerous
   quotations from the Gospel according to Matthew, as of the star that
   appeared at the birth of Christ, and other miraculous occurrences, he
   has made no mention at all of this.  Now, if a Jew should split words,
   and say that the words are not, "Lo, a virgin," but, "Lo, a young
   woman," [3126] we reply that the word "Olmah"--which the Septuagint
   have rendered by "a virgin," and others by "a young woman"--occurs, as
   they say, in Deuteronomy, as applied to a "virgin," in the following
   connection:  "If a damsel that is a virgin be betrothed unto an
   husband, and a man find her in the city, and lie with her; then ye
   shall bring them both out unto the gate of that city, and ye shall
   stone them with stones that they die; the damsel, [3127] because she
   cried not, being in the city; and the man, because he humbled his
   neighbour's wife." [3128]   And again:  "But if a man find a betrothed
   damsel in a field, and the man force her, and lie with her:  then the
   man only that lay with her shall die:  but unto the damsel [3129] ye
   shall do nothing; there is in her no sin worthy of death."
     __________________________________________________________________

   [3125] Cf. Isa. vii. 10-14 with Matt. i. 23.

   [3126] neanis.

   [3127] neanin.

   [3128] Cf. Deut. xxii. 23, 24.

   [3129] te neanidi.
     __________________________________________________________________

   Chapter XXXV.

   But that we may not seem, because of a Hebrew word, to endeavour to
   persuade those who are unable to determine whether they ought to
   believe it or not, that the prophet spoke of this man being born of a
   virgin, because at his birth these words, "God with us," were uttered,
   let us make good our point from the words themselves.  The Lord is
   related to have spoken to Ahaz thus:  "Ask a sign for thyself from the
   Lord thy God, either in the depth or height above;" [3130] and
   afterwards the sign is given, "Behold, a virgin shall conceive, and
   bear a son." [3131]   What kind of sign, then, would that have been--a
   young woman who was not a virgin giving birth to a child?  And which of
   the two is the more appropriate as the mother of Immanuel (i.e., "God
   with us"),--whether a woman who has had intercourse with a man, and who
   has conceived after the manner of women, or one who is still a pure and
   holy virgin?  Surely it is appropriate only to the latter to produce a
   being at whose birth it is said, "God with us."  And should he be so
   captious as to say that it is to Ahaz that the command is addressed,
   "Ask for thyself a sign from the Lord thy God," we shall ask in return,
   who in the times of Ahaz bore a son at whose birth the expression is
   made use of, "Immanuel," i.e., "God with us?"  And if no one can be
   found, then manifestly what was said to Ahaz was said to the house of
   David, because it is written that the Saviour was born of the house of
   David according to the flesh; and this sign is said to be "in the depth
   or in the height," since "He that descended is the same also that
   ascended up far above all heavens, that He might fill all things."
   [3132]   And these arguments I employ as against a Jew who believes in
   prophecy.  Let Celsus now tell me, or any of those who think with him,
   with what meaning the prophet utters either these statements about the
   future, or the others which are contained in the prophecies?  Is it
   with any foresight of the future or not?  If with a foresight of the
   future, then the prophets were divinely inspired; if with no foresight
   of the future, let him explain the meaning of one who speaks thus
   boldly regarding the future, and who is an object of admiration among
   the Jews because of his prophetic powers.
     __________________________________________________________________

   [3130] Cf. Isa. vii. 11.

   [3131] Isa. vii. 14.

   [3132] Cf. Eph. iv. 10.
     __________________________________________________________________

   Chapter XXXVI.

   And now, since we have touched upon the subject of the prophets, what
   we are about to advance will be useful not only to the Jews, who
   believe that they spake by divine inspiration, but also to the more
   candid among the Greeks.  To these we say that we must necessarily
   admit that the Jews had prophets, if they were to be kept together
   under that system of law which had been given them, and were to believe
   in the Creator of the world, as they had learned, and to be without
   pretexts, so far as the law was concerned, for apostatizing to the
   polytheism of the heathen.  And we establish this necessity in the
   following manner.  "For the nations," as it is written in the law of
   the Jews itself, "shall hearken unto observers of times, and diviners;"
   [3133] but to that people it is said:  "But as for thee, the Lord thy
   God hath not suffered thee so to do." [3134]   And to this is subjoined
   the promise:  "A prophet shall the Lord thy God raise up unto thee from
   among thy brethren." [3135]   Since, therefore, the heathen employ
   modes of divination either by oracles or by omens, or by birds, or by
   ventriloquists, or by those who profess the art of sacrifice, or by
   Chaldean genealogists--all which practices were forbidden to the
   Jews--this people, if they had no means of attaining a knowledge of
   futurity, being led by the passion common to humanity of ascertaining
   the future would have despised their own prophets, as not having in
   them any particle of divinity; and would not have accepted any prophet
   after Moses, nor committed their words to writing, but would have
   spontaneously betaken themselves to the divining usages of the heathen,
   or attempted to establish some such practices amongst themselves.
   There is therefore no absurdity in their prophets having uttered
   predictions even about events of no importance, to soothe those who
   desire such things, as when Samuel prophesies regarding three she-asses
   which were lost, [3136] or when mention is made in the third book of
   Kings respecting the sickness of a king's son. [3137]   And why should
   not those who desired to obtain auguries from idols be severely rebuked
   by the administrators of the law among the Jews?--as Elijah is found
   rebuking Ahaziah, and saying, "Is it because there is not a God in
   Israel that ye go to inquire of Baalzebub, god of Ekron?" [3138]
     __________________________________________________________________

   [3133] Cf. Deut. xviii. 14.

   [3134] Cf. Deut. xviii. 14.

   [3135] Cf. Deut. xviii. 15.

   [3136] Cf. 1 Sam. ix. 10.

   [3137] Cf. 1 Kings xiv. 12.  [See note 3, supra, p. 362.  S.]

   [3138] Cf. 2 Kings i. 3.
     __________________________________________________________________

   Chapter XXXVII.

   I think, then, that it has been pretty well established not only that
   our Saviour was to be born of a virgin, but also that there were
   prophets among the Jews who uttered not merely general predictions
   about the future,--as, e.g., regarding Christ and the kingdoms of the
   world, and the events that were to happen to Israel, and those nations
   which were to believe on the Saviour, and many other things concerning
   Him,--but also prophecies respecting particular events; as, for
   instance, how the asses of Kish, which were lost, were to be
   discovered, and regarding the sickness which had fallen upon the son of
   the king of Israel, and any other recorded circumstance of a similar
   kind.  But as a further answer to the Greeks, who do not believe in the
   birth of Jesus from a virgin, we have to say that the Creator has
   shown, by the generation of several kinds of animals, that what He has
   done in the instance of one animal, He could do, if it pleased Him, in
   that of others, and also of man himself.  For it is ascertained that
   there is a certain female animal which has no intercourse with the male
   (as writers on animals say is the case with vultures), and that this
   animal, without sexual intercourse, preserves the succession of race.
   What incredibility, therefore, is there in supposing that, if God
   wished to send a divine teacher to the human race, He caused Him to be
   born in some manner different from the common! [3139]   Nay, according
   to the Greeks themselves, all men were not born of a man and woman.
   For if the world has been created, as many even of the Greeks are
   pleased to admit, then the first men must have been produced not from
   sexual intercourse, but from the earth, in which spermatic elements
   existed; which, however, I consider more incredible than that Jesus was
   born like other men, so far as regards the half of his birth.  And
   there is no absurdity in employing Grecian histories to answer Greeks,
   with the view of showing that we are not the only persons who have
   recourse to miraculous narratives of this kind.  For some have thought
   fit, not in regard to ancient and heroic narratives, but in regard to
   events of very recent occurrence, to relate as a possible thing that
   Plato was the son of Amphictione, Ariston being prevented from having
   marital intercourse with his wife until she had given birth to him with
   whom she was pregnant by Apollo.  And yet these are veritable fables,
   which have led to the invention of such stories concerning a man whom
   they regarded as possessing greater wisdom and power than the
   multitude, and as having received the beginning of his corporeal
   substance from better and diviner elements than others, because they
   thought that this was appropriate to persons who were too great to be
   human beings.  And since Celsus has introduced the Jew disputing with
   Jesus, and tearing in pieces, as he imagines, the fiction of His birth
   from a virgin, comparing the Greek fables about Danaë, and Melanippe,
   and Auge, and Antiope, our answer is, that such language becomes a
   buffoon, and not one who is writing in a serious tone.
     __________________________________________________________________

   [3139] Pepoieken anti spermatikou logou, tou ek mixeos ton arrhenon
   tais gunaixi, allo tropo genesthai ton logon tou techthesomenou.
     __________________________________________________________________

   Chapter XXXVIII.

   But, moreover, taking the history, contained in the Gospel according to
   Matthew, of our Lord's descent into Egypt, he refuses to believe the
   miraculous circumstances attending it, viz., either that the angel gave
   the divine intimation, or that our Lord's quitting Judea and residing
   in Egypt was an event of any significance; but he invents something
   altogether different, admitting somehow the miraculous works done by
   Jesus, by means of which He induced the multitude to follow Him as the
   Christ.  And yet he desires to throw discredit on them, as being done
   by help of magic and not by divine power; for he asserts "that he
   (Jesus), having been brought up as an illegitimate child, and having
   served for hire in Egypt, and then coming to the knowledge of certain
   miraculous powers, returned from thence to his own country, and by
   means of those powers proclaimed himself a god."  Now I do not
   understand how a magician should exert himself to teach a doctrine
   which persuades us always to act as if God were to judge every man for
   his deeds; and should have trained his disciples, whom he was to employ
   as the ministers of his doctrine, in the same belief.  For did the
   latter make an impression upon their hearers, after they had been so
   taught to work miracles; or was it without the aid of these?  The
   assertion, therefore, that they did no miracles at all, but that, after
   yielding their belief to arguments which were not at all convincing,
   like the wisdom of Grecian dialectics, [3140] they gave themselves up
   to the task of teaching the new doctrine to those persons among whom
   they happened to take up their abode, is altogether absurd.  For in
   what did they place their confidence when they taught the doctrine and
   disseminated the new opinions?  But if they indeed wrought miracles,
   then how can it be believed that magicians exposed themselves to such
   hazards to introduce a doctrine which forbade the practice of magic?
     __________________________________________________________________

   [3140] This difficult passage is rendered in the Latin translation:
   "but that, after they had believed (in Christ), they with no adequate
   supply of arguments, such as is furnished by the Greek dialectics, gave
   themselves up," etc.
     __________________________________________________________________

   Chapter XXXIX.

   I do not think it necessary to grapple with an argument advanced not in
   a serious but in a scoffing spirit, such as the following:  "If the
   mother of Jesus was beautiful, then the god whose nature is not to love
   a corruptible body, had intercourse with her because she was
   beautiful;" or, "It was improbable that the god would entertain a
   passion for her, because she was neither rich nor of royal rank, seeing
   no one, even of her neighbours, knew her."  And it is in the same
   scoffing spirit that he adds:  "When hated by her husband, and turned
   out of doors, she was not saved by divine power, nor was her story
   believed.  Such things," he says, "have no connection with the kingdom
   of heaven."  In what respect does such language differ from that of
   those who pour abuse on others on the public streets, and whose words
   are unworthy of any serious attention?
     __________________________________________________________________

   Chapter XL.

   After these assertions, he takes from the Gospel of Matthew, and
   perhaps also from the other Gospels, the account of the dove alighting
   upon our Saviour at His baptism by John, and desires to throw discredit
   upon the statement, alleging that the narrative is a fiction.  Having
   completely disposed, as he imagined, of the story of our Lord's birth
   from a virgin, he does not proceed to deal in an orderly manner with
   the accounts that follow it; since passion and hatred observe no order,
   but angry and vindictive men slander those whom they hate, as the
   feeling comes upon them, being prevented by their passion from
   arranging their accusations on a careful and orderly plan.  For if he
   had observed a proper arrangement, he would have taken up the Gospel,
   and, with the view of assailing it, would. have objected to the first
   narrative, then passed on to the second, and so on to the others.  But
   now, after the birth from a virgin, this Celsus, who professes to be
   acquainted with all our history, attacks the account of the appearance
   of the Holy Spirit in the form of a dove at the baptism.  He then,
   after that, tries to throw discredit upon the prediction that our Lord
   was to come into the world.  In the next place, he runs away to what
   immediately follows the narrative of the birth of Jesus--the account of
   the star, and of the wise men who came from the east to worship the
   child.  And you yourself may find, if you take the trouble, many
   confused statements made by Celsus throughout his whole book; so that
   even in this account he may, by those who know how to observe and
   require an orderly method of arrangement, be convicted of great
   rashness and boasting, in having inscribed upon his work the title of A
   True Discourse,--a thing which is never done by a learned philosopher.
   For Plato says, that it is not an indication of an intelligent man to
   make strong assertions respecting those matters which are somewhat
   uncertain; and the celebrated Chrysippus even, who frequently states
   the reasons by which he is decided, refers us to those whom we shall
   find to be abler speakers than himself.  This man, however, who is
   wiser than those already named, and than all the other Greeks,
   agreeably to his assertion of being acquainted with everything,
   inscribed upon his book the words, A True Discourse!
     __________________________________________________________________

   Chapter XLI.

   But, that we may not have the appearance of intentionally passing by
   his charges through inability to refute them, we have resolved to
   answer each one of them separately according to our ability, attending
   not to the connection and sequence of the nature of the things
   themselves, but to the arrangement of the subjects as they occur in
   this book.  Let us therefore notice what he has to say by way of
   impugning the bodily appearance of the Holy Spirit to our Saviour in
   the form of a dove.  And it is a Jew who addresses the following
   language to Him whom we acknowledge to be our Lord Jesus:  "When you
   were bathing," says the Jew, "beside John, you say that what had the
   appearance of a bird from the air alighted upon you."  And then this
   same Jew of his, continuing his interrogations, asks, "What credible
   witness beheld this appearance? or who heard a voice from heaven
   declaring you to be the Son of God?  What proof is there of it, save
   your own assertion, and the statement of another of those individuals
   who have been punished along with you?"
     __________________________________________________________________

   Chapter XLII.

   Before we begin our reply, we have to remark that the endeavour to
   show, with regard to almost any history, however true, that it actually
   occurred, and to produce an intelligent conception regarding it, is one
   of the most difficult undertakings that can be attempted, and is in
   some instances an impossibility.  For suppose that some one were to
   assert that there never had been any Trojan war, chiefly on account of
   the impossible narrative interwoven therewith, about a certain Achilles
   being the son of a sea-goddess Thetis and of a man Peleus, or Sarpedon
   being the son of Zeus, or Ascalaphus and Ialmenus the sons of Ares, or
   Æneas that of Aphrodite, how should we prove that such was the case,
   especially under the weight of the fiction attached, I know not how, to
   the universally prevalent opinion that there was really a war in Ilium
   between Greeks and Trojans?  And suppose, also, that some one
   disbelieved the story of OEdipus and Jocasta, and of their two sons
   Eteocles and Polynices, because the sphinx, a kind of half-virgin, was
   introduced into the narrative, how should we demonstrate the reality of
   such a thing?  And in like manner also with the history of the Epigoni,
   although there is no such marvellous event interwoven with it, or with
   the return of the Heracleidæ, or countless other historical events.
   But he who deals candidly with histories, and would wish to keep
   himself also from being imposed upon by them, will exercise his
   judgment as to what statements he will give his assent to, and what he
   will accept figuratively, seeking to discover the meaning of the
   authors of such inventions, and from what statements he will withhold
   his belief, as having been written for the gratification of certain
   individuals.  And we have said this by way of anticipation respecting
   the whole history related in the Gospels concerning Jesus, not as
   inviting men of acuteness to a simple and unreasoning faith, but
   wishing to show that there is need of candour in those who are to read,
   and of much investigation, and, so to speak, of insight into the
   meaning of the writers, that the object with which each event has been
   recorded may be discovered.
     __________________________________________________________________

   Chapter XLIII.

   We shall therefore say, in the first place, that if he who disbelieves
   the appearance of the Holy Spirit in the form of a dove had been
   described as an Epicurean, or a follower of Democritus, or a
   Peripatetic, the statement would have been in keeping with the
   character of such an objector.  But now even this Celsus, wisest of all
   men, did not perceive that it is to a Jew, who believes more incredible
   things contained in the writings of the prophets than the narrative of
   the appearance of the dove, that he attributes such an objection!  For
   one might say to the Jew, when expressing his disbelief of the
   appearance, and thinking to assail it as a fiction, "How are you able
   to prove, sir, that the Lord spake to Adam, or to Eve, or to Cain, or
   to Noah, or to Abraham, or to Isaac, or to Jacob, those words which He
   is recorded to have spoken to these men?"  And, to compare history with
   history, I would say to the Jew, "Even your own Ezekiel writes, saying,
   The heavens were opened, and I saw a vision of God.' [3141]   After
   relating which, he adds, This was the appearance of the likeness of the
   glory of the Lord; and He said to me,'" [3142] etc.  Now, if what is
   related of Jesus be false, since we cannot, as you suppose, clearly
   prove it to be true, it being seen or heard by Himself alone, and, as
   you appear to have observed, also by one of those who were punished,
   why should we not rather say that Ezekiel also was dealing in the
   marvellous when he said, "The heavens were opened," etc.?  Nay, even
   Isaiah asserts, "I saw the Lord of hosts sitting on a throne, high and
   lifted up; and the seraphim stood round about it:  the one had six
   wings, and the other had six wings." [3143]   How can we tell whether
   he really saw them or not?  Now, O Jew, you have believed these visions
   to be true, and to have been not only shown to the prophet by a diviner
   Spirit, but also to have been both spoken and recorded by the same.
   And who is the more worthy of belief, when declaring that the heavens
   were opened before him, and that he heard a voice, or beheld the Lord
   of Sabaoth sitting upon a throne high and lifted up,--whether Isaiah
   and Ezekiel or Jesus?  Of the former, indeed, no work has been found
   equal to those of the latter; whereas the good deeds of Jesus have not
   been confined solely to the period of His tabernacling in the flesh,
   but up to the present time His power still produces conversion and
   amelioration of life in those who believe in God through Him.  And a
   manifest proof that these things are done by His power, is the fact
   that, although, as He Himself said, and as is admitted, there are not
   labourers enough to gather in the harvest of souls, there really is
   nevertheless such a great harvest of those who are gathered together
   and conveyed into the everywhere existing threshing-floors and Churches
   of God.
     __________________________________________________________________

   [3141] Cf. Ezek. i. 1.

   [3142] Cf. Ezek. i. 28 and ii. 1.

   [3143] Cf. Isa. vi. 1, 2.
     __________________________________________________________________

   Chapter XLIV.

   And with these arguments I answer the Jew, not disbelieving, I who am a
   Christian, Ezekiel and Isaiah, but being very desirous to show, on the
   footing of our common belief, that this man is far more worthy of
   credit than they are when He says that He beheld such a sight, and, as
   is probable, related to His disciples the vision which He saw, and told
   them of the voice which He heard.  But another party might object, that
   not all those who have narrated the appearance of the dove and the
   voice from heaven heard the accounts of these things from Jesus, but
   that that Spirit which taught Moses the history of events before his
   own time, beginning with the creation, and descending down to Abraham
   his father, taught also the writers of the Gospel the miraculous
   occurrence which took place at the time of Jesus' baptism.  And he who
   is adorned with the spiritual gift, [3144] called the "word of wisdom,"
   will explain also the reason of the heavens opening, and the dove
   appearing, and why the Holy Spirit appeared to Jesus in the form of no
   other living thing than that of a dove.  But our present subject does
   not require us to explain this, our purpose being to show that Celsus
   displayed no sound judgment in representing a Jew as disbelieving, on
   such grounds, a fact which has greater probability in its favour than
   many events in which he firmly reposes confidence.
     __________________________________________________________________

   [3144] charismati.
     __________________________________________________________________

   Chapter XLV.

   And I remember on one occasion, at a disputation held with certain Jews
   who were reputed learned men, having employed the following argument in
   the presence of many judges:  "Tell me, sirs," I said, "since there are
   two individuals who have visited the human race, regarding whom are
   related marvellous works surpassing human power--Moses, viz., your own
   legislator, who wrote about himself, and Jesus our teacher, who has
   left no writings regarding Himself, but to whom testimony is borne by
   the disciples in the Gospels--what are the grounds for deciding that
   Moses is to be believed as speaking the truth, although the Egyptians
   slander him as a sorcerer, and as appearing to have wrought his mighty
   works by jugglery, while Jesus is not to be believed because you are
   His accusers?  And yet there are nations which bear testimony in favour
   of both:  the Jews to Moses; and the Christians, who do not deny the
   prophetic mission of Moses, but proving from that very source the truth
   of the statement regarding Jesus, accept as true the miraculous
   circumstances related of Him by His disciples.  Now, if ye ask us for
   the reasons of our faith in Jesus, give yours first for believing in
   Moses, who lived before Him, and then we shall give you ours for
   accepting the latter.  But if you draw back, and shirk a demonstration,
   then we, following your own example, decline for the present to offer
   any demonstration likewise.  Nevertheless, admit that ye have no proof
   to offer for Moses, and then listen to our defence of Jesus derived
   from the law and the prophets.  And now observe what is almost
   incredible!  It is shown from the declarations concerning Jesus,
   contained in the law and the prophets, that both Moses and the prophets
   were truly prophets of God."
     __________________________________________________________________

   Chapter XLVI.

   For the law and the prophets are full of marvels similar to those
   recorded of Jesus at His baptism, viz., regarding the dove and the
   voice from heaven.  And I think the wonders wrought by Jesus are a
   proof of the Holy Spirit's having then appeared in the form of a dove,
   although Celsus, from a desire to cast discredit upon them, alleges
   that He performed only what He had learned among the Egyptians.  And I
   shall refer not only to His miracles, but, as is proper, to those also
   of the apostles of Jesus.  For they could not without the help of
   miracles and wonders have prevailed on those who heard their new
   doctrines and new teachings to abandon their national usages, and to
   accept their instructions at the danger to themselves even of death.
   And there are still preserved among Christians traces of that Holy
   Spirit which appeared in the form of a dove.  They expel evil spirits,
   and perform many cures, and foresee certain events, according to the
   will of the Logos.  And although Celsus, or the Jew whom he has
   introduced, may treat with mockery what I am going to say, I shall say
   it nevertheless,--that many have been converted to Christianity as if
   against their will, some sort of spirit having suddenly transformed
   their minds from a hatred of the doctrine to a readiness to die in its
   defence, and having appeared to them either in a waking vision or a
   dream of the night.  Many such instances have we known, which, if we
   were to commit to writing, although they were seen and witnessed by
   ourselves, we should afford great occasion for ridicule to unbelievers,
   who would imagine that we, like those whom they suppose to have
   invented such things, had ourselves also done the same.  But God is
   witness of our conscientious desire, not by false statements, but by
   testimonies of different kinds, to establish the divinity of the
   doctrine of Jesus.  And as it is a Jew who is perplexed about the
   account of the Holy Spirit having descended upon Jesus in the form of a
   dove, we would say to him, "Sir, who is it that says in Isaiah, And now
   the Lord hath sent me and His Spirit?'" [3145]   In which sentence, as
   the meaning is doubtful--viz., whether the Father and the Holy Spirit
   sent Jesus, or the Father sent both Christ and the Holy Spirit--the
   latter is correct.  For, because the Saviour was sent, afterwards the
   Holy Spirit was sent also, that the prediction of the prophet might be
   fulfilled; and as it was necessary that the fulfilment of the prophecy
   should be known to posterity, the disciples of Jesus for that reason
   committed the result to writing.
     __________________________________________________________________

   [3145] Cf. Isa. xlviii. 16.
     __________________________________________________________________

   Chapter XLVII.

   I would like to say to Celsus, who represents the Jew as accepting
   somehow John as a Baptist, who baptized Jesus, that the existence of
   John the Baptist, baptizing for the remission of sins, is related by
   one who lived no great length of time after John and Jesus.  For in the
   18th book of his Antiquities [3146] of the Jews, Josephus bears witness
   to John as having been a Baptist, and as promising purification to
   those who underwent the rite.  Now this writer, although not believing
   in Jesus as the Christ, in seeking after the cause of the fall of
   Jerusalem and the destruction of the temple, whereas he ought to have
   said that the conspiracy against Jesus was the cause of these
   calamities befalling the people, since they put to death Christ, who
   was a prophet, says nevertheless--being, although against his will, not
   far from the truth--that these disasters happened to the Jews as a
   punishment for the death of James the Just, who was a brother of Jesus
   (called Christ),--the Jews having put him to death, although he was a
   man most distinguished for his justice. [3147]   Paul, a genuine
   disciple of Jesus, says that he regarded this James as a brother of the
   Lord, not so much on account of their relationship by blood, or of
   their being brought up together, as because of his virtue and doctrine.
   [3148]   If, then, he says that it was on account of James that the
   desolation of Jerusalem was made to overtake the Jews, how should it
   not be more in accordance with reason to say that it happened on
   account (of the death) of Jesus Christ, of whose divinity so many
   Churches are witnesses, composed of those who have been convened from a
   flood of sins, and who have joined themselves to the Creator, and who
   refer all their actions to His good pleasure.
     __________________________________________________________________

   [3146] [archaiologias.  S.]  Cf. Joseph., Antiq., book xviii. c. v.
   sec. 2.

   [3147] [Ibid., b. xx. c. ix. § 1.  S.]

   [3148] Cf. Gal. i. 19.
     __________________________________________________________________

   Chapter XLVIII.

   Although the Jew, then, may offer no defence for himself in the
   instances of Ezekiel and Isaiah, when we compare the opening of the
   heavens to Jesus, and the voice that was heard by Him, to the similar
   cases which we find recorded in Ezekiel and Isaiah, or any other of the
   prophets, we nevertheless, so far as we can, shall support our
   position, maintaining that, as it is a matter of belief that in a dream
   impressions have been brought before the minds of many, some relating
   to divine things, and others to future events of this life, and this
   either with clearness or in an enigmatic manner,--a fact which is
   manifest to all who accept the doctrine of providence; so how is it
   absurd to say that the mind which could receive impressions in a dream
   should be impressed also in a waking vision, for the benefit either of
   him on whom the impressions are made, or of those who are to hear the
   account of them from him?  And as in a dream we fancy that we hear, and
   that the organs of hearing are actually impressed, and that we see with
   our eyes--although neither the bodily organs of sight nor hearing are
   affected, but it is the mind alone which has these sensations--so there
   is no absurdity in believing that similar things occurred to the
   prophets, when it is recorded that they witnessed occurrences of a
   rather wonderful kind, as when they either heard the words of the Lord
   or beheld the heavens opened.  For I do not suppose that the visible
   heaven was actually opened, and its physical structure divided, in
   order that Ezekiel might be able to record such an occurrence.  Should
   not, therefore, the same be believed of the Saviour by every
   intelligent hearer of the Gospels?--although such an occurrence may be
   a stumbling-block to the simple, who in their simplicity would set the
   whole world in movement, and split in sunder the compact and mighty
   body of the whole heavens.  But he who examines such matters more
   profoundly will say, that there being, as the Scripture calls it, a
   kind of general divine perception which the blessed man alone knows how
   to discover, according to the saying of Solomon, "Thou shalt find the
   knowledge of God;" [3149] and as there are various forms of this
   perceptive power, such as a faculty of vision which can naturally see
   things that are better than bodies, among which are ranked the cherubim
   and seraphim; and a faculty of hearing which can perceive voices which
   have not their being in the air; and a sense of taste which can make
   use of living bread that has come down from heaven, and that giveth
   life unto the world; and so also a sense of smelling, which scents such
   things as leads Paul to say that he is a sweet savour of Christ unto
   God; [3150] and a sense of touch, by which John says that he "handled
   with his hands of the Word of life;" [3151] --the blessed prophets
   having discovered this divine perception, and seeing and hearing in
   this divine manner, and tasting likewise, and smelling, so to speak,
   with no sensible organs of perception, and laying hold on the Logos by
   faith, so that a healing effluence from it comes upon them, saw in this
   manner what they record as having seen, and heard what they say they
   heard, and were affected in a similar manner to what they describe when
   eating the roll of a book that was given them. [3152]   And so also
   Isaac smelled the savour of his son's divine garments, [3153] and added
   to the spiritual blessing these words:  "See, the savour of my son is
   as the savour of a full field which the Lord blessed." [3154]   And
   similarly to this, and more as a matter to be understood by the mind
   than to be perceived by the senses, Jesus touched the leper, [3155] to
   cleanse him, as I think, in a twofold sense,--freeing him not only, as
   the multitude heard, from the visible leprosy by visible contact, but
   also from that other leprosy, by His truly divine touch.  It is in this
   way, accordingly, that John testifies when he says, "I beheld the
   Spirit descending from heaven like a dove, and it abode upon Him.  And
   I knew Him not; but He that sent me to baptize with water, the same
   said to me, Upon whom you will see the Spirit descending, and abiding
   on Him, the same is He that baptizeth with the Holy Ghost.  And I saw,
   and bear witness, that this is the Son of God." [3156]   Now it was to
   Jesus that the heavens were opened; and on that occasion no one except
   John is recorded to have seen them opened.  But with respect to this
   opening of the heavens, the Saviour, foretelling to His disciples that
   it would happen, and that they would see it, says, "Verily, verily, I
   say unto you, Ye shall see the heavens opened, and the angels of God
   ascending and descending upon the Son of man." [3157]   And so Paul was
   carried away into the third heaven, having previously seen it opened,
   since he was a disciple of Jesus.  It does not, however, belong to our
   present object to explain why Paul says, "Whether in the body, I know
   not; or whether out of the body, I know not:  God knoweth." [3158]
   But I shall add to my argument even those very points which Celsus
   imagines, viz., that Jesus Himself related the account of the opening
   of the heavens, and the descent of the Holy Spirit upon Him at the
   Jordan in the form of a dove, although the Scripture does not assert
   that He said that He saw it.  For this great man did not perceive that
   it was not in keeping with Him who commanded His disciples on the
   occasion of the vision on the mount, "Tell what ye have seen to no man,
   until the Son of man be risen from the dead," [3159] to have related to
   His disciples what was seen and heard by John at the Jordan.  For it
   may be observed as a trait of the character of Jesus, that He on all
   occasions avoided unnecessary talk about Himself; and on that account
   said, "If I speak of Myself, My witness is not true." [3160]   And
   since He avoided unnecessary talk about Himself, and preferred to show
   by acts rather than words that He was the Christ, the Jews for that
   reason said to Him, "If Thou art the Christ, tell us plainly." [3161]
   And as it is a Jew who, in the work of Celsus, uses the language to
   Jesus regarding the appearance of the Holy Spirit in the form of a
   dove, "This is your own testimony, unsupported save by one of those who
   were sharers of your punishment, whom you adduce," it is necessary for
   us to show him that such a statement is not appropriately placed in the
   mouth of a Jew.  For the Jews do not connect John with Jesus, nor the
   punishment of John with that of Christ.  And by this instance, this man
   who boasts of universal knowledge is convicted of not knowing what
   words he ought to ascribe to a Jew engaged in a disputation with Jesus.
     __________________________________________________________________

   [3149] Cf. Prov. ii. 5.

   [3150] Cf. 2 Cor. ii. 15.

   [3151] Cf. 1 John i. 1.

   [3152] Cf. Ezek. iii. 2, 3.

   [3153] 'Osphranthe tes osmes ton tou huiou theioteron himation.

   [3154] Cf. Gen. xxvii. 27.

   [3155] Cf. Matt. viii. 3.

   [3156] Cf. John i. 32-34.

   [3157] Cf. John i. 51.

   [3158] Cf. 2 Cor. xii. 2.

   [3159] Cf. Matt. xvii. 9.

   [3160] John v. 31.

   [3161] John x. 24.
     __________________________________________________________________

   Chapter XLIX.

   After this he wilfully sets aside, I know not why, the strongest
   evidence in confirmation of the claims of Jesus, viz., that His coming
   was predicted by the Jewish prophets--Moses, and those who succeeded as
   well as preceded that legislator--from inability, as I think, to meet
   the argument that neither the Jews nor any other heretical sect refuse
   to believe that Christ was the subject of prophecy.  But perhaps he was
   unacquainted with the prophecies relating to Christ.  For no one who
   was acquainted with the statements of the Christians, that many
   prophets foretold the advent of the Saviour, would have ascribed to a
   Jew sentiments which it would have better befitted a Samaritan or a
   Sadducee to utter; nor would the Jew in the dialogue have expressed
   himself in language like the following:  "But my prophet once declared
   in Jerusalem, that the Son of God will come as the Judge of the
   righteous and the Punisher of the wicked."  Now it is not one of the
   prophets merely who predicted the advent of Christ.  But although the
   Samaritans and Sadducees, who receive the books of Moses alone, would
   say that there were contained in them predictions regarding Christ, yet
   certainly not in Jerusalem, which is not even mentioned in the times of
   Moses, was the prophecy uttered.  It were indeed to be desired, that
   all the accusers of Christianity were equally ignorant with Celsus, not
   only of the facts, but of the bare letter of Scripture, and would so
   direct their assaults against it, that their arguments might not have
   the least available influence in shaking, I do not say the faith, but
   the little faith of unstable and temporary believers.  A Jew, however,
   would not admit that any prophet used the expression, "The Son of God'
   will come;" for the term which they employ is, "The Christ of God' will
   come."  And many a time indeed do they directly interrogate us about
   the "Son of God," saying that no such being exists, or was made the
   subject of prophecy.  We do not of course assert that the "Son of God"
   is not the subject of prophecy; but we assert that he most
   inappropriately attributes to the Jewish disputant, who would not allow
   that He was, such language as, "My prophet once declared in Jerusalem
   that the Son of God' will come."
     __________________________________________________________________

   Chapter L.

   In the next place, as if the only event predicted were this, that He
   was to be "the Judge of the righteous and the Punisher of the wicked,"
   and as if neither the place of His birth, nor the sufferings which He
   was to endure at the hands of the Jews, nor His resurrection, nor the
   wonderful works which He was to perform, had been made the subject of
   prophecy, he continues:  "Why should it be you alone, rather than
   innumerable others, who existed after the prophecies were published, to
   whom these predictions are applicable?"  And desiring, I know not how,
   to suggest to others the possibility of the notion that they themselves
   were the persons referred to by the prophets, he says that "some,
   carried away by enthusiasm, and others having gathered a multitude of
   followers, give out that the Son of God is come down from heaven."  Now
   we have not ascertained that such occurrences are admitted to have
   taken place among the Jews.  We have to remark then, in the first
   place, that many of the prophets have uttered predictions in all kinds
   of ways [3162] regarding Christ; some by means of dark sayings, others
   in allegories or in some other manner, and some also in express words.
   And as in what follows he says, in the character of the Jew addressing
   the converts from his own nation, and repeating emphatically and
   malevolently, that "the prophecies referred to the events of his life
   may also suit other events as well," we shall state a few of them out
   of a greater number; and with respect to these, any one who chooses may
   say what he thinks fitted to ensure a refutation of them, and which may
   turn away intelligent believers from the faith.
     __________________________________________________________________

   [3162] pantodapos proeipon.
     __________________________________________________________________

   Chapter LI.

   Now the Scripture speaks, respecting the place of the Saviour's
   birth--that the Ruler was to come forth from Bethlehem--in the
   following manner:  "And thou Bethlehem, house of Ephrata, art not the
   least among the thousands of Judah:  for out of thee shall He come
   forth unto Me who is to be Ruler in Israel; and His goings forth have
   been of old, from everlasting." [3163]   Now this prophecy could not
   suit any one of those who, as Celsus' Jew says, were fanatics and
   mob-leaders, and who gave out that they had come from heaven, unless it
   were clearly shown that He had been born in Bethlehem, or, as another
   might say, had come forth from Bethlehem to be the leader of the
   people.  With respect to the birth of Jesus in Bethlehem, if any one
   desires, after the prophecy of Micah and after the history recorded in
   the Gospels by the disciples of Jesus, to have additional evidence from
   other sources, let him know that, in conformity with the narrative in
   the Gospel regarding His birth, there is shown at Bethlehem the cave
   [3164] where He was born, and the manger in the cave where He was
   wrapped in swaddling-clothes.  And this sight is greatly talked of in
   surrounding places, even among the enemies of the faith, it being said
   that in this cave was born that Jesus who is worshipped and reverenced
   by the Christians. [3165]   Moreover, I am of opinion that, before the
   advent of Christ, the chief priests and scribes of the people, on
   account of the distinctness and clearness of this prophecy, taught that
   in Bethlehem the Christ was to be born.  And this opinion had prevailed
   also extensively among the Jews; for which reason it is related that
   Herod, on inquiring at the chief priests and scribes of the people,
   heard from them that the Christ was to be born in Bethlehem of Judea,
   "whence David was."  It is stated also in the Gospel according to John,
   that the Jews declared that the Christ was to be born in Bethlehem,
   "whence David was." [3166]   But after our Lord's coming, those who
   busied themselves with overthrowing the belief that the place of His
   birth had been the subject of prophecy from the beginning, withheld
   such teaching from the people; acting in a similar manner to those
   individuals who won over those soldiers of the guard stationed around
   the tomb who had seen Him arise from the dead, and who instructed these
   eye-witnesses to report as follows:  "Say that His disciples, while we
   slept, came and stole Him away.  And if this come to the governor's
   ears, we shall persuade him, and secure you." [3167]
     __________________________________________________________________

   [3163] Cf. Mic. v. 2. and Matt. ii. 6.

   [3164] [See Dr. Spencer's The East:  Sketches of Travel in Egypt and
   the Holy Land, pp. 362-365, London, Murray, 1850, an interesting work
   by my esteemed collaborator.]

   [3165] [Concerning this, besides Dr. Robinson (ii. 159), consult Dean
   Stanley, Sinai and Palestine, p. 433.  But compare Van Lennep, Bible
   Lands, p. 804; Roberts' Holy Land, capp. 85, 87, vol. ii., London.]

   [3166] Cf. John vii. 42.

   [3167] Cf. Matt. xxviii. 13, 14.
     __________________________________________________________________

   Chapter LII.

   Strife and prejudice are powerful instruments in leading men to
   disregard even those things which are abundantly clear; so that they
   who have somehow become familiar with certain opinions, which have
   deeply imbued their minds, and stamped them with a certain character,
   will not give them up.  For a man will abandon his habits in respect to
   other things, although it may be difficult for him to tear himself from
   them, more easily than he will surrender his opinions.  Nay, even the
   former are not easily put aside by those who have become accustomed to
   them; and so neither houses, nor cities, nor villages, nor intimate
   acquaintances, are willingly forsaken when we are prejudiced in their
   favour.  This, therefore, was a reason why many of the Jews at that
   time disregarded the clear testimony of the prophecies, and miracles
   which Jesus wrought, and of the sufferings which He is related to have
   endured.  And that human nature is thus affected, will be manifest to
   those who observe that those who have once been prejudiced in favour of
   the most contemptible and paltry traditions of their ancestors and
   fellow-citizens, with difficulty lay them aside.  For example, no one
   could easily persuade an Egyptian to despise what he had learned from
   his fathers, so as no longer to consider this or that irrational animal
   as a god, or not to guard against eating, even under the penalty of
   death, of the flesh of such an animal.  Now, if in carrying our
   examination of this subject to a considerable length, we have
   enumerated the points respecting Bethlehem, and the prophecy regarding
   it, we consider that we were obliged to do this, by way of defence
   against those who would assert that if the prophecies current among the
   Jews regarding Jesus were so clear as we represent them, why did they
   not at His coming give in their adhesion to His doctrine, and betake
   themselves to the better life pointed out by Him?  Let no one, however,
   bring such a reproach against believers, since he may see that reasons
   of no light weight are assigned by those who have learned to state
   them, for their faith in Jesus.
     __________________________________________________________________

   Chapter LIII.

   And if we should ask for a second prophecy, which may appear to us to
   have a clear reference to Jesus, we would quote that which was written
   by Moses very many years before the advent of Christ, when he makes
   Jacob, on his departure from this life, to have uttered predictions
   regarding each of his sons, and to have said of Judah along with the
   others:  "The ruler will not fail from Judah, and the governor from his
   loins, until that which is reserved for him come." [3168]   Now, any
   one meeting with this prophecy, which is in reality much older than
   Moses, so that one who was not a believer might suspect that it was not
   written by him, would be surprised that Moses should be able to predict
   that the princes of the Jews, seeing there are among them twelve
   tribes, should be born of the tribe of Judah, and should be the rulers
   of the people; for which reason also the whole nation are called Jews,
   deriving their name from the ruling tribe.  And, in the second place,
   one who candidly considers the prophecy, would be surprised how, after
   declaring that the rulers and governors of the people were to proceed
   from the tribe of Judah, he should determine also the limit of their
   rule, saying that "the ruler should not fail from Judah, nor the
   governor from his loins, until there should come that which was
   reserved for him, and that He is the expectation of the Gentiles."
   [3169]   For He came for whom these things were reserved, viz., the
   Christ of God, the ruler of the promises of God.  And manifestly He is
   the only one among those who preceded, and, I might make bold to say,
   among those also who followed Him, who was the expectation of the
   Gentiles; for converts from among all the Gentile nations have believed
   on God through Him, and that in conformity with the prediction of
   Isaiah, that in His name the Gentiles had hoped:  "In Thy name shall
   the Gentiles hope." [3170]   And this man said also to those who are in
   prison, as every man is a captive to the chains of his sins, "Come
   forth;" and to the ignorant, "Come into the light:"  these things also
   having been thus foretold:  "I have given Thee for a covenant of the
   people, to establish the earth, to cause to inherit the desolate
   heritage; saying to the prisoners, Go forth; and to them that are in
   darkness, Show yourselves." [3171]   And we may see at the appearing of
   this man, by means of those who everywhere throughout the world have
   reposed a simple faith in Him, the fulfilment of this prediction:
   "They shall feed in the ways, and their pastures shall be in all the
   beaten tracks." [3172]
     __________________________________________________________________

   [3168] Cf. Gen. xlix. 10, heos an elthe ta apokeimena auto.  This is
   one of the passages of the Septuagint which Justin Martyr charges the
   Jews with corrupting; the true reading, according to him, being heos an
   elthe ho apokeitai.  Cf. Justin Martyr, Dialogue with Trypho, vol. i.
   p. 259.

   [3169] Cf. Gen. xlix. 10.

   [3170] Isa. xlii. 4. (Sept.).

   [3171] Cf. Isa. xlix. 8, 9.

   [3172] Isa. xlix. 9.
     __________________________________________________________________

   Chapter LIV.

   And since Celsus, although professing to know all about the Gospel,
   reproaches the Saviour because of His sufferings, saying that He
   received no assistance from the Father, or was unable to aid Himself;
   we have to state that His sufferings were the subject of prophecy,
   along with the cause of them; because it was for the benefit of mankind
   that He should die on their account, [3173] and should suffer stripes
   because of His condemnation.  It was predicted, moreover, that some
   from among the Gentiles would come to the knowledge of Him (among whom
   the prophets are not included); and it had been declared that He would
   be seen in a form which is deemed dishonourable among men.  The words
   of prophecy run thus:  "Lo, my Servant shall have understanding, and
   shall be exalted and glorified, and raised exceedingly high.  In like
   manner, many shall be astonished at Thee; so Thy form shall be in no
   reputation among men, and Thy glory among the sons of men.  Lo, many
   nations shall marvel because of Him; and kings shall close their
   mouths:  because they, to whom no message about Him was sent, shall see
   Him; and they who have not heard of Him, shall have knowledge of Him."
   [3174]   "Lord, who hath believed our report? and to whom was the arm
   of the Lord revealed?  We have reported, as a child before Him, as a
   root in a thirsty ground.  He has no form nor glory; and we beheld Him,
   and He had not any form nor beauty:  but His appearance was without
   honour, and deficient more than that of all men.  He was a man under
   suffering, and who knew how to bear sickness:  because His countenance
   was averted, He was treated with disrespect, and was made of no
   account.  This man bears our sins, and suffers pain on our behalf; and
   we regarded Him as in trouble, and in suffering, and as ill-treated.
   But He was wounded for our sins, and bruised for our iniquities.  The
   chastisement of our peace was upon Him; by His stripes we were healed.
   We all, like sheep, wandered from the way.  A man wandered in his way,
   and the Lord delivered Him on account of our sins; and He, because of
   His evil treatment, opens not His mouth.  As a sheep was He led to
   slaughter; and as a lamb before her shearer is dumb, so He opens not
   His mouth.  In His humiliation His judgment was taken away.  And who
   shall describe His generation? because His life is taken away from the
   earth; because of the iniquities of My people was He led unto death."
   [3175]
     __________________________________________________________________

   [3173] huper auton.

   [3174] Cf. Isa. lii. 13-15 in the Septuagint version (Roman text).

   [3175] Cf. Isa. liii. 1-8 in the Septuagint version (Roman text).
     __________________________________________________________________

   Chapter LV.

   Now I remember that, on one occasion, at a disputation held with
   certain Jews, who were reckoned wise men, I quoted these prophecies; to
   which my Jewish opponent replied, that these predictions bore reference
   to the whole people, regarded as one individual, and as being in a
   state of dispersion and suffering, in order that many proselytes might
   be gained, on account of the dispersion of the Jews among numerous
   heathen nations.  And in this way he explained the words, "Thy form
   shall be of no reputation among men;" and then, "They to whom no
   message was sent respecting him shall see;" and the expression, "A man
   under suffering."  Many arguments were employed on that occasion during
   the discussion to prove that these predictions regarding one particular
   person were not rightly applied by them to the whole nation.  And I
   asked to what character the expression would be appropriate, "This man
   bears our sins, and suffers pain on our behalf;" and this, "But He was
   wounded for our sins, and bruised for our iniquities;" and to whom the
   expression properly belonged, "By His stripes were we healed."  For it
   is manifest that it is they who had been sinners, and had been healed
   by the Saviour's sufferings (whether belonging to the Jewish nation or
   converts from the Gentiles), who use such language in the writings of
   the prophet who foresaw these events, and who, under the influence of
   the Holy Spirit, applied these words to a person.  But we seemed to
   press them hardest with the expression, "Because of the iniquities of
   My people was He led away unto death."  For if the people, according to
   them, are the subject of the prophecy, how is the man said to be led
   away to death because of the iniquities of the people of God, unless he
   be a different person from that people of God?  And who is this person
   save Jesus Christ, by whose stripes they who believe on Him are healed,
   when "He had spoiled the principalities and powers (that were over us),
   and had made a show of them openly on His cross?" [3176]   At another
   time we may explain the several parts of the prophecy, leaving none of
   them unexamined.  But these matters have been treated at greater
   length, necessarily as I think, on account of the language of the Jew,
   as quoted in the work of Celsus.
     __________________________________________________________________

   [3176] [Col. ii. 15.  S.]
     __________________________________________________________________

   Chapter LVI.

   Now it escaped the notice of Celsus, and of the Jew whom he has
   introduced, and of all who are not believers in Jesus, that the
   prophecies speak of two advents of Christ:  the former characterized by
   human suffering and humility, in order that Christ, being with men,
   might make known the way that leads to God, and might leave no man in
   this life a ground of excuse, in saying that he knew not of the
   judgment to come; and the latter, distinguished only by glory and
   divinity, having no element of human infirmity intermingled with its
   divine greatness.  To quote the prophecies at length would be tedious;
   and I deem it sufficient for the present to quote a part of the
   forty-fifth Psalm, which has this inscription, in addition to others,
   "A Psalm for the Beloved," where God is evidently addressed in these
   words:  "Grace is poured into Thy lips:  therefore God will bless Thee
   for ever and ever.  Gird Thy sword on Thy thigh, O mighty One, with Thy
   beauty and Thy majesty.  And stretch forth, and ride prosperously, and
   reign, because of Thy truth, and meekness, and righteousness; and Thy
   right hand shall lead Thee marvellously.  Thine arrows are pointed, O
   mighty One; the people will fall under Thee in the heart of the enemies
   of the King." [3177]   But attend carefully to what follows, where He
   is called God:  "For Thy throne, O God, is for ever and ever:  a
   sceptre of righteousness is the sceptre of Thy kingdom.  Thou hast
   loved righteousness, and hated iniquity:  therefore God, even Thy God,
   hath anointed Thee with the oil of gladness above Thy fellows." [3178]
     And observe that the prophet, speaking familiarly to God, whose
   "throne is for ever and ever," and "a sceptre of righteousness the
   sceptre of His kingdom," says that this God has been anointed by a God
   who was His God, and anointed, because more than His fellows He had
   loved righteousness and hated iniquity.  And I remember that I pressed
   the Jew, who was deemed a learned man, very hard with this passage; and
   he, being perplexed about it, gave such an answer as was in keeping
   with his Judaistic views, saying that the words, "Thy throne, O God, is
   for ever and ever:  a sceptre of righteousness is the sceptre of Thy
   kingdom," are spoken of the God of all things; and these, "Thou hast
   loved righteousness and hated iniquity, therefore Thy God hath anointed
   Thee," etc., refer to the Messiah. [3179]
     __________________________________________________________________

   [3177] Ps. xlv. 2-5.

   [3178] Ps. xlv. 6, 7.

   [3179] pros ton Christon.
     __________________________________________________________________

   Chapter LVII.

   The Jew, moreover, in the treatise, addresses the Saviour thus:  "If
   you say that every man, born according to the decree of Divine
   Providence, is a son of God, in what respect should you differ from
   another?"  In reply to whom we say, that every man who, as Paul
   expresses it, is no longer under fear, as a schoolmaster, but who
   chooses good for its own sake, is "a son of God;" but this man is
   distinguished far and wide above every man who is called, on account of
   his virtues, a son of God, seeing He is, as it were, a kind of source
   and beginning of all such.  The words of Paul are as follow:  "For ye
   have not received the spirit of bondage again to fear; but ye have
   received the Spirit of adoption, whereby we cry, Abba, Father." [3180]
     But, according to the Jew of Celsus, "countless individuals will
   convict Jesus of falsehood, alleging that those predictions which were
   spoken of him were intended of them."  We are not aware, indeed,
   whether Celsus knew of any who, after coming into this world, and
   having desired to act as Jesus did, declared themselves to be also the
   "sons of God," or the "power" of God.  But since it is in the spirit of
   truth that we examine each passage, we shall mention that there was a
   certain Theudas among the Jews before the birth of Christ, who gave
   himself out as some great one, after whose death his deluded followers
   were completely dispersed.  And after him, in the days of the census,
   when Jesus appears to have been born, one Judas, a Galilean, gathered
   around him many of the Jewish people, saying he was a wise man, and a
   teacher of certain new doctrines.  And when he also had paid the
   penalty of his rebellion, his doctrine was overturned, having taken
   hold of very few persons indeed, and these of the very humblest
   condition.  And after the times of Jesus, Dositheus the Samaritan also
   wished to persuade the Samaritans that he was the Christ predicted by
   Moses; and he appears to have gained over some to his views.  But it is
   not absurd, in quoting the extremely wise observation of that Gamaliel
   named in the book of Acts, to show how those persons above mentioned
   were strangers to the promise, being neither "sons of God" nor "powers"
   of God, whereas Christ Jesus was truly the Son of God.  Now Gamaliel,
   in the passage referred to, said:  "If this counsel or this work be of
   men, it will come to nought" (as also did the designs of those men
   already mentioned after their death); "but if it be of God, ye cannot
   overthrow this doctrine, lest haply ye be found even to fight against
   God." [3181]   There was also Simon the Samaritan magician, who wished
   to draw away certain by his magical arts.  And on that occasion he was
   successful; but now-a-days it is impossible to find, I suppose, thirty
   of his followers in the entire world, and probably I have even
   overstated the number.  There are exceedingly few in Palestine; while
   in the rest of the world, through which he desired to spread the glory
   of his name, you find it nowhere mentioned.  And where it is found, it
   is found quoted from the Acts of the Apostles; so that it is to
   Christians that he owes this mention of himself, the unmistakeable
   result having proved that Simon was in no respect divine.
     __________________________________________________________________

   [3180] Rom. viii. 15.

   [3181] Cf. Acts v. 38, 39.
     __________________________________________________________________

   Chapter LVIII.

   After these matters this Jew of Celsus, instead of the Magi mentioned
   in the Gospel, says that "Chaldeans are spoken of by Jesus as having
   been induced to come to him at his birth, and to worship him while yet
   an infant as a God, and to have made this known to Herod the tetrarch;
   and that the latter sent and slew all the infants that had been born
   about the same time, thinking that in this way he would ensure his
   death among the others; and that he was led to do this through fear
   that, if Jesus lived to a sufficient age, he would obtain the throne."
   See now in this instance the blunder of one who cannot distinguish
   between Magi and Chaldeans, nor perceive that what they profess is
   different, and so has falsified the Gospel narrative.  I know not,
   moreover, why he has passed by in silence the cause which led the Magi
   to come, and why he has not stated, according to the scriptural
   account, that it was a star seen by them in the east.  Let us see now
   what answer we have to make to these statements.  The star that was
   seen in the east we consider to have been a new star, unlike any of the
   other well-known planetary bodies, either those in the firmament above
   or those among the lower orbs, but partaking of the nature of those
   celestial bodies which appear at times, such as comets, or those
   meteors which resemble beams of wood, or beards, or wine jars, or any
   of those other names by which the Greeks are accustomed to describe
   their varying appearances.  And we establish our position in the
   following manner.
     __________________________________________________________________

   Chapter LIX.

   It has been observed that, on the occurrence of great events, and of
   mighty changes in terrestrial things, such stars are wont to appear,
   indicating either the removal of dynasties or the breaking out of wars,
   or the happening of such circumstances as may cause commotions upon the
   earth.  But we have read in the Treatise on Comets by Chæremon the
   Stoic, that on some occasions also, when good was to happen, comets
   made their appearance; and he gives an account of such instances.  If,
   then, at the commencement of new dynasties, or on the occasion of other
   important events, there arises a comet so called, or any similar
   celestial body, why should it be matter of wonder that at the birth of
   Him who was to introduce a new doctrine to the human race, and to make
   known His teaching not only to Jews, but also to Greeks, and to many of
   the barbarous nations besides, a star should have arisen?  Now I would
   say, that with respect to comets there is no prophecy in circulation to
   the effect that such and such a comet was to arise in connection with a
   particular kingdom or a particular time; but with respect to the
   appearance of a star at the birth of Jesus there is a prophecy of
   Balaam recorded by Moses to this effect:  "There shall arise a star out
   of Jacob, and a man shall rise up out of Israel." [3182]   And now, if
   it shall be deemed necessary to examine the narrative about the Magi,
   and the appearance of the star at the birth of Jesus, the following is
   what we have to say, partly in answer to the Greeks, and partly to the
   Jews.
     __________________________________________________________________

   [3182] Cf. Num. xxiv. 17 (Septuag.).
     __________________________________________________________________

   Chapter LX.

   To the Greeks, then, I have to say that the Magi, being on familiar
   terms with evil spirits, and invoking them for such purposes as their
   knowledge and wishes extend to, bring about such results only as do not
   appear to exceed the superhuman power and strength of the evil spirits,
   and of the spells which invoke them, to accomplish; but should some
   greater manifestation of divinity be made, then the powers of the evil
   spirits are overthrown, being unable to resist the light of divinity.
   It is probable, therefore, that since at the birth of Jesus "a
   multitude of the heavenly host," as Luke records, and as I believe,
   "praised God, saying, Glory to God in the highest, and on earth peace,
   good-will towards men," the evil spirits on that account became feeble,
   and lost their strength, the falsity of their sorcery being manifested,
   and their power being broken; this overthrow being brought about not
   only by the angels having visited the terrestrial regions on account of
   the birth of Jesus, but also by the power of Jesus Himself, and His
   innate divinity.  The Magi, accordingly, wishing to produce the
   customary results, which formerly they used to perform by means of
   certain spells and sorceries, sought to know the reason of their
   failure, conjecturing the cause to be a great one; and beholding a
   divine sign in the heaven, they desired to learn its signification.  I
   am therefore of opinion that, possessing as they did the prophecies of
   Balaam, which Moses also records, inasmuch as Balaam was celebrated for
   such predictions, and finding among them the prophecy about the star,
   and the words, "I shall show him to him, but not now; I deem him happy,
   although he will not be near," [3183] they conjectured that the man
   whose appearance had been foretold along with that of the star, had
   actually come into the world; and having predetermined that he was
   superior in power to all demons, and to all common appearances and
   powers, they resolved to offer him homage.  They came, accordingly, to
   Judea, persuaded that some king had been born; but not knowing over
   what kingdom he was to reign, and being ignorant also of the place of
   his birth, bringing gifts, which they offered to him as one whose
   nature partook, if I may so speak, both of God and of a mortal
   man,--gold, viz., as to a king; myrrh, as to one who was mortal; and
   incense, as to a God; and they brought these offerings after they had
   learned the place of His birth.  But since He was a God, the Saviour of
   the human race, raised far above all those angels which minister to
   men, an angel rewarded the piety of the Magi for their worship of Him,
   by making known to them that they were not to go back to Herod, but to
   return to their own homes by another way.
     __________________________________________________________________

   [3183] Cf. Num. xxiv. 17 (Septuag.).
     __________________________________________________________________

   Chapter LXI.

   That Herod conspired against the Child (although the Jew of Celsus does
   not believe that this really happened), is not to be wondered at.  For
   wickedness is in a certain sense blind, and would desire to defeat
   fate, as if it were stronger than it.  And this being Herod's
   condition, he both believed that a king of the Jews had been born, and
   yet cherished a purpose contradictory of such a belief; not seeing that
   the Child is assuredly either a king and will come to the throne, or
   that he is not to be a king, and that his death, therefore, will be to
   no purpose.  He desired accordingly to kill Him, his mind being
   agitated by contending passions on account of his wickedness, and being
   instigated by the blind and wicked devil who from the very beginning
   plotted against the Saviour, imagining that He was and would become
   some mighty one.  An angel, however, perceiving the course of events,
   intimated to Joseph, although Celsus may not believe it, that he was to
   withdraw with the Child and His mother into Egypt, while Herod slew all
   the infants that were in Bethlehem and the surrounding borders, in the
   hope that he would thus destroy Him also who had been born King of the
   Jews.  For he saw not the sleepless guardian power that is around those
   who deserve to be protected and preserved for the salvation of men, of
   whom Jesus is the first, superior to all others in honour and
   excellence, who was to be a King indeed, but not in the sense that
   Herod supposed, but in that in which it became God to bestow a
   kingdom,--for the benefit, viz., of those who were to be under His
   sway, who was to confer no ordinary and unimportant blessings, so to
   speak, upon His subjects, but who was to train them and to subject them
   to laws that were truly from God.  And Jesus, knowing this well, and
   denying that He was a king in the sense that the multitude expected,
   but declaring the superiority of His kingdom, says:  "If My kingdom
   were of this world, then would My servants fight, that I should not be
   delivered to the Jews:  but now is My kingdom not of this world."
   [3184]   Now, if Celsus had seen this, he would not have said:  "But
   if, then, this was done in order that you might not reign in his stead
   when you had grown to man's estate; why, after you did reach that
   estate, do you not become a king, instead of you, the Son of God,
   wandering about in so mean a condition, hiding yourself through fear,
   and leading a miserable life up and down?"  Now, it is not
   dishonourable to avoid exposing one's self to dangers, but to guard
   carefully against them, when this is done, not through fear of death,
   but from a desire to benefit others by remaining in life, until the
   proper time come for one who has assumed human nature to die a death
   that will be useful to mankind.  And this is plain to him who reflects
   that Jesus died for the sake of men,--a point of which we have spoken
   to the best of our ability in the preceding pages.
     __________________________________________________________________

   [3184] Cf. John xviii. 36.
     __________________________________________________________________

   Chapter LXII.

   And after such statements, showing his ignorance even of the number of
   the apostles, he proceeds thus:  "Jesus having gathered around him ten
   or eleven persons of notorious character, the very wickedest of
   tax-gatherers and sailors, fled in company with them from place to
   place, and obtained his living in a shameful and importunate manner."
   Let us to the best of our power see what truth there is in such a
   statement.  It is manifest to us all who possess the Gospel narratives,
   which Celsus does not appear even to have read, that Jesus selected
   twelve apostles, and that of these Matthew alone was a tax-gatherer;
   that when he calls them indiscriminately sailors, he probably means
   James and John, because they left their ship and their father Zebedee,
   and followed Jesus; for Peter and his brother Andrew, who employed a
   net to gain their necessary subsistence, must be classed not as
   sailors, but as the Scripture describes them, as fishermen.  The Lebes
   [3185] also, who was a follower of Jesus, may have been a tax-gatherer;
   but he was not of the number of the apostles, except according to a
   statement in one of the copies of Mark's Gospel. [3186]   And we have
   not ascertained the employments of the remaining disciples, by which
   they earned their livelihood before becoming disciples of Jesus.  I
   assert, therefore, in answer to such statements as the above, that it
   is clear to all who are able to institute an intelligent and candid
   examination into the history of the apostles of Jesus, that it was by
   help of a divine power that these men taught Christianity, and
   succeeded in leading others to embrace the word of God.  For it was not
   any power of speaking, or any orderly arrangement of their message,
   according to the arts of Grecian dialectics or rhetoric, which was in
   them the effective cause of converting their hearers.  Nay, I am of
   opinion that if Jesus had selected some individuals who were wise
   according to the apprehension of the multitude, and who were fitted
   both to think and speak so as to please them, and had used such as the
   ministers of His doctrine, He would most justly have been suspected of
   employing artifices, like those philosophers who are the leaders of
   certain sects, and consequently the promise respecting the divinity of
   His doctrine would not have manifested itself; for had the doctrine and
   the preaching consisted in the persuasive utterance and arrangement of
   words, then faith also, like that of the philosophers of the world in
   their opinions, would have been through the wisdom of men, and not
   through the power of God.  Now, who is there on seeing fishermen and
   tax-gatherers, who had not acquired even the merest elements of
   learning (as the Gospel relates of them, and in respect to which Celsus
   believes that they speak the truth, inasmuch as it is their own
   ignorance which they record), discoursing boldly not only among the
   Jews of faith in Jesus, but also preaching Him with success among other
   nations, would not inquire whence they derived this power of
   persuasion, as theirs was certainly not the common method followed by
   the multitude?  And who would not say that the promise, "Follow Me, and
   I will make you fishers of men," [3187] had been accomplished by Jesus
   in the history of His apostles by a sort of divine power?  And to this
   also, Paul, referring in terms of commendation, as we have stated a
   little above, says:  "And my speech and my preaching was not with
   enticing words of man's wisdom, but in demonstration of the Spirit and
   of power; that your faith should not stand in the wisdom of men, but in
   the power of God." [3188]   For, according to the predictions in the
   prophets, foretelling the preaching of the Gospel, "the Lord gave the
   word in great power to them who preached it, even the King of the
   powers of the Beloved," [3189] in order that the prophecy might be
   fulfilled which said, "His words shall run very swiftly." [3190]  And
   we see that "the voice of the apostles of Jesus has gone forth into all
   the earth, and their words to the end of the world." [3191]   On this
   account are they who hear the word powerfully proclaimed filled with
   power, which they manifest both by their dispositions and their lives,
   and by struggling even to death on behalf of the truth; while some are
   altogether empty, although they profess to believe in God through
   Jesus, inasmuch as, not possessing any divine power, they have the
   appearance only of being converted to the word of God.  And although I
   have previously mentioned a Gospel declaration uttered by the Saviour,
   I shall nevertheless quote it again, as appropriate to the present
   occasion, as it confirms both the divine manifestation of our Saviour's
   foreknowledge regarding the preaching of His Gospel, and the power of
   His word, which without the aid of teachers gains the mastery over
   those who yield their assent to persuasion accompanied with divine
   power; and the words of Jesus referred to are, "The harvest is
   plenteous, but the labourers are few; pray ye therefore the Lord of the
   harvest, that He will send forth labourers into His harvest." [3192]
     __________________________________________________________________

   [3185] Lebes.

   [3186] Cf. Mark iii. 18 with Matt. x. 3.

   [3187] Matt. iv. 19.

   [3188] Cf. 1 Cor. ii. 4, 5.

   [3189] Cf. Ps. lxviii. 11 (Septuag.).

   [3190] Ps. cxlvii. 15.

   [3191] Ps. xix. 4.

   [3192] Matt. ix. 37, 38.
     __________________________________________________________________

   Chapter LXIII.

   And since Celsus has termed the apostles of Jesus men of infamous
   notoriety, saying that they were tax-gatherers and sailors of the
   vilest character, we have to remark, with respect to this charge, that
   he seems, in order to bring an accusation against Christianity, to
   believe the Gospel accounts only where he pleases, and to express his
   disbelief of them, in order that he may not be forced to admit the
   manifestations of Divinity related in these same books; whereas one who
   sees the spirit of truth by which the writers are influenced, ought,
   from their narration of things of inferior importance, to believe also
   the account of divine things.  Now in the general Epistle of Barnabas,
   from which perhaps Celsus took the statement that the apostles were
   notoriously wicked men, it is recorded that "Jesus selected His own
   apostles, as persons who were more guilty of sin than all other
   evildoers." [3193]   And in the Gospel according to Luke, Peter says to
   Jesus, "Depart from me, O Lord, for I am a sinful man." [3194]
   Moreover, Paul, who himself also at a later time became an apostle of
   Jesus, says in his Epistle to Timothy, "This is a faithful saying, that
   Jesus Christ came into the world to save sinners, of whom I am the
   chief." [3195]   And I do not know how Celsus should have forgotten or
   not have thought of saying something about Paul, the founder, after
   Jesus, of the Churches that are in Christ.  He saw, probably, that
   anything he might say about that apostle would require to be explained,
   in consistency with the fact that, after being a persecutor of the
   Church of God, and a bitter opponent of believers, who went so far even
   as to deliver over the disciples of Jesus to death, so great a change
   afterwards passed over him, that he preached the Gospel of Jesus from
   Jerusalem round about to Illyricum, and was ambitious to carry the glad
   tidings where he needed not to build upon another man's foundation, but
   to places where the Gospel of God in Christ had not been proclaimed at
   all.  What absurdity, therefore, is there, if Jesus, desiring to
   manifest to the human race the power which He possesses to heal souls,
   should have selected notorious and wicked men, and should have raised
   them to such a degree of moral excellence, that they became a pattern
   of the purest virtue to all who were converted by their instrumentality
   to the Gospel of Christ?
     __________________________________________________________________

   [3193] Epistle of Barnabas, chap. v. vol. i. p. 139.

   [3194] Luke v. 8.

   [3195] Cf. 1 Tim. i. 15.
     __________________________________________________________________

   Chapter LXIV.

   But if we were to reproach those who have been converted with their
   former lives, then we would have occasion to accuse Phædo also, even
   after he became a philosopher; since, as the history relates, he was
   drawn away by Socrates from a house of bad fame [3196] to the pursuits
   of philosophy.  Nay, even the licentious life of Polemo, the successor
   of Xenocrates, will be a subject of reproach to philosophy; whereas
   even in these instances we ought to regard it as a ground of praise,
   that reasoning was enabled, by the persuasive power of these men, to
   convert from the practice of such vices those who had been formerly
   entangled by them.  Now among the Greeks there was only one Phædo, I
   know not if there were a second, and one Polemo, who betook themselves
   to philosophy, after a licentious and most wicked life; while with
   Jesus there were not only at the time we speak of, the twelve
   disciples, but many more at all times, who, becoming a band of
   temperate men, speak in the following terms of their former lives:
   "For we ourselves also were sometimes foolish, disobedient, deceived,
   serving divers lusts and pleasures, living in malice and envy, hateful,
   and hating one another.  But after that the kindness and love of God
   our Saviour towards man appeared, by the washing of regeneration, and
   renewing of the Holy Ghost, which He shed upon us richly," [3197] we
   became such as we are.  For "God sent forth His Word and healed them,
   and delivered them from their destructions," [3198] as the prophet
   taught in the book of Psalms.  And in addition to what has been already
   said, I would add the following:  that Chrysippus, in his treatise on
   the Cure of the Passions, in his endeavours to restrain the passions of
   the human soul, not pretending to determine what opinions are the true
   ones, says that according to the principles of the different sects are
   those to be cured who have been brought under the dominion of the
   passions, and continues:  "And if pleasure be an end, then by it must
   the passions be healed; and if there be three kinds of chief blessings,
   still, according to this doctrine, it is in the same way that those are
   to be freed from their passions who are under their dominion;" whereas
   the assailants of Christianity do not see in how many persons the
   passions have been brought under restraint, and the flood of wickedness
   checked, and savage manners softened, by means of the Gospel.  So that
   it well became those who are ever boasting of their zeal for the public
   good, to make a public acknowledgement of their thanks to that doctrine
   which by a new method led men to abandon many vices, and to bear their
   testimony at least to it, that even though not the truth, it has at all
   events been productive of benefit to the human race.
     __________________________________________________________________

   [3196] apo oikematos.  Such is the reading in the text of Lommatzsch.
   Hoeschel and Spencer read apo oikematos eteiou, and Ruaus proposes
   hetairiou.

   [3197] Cf. Tit. iii. 3-6.

   [3198] Cf. Ps. cvii. 20.
     __________________________________________________________________

   Chapter LXV.

   And since Jesus, in teaching His disciples not to be guilty of
   rashness, gave them the precept, "If they persecute you in this city,
   flee ye into another; and if they persecute you in the other, flee
   again into a third," [3199] to which teaching He added the example of a
   consistent life, acting so as not to expose Himself to danger rashly,
   or unseasonably, or without good grounds; from this Celsus takes
   occasion to bring a malicious and slanderous accusation,--the Jew whom
   he brings forward saying to Jesus, "In company with your disciples you
   go and hide yourself in different places."  Now similar to what has
   thus been made the ground of a slanderous charge against Jesus and His
   disciples, do we say was the conduct recorded of Aristotle.  This
   philosopher, seeing that a court was about to be summoned to try him,
   on the ground of his being guilty of impiety on account of certain of
   his philosophical tenets which the Athenians regarded as impious,
   withdrew from Athens, and fixed his school in Chalcis, defending his
   course of procedure to his friends by saying, "Let us depart from
   Athens, that we may not give the Athenians a handle for incurring guilt
   a second time, as formerly in the case of Socrates, and so prevent them
   from committing a second act of impiety against philosophy."  He
   further says, "that Jesus went about with His disciples, and obtained
   His livelihood in a disgraceful and importunate manner."  Let him show
   wherein lay the disgraceful and importunate element in their manner of
   subsistence.  For it is related in the Gospels, that there were certain
   women who had been healed of their diseases, among whom also was
   Susanna, who from their own possessions afforded the disciples the
   means of support.  And who is there among philosophers, that, when
   devoting himself to the service of his acquaintances, is not in the
   habit of receiving from them what is needful for his wants?  Or is it
   only in them that such acts are proper and becoming; but when the
   disciples of Jesus do the same, they are accused by Celsus of obtaining
   their livelihood by disgraceful importunity?
     __________________________________________________________________

   [3199] Cf. Matt. x. 23.
     __________________________________________________________________

   Chapter LXVI.

   And in addition to the above, this Jew of Celsus afterwards addresses
   Jesus:  "What need, moreover, was there that you, while still an
   infant, should be conveyed into Egypt?  Was it to escape being
   murdered?  But then it was not likely that a God should be afraid of
   death; and yet an angel came down from heaven, commanding you and your
   friends to flee, lest ye should be captured and put to death!  And was
   not the great God, who had already sent two angels on your account,
   able to keep you, His only Son, there in safety?"  From these words
   Celsus seems to think that there was no element of divinity in the
   human body and soul of Jesus, but that His body was not even such as is
   described in the fables of Homer; and with a taunt also at the blood of
   Jesus which was shed upon the cross, he adds that it was not

   "Ichor, such as flows in the veins of the blessed gods." [3200]

   We now, believing Jesus Himself, when He says respecting His divinity,
   "I am the way, and the truth, and the life," [3201] and employs other
   terms of similar import; and when He says respecting His being clothed
   with a human body, "And now ye seek to kill Me, a man that hath told
   you the truth," [3202] conclude that He was a kind of compound being.
   And so it became Him who was making provision for His sojourning in the
   world as a human being, not to expose Himself unseasonably to the
   danger of death.  And in like manner it was necessary that He should be
   taken away by His parents, acting under the instructions of an angel
   from heaven, who communicated to them the divine will, saying on the
   first occasion, "Joseph, thou son of David, fear not to take unto thee
   Mary thy wife; for that which is conceived in her is of the Holy
   Ghost;" [3203] and on the second, "Arise, and take the young Child, and
   His mother, and flee into Egypt; and be thou there until I bring thee
   word:  for Herod will seek the young Child to destroy Him." [3204]
   Now, what is recorded in these words appears to me to be not at all
   marvellous.  For in either passage of Scripture it is stated that it
   was in a dream that the angel spoke these words; and that in a dream
   certain persons may have certain things pointed out to them to do, is
   an event of frequent occurrence to many individuals,--the impression on
   the mind being produced either by an angel or by some other thing.
   Where, then, is the absurdity in believing that He who had once become
   incarnate, should be led also by human guidance to keep out of the way
   of dangers?  Not indeed from any impossibility that it should be
   otherwise, but from the moral fitness that ways and means should be
   made use of to ensure the safety of Jesus.  And it was certainly better
   that the Child Jesus should escape the snare of Herod, and should
   reside with His parents in Egypt until the death of the conspirator,
   than that Divine Providence should hinder the free-will of Herod in his
   wish to put the Child to death, or that the fabled poetic helmet of
   Hades should have been employed, or anything of a similar kind done
   with respect to Jesus, or that they who came to destroy Him should have
   been smitten with blindness like the people of Sodom.  For the sending
   of help to Him in a very miraculous and unnecessarily public manner,
   would not have been of any service to Him who wished to show that as a
   man, to whom witness was borne by God, He possessed within that form
   which was seen by the eyes of men some higher element of
   divinity,--that which was properly the Son of God--God the Word--the
   power of God, and the wisdom of God--He who is called the Christ.  But
   this is not a suitable occasion for discussing the composite nature of
   the incarnate Jesus; the investigation into such a subject being for
   believers, so to speak, a sort of private question.
     __________________________________________________________________

   [3200] Cf. Iliad, v. 340.

   [3201] John xiv. 6.

   [3202] Cf. John viii. 40.

   [3203] Cf. Matt. i. 20.

   [3204] Cf. Matt. ii. 13.
     __________________________________________________________________

   Chapter LXVII.

   After the above, this Jew of Celsus, as if he were a Greek who loved
   learning, and were well instructed in Greek literature, continues:
   "The old mythological fables, which attributed a divine origin to
   Perseus, and Amphion, and Æacus, and Minos, were not believed by us.
   Nevertheless, that they might not appear unworthy of credit, they
   represented the deeds of these personages as great and wonderful, and
   truly beyond the power of man; but what hast thou done that is noble or
   wonderful either in deed or in word?  Thou hast made no manifestation
   to us, although they challenged you in the temple to exhibit some
   unmistakeable sign that you were the Son of God."  In reply to which we
   have to say:  Let the Greeks show to us, among those who have been
   enumerated, any one whose deeds have been marked by a utility and
   splendour extending to after generations, and which have been so great
   as to produce a belief in the fables which represented them as of
   divine descent.  But these Greeks can show us nothing regarding those
   men of whom they speak, which is even inferior by a great degree to
   what Jesus did; unless they take us back to their fables and histories,
   wishing us to believe them without any reasonable grounds, and to
   discredit the Gospel accounts even after the clearest evidence.  For we
   assert that the whole habitable world contains evidence of the works of
   Jesus, in the existence of those Churches of God which have been
   founded through Him by those who have been converted from the practice
   of innumerable sins. [3205]   And the name of Jesus can still remove
   distractions from the minds of men, and expel demons, and also take
   away diseases; and produce a marvellous meekness of spirit and complete
   change of character, and a humanity, and goodness, and gentleness in
   those individuals who do not feign themselves to be Christians for the
   sake of subsistence or the supply of any mortal wants, but who have
   honestly accepted the doctrine concerning God and Christ, and the
   judgment to come.
     __________________________________________________________________

   [3205] [Note the words, "The whole habitable world," and comp. cap.
   iii., supra, "the defeat of the whole world."  In cap. vii. is another
   important testimony.  "Countless numbers" is the phrase in cap. xxvii.
   See cap. xxix. also, ad finem.  Such evidence cannot be explained
   away.]
     __________________________________________________________________

   Chapter LXVIII.

   But after this, Celsus, having a suspicion that the great works
   performed by Jesus, of which we have named a few out of a great number,
   would be brought forward to view, affects to grant that those
   statements may be true which are made regarding His cures, or His
   resurrection, or the feeding of a multitude with a few loaves, from
   which many fragments remained over, or those other stories which Celsus
   thinks the disciples have recorded as of a marvellous nature; and he
   adds:  "Well, let us believe that these were actually wrought by you."
   But then he immediately compares them to the tricks of jugglers, who
   profess to do more wonderful things, and to the feats performed by
   those who have been taught by Egyptians, who in the middle of the
   market-place, in return for a few obols, will impart the knowledge of
   their most venerated arts, and will expel demons from men, and dispel
   diseases, and invoke the souls of heroes, and exhibit expensive
   banquets, and tables, and dishes, and dainties having no real
   existence, and who will put in motion, as if alive, what are not really
   living animals, but which have only the appearance of life.  And he
   asks, "Since, then, these persons can perform such feats, shall we of
   necessity conclude that they are sons of God,' or must we admit that
   they are the proceedings of wicked men under the influence of an evil
   spirit?"  You see that by these expressions he allows, as it were, the
   existence of magic.  I do not know, however, if he is the same who
   wrote several books against it.  But, as it helped his purpose, he
   compares the (miracles) related of Jesus to the results produced by
   magic.  There would indeed be a resemblance between them, if Jesus,
   like the dealers in magical arts, had performed His works only for
   show; but now there is not a single juggler who, by means of his
   proceedings, invites his spectators to reform their manners, or trains
   those to the fear of God who are amazed at what they see, nor who tries
   to persuade them so to live as men who are to be justified [3206] by
   God.  And jugglers do none of these things, because they have neither
   the power nor the will, nor any desire to busy themselves about the
   reformation of men, inasmuch as their own lives are full of the
   grossest and most notorious sins.  But how should not He who, by the
   miracles which He did, induced those who beheld the excellent results
   to undertake the reformation of their characters, manifest Himself not
   only to His genuine disciples, but also to others, as a pattern of most
   virtuous life, in order that His disciples might devote themselves to
   the work of instructing men in the will of God, and that the others,
   after being more fully instructed by His word and character than by His
   miracles, as to how they were to direct their lives, might in all their
   conduct have a constant reference to the good pleasure of the universal
   God?  And if such were the life of Jesus, how could any one with reason
   compare Him with the sect of impostors, and not, on the contrary,
   believe, according to the promise, that He was God, who appeared in
   human form to do good to our race?
     __________________________________________________________________

   [3206] hos dikaiothesomenous.
     __________________________________________________________________

   Chapter LXIX.

   After this, Celsus, confusing together the Christian doctrine and the
   opinions of some heretical sect, and bringing them forward as charges
   that were applicable to all who believe in the divine word, says:
   "Such a body as yours could not have belonged to God."  Now, in answer
   to this, we have to say that Jesus, on entering into the world,
   assumed, as one born of a woman, a human body, and one which was
   capable of suffering a natural death.  For which reason, in addition to
   others, we say that He was also a great wrestler; [3207] having, on
   account of His human body, been tempted in all respects like other men,
   but no longer as men, with sin as a consequence, but being altogether
   without sin.  For it is distinctly clear to us that "He did no sin,
   neither was guile found in His mouth; and as one who knew no sin,"
   [3208] God delivered Him up as pure for all who had sinned.  Then
   Celsus says:  "The body of god would not have been so generated as you,
   O Jesus, were."  He saw, besides, that if, as it is written, it had
   been born, His body somehow might be even more divine than that of the
   multitude, and in a certain sense a body of god.  But he disbelieves
   the accounts of His conception by the Holy Ghost, and believes that He
   was begotten by one Panthera, who corrupted the Virgin, "because a
   god's body would not have been so generated as you were."  But we have
   spoken of these matters at greater length in the preceding pages.
     __________________________________________________________________

   [3207] megan agonisten.

   [3208] [1 Pet. ii. 22; 2 Cor. v. 21.  S.]
     __________________________________________________________________

   Chapter LXX.

   He asserts, moreover, that "the body of a god is not nourished with
   such food (as was that of Jesus)," since he is able to prove from the
   Gospel narratives both that He partook of food, and food of a
   particular kind.  Well, be it so.  Let him assert that He ate the
   passover with His disciples, when He not only used the words, "With
   desire have I desired to eat this passover with you," but also actually
   partook of the same.  And let him say also, that He experienced the
   sensation of thirst beside the well of Jacob, and drank of the water of
   the well.  In what respect do these facts militate against what we have
   said respecting the nature of His body?  Moreover, it appears
   indubitable that after His resurrection He ate a piece of fish; for,
   according to our view, He assumed a (true) body, as one born of a
   woman.  "But," objects Celsus, "the body of a god does not make use of
   such a voice as that of Jesus, nor employ such a method of persuasion
   as he."  These are, indeed, trifling and altogether contemptible
   objections.  For our reply to him will be, that he who is believed
   among the Greeks to be a god, viz., the Pythian and Didymean Apollo,
   makes use of such a voice for his Pythian priestess at Delphi, and for
   his prophetess at Miletus; and yet neither the Pythian nor Didymean is
   charged by the Greeks with not being a god, nor any other Grecian deity
   whose worship is established in one place.  And it was far better,
   surely, that a god should employ a voice which, on account of its being
   uttered with power, should produce an indescribable sort of persuasion
   in the minds of the hearers.
     __________________________________________________________________

   Chapter LXXI.

   Continuing to pour abuse upon Jesus as one who, on account of his
   impiety and wicked opinions, was, so to speak, hated by God, he asserts
   that "these tenets of his were those of a wicked and God-hated
   sorcerer."  And yet, if the name and the thing be properly examined, it
   will be found an impossibility that man should be hated by God, seeing
   God loves all existing things, and "hateth nothing of what He has
   made," for He created nothing in a spirit of hatred.  And if certain
   expressions in the prophets convey such an impression, they are to be
   interpreted in accordance with the general principle by which Scripture
   employs such language with regard to God as if He were subject to human
   affections.  But what reply need be made to him who, while professing
   to bring foreward credible statements, thinks himself bound to make use
   of calumnies and slanders against Jesus, as if He were a wicked
   sorcerer?  Such is not the procedure of one who seeks to make good his
   case, but of one who is in an ignorant and unphilosophic state of mind,
   inasmuch as the proper course is to state the case, and candidly to
   investigate it; and, according to the best of his ability, to bring
   forward what occurs to him with regard to it.  But as the Jew of Celsus
   has, with the above remarks, brought to a close his charges against
   Jesus, so we also shall here bring to a termination the contents of our
   first book in reply to him.  And if God bestow the gift of that truth
   which destroys all falsehood, agreeably to the words of the prayer,
   "Cut them off in thy truth," [3209] we shall begin, in what follows,
   the consideration of the second appearance of the Jew, in which he is
   represented by Celsus as addressing those who have become converts to
   Jesus.
     __________________________________________________________________

   [3209] Ps. liv. 5.
     __________________________________________________________________
     __________________________________________________________________
     __________________________________________________________________

   Book II.

   Chapter I.

   The first book of our answer to the treatise of Celsus, entitled A True
   Discourse, which concluded with the representation of the Jew
   addressing Jesus, having now extended to a sufficient length, we intend
   the present part as a reply to the charges brought by him against those
   who have been converted from Judaism to Christianity. [3210]   And we
   call attention, in the first place, to this special question, viz., why
   Celsus, when he had once resolved upon the introduction of individuals
   upon the stage of his book, did not represent the Jew as addressing the
   converts from heathenism rather than those from Judaism, seeing that
   his discourse, if directed to us, would have appeared more likely to
   produce an impression. [3211]   But probably this claimant to universal
   knowledge does not know what is appropriate in the matter of such
   representations; and therefore let us proceed to consider what he has
   to say to the converts from Judaism.  He asserts that "they have
   forsaken the law of their fathers, in consequence of their minds being
   led captive by Jesus; that they have been most ridiculously deceived,
   and that they have become deserters to another name and to another mode
   of life."  Here he has not observed that the Jewish converts have not
   deserted the law of their fathers, inasmuch as they live according to
   its prescriptions, receiving their very name from the poverty of the
   law, according to the literal acceptation of the word; for Ebion
   signifies "poor" among the Jews, [3212] and those Jews who have
   received Jesus as Christ are called by the name of Ebionites.  Nay,
   Peter himself seems to have observed for a considerable time the Jewish
   observances enjoined by the law of Moses, not having yet learned from
   Jesus to ascend from the law that is regulated according to the letter,
   to that which is interpreted according to the spirit,--a fact which we
   learn from the Acts of the Apostles.  For on the day after the angel of
   God appeared to Cornelius, suggesting to him "to send to Joppa, to
   Simon surnamed Peter," Peter "went up into the upper room to pray about
   the sixth hour.  And he became very hungry, and would have eaten:  but
   while they made ready he fell into a trance, and saw heaven opened, and
   a certain vessel descending unto him, as it had been a great sheet knit
   at the four corners, and let down to the earth; wherein were all manner
   of four-footed beasts, and creeping things of the earth, and fowls of
   the air.  And there came a voice to him, Rise, Peter; kill, and eat.
   But Peter said, Not so, Lord; for I have never eaten anything that is
   common or unclean.  And the voice spake unto him again the second time,
   What God hath cleansed, that call thou not common." [3213]   Now
   observe how, by this instance, Peter is represented as still observing
   the Jewish customs respecting clean and unclean animals.  And from the
   narrative that follows, it is manifest that he, as being yet a Jew, and
   living according to their traditions, and despising those who were
   beyond the pale of Judaism, stood in need of a vision to lead him to
   communicate to Cornelius (who was not an Israelite according to the
   flesh), and to those who were with him, the word of faith.  Moreover,
   in the Epistle to the Galatians, Paul states that Peter, still from
   fear of the Jews, ceased upon the arrival of James to eat with the
   Gentiles, and "separated himself from them, fearing them that were of
   the circumcision;" [3214] and the rest of the Jews, and Barnabas also,
   followed the same course.  And certainly it was quite consistent that
   those should not abstain from the observance of Jewish usages who were
   sent to minister to the circumcision, when they who "seemed to be
   pillars" gave the right hand of fellowship to Paul and Barnabas, in
   order that, while devoting themselves to the circumcision, the latter
   might preach to the Gentiles.  And why do I mention that they who
   preached to the circumcision withdrew and separated themselves from the
   heathen, when even Paul himself "became as a Jew to the Jews, that he
   might gain the Jews?"  Wherefore also in the Acts of the Apostles it is
   related that he even brought an offering to the altar, that he might
   satisfy the Jews that he was no apostate from their law. [3215]   Now,
   if Celsus had been acquainted with all these circumstances, he would
   not have represented the Jew holding such language as this to the
   converts from Judaism:  "What induced you, my fellow-citizens, to
   abandon the law of your fathers, and to allow your minds to be led
   captive by him with whom we have just conversed, and thus be most
   ridiculously deluded, so as to become deserters from us to another
   name, and to the practices of another life?"
     __________________________________________________________________

   [3210] [Comp. Justin, Dial. with Trypho (passim), vol. i., this
   series.]

   [3211] pithanotatos.

   [3212] nvyv'.

   [3213] Cf. Acts x. 9-15.

   [3214] Cf. Gal. ii. 12.

   [3215] Cf. Acts xxi. 26.
     __________________________________________________________________

   Chapter II.

   Now, since we are upon the subject of Peter, and of the teachers of
   Christianity to the circumcision, I do not deem it out of place to
   quote a certain declaration of Jesus taken from the Gospel according to
   John, and to give the explanation of the same.  For it is there related
   that Jesus said:  "I have yet many things to say unto you, but ye
   cannot bear them now.  Howbeit when He, the Spirit of truth, is come,
   He will guide you into all the truth:  for He shall not speak of
   Himself; but whatsoever He shall hear, that shall He speak." [3216]
   And when we inquire what were the "many things" referred to in the
   passage which Jesus had to say to His disciples, but which they were
   not then able to bear, I have to observe that, probably because the
   apostles were Jews, and had been trained up according to the letter of
   the Mosaic law, He was unable to tell them what was the true law, and
   how the Jewish worship consisted in the pattern and shadow of certain
   heavenly things, and how future blessings were foreshadowed by the
   injunctions regarding meats and drinks, and festivals, and new moons,
   and sabbaths.  These were many of the subjects which He had to explain
   to them; but as He saw that it was a work of exceeding difficulty to
   root out of the mind opinions that have been almost born with a man,
   and amid which he has been brought up till he reached the period of
   maturity, and which have produced in those who have adopted them the
   belief that they are divine, and that it is an act of impiety to
   overthrow them; and to demonstrate by the superiority of Christian
   doctrine, that is, by the truth, in a manner to convince the hearers,
   that such opinions were but "loss and dung," He postponed such a task
   to a future season--to that, namely, which followed His passion and
   resurrection.  For the bringing of aid unseasonably to those who were
   not yet capable of receiving it, might have overturned the idea which
   they had already formed of Jesus, as the Christ, and the Son of the
   living God.  And see if there is not some well-grounded reason for such
   a statement as this, "I have many things to say unto you, but ye cannot
   hear them now;" seeing there are many points in the law which require
   to be explained and cleared up in a spiritual sense, and these the
   disciples were in a manner unable to bear, having been born and brought
   up amongst Jews.  I am of opinion, moreover, that since these rites
   were typical, and the truth was that which was to be taught them by the
   Holy Spirit, these words were added, "When He is come who is the Spirit
   of truth, He will lead you into all the truth;" as if He had said, into
   all the truth about those things which, being to you but types, ye
   believed to constitute a true worship which ye rendered unto God.  And
   so, according to the promise of Jesus, the Spirit of truth came to
   Peter, saying to him, with regard to the four-footed beasts, and
   creeping things of the earth, and fowls of the air:  "Arise, Peter;
   kill, and eat."  And the Spirit came to him while he was still in a
   state of superstitious ignorance; for he said, in answer to the divine
   command, "Not so Lord; for I have never yet eaten anything common or
   unclean."  He instructed him, however, in the true and spiritual
   meaning of meats, by saying, "What God hath cleansed, that call not
   thou common."  And so, after that vision, the Spirit of truth, which
   conducted Peter into all the truth, told him the many things which he
   was unable to bear when Jesus was still with him in the flesh.  But I
   shall have another opportunity of explaining those matters, which are
   connected with the literal acceptation of the Mosaic law.
     __________________________________________________________________

   [3216] John xvi. 12, 13.
     __________________________________________________________________

   Chapter III.

   Our present object, however, is to expose the ignorance of Celsus, who
   makes this Jew of his address his fellow-citizen and the Israelitish
   converts in the following manner:  "What induced you to abandon the law
   of your fathers?" etc.  Now, how should they have abandoned the law of
   their fathers, who are in the habit of rebuking those who do not listen
   to its commands, saying, "Tell me, ye who read the law, do ye not hear
   the law?  For it is written, that Abraham had two sons;" and so on,
   down to the place, "which things are an allegory," [3217] etc.?  And
   how have they abandoned the law of their fathers, who are ever speaking
   of the usages of their fathers in such words as these:  "Or does not
   the law say these things also?  For it is written in the law of Moses,
   Thou shalt not muzzle the mouth of the ox that treadeth out the corn.
   Doth God care for oxen? or saith He it altogether for our sakes? for
   for our sakes it was written," and so on? [3218]   Now, how confused is
   the reasoning of the Jew in regard to these matters (although he had it
   in his power to speak with greater effect) when he says:  "Certain
   among you have abandoned the usages of our fathers under a pretence of
   explanations and allegories; and some of you, although, as ye pretend,
   interpreting them in a spiritual manner, nevertheless do observe the
   customs of our fathers; and some of you, without any such
   interpretation, are willing to accept Jesus as the subject of prophecy,
   and to keep the law of Moses according to the customs of the fathers,
   as having in the words the whole mind of the Spirit."  Now how was
   Celsus able to see these things so clearly in this place, when in the
   subsequent parts of his work he makes mention of certain godless
   heresies altogether alien from the doctrine of Jesus, and even of
   others which leave the Creator out of account altogether, and does not
   appear to know that there are Israelites who are converts to
   Christianity, and who have not abandoned the law of their fathers?  It
   was not his object to investigate everything here in the spirit of
   truth, and to accept whatever he might find to be useful; but he
   composed these statements in the spirit of an enemy, and with a desire
   to overthrow everything as soon as he heard it.
     __________________________________________________________________

   [3217] Gal. iv. 21, 22, 24.

   [3218] 1 Cor. ix. 8-10.
     __________________________________________________________________

   Chapter IV.

   The Jew, then, continues his address to converts from his own nation
   thus:  "Yesterday and the day before, when we visited with punishment
   the man who deluded you, ye became apostates from the law of your
   fathers;" showing by such statements (as we have just demonstrated)
   anything but an exact knowledge of the truth.  But what he advances
   afterwards seems to have some force, when he says:  "How is it that you
   take the beginning of your system from our worship, and when you have
   made some progress you treat it with disrespect, although you have no
   other foundation to show for your doctrines than our law?"  Now,
   certainly the introduction to Christianity is through the Mosaic
   worship and the prophetic writings; and after the introduction, it is
   in the interpretation and explanation of these that progress takes
   place, while those who are introduced prosecute their investigations
   into "the mystery according to revelation, which was kept secret since
   the world began, but now is made manifest in the Scriptures of the
   prophets," [3219] and by the appearance of our Lord Jesus Christ.  But
   they who advance in the knowledge of Christianity do not, as ye allege,
   treat the things written in the law with disrespect.  On the contrary,
   they bestow upon them greater honour, showing what a depth of wise and
   mysterious reasons is contained in these writings, which are not fully
   comprehended by the Jews, who treat them superficially, and as if they
   were in some degree even fabulous. [3220]   And what absurdity should
   there be in our system--that is, the Gospel--having the law for its
   foundation, when even the Lord Jesus Himself said to those who would
   not believe upon Him:  "If ye had believed Moses, ye would have
   believed Me, for he wrote of Me.  But if ye do not believe his
   writings, how shall ye believe My words?" [3221]   Nay, even one of the
   evangelists--Mark--says:  "The beginning of the Gospel of Jesus Christ,
   as it is written in the prophet Isaiah, Behold, I send My messenger
   before Thy face, who shall prepare Thy way before Thee," [3222] which
   shows that the beginning of the Gospel is connected with the Jewish
   writings.  What force, then, is there in the objection of the Jew of
   Celsus, that "if any one predicted to us that the Son of God was to
   visit mankind, he was one of our prophets, and the prophet of our
   God?"  Or how is it a charge against Christianity, that John, who
   baptized Jesus, was a Jew?  For although He was a Jew, it does not
   follow that every believer, whether a convert from heathenism or from
   Judaism, must yield a literal obedience to the law of Moses.
     __________________________________________________________________

   [3219] Rom. xvi. 25, 26.

   [3220] ton epipolaioteron kai muthikoteron autois entunchanonton.

   [3221] John v. 46, 47.

   [3222] Mark i. 1, 2.
     __________________________________________________________________

   Chapter V.

   After these matters, although Celsus becomes tautological in his
   statements about Jesus, repeating for the second time that "he was
   punished by the Jews for his crimes," we shall not again take up the
   defence, being satisfied with what we have already said.  But, in the
   next place, as this Jew of his disparages the doctrine regarding the
   resurrection of the dead, and the divine judgment, and of the rewards
   to be bestowed upon the just, and of the fire which is to devour the
   wicked, as being stale [3223] opinions, and thinks that he will
   overthrow Christianity by asserting that there is nothing new in its
   teaching upon these points, we have to say to him, that our Lord,
   seeing the conduct of the Jews not to be at all in keeping with the
   teaching of the prophets, inculcated by a parable that the kingdom of
   God would be taken from them, and given to the converts from
   heathenism.  For which reason, now, we may also see of a truth that all
   the doctrines of the Jews of the present day are mere trifles and
   fables, [3224] since they have not the light that proceeds from the
   knowledge of the Scriptures; whereas those of the Christians are the
   truth, having power to raise and elevate the soul and understanding of
   man, and to persuade him to seek a citizenship, not like the earthly
   [3225] Jews here below, but in heaven.  And this result shows itself
   among those who are able to see the grandeur of the ideas contained in
   the law and the prophets, and who are able to commend them to others.
     __________________________________________________________________

   [3223] heola.

   [3224] muthous kai lerous.

   [3225] tois kato 'Ioudaiois.
     __________________________________________________________________

   Chapter VI.

   But let it be granted that Jesus observed all the Jewish usages,
   including even their sacrificial observances, what does that avail to
   prevent our recognising Him as the Son of God?  Jesus, then, is the Son
   of God, who gave the law and the prophets; and we, who belong to the
   Church, do not transgress the law, but have escaped the mythologizings
   [3226] of the Jews, and have our minds chastened and educated by the
   mystical contemplation of the law and the prophets.  For the prophets
   themselves, as not resting the sense of these words in the plain
   history which they relate, nor in the legal enactments taken according
   to the word and letter, express themselves somewhere, when about to
   relate histories, in words like this, "I will open my mouth in
   parables, I will utter hard sayings of old;" [3227] and in another
   place, when offering up a prayer regarding the law as being obscure,
   and needing divine help for its comprehension, they offer up this
   prayer, "Open Thou mine eyes, that I may behold wondrous things out of
   Thy law." [3228]
     __________________________________________________________________

   [3226] muthologias.

   [3227] Ps. lxxviii. 2.

   [3228] Ps. cxix. 18.
     __________________________________________________________________

   Chapter VII.

   Moreover, let them show where there is to be found even the appearance
   of language dictated by arrogance [3229] and proceeding from Jesus.
   For how could an arrogant man thus express himself, "Learn of Me, for I
   am meek and lowly of heart, and you shall find rest for your souls?"
   [3230] or how can He be styled arrogant, who after supper laid aside
   His garments in the presence of His disciples, and, after girding
   Himself with a towel, and pouring water into a basin, proceeded to wash
   the feet of each disciple, and rebuked him who was unwilling to allow
   them to be washed, with the words, "Except I wash thee, thou hast no
   part with Me?" [3231]   Or how could He be called such who said, "I was
   amongst you, not as he that sitteth at meat, but as he that serveth?"
   [3232]   And let any one show what were the falsehoods which He
   uttered, and let him point out what are great and what are small
   falsehoods, that he may prove Jesus to have been guilty of the former.
   And there is yet another way in which we may confute him.  For as one
   falsehood is not less or more false than another, so one truth is not
   less or more true than another.  And what charges of impiety he has to
   bring against Jesus, let the Jew of Celsus especially bring forward.
   Was it impious to abstain from corporeal circumcision, and from a
   literal Sabbath, and literal festivals, and literal new moons, and from
   clean and unclean meats, and to turn the mind to the good and true and
   spiritual law of God, while at the same time he who was an ambassador
   for Christ knew how to become to the Jews as a Jew, that he might gain
   the Jews, and to those who are under the law, as under the law, that he
   might gain those who are under the law?
     __________________________________________________________________

   [3229] alazoneia.

   [3230] Matt. xi. 29.

   [3231] John xiii. 8.

   [3232] Luke xxii. 27.
     __________________________________________________________________

   Chapter VIII.

   He says, further, that "many other persons would appear such as Jesus
   was, to those who were willing to be deceived."  Let this Jew of Celsus
   then show us, not many persons, nor even a few, but a single
   individual, such as Jesus was, introducing among the human race, with
   the power that was manifested in Him, a system of doctrine and opinions
   beneficial to human life, and which converts men from the practice of
   wickedness.  He says, moreover, that this charge is brought against the
   Jews by the Christian converts, that they have not believed in Jesus as
   in God.  Now on this point we have, in the preceding pages, offered a
   preliminary defence, showing at the same time in what respects we
   understand Him to be God, and in what we take Him to be man.  "How
   should we," he continues, "who have made known to all men that there is
   to come from God one who is to punish the wicked, treat him with
   disregard when he came?"  And to this, as an exceedingly silly
   argument, it does not seem to me reasonable to offer any answer.  It is
   as if some one were to say, "How could we, who teach temperance, commit
   any act of licentiousness? or we, who are ambassadors for
   righteousness, be guilty of any wickedness?"  For as these
   inconsistencies are found among men, so, to say that they believed the
   prophets when speaking of the future advent of Christ, and yet refused
   their belief to Him when He came, agreeably to prophetic statement, was
   quite in keeping with human nature.  And since we must add another
   reason, we shall remark that this very result was foretold by the
   prophets.  Isaiah distinctly declares:  "Hearing ye shall hear, and
   shall not understand; and seeing ye shall see, and shall not perceive:
   for the heart of this people has become fat," [3233] etc.  And let them
   explain why it was predicted to the Jews, that although they both heard
   and saw, they would not understand what was said, nor perceive what was
   seen as they ought.  For it is indeed manifest, that when they beheld
   Jesus they did not see who He was; and when they heard Him, they did
   not understand from His words the divinity that was in Him, and which
   transferred God's providential care, hitherto exercised over the Jews,
   to His converts from the heathen.  Therefore we may see, that after the
   advent of Jesus the Jews were altogether abandoned, and possess now
   none of what were considered their ancient glories, so that there is no
   indication of any Divinity abiding amongst them.  For they have no
   longer prophets nor miracles, traces of which to a considerable extent
   are still found among Christians, and some of them more remarkable than
   any that existed among the Jews; and these we ourselves have witnessed,
   if our testimony may be received. [3234]   But the Jew of Celsus
   exclaims:  "Why did we treat him, whom we announced beforehand, with
   dishonour?  Was it that we might be chastised more than others?"  To
   which we have to answer, that on account of their unbelief, and the
   other insults which they heaped upon Jesus, the Jews will not only
   suffer more than others in that judgment which is believed to impend
   over the world, but have even already endured such sufferings.  For
   what nation is an exile from their own metropolis, and from the place
   sacred to the worship of their fathers, save the Jews alone?  And these
   calamities they have suffered, because they were a most wicked nation,
   which, although guilty of many other sins, yet has been punished so
   severely for none, as for those that were committed against our Jesus.
     __________________________________________________________________

   [3233] Isa. vi. 9.

   [3234] ["The Fathers, while they refer to extraordinary divine agency
   going on in their own day, also with one consent represent miracles as
   having ceased since the apostolic era."--Mozley's Bampton Lectures, On
   Miracles, p. 165.  See also, Newman's Essay on the Miracles of the
   Early Ages, quoted by Mozley.  S.]
     __________________________________________________________________

   Chapter IX.

   The Jew continues his discourse thus:  "How should we deem him to be a
   God, who not only in other respects, as was currently reported,
   performed none of his promises, but who also, after we had convicted
   him, and condemned him as deserving of punishment, was found attempting
   to conceal himself, and endeavouring to escape in a most disgraceful
   manner, and who was betrayed by those whom he called disciples?  And
   yet," he continues, "he who was a God could neither flee nor be led
   away a prisoner; and least of all could he be deserted and delivered up
   by those who had been his associates, and had shared all things in
   common, and had had him for their teacher, who was deemed to be a
   Saviour, and a son of the greatest God, and an angel."  To which we
   reply, that even we do not suppose the body of Jesus, which was then an
   object of sight and perception, to have been God.  And why do I say His
   body?  Nay, not even His soul, of which it is related, "My soul is
   exceeding sorrowful, even unto death." [3235]   But as, according to
   the Jewish manner of speaking, "I am the Lord, the God of all flesh,"
   and, "Before Me there was no God formed, neither shall there be after
   Me," God is believed to be He who employs the soul and body of the
   prophet as an instrument; and as, according to the Greeks, he who says,

   "I know both the number of the sand, and the measures of the sea,

   And I understand a dumb man, and hear him who does not speak," [3236]

   is considered to be a god when speaking, and making himself heard
   through the Pythian priestess; so, according to our view, it was the
   Logos God, and Son of the God of all things, who spake in Jesus these
   words, "I am the way, and the truth, and the life;" and these, "I am
   the door;" and these, "I am the living bread that came down from
   heaven;" and other expressions similar to these.  We therefore charge
   the Jews with not acknowledging Him to be God, to whom testimony was
   borne in many passages by the prophets, to the effect that He was a
   mighty power, and a God next to [3237] the God and Father of all
   things.  For we assert that it was to Him the Father gave the command,
   when in the Mosaic account of the creation He uttered the words, "Let
   there be light," and "Let there be a firmament," and gave the
   injunctions with regard to those other creative acts which were
   performed; and that to Him also were addressed the words, "Let Us make
   man in Our own image and likeness;" and that the Logos, when commanded,
   obeyed all the Father's will.  And we make these statements not from
   our own conjectures, but because we believe the prophecies circulated
   among the Jews, in which it is said of God, and of the works of
   creation, in express words, as follows:  "He spake, and they were made;
   He commanded, and they were created." [3238]   Now if God gave the
   command, and the creatures were formed, who, according to the view of
   the spirit of prophecy, could He be that was able to carry out such
   commands of the Father, save Him who, so to speak, is the living Logos
   and the Truth?  And that the Gospels do not consider him who in Jesus
   said these words, "I am the way, and the truth, and the life," to have
   been of so circumscribed a nature [3239] as to have an existence
   nowhere out of the soul and body of Jesus, is evident both from many
   considerations, and from a few instances of the following kind which we
   shall quote.  John the Baptist, when predicting that the Son of God was
   to appear immediately, not in that body and soul, but as manifesting
   Himself everywhere, says regarding Him:  "There stands in the midst of
   you One whom ye know not, who cometh after me." [3240]   For if he had
   thought that the Son of God was only there, where was the visible body
   of Jesus, how could he have said, "There stands in the midst of you One
   whom ye know not?"  And Jesus Himself, in raising the minds of His
   disciples to higher thoughts of the Son of God, says:  "Where two or
   three are gathered together in My name, there am I in the midst of
   you." [3241]   And of the same nature is His promise to His disciples:
   "Lo, I am with you alway, even to the end of the world." [3242]   And
   we quote these passages, making no distinction between the Son of God
   and Jesus.  For the soul and body of Jesus formed, after the oikonomia
   , one being with the Logos of God.  Now if, according to Paul's
   teaching, "he that is joined unto the Lord is one spirit," [3243] every
   one who understands what being joined to the Lord is, and who has been
   actually joined to Him, is one spirit with the Lord; how should not
   that being be one in a far greater and more divine degree, which was
   once united with the Logos of God? [3244]   He, indeed, manifested
   Himself among the Jews as the power of God, by the miracles which He
   performed, which Celsus suspected were accomplished by sorcery, but
   which by the Jews of that time were attributed I know not why, to
   Beelzebub, in the words:  "He casteth out devils through Beelzebub, the
   prince of the devils." [3245]   But these our Saviour convicted of
   uttering the greatest absurdities, from the fact that the kingdom of
   evil was not yet come to an end.  And this will be evident to all
   intelligent readers of the Gospel narrative, which it is not now the
   time to explain.
     __________________________________________________________________

   [3235] Matt. xxvi. 38.

   [3236] Herodot., i. cap. 47.

   [3237] kai Theon kata ton ton holon Theon kai patera.  "Ex mente
   Origenis, inquit Boherellus, vertendum Secundo post universi Deum atque
   parentem loco;" non cum interprete Gelenio, Ipsius rerum universarum
   Dei atque Parentis testimonio.'  Nam si hic esset sensus, frustra post
   hupo ton propheton, adderetur kata ton Theon.  Præterea, hæc epitheta,
   ton ton holon Theon kai patera, manifestam continent antithesin ad
   ista, megalen onta dunamin kai Theon, ut Pater supra Filium evehatur,
   quemadmodum evehitur, ab Origene infra libro octavo, num. 15.  Tou,
   kata, inferiorem ordinem denotantis exempla afferre supersedeo, cum
   obvia sint."--Ruæus.  [See also Liddon's Bampton Lectures on The
   Divinity of our Lord and Saviour Jesus Christ, p. 414, where he says,
   "Origen maintains Christ's true divinity against the contemptuous
   criticisms of Celsus" (book ii. 9, 16, seq.; vii. 53, etc.).  S.]

   [3238] Ps. cxlviii. 5.

   [3239] perigegrammenon tina.

   [3240] John i. 26.

   [3241] Matt. xviii. 20.

   [3242] Matt. xxviii. 20.

   [3243] 1 Cor. vi. 17.

   [3244] ei gar kata ten Paulou didaskalian, legontos; "ho kollomenos to
   kurio, hen pneuma esti;"  pas ho noesas ti to kollasthai to kurio, kai
   kolletheis auto, hen esti pneuma pros ton kurion; pos ou pollo mallon
   theioteros kai meizonos hen esti to pote suntheton pros ton logon tou
   Theou;

   [3245] Matt. xii. 24.
     __________________________________________________________________

   Chapter X.

   But what promise did Jesus make which He did not perform?  Let Celsus
   produce any instance of such, and make good his charge.  But he will be
   unable to do so, especially since it is from mistakes, arising either
   from misapprehension of the Gospel narratives, or from Jewish stories,
   that he thinks to derive the charges which he brings against Jesus or
   against ourselves.  Moreover, again, when the Jew says, "We both found
   him guilty, and condemned him as deserving of death," let them show how
   they who sought to concoct false witness against Him proved Him to be
   guilty.  Was not the great charge against Jesus, which His accusers
   brought forward, this, that He said, "I am able to destroy the temple
   of God, and after three days to raise it up again?" [3246]   But in so
   saying, He spake of the temple of His body; while they thought, not
   being able to understand the meaning of the speaker, that His reference
   was to the temple of stone, which was treated by the Jews with greater
   respect than He was who ought to have been honoured as the true Temple
   of God--the Word, and the Wisdom, and the Truth.  And who can say that
   "Jesus attempted to make His escape by disgracefully concealing
   Himself?"  Let any one point to an act deserving to be called
   disgraceful.  And when he adds, "he was taken prisoner," I would say
   that, if to be taken prisoner implies an act done against one's will,
   then Jesus was not taken prisoner; for at the fitting time He did not
   prevent Himself falling into the hands of men, as the Lamb of God, that
   He might take away the sin of the world.  For, knowing all things that
   were to come upon Him, He went forth, and said to them, "Whom seek ye?"
   and they answered, "Jesus of Nazareth;" and He said unto them, "I am
   He."  And Judas also, who betrayed Him, was standing with them.  When,
   therefore, He had said to them, "I am He," they went backwards and fell
   to the ground.  Again He asked them, "Whom seek ye?" and they said
   again, "Jesus of Nazareth."  Jesus said to them, "I told you I am He;
   if then ye seek Me, let these go away." [3247]   Nay, even to Him who
   wished to help Him, and who smote the high priest's servant, and cut
   off his ear, He said:  "Put up thy sword into its sheath:  for all they
   who draw the sword shall perish by the sword.  Thinkest thou that I
   cannot even now pray to My Father, and He will presently give Me more
   than twelve legions of angels?  But how then should the Scriptures be
   fulfilled, that thus it must be?" [3248]   And if any one imagines
   these statements to be inventions of the writers of the Gospels, why
   should not those statements rather be regarded as inventions which
   proceeded from a spirit of hatred and hostility against Jesus and the
   Christians? and these the truth, which proceed from those who manifest
   the sincerity of their feelings towards Jesus, by enduring everything,
   whatever it may be, for the sake of His words?  For the reception by
   the disciples of such power of endurance and resolution continued even
   to death, with a disposition of mind that would not invent regarding
   their Teacher what was not true, is a very evident proof to all candid
   judges that they were fully persuaded of the truth of what they wrote,
   seeing they submitted to trials so numerous and so severe, for the sake
   of Him whom they believed to be the Son of God.
     __________________________________________________________________

   [3246] Matt. xxvi. 61.

   [3247] John xviii. 4 sqq.

   [3248] Matt. xxvi. 52-54.
     __________________________________________________________________

   Chapter XI.

   In the next place, that He was betrayed by those whom He called His
   disciples, is a circumstance which the Jew of Celsus learned from the
   Gospels; calling the one Judas, however, "many disciples," that he
   might seem to add force to the accusation.  Nor did he trouble himself
   to take note of all that is related concerning Judas; how this Judas,
   having come to entertain opposite and conflicting opinions regarding
   his Master neither opposed Him with his whole soul, nor yet with his
   whole soul preserved the respect due by a pupil to his teacher.  For he
   that betrayed Him gave to the multitude that came to apprehend Jesus, a
   sign, saying, "Whomsoever I shall kiss, it is he; seize ye
   him,"--retaining still some element of respect for his Master:  for
   unless he had done so, he would have betrayed Him, even publicly,
   without any pretence of affection.  This circumstance, therefore, will
   satisfy all with regard to the purpose of Judas, that along with his
   covetous disposition, and his wicked design to betray his Master, he
   had still a feeling of a mixed character in his mind, produced in him
   by the words of Jesus, which had the appearance (so to speak) of some
   remnant of good.  For it is related that, "when Judas, who betrayed
   Him, knew that He was condemned, he repented, and brought back the
   thirty pieces of silver to the high priest and elders, saying, I have
   sinned, in that I have betrayed the innocent blood.  But they said,
   What is that to us? see thou to that;" [3249] --and that, having thrown
   the money down in the temple, he departed, and went and hanged
   himself.  But if this covetous Judas, who also stole the money placed
   in the bag for the relief of the poor, repented, and brought back the
   thirty pieces of silver to the chief priests and elders, it is clear
   that the instructions of Jesus had been able to produce some feeling of
   repentance in his mind, and were not altogether despised and loathed by
   this traitor.  Nay, the declaration, "I have sinned, in that I have
   betrayed the innocent blood," was a public acknowledgment of his
   crime.  Observe, also, how exceedingly passionate [3250] was the sorrow
   for his sins that proceeded from that repentance, and which would not
   suffer him any longer to live; and how, after he had cast the money
   down in the temple, he withdrew, and went away and hanged himself:  for
   he passed sentence upon himself, showing what a power the teaching of
   Jesus had over this sinner Judas, this thief and traitor, who could not
   always treat with contempt what he had learned from Jesus.  Will Celsus
   and his friends now say that those proofs which show that the apostasy
   of Judas was not a complete apostasy, even after his attempts against
   his Master, are inventions, and that this alone is true, viz., that one
   of His disciples betrayed Him; and will they add to the Scriptural
   account that he betrayed Him also with his whole heart?  To act in this
   spirit of hostility with the same writings, both as to what we are to
   believe and what we are not to believe, is absurd. [3251]   And if we
   must make a statement regarding Judas which may overwhelm our opponents
   with shame, we would say that, in the book of Psalms, the whole of the
   108th contains a prophecy about Judas, the beginning of which is this:
   "O God, hold not Thy peace before my praise; for the mouth of the
   sinner, and the mouth of the crafty man, are opened against me." [3252]
     And it is predicted in this psalm, both that Judas separated himself
   from the number of the apostles on account of his sins, and that
   another was selected in his place; and this is shown by the words:
   "And his bishopric let another take." [3253]   But suppose now that He
   had been betrayed by some one of His disciples, who was possessed by a
   worse spirit than Judas, and who had completely poured out, as it were,
   all the words which he had heard from Jesus, what would this contribute
   to an accusation against Jesus or the Christian religion?  And how will
   this demonstrate its doctrine to be false?  We have replied in the
   preceding chapter to the statements which follow this, showing that
   Jesus was not taken prisoner when attempting to flee, but that He gave
   Himself up voluntarily for the sake of us all.  Whence it follows, that
   even if He were bound, He was bound agreeably to His own will; thus
   teaching us the lesson that we should undertake similar things for the
   sake of religion in no spirit of unwillingness.
     __________________________________________________________________

   [3249] Matt. xxvii. 3-5.

   [3250] diapuros kai sphodra.

   [3251] apithanon.

   [3252] Ps. cix. 1, 2.  [cviii. 1, 2, Sept.  S.]

   [3253] Ps. cix. 8.  [cviii. 8, Sept.  S.]
     __________________________________________________________________

   Chapter XII.

   And the following appear to me to be childish assertions, viz., that
   "no good general and leader of great multitudes was ever betrayed; nor
   even a wicked captain of robbers and commander of very wicked men, who
   seemed to be of any use to his associates; but Jesus, having been
   betrayed by his subordinates, neither governed like a good general,
   nor, after deceiving his disciples, produced in the minds of the
   victims of his deceit that feeling of good-will which, so to speak,
   would be manifested towards a brigand chief."  Now one might find many
   accounts of generals who were betrayed by their own soldiers, and of
   robber chiefs who were captured through the instrumentality of those
   who did not keep their bargains with them.  But grant that no general
   or robber chief was ever betrayed, what does that contribute to the
   establishment of the fact as a charge against Jesus, that one of His
   disciples became His betrayer?  And since Celsus makes an ostentatious
   exhibition of philosophy, I would ask of him, If, then, it was a charge
   against Plato, that Aristotle, after being his pupil for twenty years,
   went away and assailed his doctrine of the immortality of the soul, and
   styled the ideas of Plato the merest trifling? [3254]   And if I were
   still in doubt, I would continue thus:  Was Plato no longer mighty in
   dialectics, nor able to defend his views, after Aristotle had taken his
   departure; and, on that account, are the opinions of Plato false?  Or
   may it not be, that while Plato is true, as the pupils of his
   philosophy would maintain, Aristotle was guilty of wickedness and
   ingratitude towards his teacher?  Nay, Chrysippus also, in many places
   of his writings, appears to assail Cleanthes, introducing novel
   opinions opposed to his views, although the latter had been his teacher
   when he was a young man, and began the study of philosophy.  Aristotle,
   indeed, is said to have been Plato's pupil for twenty years, and no
   inconsiderable period was spent by Chrysippus in the school of
   Cleanthes; while Judas did not remain so much as three years with
   Jesus. [3255]   But from the narratives of the lives of philosophers we
   might take many instances similar to those on which Celsus founds a
   charge against Jesus on account of Judas.  Even the Pythagoreans
   erected cenotaphs [3256] to those who, after betaking themselves to
   philosophy, fell back again into their ignorant mode of life; and yet
   neither was Pythagoras nor his followers, on that account, weak in
   argument and demonstration.
     __________________________________________________________________

   [3254] teretismata.

   [3255] [See De Princip., iv. i. 5, where Origen gives the length of our
   Lord's ministry as "only a year and a few months."  S.]

   [3256] Cf. Clem. Alex., Strom., v. c. ix.  [See vol. ii. pp. 457, 458.
   S.]
     __________________________________________________________________

   Chapter XIII.

   This Jew of Celsus continues, after the above, in the following
   fashion:  "Although he could state many things regarding the events of
   the life of Jesus which are true, and not like those which are recorded
   by the disciples, he willingly omits them."  What, then, are those true
   statements, unlike the accounts in the Gospels, which the Jew of Celsus
   passes by without mention?  Or is he only employing what appears to be
   a figure of speech, [3257] in pretending to have something to say,
   while in reality he had nothing to produce beyond the Gospel narrative
   which could impress the hearer with a feeling of its truth, and furnish
   a clear ground of accusation against Jesus and His doctrine?  And he
   charges the disciples with having invented the statement that Jesus
   foreknew and foretold all that happened to Him; but the truth of this
   statement we shall establish, although Celsus may not like it, by means
   of many other predictions uttered by the Saviour, in which He foretold
   what would befall the Christians in after generations.  And who is
   there who would not be astonished at this prediction:  "Ye shall be
   brought before governors and kings for My sake, for a testimony against
   them and the Gentiles;" [3258] and at any others which He may have
   delivered respecting the future persecution of His disciples?  For what
   system of opinions ever existed among men on account of which others
   are punished, so that any one of the accusers of Jesus could say that,
   foreseeing the impiety or falsity of his opinions to be the ground of
   an accusation against them he thought that this would redound to his
   credit, that he had so predicted regarding it long before?  Now if any
   deserve to be brought, on account of their opinions, before governors
   and kings, what others are they, save the Epicureans, who altogether
   deny the existence of providence?  And also the Peripatetics, who say
   that prayers are of no avail, and sacrifices offered as to the
   Divinity?  But some one will say that the Samaritans suffer persecution
   because of their religion.  In answer to whom we shall state that the
   Sicarians, [3259] on account of the practice of circumcision, as
   mutilating themselves contrary to the established laws and the customs
   permitted to the Jews alone, are put to death.  And you never hear a
   judge inquiring whether a Sicarian who strives to live according to
   this established religion of his will be released from punishment if he
   apostatizes, but will be led away to death if he continues firm; for
   the evidence of the circumcision is sufficient to ensure the death of
   him who has undergone it.  But Christians alone, according to the
   prediction of their Saviour, "Ye shall be brought before governors and
   kings for My sake," are urged up to their last breath by their judges
   to deny Christianity, and to sacrifice according to the public customs;
   and after the oath of abjuration, to return to their homes, and to live
   in safety.  And observe whether it is not with great authority that
   this declaration is uttered:  "Whosoever therefore shall confess Me
   before men, him will I confess also before My Father who is in heaven.
   And whosoever shall deny Me before men," [3260] etc.  And go back with
   me in thought to Jesus when He uttered these words, and see His
   predictions not yet accomplished.  Perhaps you will say, in a spirit of
   incredulity, that he is talking folly, and speaking to no purpose, for
   his words will have no fulfilment; or, being in doubt about assenting
   to his words, you will say, that if these predictions be fulfilled, and
   the doctrine of Jesus be established, so that governors and kings think
   of destroying those who acknowledge Jesus, then we shall believe that
   he utters these prophecies as one who has received great power from God
   to implant this doctrine among the human race, and as believing that it
   will prevail.  And who will not be filled with wonder, when he goes
   back in thought to Him who then taught and said, "This Gospel shall be
   preached throughout the whole world, for a testimony against them and
   the Gentiles," [3261] and beholds, agreeably to His words, the Gospel
   of Jesus Christ preached in the whole world under heaven to Greeks and
   Barbarians, wise and foolish alike?  For the word, spoken with power,
   has gained the mastery over men of all sorts of nature, and it is
   impossible to see any race of men which has escaped accepting the
   teaching of Jesus.  But let this Jew of Celsus, who does not believe
   that He foreknew all that happened to Him, consider how, while
   Jerusalem was still standing, and the whole Jewish worship celebrated
   in it, Jesus foretold what would befall it from the hand of the
   Romans.  For they will not maintain that the acquaintances and pupils
   of Jesus Himself handed down His teaching contained in the Gospels
   without committing it to writing, and left His disciples without the
   memoirs of Jesus contained in their works. [3262]   Now in these it is
   recorded, that "when ye shall see Jerusalem compassed about with
   armies, then shall ye know that the desolation thereof is nigh." [3263]
     But at that time there were no armies around Jerusalem, encompassing
   and enclosing and besieging it; for the siege began in the reign of
   Nero, and lasted till the government of Vespasian, whose son Titus
   destroyed Jerusalem, on account, as Josephus says, of James the Just,
   the brother of Jesus who was called Christ, but in reality, as the
   truth makes clear, on account of Jesus Christ the Son of God.
     __________________________________________________________________

   [3257] dokouse deinoteti rhetorike.

   [3258] Matt. x. 18.

   [3259] Modestinus, lib. vi. Regularum, ad legem Corneliam de Sicariis:
   "Circumcidere filios suos Judæis tantum rescripto divi Pii
   permittitur:  in non ejusdem religionis qui hoc fecerit, castrantis
   poena irrogatur."

   [3260] Matt. x. 18.

   [3261] Matt. xxiv. 14.

   [3262] ["Celsus quotes the writings of the disciples of Jesus
   concerning His life, as possessing unquestioned authority; and that
   these were the four canonical Gospels is proved both by the absence of
   all evidence to the contrary, and by the special facts which he brings
   forward.  And not only this, but both Celsus and Porphyry appear to
   have been acquainted with the Pauline Epistles" (Westcott's History of
   the Canon of the New Testament, pp. 464, 465, 137, 138, 401, 402).  See
   also infra, cap. lxxiv.  S.]

   [3263] [Luke xxi. 20.  S.]
     __________________________________________________________________

   Chapter XIV.

   Celsus, however, accepting or granting that Jesus foreknew what would
   befall Him, might think to make light of the admission, as he did in
   the case of the miracles, when he alleged that they were wrought by
   means of sorcery; for he might say that many persons by means of
   divination, either by auspices, or auguries, or sacrifices, or
   nativities, have come to the knowledge of what was to happen.  But this
   concession he would not make, as being too great a one; and although he
   somehow granted that Jesus worked miracles, he thought to weaken the
   force of this by the charge of sorcery.  Now Phlegon, in the thirteenth
   or fourteenth book, I think, of his Chronicles, not only ascribed to
   Jesus a knowledge of future events (although falling into confusion
   about some things which refer to Peter, as if they referred to Jesus),
   but also testified that the result corresponded to His predictions.  So
   that he also, by these very admissions regarding foreknowledge, as if
   against his will, expressed his opinion that the doctrines taught by
   the fathers of our system were not devoid of divine power.
     __________________________________________________________________

   Chapter XV.

   Celsus continues:  "The disciples of Jesus, having no undoubted fact on
   which to rely, devised the fiction that he foreknew everything before
   it happened;" not observing, or not wishing to observe, the love of
   truth which actuated the writers, who acknowledged that Jesus had told
   His disciples beforehand, "All ye shall be offended because of Me this
   night,"--a statement which was fulfilled by their all being offended;
   and that He predicted to Peter, "Before the cock crow, thou shalt deny
   Me thrice," which was followed by Peter's threefold denial.  Now if
   they had not been lovers of truth, but, as Celsus supposes, inventors
   of fictions, they would not have represented Peter as denying, nor His
   disciples as being offended.  For although these events actually
   happened, who could have proved that they turned out in that manner?
   And yet, according to all probability, these were matters which ought
   to have been passed over in silence by men who wished to teach the
   readers of the Gospels to despise death for the sake of confessing
   Christianity.  But now, seeing that the word, by its power, will gain
   the mastery over men, they related those facts which they have done,
   and which, I know not how, were neither to do any harm to their
   readers, nor to afford any pretext for denial.
     __________________________________________________________________

   Chapter XVI.

   Exceedingly weak is his assertion, that "the disciples of Jesus wrote
   such accounts regarding him, by way of extenuating the charges that
   told against him:  as if," he says, "any one were to say that a certain
   person was a just man, and yet were to show that he was guilty of
   injustice; or that he was pious, and yet had committed murder; or that
   he was immortal, and yet was dead; subjoining to all these statements
   the remark that he had foretold all these things."  Now his
   illustrations are at once seen to be inappropriate; for there is no
   absurdity in Him who had resolved that He would become a living pattern
   to men, as to the manner in which they were to regulate their lives,
   showing also how they ought to die for the sake of their religion,
   apart altogether from the fact that His death on behalf of men was a
   benefit to the whole world, as we proved in the preceding book.  He
   imagines, moreover, that the whole of the confession of the Saviour's
   sufferings confirms his objection instead of weakening it.  For he is
   not acquainted either with the philosophical remarks of Paul, [3264] or
   the statements of the prophets, on this subject.  And it escaped him
   that certain heretics have declared that Jesus underwent His sufferings
   in appearance, not in reality.  For had he known, he would not have
   said:  "For ye do not even allege this, that he seemed to wicked men to
   suffer this punishment, though not undergoing it in reality; but, on
   the contrary, ye acknowledge that he openly suffered."  But we do not
   view His sufferings as having been merely in appearance, in order that
   His resurrection also may not be a false, but a real event.  For he who
   really died, actually arose, if he did arise; whereas he who appeared
   only to have died, did not in reality arise.  But since the
   resurrection of Jesus Christ is a subject of mockery to unbelievers, we
   shall quote the words of Plato, [3265] that Erus the son of Armenius
   rose from the funeral pile twelve days after he had been laid upon it,
   and gave an account of what he had seen in Hades; and as we are
   replying to unbelievers, it will not be altogether useless to refer in
   this place to what Heraclides [3266] relates respecting the woman who
   was deprived of life.  And many persons are recorded to have risen from
   their tombs, not only on the day of their burial, but also on the day
   following.  What wonder is it, then, if in the case of One who
   performed many marvellous things, both beyond the power of man and with
   such fulness of evidence, that he who could not deny their performance,
   endeavoured to calumniate them by comparing them to acts of sorcery,
   should have manifested also in His death some greater display of divine
   power, so that His soul, if it pleased, might leave its body, and
   having performed certain offices out of it, might return again at
   pleasure?  And such a declaration is Jesus said to have made in the
   Gospel of John, when He said:  "No man taketh My life from Me, but I
   lay it down of Myself.  I have power to lay it down, and I have power
   to take it again." [3267]   And perhaps it was on this account that He
   hastened His departure from the body, that He might preserve it, and
   that His legs might not be broken, as were those of the robbers who
   were crucified with Him.  "For the soldiers brake the legs of the
   first, and of the other who was crucified with Him; but when they came
   to Jesus, and saw that He was dead, they brake not His legs." [3268]
   We have accordingly answered the question, "How is it credible that
   Jesus could have predicted these things?"  And with respect to this,
   "How could the dead man be immortal?" let him who wishes to understand
   know, that it is not the dead man who is immortal, but He who rose from
   the dead.  So far, indeed, was the dead man from being immortal, that
   even the Jesus before His decease--the compound being, who was to
   suffer death--was not immortal. [3269]   For no one is immortal who is
   destined to die; but he is immortal when he shall no longer be subject
   to death.  But "Christ, being raised from the dead, dieth no more:
   death hath no more dominion over Him;" [3270] although those may be
   unwilling to admit this who cannot understand how such things should be
   said.
     __________________________________________________________________

   [3264] hosa peri toutou kai para to Paulo pephilosophetai.

   [3265] Cf. Plato, de Rep., x. p. 614.

   [3266] Cf. Plin., Nat. Hist., vii. c. 52.

   [3267] John x. 18.

   [3268] John xix. 32, 33.

   [3269] Ou monon oun ouch ho nekros athanatos, all' oud' ho pro tou
   nekrou 'Iesous ho sunthetos athanatos en, hos ge emelle tethnexesthai.

   [3270] Rom. vi. 9.
     __________________________________________________________________

   Chapter XVII.

   Extremely foolish also is his remark, "What god, or spirit, or prudent
   man would not, on foreseeing that such events were to befall him, avoid
   them if he could; whereas he threw himself headlong into those things
   which he knew beforehand were to happen?"  And yet Socrates knew that
   he would die after drinking the hemlock, and it was in his power, if he
   had allowed himself to be persuaded by Crito, by escaping from prison,
   to avoid these calamities; but nevertheless he decided, as it appeared
   to him consistent with right reason, that it was better for him to die
   as became a philosopher, than to retain his life in a manner unbecoming
   one.  Leonidas also, the Lacedæmonian general, knowing that he was on
   the point of dying with his followers at Thermopylæ, did not make any
   effort to preserve his life by disgraceful means but said to his
   companions, "Let us go to breakfast, as we shall sup in Hades."  And
   those who are interested in collecting stories of this kind will find
   numbers of them.  Now, where is the wonder if Jesus, knowing all things
   that were to happen, did not avoid them, but encountered what He
   foreknew; when Paul, His own disciple, having heard what would befall
   him when he went up to Jerusalem, proceeded to face the danger,
   reproaching those who were weeping around him, and endeavouring to
   prevent him from going up to Jerusalem?  Many also of our
   contemporaries, knowing well that if they made a confession of
   Christianity they would be put to death, but that if they denied it
   they would be liberated, and their property restored, despised life,
   and voluntarily selected death for the sake of their religion.
     __________________________________________________________________

   Chapter XVIII.

   After this the Jew makes another silly remark, saying, "How is it that,
   if Jesus pointed out beforehand both the traitor and the perjurer, they
   did not fear him as a God, and cease, the one from his intended
   treason, and the other from his perjury?"  Here the learned Celsus did
   not see the contradiction in his statement:  for if Jesus foreknew
   events as a God, then it was impossible for His foreknowledge to prove
   untrue; and therefore it was impossible for him who was known to Him as
   going to betray Him not to execute his purpose, nor for him who was
   rebuked as going to deny Him not to have been guilty of that crime.
   For if it had been possible for the one to abstain from the act of
   betrayal, and the other from that of denial, as having been warned of
   the consequences of these actions beforehand, then His words were no
   longer true, who predicted that the one would betray Him and the other
   deny Him.  For if He had foreknowledge of the traitor, He knew the
   wickedness in which the treason originated, and this wickedness was by
   no means taken away by the foreknowledge.  And, again, if He had
   ascertained that one would deny Him, He made that prediction from
   seeing the weakness out of which that act of denial would arise, and
   yet this weakness was not to be taken away thus at once [3271] by the
   foreknowledge.  But whence he derived the statement, "that these
   persons betrayed and denied him without manifesting any concern about
   him," I know not; for it was proved, with respect to the traitor, that
   it is false to say that he betrayed his master without an exhibition of
   anxiety regarding Him.  And this was shown to be equally true of him
   who denied Him; for he went out, after the denial, and wept bitterly.
     __________________________________________________________________

   [3271] houtos athroos.
     __________________________________________________________________

   Chapter XIX.

   Superficial also is his objection, that "it is always the case when a
   man against whom a plot is formed, and who comes to the knowledge of
   it, makes known to the conspirators that he is acquainted with their
   design, that the latter are turned from their purpose, and keep upon
   their guard."  For many have continued to plot even against those who
   were acquainted with their plans.  And then, as if bringing his
   argument to a conclusion, he says:  "Not because these things were
   predicted did they come to pass, for that is impossible; but since they
   have come to pass, their being predicted is shown to be a falsehood:
   for it is altogether impossible that those who heard beforehand of the
   discovery of their designs, should carry out their plans of betrayal
   and denial!"  But if his premises are overthrown, then his conclusion
   also falls to the ground, viz., "that we are not to believe, because
   these things were predicted, that they have come to pass."  Now we
   maintain that they not only came to pass as being possible, but also
   that, because they came to pass, the fact of their being predicted is
   shown to be true; for the truth regarding future events is judged of by
   results.  It is false, therefore, as asserted by him, that the
   prediction of these events is proved to be untrue; and it is to no
   purpose that he says, "It is altogether impossible for those who heard
   beforehand that their designs were discovered, to carry out their plans
   of betrayal and denial."
     __________________________________________________________________

   Chapter XX.

   Let us see how he continues after this:  "These events," he says, "he
   predicted as being a God, and the prediction must by all means come to
   pass.  God, therefore, who above all others ought to do good to men,
   and especially to those of his own household, led on his own disciples
   and prophets, with whom he was in the habit of eating and drinking, to
   such a degree of wickedness, that they became impious and unholy men.
   Now, of a truth, he who shared a man's table would not be guilty of
   conspiring against him; but after banqueting with God, he became a
   conspirator.  And, what is still more absurd, God himself plotted
   against the members of his own table, by converting them into traitors
   and villains!"  Now, since you wish me to answer even those charges of
   Celsus which seem to me frivolous, [3272] the following is our reply to
   such statements.  Celsus imagines that an event, predicted through
   foreknowledge, comes to pass because it was predicted; but we do not
   grant this, maintaining that he who foretold it was not the cause of
   its happening, because he foretold it would happen; but the future
   event itself, which would have taken place though not predicted,
   afforded the occasion to him, who was endowed with foreknowledge, of
   foretelling its occurrence.  Now, certainly this result is present to
   the foreknowledge of him who predicts an event, when it is possible
   that it may or may not happen, viz., that one or other of these things
   will take place.  For we do not assert that he who foreknows an event,
   by secretly taking away the possibility of its happening or not, makes
   any such declaration as this:  "This shall infallibly happen, and it is
   impossible that it can be otherwise."  And this remark applies to all
   the foreknowledge of events dependent upon ourselves, whether contained
   in the sacred Scriptures or in the histories of the Greeks.  Now, what
   is called by logicians an "idle argument," [3273] which is a sophism,
   will be no sophism as far as Celsus can help, but according to sound
   reasoning it is a sophism.  And that this may be seen, I shall take
   from the Scriptures the predictions regarding Judas, or the
   foreknowledge of our Saviour regarding him as the traitor; and from the
   Greek histories the oracle that was given to Laius, conceding for the
   present its truth, since it does not affect the argument.  Now, in Ps.
   cviii., Judas is spoken of by the mouth of the Saviour, in words
   beginning thus:  "Hold not Thy peace, O God of my praise; for the mouth
   of the wicked and the mouth of the deceitful are opened against me."
   Now, if you carefully observe the contents of the psalm, you will find
   that, as it was foreknown that he would betray the Saviour, so also was
   he considered to be himself the cause of the betrayal, and deserving,
   on account of his wickedness, of the imprecations contained in the
   prophecy.  For let him suffer these things, "because," says the
   psalmist, "he remembered not to show mercy, but persecuted the poor and
   needy man."  Wherefore it was possible for him to show mercy, and not
   to persecute him whom he did persecute.  But although he might have
   done these things, he did not do them, but carried out the act of
   treason, so as to merit the curses pronounced against him in the
   prophecy.

   And in answer to the Greeks we shall quote the following oracular
   response to Laius, as recorded by the tragic poet, either in the exact
   words of the oracle or in equivalent terms.  Future events are thus
   made known to him by the oracle:  "Do not try to beget children against
   the will of the gods.  For if you beget a son, your son shall murder
   you; and all your household shall wade in blood." [3274]   Now from
   this it is clear that it was within the power of Laius not to try to
   beget children, for the oracle would not have commanded an
   impossibility; and it was also in his power to do the opposite, so that
   neither of these courses was compulsory.  And the consequence of his
   not guarding against the begetting of children was, that he suffered
   from so doing the calamities described in the tragedies relating to
   OEdipus and Jocasta and their sons.  Now that which is called the "idle
   argument," being a quibble, is such as might be applied, say in the
   case of a sick man, with the view of sophistically preventing him from
   employing a physician to promote his recovery; and it is something like
   this:  "If it is decreed that you should recover from your disease, you
   will recover whether you call in a physician or not; but if it is
   decreed that you should not recover, you will not recover whether you
   call in a physician or no.  But it is certainly decreed either that you
   should recover, or that you should not recover; and therefore it is in
   vain that you call in a physician."  Now with this argument the
   following may be wittily compared:  "If it is decreed that you should
   beget children, you will beget them, whether you have intercourse with
   a woman or not.  But if it is decreed that you should not beget
   children, you will not do so, whether you have intercourse with a woman
   or no.  Now, certainly, it is decreed either that you should beget
   children or not; therefore it is in vain that you have intercourse with
   a woman."  For, as in the latter instance, intercourse with a woman is
   not employed in vain, seeing it is an utter impossibility for him who
   does not use it to beget children; so, in the former, if recovery from
   disease is to be accomplished by means of the healing art, of necessity
   the physician is summoned, and it is therefore false to say that "in
   vain do you call in a physician."  We have brought forward all these
   illustrations on account of the assertion of this learned Celsus, that
   "being a God He predicted these things, and the predictions must by all
   means come to pass."  Now, if by "by all means" he means "necessarily,"
   we cannot admit this.  For it was quite possible, also, that they might
   not come to pass.  But if he uses "by all means" in the sense of
   "simple futurity," [3275] which nothing hinders from being true
   (although it was possible that they might not happen), he does not at
   all touch my argument; nor did it follow, from Jesus having predicted
   the acts of the traitor or the perjurer, that it was the same thing
   with His being the cause of such impious and unholy proceedings.  For
   He who was amongst us, and knew what was in man, seeing his evil
   disposition, and foreseeing what he would attempt from his spirit of
   covetousness, and from his want of stable ideas of duty towards his
   Master, along with many other declarations, gave utterance to this
   also:  "He that dippeth his hand with Me in the dish, the same shall
   betray Me." [3276]
     __________________________________________________________________

   [3272] eutelesi.

   [3273] argos logos.

   [3274] Euripid., Phoenissæ, 18-20.

   [3275] anti tou hestai.

   [3276] Matt. xxvi. 23.
     __________________________________________________________________

   Chapter XXI.

   Observe also the superficiality and manifest falsity of such a
   statement of Celsus, when he asserts "that he who was partaker of a
   man's table would not conspire against him; and if he would not
   conspire against a man, much less would he plot against a God after
   banqueting with him."  For who does not know that many persons, after
   partaking of the salt on the table, [3277] have entered into a
   conspiracy against their entertainers?  The whole of Greek and
   Barbarian history is full of such instances.  And the Iambic poet of
   Paros, [3278] when upbraiding Lycambes with having violated covenants
   confirmed by the salt of the table, says to him:--

   "But thou hast broken a mighty oath--that, viz., by the salt of the
   table."

   And they who are interested in historical learning, and who give
   themselves wholly to it, to the neglect of other branches of knowledge
   more necessary for the conduct of life, [3279] can quote numerous
   instances, showing that they who shared in the hospitality of others
   entered into conspiracies against them.
     __________________________________________________________________

   [3277] halon kai trapezes.

   [3278] Archilochus.

   [3279] Guietus would expunge these words as "inept."
     __________________________________________________________________

   Chapter XXII.

   He adds to this, as if he had brought together an argument with
   conclusive demonstrations and consequences, the following:  "And, which
   is still more absurd, God himself conspired against those who sat at
   his table, by converting them into traitors and impious men."  But how
   Jesus could either conspire or convert His disciples into traitors or
   impious men, it would be impossible for him to prove, save by means of
   such a deduction as any one could refute with the greatest ease.
     __________________________________________________________________

   Chapter XXIII.

   He continues in this strain:  "If he had determined upon these things,
   and underwent chastisement in obedience to his Father, it is manifest
   that, being a God, and submitting voluntarily, those things that were
   done agreeably to his own decision were neither painful nor
   distressing."  But he did not observe that here he was at once
   contradicting himself.  For if he granted that He was chastised because
   He had determined upon these things, and had submitted Himself to His
   Father, it is clear that He actually suffered punishment, and it was
   impossible that what was inflicted on Him by His chastisers should not
   be painful, because pain is an involuntary thing.  But if, because He
   was willing to suffer, His inflictions were neither painful nor
   distressing, how did He grant that "He was chastised?"  He did not
   perceive that when Jesus had once, by His birth, assumed a body, He
   assumed one which was capable both of suffering pains, and those
   distresses incidental to humanity, if we are to understand by
   distresses what no one voluntarily chooses.  Since, therefore, He
   voluntarily assumed a body, not wholly of a different nature from that
   of human flesh, so along with His body He assumed also its sufferings
   and distresses, which it was not in His power to avoid enduring, it
   being in the power of those who inflicted them to send upon Him things
   distressing and painful.  And in the preceding pages we have already
   shown, that He would not have come into the hands of men had He not so
   willed.  But He did come, because He was willing to come, and because
   it was manifest beforehand that His dying upon behalf of men would be
   of advantage to the whole human race.
     __________________________________________________________________

   Chapter XXIV.

   After this, wishing to prove that the occurrences which befell Him were
   painful and distressing, and that it was impossible for Him, had He
   wished, to render them otherwise, he proceeds:  "Why does he mourn, and
   lament, and pray to escape the fear of death, expressing himself in
   terms like these:  O Father, if it be possible, let this cup pass from
   Me?'" [3280]   Now in these words observe the malignity of Celsus, how
   not accepting the love of truth which actuates the writers of the
   Gospels (who might have passed over in silence those points which, as
   Celsus thinks, are censurable, but who did not omit them for many
   reasons, which any one, in expounding the Gospel, can give in their
   proper place), he brings an accusation against the Gospel statement,
   grossly exaggerating the facts, and quoting what is not written in the
   Gospels, seeing it is nowhere found that Jesus lamented.  And he
   changes the words in the expression, "Father, if it be possible, let
   this cup pass from Me," and does not give what follows immediately
   after, which manifests at once the ready obedience of Jesus to His
   Father, and His greatness of mind, and which runs thus:  "Nevertheless,
   not as I will, but as Thou wilt." [3281]   Nay, even the cheerful
   obedience of Jesus to the will of His Father in those things which He
   was condemned to suffer, exhibited in the declaration, "If this cup
   cannot pass from Me except I drink it, Thy will be done," he pretends
   not to have observed, acting here like those wicked individuals who
   listen to the Holy Scriptures in a malignant spirit, and "who talk
   wickedness with lofty head."  For they appear to have heard the
   declaration, "I kill," [3282] and they often make it to us a subject of
   reproach; but the words, "I will make alive," they do not
   remember,--the whole sentence showing that those who live amid public
   wickedness, and who work wickedly, are put to death by God, and that a
   better life is infused into them instead, even one which God will give
   to those who have died to sin.  And so also these men have heard the
   words, "I will smite;" but they do not see these, "and I will heal,"
   which are like the words of a physician, who cuts bodies asunder, and
   inflicts severe wounds, in order to extract from them substances that
   are injurious and prejudicial to health, and who does not terminate his
   work with pains and lacerations, but by his treatment restores the body
   to that state of soundness which he has in view.  Moreover, they have
   not heard the whole of the announcement, "For He maketh sore, and again
   bindeth up;" but only this part, "He maketh sore."  So in like manner
   acts this Jew of Celsus who quotes the words, "O Father, would that
   this cup might pass from Me;" but who does not add what follows, and
   which exhibits the firmness of Jesus, and His preparedness for
   suffering.  But these matters, which afford great room for explanation
   from the wisdom of God, and which may reasonably be pondered over
   [3283] by those whom Paul calls "perfect" when he said, "We speak
   wisdom among them who are perfect," [3284] we pass by for the present,
   and shall speak for a little of those matters which are useful for our
   present purpose.
     __________________________________________________________________

   [3280] Matt. xxvi. 39.

   [3281] Matt. xxvi. 39.

   [3282] Deut. xxxii. 39.

   [3283] kai tauta de pollen echonta diegesin apo sophias Theou hois ho
   Paulos onomase teleiois eulogos paradothesemenen.

   [3284] 1 Cor. ii. 6.
     __________________________________________________________________

   Chapter XXV.

   We have mentioned in the preceding pages that there are some of the
   declarations of Jesus which refer to that Being in Him which was the
   "first-born of every creature," such as, "I am the way, and the truth,
   and the life," and such like; and others, again, which belong to that
   in Him which is understood to be man, such as, "But now ye seek to kill
   Me, a man that hath told you the truth which I have heard of the
   Father." [3285]   And here, accordingly, he describes the element of
   weakness belonging to human flesh, and that of readiness of spirit
   which existed in His humanity:  the element of weakness in the
   expression, "Father, if it be possible, let this cup pass from Me;" the
   readiness of the spirit in this, "Nevertheless, not as I will, but as
   Thou wilt."  And since it is proper to observe the order of our
   quotations, observe that, in the first place, there is mentioned only
   the single instance, as one would say, indicating the weakness of the
   flesh; and afterwards those other instances, greater in number,
   manifesting the willingness of the spirit.  For the expression,
   "Father, if it be possible, let this cup pass from Me," is only one:
   whereas more numerous are those others, viz., "Not as I will, but as
   Thou wilt;" and, "O My Father, if this cup cannot pass from Me except I
   drink it, Thy will be done."  It is to be noted also, that the words
   are not, "let this cup depart from Me;" but that the whole expression
   is marked by a tone of piety and reverence, "Father, if it be possible,
   let this cup pass from Me."  I know, indeed, that there is another
   explanation of this passage to the following effect:--The Saviour,
   foreseeing the sufferings which the Jewish people and the city of
   Jerusalem were to undergo in requital of the wicked deeds which the
   Jews had dared to perpetrate upon Him, from no other motive than that
   of the purest philanthropy towards them, and from a desire that they
   might escape the impending calamities, gave utterance to the prayer,
   "Father, if it be possible, let this cup pass from Me."  It is as if He
   had said, "Because of My drinking this cup of punishment, the whole
   nation will be forsaken by Thee, I pray, if it be possible, that this
   cup may pass from Me, in order that Thy portion, which was guilty of
   such crimes against Me, may not be altogether deserted by Thee."  But
   if, as Celsus would allege, "nothing at that time was done to Jesus
   which was either painful or distressing," how could men afterwards
   quote the example of Jesus as enduring sufferings for the sake of
   religion, if He did not suffer what are human sufferings, but only had
   the appearance of so doing?
     __________________________________________________________________

   [3285] John viii. 40.
     __________________________________________________________________

   Chapter XXVI.

   This Jew of Celsus still accuses the disciples of Jesus of having
   invented these statements, saying to them:  "Even although guilty of
   falsehood, ye have not been able to give a colour of credibility to
   your inventions."  In answer to which we have to say, that there was an
   easy method of concealing these occurrences,--that, viz., of not
   recording them at all.  For if the Gospels had not contained the
   accounts of these things, who could have reproached us with Jesus
   having spoken such words during His stay upon the earth?  Celsus,
   indeed, did not see that it was an inconsistency for the same persons
   both to be deceived regarding Jesus, believing Him to be God, and the
   subject of prophecy, and to invent fictions about Him, knowing
   manifestly that these statements were false.  Of a truth, therefore,
   they were not guilty of inventing untruths, but such were their real
   impressions, and they recorded them truly; or else they were guilty of
   falsifying the histories, and did not entertain these views, and were
   not deceived when they acknowledged Him to be God.
     __________________________________________________________________

   Chapter XXVII.

   After this he says, that certain of the Christian believers, like
   persons who in a fit of drunkenness lay violent hands upon themselves,
   have corrupted the Gospel from its original integrity, to a threefold,
   and fourfold, and many-fold degree, and have remodelled it, so that
   they might be able to answer objections.  Now I know of no others who
   have altered the Gospel, save the followers of Marcion, and those of
   Valentinus, and, I think, also those of Lucian.  But such an allegation
   is no charge against the Christian system, but against those who dared
   so to trifle with the Gospels.  And as it is no ground of accusation
   against philosophy, that there exist Sophists, or Epicureans, or
   Peripatetics, or any others, whoever they may be, who hold false
   opinions; so neither is it against genuine Christianity that there are
   some who corrupt the Gospel histories, and who introduce heresies
   opposed to the meaning of the doctrine of Jesus.
     __________________________________________________________________

   Chapter XXVIII.

   And since this Jew of Celsus makes it a subject of reproach that
   Christians should make use of the prophets, who predicted the events of
   Christ's life, we have to say, in addition to what we have already
   advanced upon this head, that it became him to spare individuals, as he
   says, and to expound the prophecies themselves, and after admitting the
   probability of the Christian interpretation of them, to show how the
   use which they make of them may be overturned. [3286]   For in this way
   he would not appear hastily to assume so important a position on small
   grounds, and particularly when he asserts that the "prophecies agree
   with ten thousand other things more credibly than with Jesus."  And he
   ought to have carefully met this powerful argument of the Christians,
   as being the strongest which they adduce, and to have demonstrated with
   regard to each particular prophecy, that it can apply to other events
   with greater probability than to Jesus.  He did not, however, perceive
   that this was a plausible argument to be advanced against the
   Christians only by one who was an opponent of the prophetic writings;
   but Celsus has here put in the mouth of a Jew an objection which a Jew
   would not have made.  For a Jew will not admit that the prophecies may
   be applied to countless other things with greater probability than to
   Jesus; but he will endeavour, after giving what appears to him the
   meaning of each, to oppose the Christian interpretation, not indeed by
   any means adducing convincing reasons, but only attempting to do so.
     __________________________________________________________________

   [3286] The original here is probably corrupt:  Oti echren auton (hos
   phesi) pheidomenon anthropon autas ekthesthai tas propheteias, kai
   sunagoreusanta tais pithanotesin auton, ten phainomenen auton anatropen
   tes chreseos ton prophetikon ekthesthai.  For pheidomenon Boherellus
   would read kedomenon, and ten phainomenen auto anatropen.
     __________________________________________________________________

   Chapter XXIX.

   In the preceding pages we have already spoken of this point, viz., the
   prediction that there were to be two advents of Christ to the human
   race, so that it is not necessary for us to reply to the objection,
   supposed to be urged by a Jew, that "the prophets declare the coming
   one to be a mighty potentate, Lord of all nations and armies."  But it
   is in the spirit of a Jew, I think, and in keeping with their bitter
   animosity, and baseless and even improbable calumnies against Jesus,
   that he adds:  "Nor did the prophets predict such a pestilence." [3287]
     For neither Jews, nor Celsus, nor any other, can bring any argument
   to prove that a pestilence converts men from the practice of evil to a
   life which is according to nature, and distinguished by temperance and
   other virtues.
     __________________________________________________________________

   [3287] olethron.
     __________________________________________________________________

   Chapter XXX.

   This objection also is cast in our teeth by Celsus:  "From such signs
   and misinterpretations, and from proofs so mean, no one could prove him
   to be God, and the Son of God."  Now it was his duty to enumerate the
   alleged misinterpretations, and to prove them to be such, and to show
   by reasoning the meanness of the evidence, in order that the Christian,
   if any of his objections should seem to be plausible, might be able to
   answer and confute his arguments.  What he said, however, regarding
   Jesus, did indeed come to pass, because He was a mighty potentate,
   although Celsus refuses to see that it so happened, notwithstanding
   that the clearest evidence proves it true of Jesus.  "For as the sun,"
   he says, "which enlightens all other objects, first makes himself
   visible, so ought the Son of God to have done."  We would say in reply,
   that so He did; for righteousness has arisen in His days, and there is
   abundance of peace, which took its commencement at His birth, God
   preparing the nations for His teaching, that they might be under one
   prince, the king of the Romans, and that it might not, owing to the
   want of union among the nations, caused by the existence of many
   kingdoms, be more difficult for the apostles of Jesus to accomplish the
   task enjoined upon them by their Master, when He said, "Go and teach
   all nations."  Moreover it is certain that Jesus was born in the reign
   of Augustus, who, so to speak, fused together into one monarchy the
   many populations of the earth.  Now the existence of many kingdoms
   would have been a hindrance to the spread of the doctrine of Jesus
   throughout the entire world; not only for the reasons mentioned, but
   also on account of the necessity of men everywhere engaging in war, and
   fighting on behalf of their native country, which was the case before
   the times of Augustus, and in periods still more remote, when necessity
   arose, as when the Peloponnesians and Athenians warred against each
   other, and other nations in like manner.  How, then, was it possible
   for the Gospel doctrine of peace, which does not permit men to take
   vengeance even upon enemies, to prevail throughout the world, unless at
   the advent of Jesus [3288] a milder spirit had been everywhere
   introduced into the conduct of things?
     __________________________________________________________________

   [3288] [In fulfillment of the great plan foreshadowed in Daniel, and
   promised by Haggai (ii. 7), where I adhere to the Anglican version and
   the Vulgate.]
     __________________________________________________________________

   Chapter XXXI.

   He next charges the Christians with being "guilty of sophistical
   reasoning, in saying that the Son of God is the Logos Himself."  And he
   thinks that he strengthens the accusation, because "when we declare the
   Logos to be the Son of God, we do not present to view a pure and holy
   Logos, but a most degraded man, who was punished by scourging and
   crucifixion."  Now, on this head we have briefly replied to the charges
   of Celsus in the preceding pages, where Christ was shown to be the
   first-born of all creation, who assumed a body and a human soul; and
   that God gave commandment respecting the creation of such mighty things
   in the world, and they were created; and that He who received the
   command was God the Logos.  And seeing it is a Jew who makes these
   statements in the work of Celsus, it will not be out of place to quote
   the declaration, "He sent His word, and healed them, and delivered them
   from their destruction," [3289] --a passage of which we spoke a little
   ago.  Now, although I have conferred with many Jews who professed to be
   learned men, I never heard any one expressing his approval of the
   statement that the Logos is the Son of God, as Celsus declares they do,
   in putting into the mouth of the Jew such a declaration as this:  "If
   your Logos is the Son of God, we also give our assent to the same."
     __________________________________________________________________

   [3289] Ps. cvii. 20.
     __________________________________________________________________

   Chapter XXXII.

   We have already shown that Jesus can be regarded neither as an arrogant
   man, nor a sorcerer; and therefore it is unnecessary to repeat our
   former arguments, lest, in replying to the tautologies of Celsus, we
   ourselves should be guilty of needless repetition.  And now, in finding
   fault with our Lord's genealogy, there are certain points which
   occasion some difficulty even to Christians, and which, owing to the
   discrepancy between the genealogies, are advanced by some as arguments
   against their correctness, but which Celsus has not even mentioned.
   For Celsus, who is truly a braggart, and who professes to be acquainted
   with all matters relating to Christianity, does not know how to raise
   doubts in a skilful manner against the credibility of Scripture.  But
   he asserts that the "framers of the genealogies, from a feeling of
   pride, made Jesus to be descended from the first man, and from the
   kings of the Jews."  And he thinks that he makes a notable charge when
   he adds, that "the carpenters wife could not have been ignorant of the
   fact, had she been of such illustrious descent."  But what has this to
   do with the question?  Granted that she was not ignorant of her
   descent, how does that affect the result?  Suppose that she were
   ignorant, how could her ignorance prove that she was not descended from
   the first man, or could not derive her origin from the Jewish kings?
   Does Celsus imagine that the poor must always be descended from
   ancestors who are poor, or that kings are always born of kings?  But it
   appears folly to waste time upon such an argument as this, seeing it is
   well known that, even in our own days, some who are poorer than Mary
   are descended from ancestors of wealth and distinction, and that rulers
   of nations and kings have sprung from persons of no reputation.
     __________________________________________________________________

   Chapter XXXIII.

   "But," continues Celsus, "what great deeds did Jesus perform as being a
   God?  Did he put his enemies to shame, or bring to a ridiculous
   conclusion what was designed against him?"  Now to this question,
   although we are able to show the striking and miraculous character of
   the events which befell Him, yet from what other source can we furnish
   an answer than from the Gospel narratives, which state that "there was
   an earthquake, and that the rocks were split asunder, and the tombs
   opened, and the veil of the temple rent in twain from top to bottom,
   and that darkness prevailed in the day-time, the sun failing to give
   light?" [3290]   But if Celsus believe the Gospel accounts when he
   thinks that he can find in them matter of charge against the
   Christians, and refuse to believe them when they establish the divinity
   of Jesus, our answer to him is:  "Sir, [3291] either disbelieve all the
   Gospel narratives, and then no longer imagine that you can found
   charges upon them; or, in yielding your belief to their statements,
   look in admiration on the Logos of God, who became incarnate, and who
   desired to confer benefits upon the whole human race.  And this feature
   evinces the nobility of the work of Jesus, that, down to the present
   time, those whom God wills are healed by His name. [3292]   And with
   regard to the eclipse in the time of Tiberius Cæsar, in whose reign
   Jesus appears to have been crucified, and the great earthquakes which
   then took place, Phlegon too, I think, has written in the thirteenth or
   fourteenth book of his Chronicles." [3293]
     __________________________________________________________________

   [3290] Cf. Matt. xxvii. 51, 52; cf. Luke xxiii. 44, 45.

   [3291] o houtos.

   [3292] [Testimony not to be scorned.]

   [3293] On Phlegon, cf. note in Migne, pp. 823, 854.  [See also vol.
   iii. Elucidation V. p. 58.]
     __________________________________________________________________

   Chapter XXXIV.

   This Jew of Celsus, ridiculing Jesus, as he imagines, is described as
   being acquainted with the Bacchæ of Euripides, in which Dionysus
   says:--

   "The divinity himself will liberate me whenever I wish." [3294]

   Now the Jews are not much acquainted with Greek literature; but suppose
   that there was a Jew so well versed in it (as to make such a quotation
   on his part appropriate), how (does it follow) that Jesus could not
   liberate Himself, because He did not do so?  For let him believe from
   our own Scriptures that Peter obtained his freedom after having been
   bound in prison, an angel having loosed his chains; and that Paul,
   having been bound in the stocks along with Silas in Philippi of
   Macedonia, was liberated by divine power, when the gates of the prison
   were opened.  But it is probable that Celsus treats these accounts with
   ridicule, or that he never read them; for he would probably say in
   reply, that there are certain sorcerers who are able by incantations to
   unloose chains and to open doors, so that he would liken the events
   related in our histories to the doings of sorcerers.  "But," he
   continues, "no calamity happened even to him who condemned him, as
   there did to Pentheus, viz., madness or discerption." [3295]   And yet
   he does not know that it was not so much Pilate that condemned Him (who
   knew that "for envy the Jews had delivered Him"), as the Jewish nation,
   which has been condemned by God, and rent in pieces, and dispersed over
   the whole earth, in a degree far beyond what happened to Pentheus.
   Moreover, why did he intentionally omit what is related of Pilate's
   wife, who beheld a vision, and who was so moved by it as to send a
   message to her husband, saying:  "Have thou nothing to do with that
   just man; for I have suffered many things this day in a dream because
   of Him?" [3296]   And again, passing by in silence the proofs of the
   divinity of Jesus, Celsus endeavours to cast reproach upon Him from the
   narratives in the Gospel, referring to those who mocked Jesus, and put
   on Him the purple robe, and the crown of thorns, and placed the reed in
   His hand.  From what source now, Celsus, did you derive these
   statements, save from the Gospel narratives?  And did you, accordingly,
   see that they were fit matters for reproach; while they who recorded
   them did not think that you, and such as you, would turn them into
   ridicule; but that others would receive from them an example how to
   despise those who ridiculed and mocked Him on account of His religion,
   who appropriately laid down His life for its sake?  Admire rather their
   love of truth, and that of the Being who bore these things voluntarily
   for the sake of men, and who endured them with all constancy and
   long-suffering.  For it is not recorded that He uttered any
   lamentation, or that after His condemnation He either did or uttered
   anything unbecoming.
     __________________________________________________________________

   [3294] Eurip., Bacchæ, 498 (ed. Dindorf).

   [3295] Cf. Euseb., Hist. Eccles., bk. ii. c. vii.

   [3296] Matt. xxvii. 19.
     __________________________________________________________________

   Chapter XXXV.

   But in answer to this objection, "If not before, yet why now, at least,
   does he not give some manifestation of his divinity, and free himself
   from this reproach, and take vengeance upon those who insult both him
   and his Father?"  We have to reply, that it would be the same thing as
   if we were to say to those among the Greeks who accept the doctrine of
   providence, and who believe in portents, Why does God not punish those
   who insult the Divinity, and subvert the doctrine of providence?  For
   as the Greeks would answer such objections, so would we, in the same,
   or a more effective manner.  There was not only a portent from
   heaven--the eclipse of the sun--but also the other miracles, which show
   that the crucified One possessed something that was divine, and greater
   than was possessed by the majority of men.
     __________________________________________________________________

   Chapter XXXVI.

   Celsus next says:  "What is the nature of the ichor in the body of the
   crucified Jesus?  Is it such as flows in the bodies of the immortal
   gods?'" [3297]   He puts this question in a spirit of mockery; but we
   shall show from the serious narratives of the Gospels, although Celsus
   may not like it, that it was no mythic and Homeric ichor which flowed
   from the body of Jesus, but that, after His death, "one of the soldiers
   with a spear pierced His side, and there came thereout blood and
   water.  And he that saw it bare record, and his record is true, and he
   knoweth that he saith the truth." [3298]   Now, in other dead bodies
   the blood congeals, and pure water does not flow forth; but the
   miraculous feature in the case of the dead body of Jesus was, that
   around the dead body blood and water flowed forth from the side.  But
   if this Celsus, who, in order to find matter of accusation against
   Jesus and the Christians, extracts from the Gospel even passages which
   are incorrectly interpreted, but passes over in silence the evidences
   of the divinity of Jesus, would listen to divine portents, let him read
   the Gospel, and see that even the centurion, and they who with him kept
   watch over Jesus, on seeing the earthquake, and the events that
   occurred, were greatly afraid, saying, "This man was the Son of God."
   [3299]
     __________________________________________________________________

   [3297] Cf. Iliad, v. 340.

   [3298] Cf. John xix. 34, 35.

   [3299] Cf. Matt. xxvii. 54.
     __________________________________________________________________

   Chapter XXXVII.

   After this, he who extracts from the Gospel narrative those statements
   on which he thinks he can found an accusation, makes the vinegar and
   the gall a subject of reproach to Jesus, saying that "he rushed with
   open mouth [3300] to drink of them, and could not endure his thirst as
   any ordinary man frequently endures it."  Now this matter admits of an
   explanation of a peculiar and figurative kind; but on the present
   occasion, the statement that the prophets predicted this very incident
   may be accepted as the more common answer to the objection.  For in the
   sixty-ninth Psalm there is written, with reference to Christ:  "And
   they gave me gall for my meat, and in my thirst they gave me vinegar to
   drink." [3301]   Now, let the Jews say who it is that the prophetic
   writing represents as uttering these words; and let them adduce from
   history one who received gall for his food, and to whom vinegar was
   given as drink.  Would they venture to assert that the Christ whom they
   expect still to come might be placed in such circumstances?  Then we
   would say, What prevents the prediction from having been already
   accomplished?  For this very prediction was uttered many ages before,
   and is sufficient, along with the other prophetic utterances, to lead
   him who fairly examines the whole matter to the conclusion that Jesus
   is He who was prophesied of as Christ, and as the Son of God.
     __________________________________________________________________

   [3300] chandon.

   [3301] Ps. lxix. 21.
     __________________________________________________________________

   Chapter XXXVIII.

   The few next remarks:  "You, O sincere believers, [3302] find fault
   with us, because we do not recognise this individual as God, nor agree
   with you that he endured these (sufferings) for the benefit of mankind,
   in order that we also might despise punishment."  Now, in answer to
   this, we say that we blame the Jews, who have been brought up under the
   training of the law and the prophets (which foretell the coming of
   Christ), because they neither refute the arguments which we lay before
   them to prove that He is the Messiah, [3303] adducing such refutation
   as a defence of their unbelief; nor yet, while not offering any
   refutation, do they believe in Him who was the subject of prophecy, and
   who clearly manifested through His disciples, even after the period of
   His appearance in the flesh, that He underwent these things for the
   benefit of mankind; having, as the object of His first advent, not to
   condemn men and their actions [3304] before He had instructed them, and
   pointed out to them their duty, [3305] nor to chastise the wicked and
   save the good, but to disseminate His doctrine in an extraordinary
   [3306] manner, and with the evidence of divine power, among the whole
   human race, as the prophets also have represented these things.  And we
   blame them, moreover, because they did not believe in Him who gave
   evidence of the power that was in Him, but asserted that He cast out
   demons from the souls of men through Beelzebub the prince of the
   demons; and we blame them because they slander the philanthropic
   character of Him, who overlooked not only no city, but not even a
   single village in Judea, that He might everywhere announce the kingdom
   of God, accusing Him of leading the wandering life of a vagabond, and
   passing an anxious existence in a disgraceful body.  But there is no
   disgrace in enduring such labours for the benefit of all those who may
   be able to understand Him.
     __________________________________________________________________

   [3302] o pistotatoi.

   [3303] ton Christon.

   [3304] ta anthropon.

   [3305] marturasthai peri ton prakteon.

   [3306] paradoxos.
     __________________________________________________________________

   Chapter XXXIX.

   And how can the following assertion of this Jew of Celsus appear
   anything else than a manifest falsehood, viz., that Jesus, "having
   gained over no one during his life, not even his own disciples,
   underwent these punishments and sufferings?"  For from what other
   source sprang the envy which was aroused against Him by the Jewish high
   priests, and elders, and scribes, save from the fact that multitudes
   obeyed and followed Him, and were led into the deserts not only by the
   persuasive [3307] language of Him whose words were always appropriate
   to His hearers, but who also by His miracles made an impression on
   those who were not moved to belief by His words?  And is it not a
   manifest falsehood to say that "he did not gain over even his own
   disciples," who exhibited, indeed, at that time some symptoms of human
   weakness arising from cowardly fear--for they had not yet been
   disciplined to the exhibition of full courage--but who by no means
   abandoned the judgments which they had formed regarding Him as the
   Christ?  For Peter, after his denial, perceiving to what a depth of
   wickedness he had fallen, "went out and wept bitterly;" while the
   others, although stricken with dismay on account of what had happened
   to Jesus (for they still continued to admire Him), had, by His glorious
   appearance, [3308] their belief more firmly established than before
   that He was the Son of God.
     __________________________________________________________________

   [3307] tes ton logon autou akolouthias.

   [3308] epiphaneias.
     __________________________________________________________________

   Chapter XL.

   It is, moreover, in a very unphilosophical spirit that Celsus imagines
   our Lord's pre-eminence among men to consist, not in the preaching of
   salvation and in a pure morality, but in acting contrary to the
   character of that personality which He had taken upon Him, and in not
   dying, although He had assumed mortality; or, if dying, yet at least
   not such a death as might serve as a pattern to those who were to learn
   by that very act how to die for the sake of religion, and to comport
   themselves boldly through its help, before those who hold erroneous
   views on the subject of religion and irreligion, and who regard
   religious men as altogether irreligious, but imagine those to be most
   religious who err regarding God, and who apply to everything rather
   than to God the ineradicable [3309] idea of Him (which is implanted in
   the human mind), and especially when they eagerly rush to destroy those
   who have yielded themselves up with their whole soul (even unto death),
   to the clear evidence of one God who is over all things.
     __________________________________________________________________

   [3309] ten peri autou adiastrophon ennoian.
     __________________________________________________________________

   Chapter XLI.

   In the person of the Jew, Celsus continues to find fault with Jesus,
   alleging that "he did not show himself to be pure from all evil."  Let
   Celsus state from what "evil" our Lord did not, show Himself to be
   pure.  If he means that, He was not pure from what is properly termed
   "evil," let him clearly prove the existence of any wicked work in Him.
   But if he deems poverty and the cross to be evils, and conspiracy on
   the part of wicked men, then it is clear that he would say that evil
   had happened also to Socrates, who was unable to show himself pure from
   evils.  And how great also the other band of poor men is among the
   Greeks, who have given themselves to philosophical pursuits, and have
   voluntarily accepted a life of poverty, is known to many among the
   Greeks from what is recorded of Democritus, who allowed his property to
   become pasture for sheep; and of Crates, who obtained his freedom by
   bestowing upon the Thebans the price received for the sale of his
   possessions.  Nay, even Diogenes himself, from excessive poverty, came
   to live in a tub; and yet, in the opinion of no one possessed of
   moderate understanding, was Diogenes on that account considered to be
   in an evil (sinful) condition.
     __________________________________________________________________

   Chapter XLII.

   But further, since Celsus will have it that "Jesus was not
   irreproachable," let him instance any one of those who adhere to His
   doctrine, who has recorded anything that could truly furnish ground of
   reproach against Jesus; or if it be not from these that he derives his
   matter of accusation against Him, let him say from what quarter he has
   learned that which has induced him to say that He is not free from
   reproach.  Jesus, however, performed all that He promised to do, and by
   which He conferred benefits upon his adherents.  And we, continually
   seeing fulfilled all that was predicted by Him before it happened,
   viz., that this Gospel of His should be preached throughout the whole
   world, and that His disciples should go among all nations and announce
   His doctrine; and, moreover, that they should be brought before
   governors and kings on no other account than because of His teaching;
   we are lost in wonder at Him, and have our faith in Him daily
   confirmed.  And I know not by what greater or more convincing proofs
   Celsus would have Him confirm His predictions; unless, indeed, as seems
   to be the case, not understanding that the Logos had become the man
   Jesus, he would have Him to be subject to no human weakness, nor to
   become an illustrious pattern to men of the manner in which they ought
   to bear the calamities of life, although these appear to Celsus to be
   most lamentable and disgraceful occurrences, seeing that he regards
   labour [3310] to be the greatest of evils, and pleasure the perfect
   good,--a view accepted by none of those philosophers who admit the
   doctrine of providence, and who allow that courage, and fortitude, and
   magnanimity are virtues.  Jesus, therefore, by His sufferings cast no
   discredit upon the faith of which He was the object; but rather
   confirmed the same among those who would approve of manly courage, and
   among those who were taught by Him that what was truly and properly the
   happy life was not here below, but was to be found in that which was
   called, according to His own words, the "coming world;" whereas in what
   is called the "present world" life is a calamity, or at least the first
   and greatest struggle of the soul. [3311]
     __________________________________________________________________

   [3310] ponon.

   [3311] agona ton proton kai megiston tes psuches.
     __________________________________________________________________

   Chapter XLIII.

   Celsus next addresses to us the following remark:  "You will not, I
   suppose, say of him, that, after failing to gain over those who were in
   this world, he went to Hades to gain over those who were there."  But
   whether he like it or not, we assert that not only while Jesus was in
   the body did He win over not a few persons merely, but so great a
   number, that a conspiracy was formed against Him on account of the
   multitude of His followers; but also, that when He became a soul,
   without the covering of the body, He dwelt among those souls which were
   without bodily covering, converting such of them as were willing to
   Himself, or those whom He saw, for reasons known to Him alone, to be
   better adapted to such a course. [3312]
     __________________________________________________________________

   [3312] [See Dean Plumptre's The Spirits in Prison:  Studies on the Life
   after Death, p. 85.  S.]
     __________________________________________________________________

   Chapter XLIV.

   Celsus in the next place says, with indescribable silliness:  "If,
   after inventing defences which are absurd, and by which ye were
   ridiculously deluded, ye imagine that you really make a good defence,
   what prevents you from regarding those other individuals who have been
   condemned, and have died a miserable death, as greater and more divine
   messengers of heaven (than Jesus)?"  Now, that manifestly and clearly
   there is no similarity between Jesus, who suffered what is described,
   and those who have died a wretched death on account of their sorcery,
   or whatever else be the charge against them, is patent to every one.
   For no one can point to any acts of a sorcerer which turned away souls
   from the practice of the many sins which prevail among men, and from
   the flood of wickedness (in the world). [3313]   But since this Jew of
   Celsus compares Him to robbers, and says that "any similarly shameless
   fellow might be able to say regarding even a robber and murderer whom
   punishment had overtaken, that such an one was not a robber, but a god,
   because he predicted to his fellow-robbers that he would suffer such
   punishment as he actually did suffer," it might, in the first place, be
   answered, that it is not because He predicted that He would suffer such
   things that we entertain those opinions regarding Jesus which lead us
   to have confidence in Him, as one who has come down to us from God.
   And, in the second place, we assert that this very comparison [3314]
   has been somehow foretold in the Gospels; since God was numbered with
   the transgressors by wicked men, who desired rather a "murderer" (one
   who for sedition and murder had been cast into prison) to be released
   unto them, and Jesus to be crucified, and who crucified Him between two
   robbers.  Jesus, indeed, is ever crucified with robbers among His
   genuine disciples and witnesses to the truth, and suffers the same
   condemnation which they do among men.  And we say, that if those
   persons have any resemblance to robbers, who on account of their piety
   towards God suffer all kinds of injury and death, that they may keep it
   pure and unstained, according to the teaching of Jesus, then it is
   clear also that Jesus, the author of such teaching, is with good reason
   compared by Celsus to the captain of a band of robbers.  But neither
   was He who died for the common good of mankind, nor they who suffered
   because of their religion, and alone of all men were persecuted because
   of what appeared to them the right way of honouring God, put to death
   in accordance with justice, nor was Jesus persecuted without the charge
   of impiety being incurred by His persecutors.
     __________________________________________________________________

   [3313] tes kata ten kakian chuseos.

   [3314] kai tauta.
     __________________________________________________________________

   Chapter XLV.

   But observe the superficial nature of his argument respecting the
   former disciples of Jesus, in which he says:  "In the next place, those
   who were his associates while alive, and who listened to his voice, and
   enjoyed his instructions as their teacher, on seeing him subjected to
   punishment and death, neither died with him, nor for him, nor were even
   induced to regard punishment with contempt, but denied even that they
   were his disciples, whereas now ye die along with him."  And here he
   believes the sin which was committed by the disciples while they were
   yet beginners and imperfect, and which is recorded in the Gospels, to
   have been actually committed, in order that he may have matter of
   accusation against the Gospel; but their upright conduct after their
   transgression, when they behaved with courage before the Jews, and
   suffered countless cruelties at their hands, and at last suffered death
   for the doctrine of Jesus, he passes by in silence.  For he would
   neither hear the words of Jesus, when He predicted to Peter, "When thou
   shalt be old, thou shalt stretch forth thy hands," [3315] etc., to
   which the Scripture adds, "This spake He, signifying by what death he
   should glorify God;" nor how James the brother of John--an apostle, the
   brother of an apostle--was slain with the sword by Herod for the
   doctrine of Christ; nor even the many instances of boldness displayed
   by Peter and the other apostles because of the Gospel, and "how they
   went forth from the presence of the Sanhedrim after being scourged,
   rejoicing that they were counted worthy to suffer shame for His name,"
   [3316] and so surpassing many of the instances related by the Greeks of
   the fortitude and courage of their philosophers.  From the very
   beginning, then, this was inculcated as a precept of Jesus among His
   hearers, which taught men to despise the life which is eagerly sought
   after by the multitude, but to be earnest in living the life which
   resembles that of God.
     __________________________________________________________________

   [3315] John xxi. 18, 19.

   [3316] Acts v. 41.
     __________________________________________________________________

   Chapter XLVI.

   But how can this Jew of Celsus escape the charge of falsehood, when he
   says that Jesus, "when on earth, gained over to himself only ten
   sailors and tax-gatherers of the most worthless character, and not even
   the whole of these?"  Now it is certain that the Jews themselves would
   admit that He drew over not ten persons merely, nor a hundred, nor a
   thousand, but on one occasion five thousand at once, and on another
   four thousand; and that He attracted them to such a degree that they
   followed Him even into the deserts, which alone could contain the
   assembled multitude of those who believed in God through Jesus, and
   where He not only addressed to them discourses, but also manifested to
   them His works.  And now, through his tautology, he compels us also to
   be tautological, since we are careful to guard against being supposed
   to pass over any of the charges advanced by him; and therefore, in
   reference to the matter before us following the order of his treatise
   as we have it, he says:  "Is it not the height of absurdity to
   maintain, that if, while he himself was alive, he won over not a single
   person to his views, after his death any who wish are able to gain over
   such a multitude of individuals?"  Whereas he ought to have said, in
   consistency with truth, that if, after His death, not simply those who
   will, but they who have the will and the power, can gain over so many
   proselytes, how much more consonant to reason is it, that while He was
   alive He should, through the greater power of His words and deeds, have
   won over to Himself manifold greater numbers of adherents?
     __________________________________________________________________

   Chapter XLVII.

   He represents, moreover, a statement of his own as if it were an answer
   to one of his questions, in which he asks:  "By what train of argument
   were you led to regard him as the Son of God?"  For he makes us answer
   that "we were won over to him, because [3317] we know that his
   punishment was undergone to bring about the destruction of the father
   of evil."  Now we were won over to His doctrine by innumerable other
   considerations, of which we have stated only the smallest part in the
   preceding pages; but, if God permit, we shall continue to enumerate
   them, not only while dealing with the so-called True Discourse of
   Celsus, but also on many other occasions.  And, as if we said that we
   consider Him to be the Son of God because He suffered punishment, he
   asks:  "What then? have not many others, too, been punished, and that
   not less disgracefully?"  And here Celsus acts like the most
   contemptible enemies of the Gospel, and like those who imagine that it
   follows as a consequence from our history of the crucified Jesus, that
   we should worship those who have undergone crucifixion!
     __________________________________________________________________

   [3317] The reading in the text is ei kai ismen; for which both Bohereau
   and De la Rue propose epei ismen, which has been adopted in the
   translation:  cf. epei ekolasthe, infra.
     __________________________________________________________________

   Chapter XLVIII.

   Celsus, moreover, unable to resist the miracles which Jesus is recorded
   to have performed, has already on several occasions spoken of them
   slanderously as works of sorcery; and we also on several occasions
   have, to the best of our ability, replied to his statements.  And now
   he represents us as saying that "we deemed Jesus to be the Son of God,
   because he healed the lame and the blind."  And he adds:  "Moreover, as
   you assert, he raised the dead."  That He healed the lame and the
   blind, and that therefore we hold Him to be the Christ and the Son of
   God, is manifest to us from what is contained in the prophecies:  "Then
   the eyes of the blind shall be opened, and the ears of the deaf shall
   hear; then shall the lame man leap as an hart." [3318]   And that He
   also raised the dead, and that it is no fiction of those who composed
   the Gospels, is shown by this, that if it had been a fiction, many
   individuals would have been represented as having risen from the dead,
   and these, too, such as had been many years in their graves.  But as it
   is no fiction, they are very easily counted of whom this is related to
   have happened; viz., the daughter of the ruler of the synagogue (of
   whom I know not why He said, "She is not dead, but sleepeth," stating
   regarding her something which does not apply to all who die); and the
   only son of the widow, on whom He took compassion and raised him up,
   making the bearers of the corpse to stand still; and the third
   instance, that of Lazarus, who had been four days in the grave.  Now,
   regarding these cases we would say to all persons of candid mind, and
   especially to the Jew, that as there were many lepers in the days of
   Elisha the prophet, and none of them was healed save Naaman the Syrian,
   and many widows in the days of Elijah the prophet, to none of whom was
   Elijah sent save to Sarepta in Sidonia (for the widow there had been
   deemed worthy by a divine decree of the miracle which was wrought by
   the prophet in the matter of the bread); so also there were many dead
   in the days of Jesus, but those only rose from the grave whom the Logos
   knew to be fitted for a resurrection, in order that the works done by
   the Lord might not be merely symbols of certain things, but that by the
   very acts themselves He might gain over many to the marvellous doctrine
   of the Gospel.  I would say, moreover, that, agreeably to the promise
   of Jesus, His disciples performed even greater works than these
   miracles of Jesus, which were perceptible only to the senses. [3319]
   For the eyes of those who are blind in soul are ever opened; and the
   ears of those who were deaf to virtuous words, listen readily to the
   doctrine of God, and of the blessed life with Him; and many, too, who
   were lame in the feet of the "inner man," as Scripture calls it, having
   now been healed by the word, do not simply leap, but leap as the hart,
   which is an animal hostile to serpents, and stronger than all the
   poison of vipers.  And these lame who have been healed, receive from
   Jesus power to trample, with those feet in which they were formerly
   lame, upon the serpents and scorpions of wickedness, and generally upon
   all the power of the enemy; and though they tread upon it, they sustain
   no injury, for they also have become stronger than the poison of all
   evil and of demons.
     __________________________________________________________________

   [3318] Cf. Isa. xxxv. 5, 6.

   [3319] hon 'Iesous aistheton.
     __________________________________________________________________

   Chapter XLIX.

   Jesus, accordingly, in turning away the minds of His disciples, not
   merely from giving heed to sorcerers in general, and those who profess
   in any other manner to work miracles--for His disciples did not need to
   be so warned--but from such as gave themselves out as the Christ of
   God, and who tried by certain apparent [3320] miracles to gain over to
   them the disciples of Jesus, said in a certain passage:  "Then, if any
   man shall say unto you, Lo, here is Christ, or there; believe it not.
   For there shall arise false Christs, and false prophets, and shall show
   great signs and wonders; insomuch that, if it were possible, they shall
   deceive the very elect.  Behold, I have told you before.  Wherefore, if
   they shall say unto you, Behold, he is in the desert, go not forth;
   behold, he is in the secret chambers, believe it not.  For as the
   lightning cometh out of the east, and shineth even to the west, so also
   shall the coming of the Son of man be." [3321]   And in another
   passage:  "Many will say unto Me in that day, Lord, Lord, have we not
   eaten and drunk in Thy name, and by Thy name have cast out demons, and
   done many wonderful works?  And then will I say unto them, Depart from
   Me, because ye are workers of iniquity." [3322]   But Celsus, wishing
   to assimilate the miracles of Jesus to the works of human sorcery, says
   in express terms as follows:  "O light and truth! he distinctly
   declares, with his own voice, as ye yourselves have recorded, that
   there will come to you even others, employing miracles of a similar
   kind, who are wicked men, and sorcerers; and he calls him who makes use
   of such devices, one Satan.  So that Jesus himself does not deny that
   these works at least are not at all divine, but are the acts of wicked
   men; and being compelled by the force of truth, he at the same time not
   only laid open the doings of others, but convicted himself of the same
   acts.  Is it not, then, a miserable inference, to conclude from the
   same works that the one is God and the other sorcerers?  Why ought the
   others, because of these acts, to be accounted wicked rather than this
   man, seeing they have him as their witness against himself?  For he has
   himself acknowledged that these are not the works of a divine nature,
   but the inventions of certain deceivers, and of thoroughly wicked
   men."  Observe, now, whether Celsus is not clearly convicted of
   slandering the Gospel by such statements, since what Jesus says
   regarding those who are to work signs and wonders is different from
   what this Jew of Celsus alleges it to be.  For if Jesus had simply told
   His disciples to be on their guard against those who professed to work
   miracles, without declaring what they would give themselves out to be,
   then perhaps there would have been some ground for his suspicion.  But
   since those against whom Jesus would have us to be on our guard give
   themselves out as the Christ--which is not a claim put forth by
   sorcerers--and since He says that even some who lead wicked lives will
   perform miracles in the name of Jesus, and expel demons out of men,
   sorcery in the case of these individuals, or any suspicion of such, is
   rather, if we may so speak, altogether banished, and the divinity of
   Christ established, as well as the divine mission [3323] of His
   disciples; seeing that it is possible that one who makes use of His
   name, and who is wrought upon by some power, in some way unknown, to
   make the pretence that he is the Christ, should seem to perform
   miracles like those of Jesus, while others through His name should do
   works resembling those of His genuine disciples.

   Paul, moreover, in the second Epistle to the Thessalonians, shows in
   what manner there will one day be revealed "the man of sin, the son of
   perdition, who opposeth and exalteth himself above all that is called
   God, or that is worshipped; so that he sitteth in the temple of God,
   showing himself that he is God." [3324]   And again he says to the
   Thessalonians:  "And now ye know what withholdeth that he might be
   revealed in his time.  For the mystery of iniquity doth already work:
   only he who now letteth will let, until he be taken out of the way:
   and then shall that Wicked be revealed, whom the Lord will consume with
   the spirit of His mouth, and shall destroy with the brightness of His
   coming:  even him, whose cunning is after the working of Satan, with
   all power, and signs, and lying wonders, and with all deceivableness of
   unrighteousness in them that perish." [3325]   And in assigning the
   reason why the man of sin is permitted to continue in existence, he
   says:  "Because they received not the love of the truth, that they
   might be saved.  And for this cause God shall send them strong
   delusion, that they should believe a lie; that they all might be damned
   who believed not the truth, but had pleasure in unrighteousness."
   [3326]   Let any one now say whether any of the statements in the
   Gospel, or in the writings of the apostle, could give occasion for the
   suspicion that there is therein contained any prediction of sorcery.
   Any one, moreover, who likes may find the prophecy in Daniel respecting
   antichrist. [3327]   But Celsus falsities the words of Jesus, since He
   did not say that others would come working similar miracles to Himself,
   but who are wicked men and sorcerers, although Celsus asserts that He
   uttered such words.  For as the power of the Egyptian magicians was not
   similar to the divinely-bestowed grace of Moses, but the issue clearly
   proved that the acts of the former were the effect of magic, while
   those of Moses were wrought by divine power; so the proceedings of the
   antichrists, and of those who feign that they can work miracles as
   being the disciples of Christ, are said to be lying signs and wonders,
   prevailing with all deceivableness of unrighteousness among them that
   perish; whereas the works of Christ and His disciples had for their
   fruit, not deceit, but the salvation of human souls.  And who would
   rationally maintain that an improved moral life, which daily lessened
   the number of a man's offences, could proceed from a system of deceit?
     __________________________________________________________________

   [3320] phantasion.

   [3321] Matt. xxiv. 23-27.

   [3322] Cf. Matt. vii. 22, 23, with Luke xiii. 26, 27.

   [3323] theiotes, lit. divinity.

   [3324] 2 Thess. ii. 3, 4.

   [3325] 2 Thess. ii. 6-10.

   [3326] 2 Thess. ii. 10-12.

   [3327] Cf. Dan. vii. 26.
     __________________________________________________________________

   Chapter LI.

   Celsus, indeed, evinced a slight knowledge of Scripture when he made
   Jesus say, that it is "a certain Satan who contrives such devices;"
   although he begs the question [3328] when he asserts that "Jesus did
   not deny that these works have in them nothing of divinity, but proceed
   from wicked men," for he makes things which differ in kind to be the
   same.  Now, as a wolf is not of the same species as a dog, although it
   may appear to have some resemblance in the figure of its body and in
   its voice, nor a common wood-pigeon [3329] the same as a dove, [3330]
   so there is no resemblance between what is done by the power of God and
   what is the effect of sorcery.  And we might further say, in answer to
   the calumnies of Celsus, Are those to be regarded as miracles which are
   wrought through sorcery by wicked demons, but those not which are
   performed by a nature that is holy and divine? and does human life
   endure the worse, but never receive the better?  Now it appears to me
   that we must lay it down as a general principle, that as, wherever
   anything that is evil would make itself to be of the same nature with
   the good, there must by all means be something that is good opposed to
   the evil; so also, in opposition to those things which are brought
   about by sorcery, there must also of necessity be some things in human
   life which are the result of divine power.  And it follows from the
   same, that we must either annihilate both, and assert that neither
   exists, or, assuming the one, and particularly the evil, admit also the
   reality of the good.  Now, if one were to lay it down that works are
   wrought by means of sorcery, but would not grant that there are also
   works which are the product of divine power, he would seem to me to
   resemble him who should admit the existence of sophisms and plausible
   arguments, which have the appearance of establishing the truth,
   although really undermining it, while denying that truth had anywhere a
   home among men, or a dialectic which differed from sophistry.  But if
   we once admit that it is consistent with the existence of magic and
   sorcery (which derive their power from evil demons, who are spell-bound
   by elaborate incantations, and become subject to sorcerers) that some
   works must be found among men which proceed from a power that is
   divine, why shall we not test those who profess to perform them by
   their lives and morals, and the consequences of their miracles, viz.,
   whether they tend to the injury of men or to the reformation of
   conduct?  What minister of evil demons, e.g., can do such things? and
   by means of what incantations and magic arts?  And who, on the other
   hand, is it that, having his soul and his spirit, and I imagine also
   his body, in a pure and holy state, receives a divine spirit, and
   performs such works in order to benefit men, and to lead them to
   believe on the true God?  But if we must once investigate (without
   being carried away by the miracles themselves) who it is that performs
   them by help of a good, and who by help of an evil power, so that we
   may neither slander all without discrimination, nor yet admire and
   accept all as divine, will it not be manifest, from what occurred in
   the times of Moses and Jesus, when entire nations were established in
   consequence of their miracles, that these men wrought by means of
   divine power what they are recorded to have performed?  For wickedness
   and sorcery would not have led a whole nation to rise not only above
   idols and images erected by men, but also above all created things, and
   to ascend to the uncreated origin of the God of the universe.
     __________________________________________________________________

   [3328] sunarpazei ton logon.

   [3329] phassa.

   [3330] peristera.
     __________________________________________________________________

   Chapter LII.

   But since it is a Jew who makes these assertions in the treatise of
   Celsus, we would say to him:  Pray, friend, why do you believe the
   works which are recorded in your writings as having been performed by
   God through the instrumentality of Moses to be really divine, and
   endeavour to refute those who slanderously assert that they were
   wrought by sorcery, like those of the Egyptian magicians; while, in
   imitation of your Egyptian opponents, you charge those which were done
   by Jesus, and which, you admit, were actually performed, with not being
   divine?  For if the final result, and the founding of an entire nation
   by the miracles of Moses, manifestly demonstrate that it was God who
   brought these things to pass in the time of Moses the Hebrew lawgiver,
   why should not such rather be shown to be the case with Jesus, who
   accomplished far greater works than those of Moses?  For the former
   took those of his own nation, the descendants of Abraham, who had
   observed the rite of circumcision transmitted by tradition, and who
   were careful observers of the Abrahamic usages, and led them out of
   Egypt, enacting for them those laws which you believe to be divine;
   whereas the latter ventured upon a greater undertaking, and
   superinduced upon the pre-existing constitution, and upon ancestral
   customs and modes of life agreeable to the existing laws, a
   constitution in conformity with the Gospel.  And as it was necessary,
   in order that Moses should find credit not only among the elders, but
   the common people, that there should be performed those miracles which
   he is recorded to have performed, why should not Jesus also, in order
   that He may be believed on by those of the people who had learned to
   ask for signs and wonders, need [3331] to work such miracles as, on
   account of their greater grandeur and divinity (in comparison with
   those of Moses), were able to convert men from Jewish fables, and from
   the human traditions which prevailed among them, and make them admit
   that He who taught and did such things was greater than the prophets?
   For how was not He greater than the prophets, who was proclaimed by
   them to be the Christ, and the Saviour of the human race?
     __________________________________________________________________

   [3331] [deesetai.  S.]
     __________________________________________________________________

   Chapter LIII.

   All the arguments, indeed, which this Jew of Celsus advances against
   those who believe on Jesus, may, by parity of reasoning, be urged as
   ground of accusation against Moses:  so that there is no difference in
   asserting that the sorcery practised by Jesus and that by Moses were
   similar to each other, [3332] --both of them, so far as the language of
   this Jew of Celsus is concerned, being liable to the same charge; as,
   e.g., when this Jew says of Christ, "But, O light and truth! Jesus with
   his own voice expressly declares, as you yourselves have recorded, that
   there will appear among you others also, who will perform miracles like
   mine, but who are wicked men and sorcerers," some one, either Greek or
   Egyptian, or any other party who disbelieved the Jew, might say
   respecting Moses, "But, O light and truth! Moses with his own voice
   expressly declares, as ye also have recorded, that there will appear
   among you others also, who will perform miracles like mine, but who are
   wicked men and sorcerers.  For it is written in your law, If there
   arise among you a prophet, or a dreamer of dreams, and giveth thee a
   sign or a wonder, and the sign or wonder come to pass whereof he spake
   unto thee, saying, Let us go after other gods which thou hast not
   known, and let us serve them; thou shalt not hearken to the words of
   that prophet, or dreamer of dreams,'" [3333] etc.  Again, perverting
   the words of Jesus, he says, "And he terms him who devises such things,
   one Satan;" while one, applying this to Moses, might say, "And he terms
   him who devises such things, a prophet who dreams."  And as this Jew
   asserts regarding Jesus, that "even he himself does not deny that these
   works have in them nothing of divinity, but are the acts of wicked
   men;" so any one who disbelieves the writings of Moses might say,
   quoting what has been already said, the same thing, viz., that, "even
   Moses does not deny that these works have in them nothing of divinity,
   but are the acts of wicked men."  And he will do the same thing also
   with respect to this:  "Being compelled by the force of truth, Moses at
   the same time both exposed the doings of others, and convicted himself
   of the same."  And when the Jew says, "Is it not a wretched inference
   from the same acts, to conclude that the one is a God, and the others
   sorcerers?" one might object to him, on the ground of those words of
   Moses already quoted, "Is it not then a wretched inference from the
   same acts, to conclude that the one is a prophet and servant of God,
   and the others sorcerers?"  But when, in addition to those comparisons
   which I have already mentioned, Celsus, dwelling upon the subject,
   adduces this also:  "Why from these works should the others be
   accounted wicked, rather than this man, seeing they have him as a
   witness against himself?"--we, too, shall adduce the following, in
   addition to what has been already said:  "Why, from those passages in
   which Moses forbids us to believe those who exhibit signs and wonders,
   ought we to consider such persons as wicked, rather than Moses, because
   he calumniates some of them in respect of their signs and wonders?"
   And urging more to the same effect, that he may appear to strengthen
   his attempt, he says:  "He himself acknowledged that these were not the
   works of a divine nature, but were the inventions of certain deceivers,
   and of very wicked men."  Who, then, is "himself?"  You O Jew, say that
   it is Jesus; but he who accuses you as liable to the same charges, will
   transfer this "himself" to the person of Moses.
     __________________________________________________________________

   [3332] hoste meden diapherein paraplesion einai legein goeteian tes
   'Iesou te Mouseos.

   [3333] Deut. xiii. 1-3.
     __________________________________________________________________

   Chapter LIV.

   After this, forsooth, the Jew of Celsus, to keep up the character
   assigned to the Jew from the beginning, in his address to those of his
   countrymen who had become believers, says:  "By what, then, were you
   induced (to become his followers)?  Was it because he foretold that
   after his death he would rise again?"  Now this question, like the
   others, can be retorted upon Moses.  For we might say to the Jew:  "By
   what, then, were you induced (to become the follower of Moses)?  Was it
   because he put on record the following statement about his own death:
   And Moses, the servant of the Lord died there, in the land of Moab,
   according to the word of the Lord; and they buried him in Moab, near
   the house of Phogor: and no one knoweth his sepulchre until this day?'"
   [3334]   For as the Jew casts discredit upon the statement, that "Jesus
   foretold that after His death He would rise again," another person
   might make a similar assertion about Moses, and would say in reply,
   that Moses also put on record (for the book of Deuteronomy is his
   composition) the statement, that "no one knoweth his sepulchre until
   this day," in order to magnify and enhance the importance of his place
   of burial, as being unknown to mankind.
     __________________________________________________________________

   [3334] Cf. Deut. xxxiv. 5, 6.
     __________________________________________________________________

   Chapter LV.

   The Jew continues his address to those of his countrymen who are
   converts, as follows:  "Come now, let us grant to you that the
   prediction was actually uttered.  Yet how many others are there who
   practise such juggling tricks, in order to deceive their simple
   hearers, and who make gain by their deception?--as was the case, they
   say, with Zamolxis [3335] in Scythia, the slave of Pythagoras; and with
   Pythagoras himself in Italy; and with Rhampsinitus [3336] in Egypt (the
   latter of whom, they say, played at dice with Demeter in Hades, and
   returned to the upper world with a golden napkin which he had received
   from her as a gift); and also with Orpheus [3337] among the Odrysians,
   and Protesilaus in Thessaly, and Hercules [3338] at Cape Tænarus, and
   Theseus.  But the question is, whether any one who was really dead ever
   rose with a veritable body. [3339]   Or do you imagine the statements
   of others not only to be myths, but to have the appearance of such,
   while you have discovered a becoming and credible termination to your
   drama in the voice from the cross, when he breathed his last, and in
   the earthquake and the darkness?  That while alive he was of no
   assistance to himself, but that when dead he rose again, and showed the
   marks of his punishment, and how his hands were pierced with nails:
   who beheld this?  A half-frantic [3340] woman, as you state, and some
   other one, perhaps, of those who were engaged in the same system of
   delusion, who had either dreamed so, owing to a peculiar state of mind,
   [3341] or under the influence of a wandering imagination had formed to
   himself an appearance according to his own wishes, [3342] which has
   been the case with numberless individuals; or, which is most probable,
   one who desired to impress others with this portent, and by such a
   falsehood to furnish an occasion to impostors like himself."

   Now, since it is a Jew who makes these statements, we shall conduct the
   defence of our Jesus as if we were replying to a Jew, still continuing
   the comparison derived from the accounts regarding Moses, and saying to
   him:  "How many others are there who practise similar juggling tricks
   to those of Moses, in order to deceive their silly hearers, and who
   make gain by their deception?"  Now this objection would be more
   appropriate in the mouth of one who did not believe in Moses (as we
   might quote the instances of Zamolxis and Pythagoras, who were engaged
   in such juggling tricks) than in that of a Jew, who is not very learned
   in the histories of the Greeks.  An Egyptian, moreover, who did not
   believe the miracles of Moses, might credibly adduce the instance of
   Rhampsinitus, saying that it was far more credible that he had
   descended to Hades, and had played at dice with Demeter, and that after
   stealing from her a golden napkin he exhibited it as a sign of his
   having been in Hades, and of his having returned thence, than that
   Moses should have recorded that he entered into the darkness, where God
   was, and that he alone, above all others, drew near to God.  For the
   following is his statement:  "Moses alone shall come near the Lord; but
   the rest shall not come nigh." [3343]   We, then, who are the disciples
   of Jesus, say to the Jew who urges these objections:  "While assailing
   our belief in Jesus, defend yourself, and answer the Egyptian and the
   Greek objectors:  what will you say to those charges which you brought
   against our Jesus, but which also might be brought against Moses
   first?  And if you should make a vigorous effort to defend Moses, as
   indeed his history does admit of a clear and powerful defence, you will
   unconsciously, in your support of Moses, be an unwilling assistant in
   establishing the greater divinity of Jesus."
     __________________________________________________________________

   [3335] Cf. Herodot., iv. 95.

   [3336] Cf. Herodot., ii. 122.

   [3337] Cf. Herodot., ii. 122.

   [3338] Cf. Diodor., iv., Bibl. Hist.

   [3339] auto somati.  [See Mozley's Bampton Lectures On Miracles, 3d
   ed., p. 297:  "That a man should rise from the dead, was treated by
   them (the heathen) as an absolutely incredible fact."  S.]

   [3340] gune paroistros.

   [3341] kata tina diathesin oneiroxas.

   [3342] e kata ten autou boulesin doxe peplanemene phantasiotheis.

   [3343] Cf. Ex. xxiv. 2.
     __________________________________________________________________

   Chapter LVI.

   But since the Jew says that these histories of the alleged descent of
   heroes to Hades, and of their return thence, are juggling impositions,
   [3344] maintaining that these heroes disappeared for a certain time,
   and secretly withdrew themselves from the sight of all men, and gave
   themselves out afterwards as having returned from Hades,--for such is
   the meaning which his words seem to convey respecting the Odrysian
   Orpheus, and the Thessalian Protesilaus, and the Tænarian Hercules, and
   Theseus also,--let us endeavour to show that the account of Jesus being
   raised from the dead cannot possibly be compared to these.  For each
   one of the heroes respectively mentioned might, had he wished, have
   secretly withdrawn himself from the sight of men, and returned again,
   if so determined, to those whom he had left; but seeing that Jesus was
   crucified before all the Jews, and His body slain in the presence of
   His nation, how can they bring themselves to say that He practised a
   similar deception [3345] with those heroes who are related to have gone
   down to Hades, and to have returned thence?  But we say that the
   following consideration might be adduced, perhaps, as a defence of the
   public crucifixion of Jesus, especially in connection with the
   existence of those stories of heroes who are supposed to have been
   compelled [3346] to descend to Hades:  that if we were to suppose Jesus
   to have died an obscure death, so that the fact of His decease was not
   patent to the whole nation of the Jews, and afterwards to have actually
   risen from the dead, there would, in such a case, have been ground for
   the same suspicion entertained regarding the heroes being also
   entertained regarding Himself.  Probably, then, in addition to other
   causes for the crucifixion of Jesus, this also may have contributed to
   His dying a conspicuous death upon the cross, that no one might have it
   in his power to say that He voluntarily withdrew from the sight of men,
   and seemed only to die, without really doing so; but, appearing again,
   made a juggler's trick [3347] of the resurrection from the dead.  But a
   clear and unmistakeable proof of the fact I hold to be the undertaking
   of His disciples, who devoted themselves to the teaching of a doctrine
   which was attended with danger to human life,--a doctrine which they
   would not have taught with such courage had they invented the
   resurrection of Jesus from the dead; and who also, at the same time,
   not only prepared others to despise death, but were themselves the
   first to manifest their disregard for its terrors.
     __________________________________________________________________

   [3344] terateias.

   [3345] pos oiontai to paraplesion plasasthai legein auton tois
   historoumenois, etc.

   [3346] katabebekenai bia.  Bohereau proposes the omission of bia.

   [3347] eterateusato.
     __________________________________________________________________

   Chapter LVII.

   But observe whether this Jew of Celsus does not talk very blindly, in
   saying that it is impossible for any one to rise from the dead with a
   veritable body, his language being:  "But this is the question, whether
   any one who was really dead ever rose again with a veritable body?"
   Now a Jew would not have uttered these words, who believed what is
   recorded in the third and fourth books of Kings regarding little
   children, of whom the one was raised up by Elijah, [3348] and the other
   by Elisha. [3349]   And on this account, too, I think it was that Jesus
   appeared to no other nation than the Jews, who had become accustomed to
   miraculous occurrences; so that, by comparing what they themselves
   believed with the works which were done by Him, and with what was
   related of Him, they might confess that He, in regard to whom greater
   things were done, and by whom mightier marvels were performed, was
   greater than all those who preceded Him.
     __________________________________________________________________

   [3348] Cf. 1 Kings xvii. 21, 22.  [3 Kings, Sept. and Vulg.  S.]

   [3349] Cf. 2 Kings iv. 34, 35.  [4 Kings, Sept. and Vulg.  S.]
     __________________________________________________________________

   Chapter LVIII.

   Further, after these Greek stories which the Jew adduced respecting
   those who were guilty of juggling practices, [3350] and who pretended
   to have risen from the dead, he says to those Jews who are converts to
   Christianity:  "Do you imagine the statements of others not only to be
   myths, but to have the appearance of such, while you have discovered a
   becoming and credible termination to your drama in the voice from the
   cross, when he breathed his last?"  We reply to the Jew:  "What you
   adduce as myths, we regard also as such; but the statements of the
   Scriptures which are common to us both, in which not you only, but we
   also, take pride, we do not at all regard as myths.  And therefore we
   accord our belief to those who have therein related that some rose from
   the dead, as not being guilty of imposition; and to Him especially
   there mentioned as having risen, who both predicted the event Himself,
   and was the subject of prediction by others.  And His resurrection is
   more miraculous than that of the others in this respect, that they were
   raised by the prophets Elijah and Elisha, while He was raised by none
   of the prophets, but by His Father in heaven.  And therefore His
   resurrection also produced greater results than theirs.  For what great
   good has accrued to the world from the resurrection of the children
   through the instrumentality of Elijah and Elisha, such as has resulted
   from the preaching of the resurrection of Jesus, accepted as an article
   of belief, and as effected through the agency of divine power?"
     __________________________________________________________________

   [3350] terateuomenois.
     __________________________________________________________________

   Chapter LIX.

   He imagines also that both the earthquake and the darkness were an
   invention; [3351] but regarding these, we have in the preceding pages,
   made our defence, according to our ability, adducing the testimony of
   Phlegon, who relates that these events took place at the time when our
   Saviour suffered. [3352]   And he goes on to say, that "Jesus, while
   alive, was of no assistance to himself, but that he arose after death,
   and exhibited the marks of his punishment, and showed how his hands had
   been pierced by nails."  We ask him what he means by the expression,
   "was of no assistance to himself?"  For if he means it to refer to want
   of virtue, we reply that He was of very great assistance.  For He
   neither uttered nor committed anything that was improper, but was truly
   "led as a sheep to the slaughter, and was dumb as a lamb before the
   shearer;" [3353] and the Gospel testifies that He opened not His
   mouth.  But if Celsus applies the expression to things indifferent and
   corporeal, [3354] (meaning that in such Jesus could render no help to
   Himself,) we say that we have proved from the Gospels that He went
   voluntarily to encounter His sufferings.  Speaking next of the
   statements in the Gospels, that after His resurrection He showed the
   marks of His punishment, and how His hands had been pierced, he asks,
   "Who beheld this?"  And discrediting the narrative of Mary Magdalene,
   who is related to have seen Him, he replies, "A half-frantic woman, as
   ye state."  And because she is not the only one who is recorded to have
   seen the Saviour after His resurrection, but others also are mentioned,
   this Jew of Celsus calumniates these statements also in adding, "And
   some one else of those engaged in the same system of deception!"
     __________________________________________________________________

   [3351] terateian.

   [3352] [See cap. xxxiii., note, p. 455, supra.]

   [3353] Isa. liii. 7.

   [3354] ei de to "eperkesen " apo ton meson kai somatikon lambanei.
     __________________________________________________________________

   Chapter LX.

   In the next place, as if this were possible, viz., that the image of a
   man who was dead could appear to another as if he were still living, he
   adopts this opinion as an Epicurean, and says, "That some one having so
   dreamed owing to a peculiar state of mind, or having, under the
   influence of a perverted imagination, formed such an appearance as he
   himself desired, reported that such had been seen; and this," he
   continues, "has been the case with numberless individuals."  But even
   if this statement of his seems to have a considerable degree of force,
   it is nevertheless only fitted to confirm a necessary doctrine, that
   the soul of the dead exists in a separate state (from the body); and he
   who adopts such an opinion does not believe without good reason in the
   immortality, or at least continued existence, of the soul, as even
   Plato says in his treatise on the Soul that shadowy phantoms of persons
   already dead have appeared to some around their sepulchres.  Now the
   phantoms which exist about the soul of the dead are produced by some
   substance, and this substance is in the soul, which exists apart in a
   body said to be of splendid appearance. [3355]   But Celsus, unwilling
   to admit any such view, will have it that some dreamed a waking dream,
   [3356] and, under the influence of a perverted imagination, formed to
   themselves such an image as they desired.  Now it is not irrational to
   believe that a dream may take place while one is asleep; but to suppose
   a waking vision in the case of those who are not altogether out of
   their senses, and under the influence of delirium or hypochondria, is
   incredible.  And Celsus, seeing this, called the woman "half-mad,"--a
   statement which is not made by the history recording the fact, but from
   which he took occasion to charge the occurrences with being untrue.
     __________________________________________________________________

   [3355] ta men oun ginomena peri psuches tethnekoton phantasmata apo
   tinos hupokeimenou ginetai, tou kata ten huphestekuian en to kaloumeno
   augoeidei somati psuchen.  Cf. note in Benedictine ed.

   [3356] hupar.
     __________________________________________________________________

   Chapter LXI.

   Jesus accordingly, as Celsus imagines, exhibited after His death only
   the appearance of wounds received on the cross, and was not in reality
   so wounded as He is described to have been; whereas, according to the
   teaching of the Gospel--some portions of which Celsus arbitrarily
   accepts, in order to find ground of accusation, and other parts of
   which he rejects--Jesus called to Him one of His disciples who was
   sceptical, and who deemed the miracle an impossibility.  That
   individual had, indeed, expressed his belief in the statement of the
   woman who said that she had seen Him, because he did not think it
   impossible that the soul of a dead man could be seen; but he did not
   yet consider the report to be true that He had been raised in a body,
   which was the antitype of the former. [3357]   And therefore he did not
   merely say, "Unless I see, I will not believe;" but he added, "Unless I
   put my hand into the print of the nails, and lay my hands upon His
   side, I will not believe."  These words were spoken by Thomas, who
   deemed it possible that the body of the soul [3358] might be seen by
   the eye of sense, resembling in all respects its former appearance,

   "Both in size, and in beauty of eyes,

   And in voice;"

   and frequently, too,

   "Having, also, such garments around the person [3359] (as when alive)."

   Jesus accordingly, having called Thomas, said, "Reach hither thy
   finger, and behold My hands; and reach hither thy hand, and thrust it
   into My side:  and be not faithless, but believing." [3360]
     __________________________________________________________________

   [3357] en somati antitupo egegerthai.

   [3358] psuches soma.

   [3359] Cf. Homer, Iliad, xxiii. 66, 67.

   [3360] Cf. John xx. 27.
     __________________________________________________________________

   Chapter LXII.

   Now it followed from all the predictions which were uttered regarding
   Him--amongst which was this prediction of the resurrection--and, from
   all that was done by Him, and from all the events which befell Him,
   that this event should be marvellous above all others.  For it had been
   said beforehand by the prophet in the person of Jesus:  "My flesh shall
   rest in hope, and Thou wilt not leave my soul in Hades, and wilt not
   suffer Thine Holy One to see corruption." [3361]   And truly, after His
   resurrection, He existed in a body intermediate, as it were, between
   the grossness of that which He had before His sufferings, and the
   appearance of a soul uncovered by such a body.  And hence it was, that
   when His disciples were together, and Thomas with them, there "came
   Jesus, the doors being shut, and stood in the midst, and said, Peace be
   unto you.  Then saith He to Thomas, Reach hither thy finger," [3362]
   etc.  And in the Gospel of Luke also, while Simon and Cleopas were
   conversing with each other respecting all that had happened to them,
   Jesus "drew near, and went with them.  And their eyes were holden, that
   they should not know Him.  And He said unto them, What manner of
   communications are these that ye have one to another, as ye walk?"  And
   when their eyes were opened, and they knew Him, then the Scripture
   says, in express words, "And He vanished out of their sight." [3363]
   And although Celsus may wish to place what is told of Jesus, and of
   those who saw Him after His resurrection, on the same level with
   imaginary appearances of a different kind, and those who have invented
   such, yet to those who institute a candid and intelligent examination,
   the events will appear only the more miraculous.
     __________________________________________________________________

   [3361] Ps. xvi. 9, 10.

   [3362] John xx. 26, 27.

   [3363] Luke xxiv. 15, 31.
     __________________________________________________________________

   Chapter LXIII.

   After these points, Celsus proceeds to bring against the Gospel
   narrative a charge which is not to be lightly passed over, saying that
   "if Jesus desired to show that his power was really divine, he ought to
   have appeared to those who had ill-treated him, and to him who had
   condemned him, and to all men universally."  For it appears to us also
   to be true, according to the Gospel account, that He was not seen after
   His resurrection in the same manner as He used formerly to show
   Himself--publicly, and to all men.  But it is recorded in the Acts,
   that "being seen during forty days," He expounded to His disciples "the
   things pertaining to the kingdom of God." [3364]   And in the Gospels
   [3365] it is not stated that He was always with them; but that on one
   occasion He appeared in their midst, after eight days, when the doors
   were shut, and on another in some similar fashion.  And Paul also, in
   the concluding portions of the first Epistle to the Corinthians, in
   reference to His not having publicly appeared as He did in the period
   before He suffered, writes as follows:  "For I delivered unto you first
   of all that which I also received, how that Christ died for our sins
   according to the Scriptures; and that He was seen of Cephas, then of
   the twelve:  after that He was seen of above five hundred brethren at
   once, of whom the greater part remain unto the present time, but some
   are fallen asleep.  After that He was seen of James, then of all the
   apostles.  And last of all He was seen of me also, as of one born out
   of due time." [3366]   I am of opinion now that the statements in this
   passage contain some great and wonderful mysteries, which are beyond
   the grasp not merely of the great multitude of ordinary believers, but
   even of those who are far advanced (in Christian knowledge), and that
   in them the reason would be explained why He did not show Himself,
   after His resurrection from the dead, in the same manner as before that
   event.  And in a treatise of this nature, composed in answer to a work
   directed against the Christians and their faith, observe whether we are
   able to adduce a few rational arguments out of a greater number, and
   thus make an impression upon the hearers of this apology.
     __________________________________________________________________

   [3364] Acts i. 3.

   [3365] Cf. John xx. 26.

   [3366] 1 Cor. xv. 3-8.
     __________________________________________________________________

   Chapter LXIV.

   Although Jesus was only a single individual, He was nevertheless more
   things than one, according to the different standpoint from which He
   might be regarded; [3367] nor was He seen in the same way by all who
   beheld Him.  Now, that He was more things than one, according to the
   varying point of view, is clear from this statement, "I am the way, and
   the truth, and the life;" and from this, "I am the bread;" and this, "I
   am the door," and innumerable others.  And that when seen He did not
   appear in like fashion to all those who saw Him, but according to their
   several ability to receive Him, will be clear to those who notice why,
   at the time when He was about to be transfigured on the high mountain,
   He did not admit all His apostles (to this sight), but only Peter, and
   James, and John, because they alone were capable of beholding His glory
   on that occasion, and of observing the glorified appearance of Moses
   and Elijah, and of listening to their conversation, and to the voice
   from the heavenly cloud.  I am of opinion, too, that before He ascended
   the mountain where His disciples came to Him alone, and where He taught
   them the beatitudes, when He was somewhere in the lower part of the
   mountain, and when, as it became late, He healed those who were brought
   to Him, freeing them from all sickness and disease, He did not appear
   the same person to the sick, and to those who needed His healing aid,
   as to those who were able by reason of their strength to go up the
   mountain along with Him.  Nay, even when He interpreted privately to
   His own disciples the parables which were delivered to the multitudes
   without, from whom the explanation was withheld, as they who heard them
   explained were endowed with higher organs of hearing than they who
   heard them without explanation, so was it altogether the same with the
   eyes of their soul, and, I think, also with those of their body. [3368]
     And the following statement shows that He had not always the same
   appearance, viz., that Judas, when about to betray Him, said to the
   multitudes who were setting out with him, as not being acquainted with
   Him, "Whomsoever I shall kiss, the same is He." [3369]   And I think
   that the Saviour Himself indicates the same thing by the words:  "I was
   daily with you, teaching in the temple, and ye laid no hold on Me."
   [3370]   Entertaining, then, such exalted views regarding Jesus, not
   only with respect to the Deity within, and which was hidden from the
   view of the multitude, but with respect to the transfiguration of His
   body, which took place when and to whom He would, we say, that before
   Jesus had "put off the governments and powers," [3371] and while as yet
   He was not dead unto sin, all men were capable of seeing Him; but that,
   when He had "put off the governments and powers," and had no longer
   anything which was capable of being seen by the multitude, all who had
   formerly seen Him were not now able to behold Him.  And therefore,
   sparing them, He did not show Himself to all after His resurrection
   from the dead.
     __________________________________________________________________

   [3367] pleiona te epinoia en.

   [3368] houto kai tais opsesi pantos men tes psuches, ego d' hegoumai,
   hoti kai tou somatos.

   [3369] Matt. xxvi. 48.

   [3370] Matt. xxvi. 55.

   [3371] ton me apekdusamenon, etc.  Cf. Alford, in loco (Col. ii. 15).
     __________________________________________________________________

   Chapter LXV.

   And why do I say "to all?"  For even with His own apostles and
   disciples He was not perpetually present, nor did He constantly show
   Himself to them, because they were not able without intermission [3372]
   to receive His divinity.  For His deity was more resplendent after He
   had finished the economy [3373] (of salvation):  and this Peter,
   surnamed Cephas, the first-fruits as it were of the apostles, was
   enabled to behold, and along with him the twelve (Matthias having been
   substituted in room of Judas); and after them He appeared to the five
   hundred brethren at once, and then to James, and subsequently to all
   the others besides the twelve apostles, perhaps to the seventy also,
   and lastly to Paul, as to one born out of due time, and who knew well
   how to say, "Unto me, who am less than the least of all saints, is this
   grace given;" and probably the expression "least of all" has the same
   meaning with "one born out of due time."  For as no one could
   reasonably blame Jesus for not having admitted all His apostles to the
   high mountain, but only the three already mentioned, on the occasion of
   His transfiguration, when He was about to manifest the splendour which
   appeared in His garments, and the glory of Moses and Elias talking with
   Him, so none could reasonably object to the statements of the apostles,
   who introduce the appearance of Jesus after His resurrection as having
   been made not to all, but to those only whom He knew to have received
   eyes capable of seeing His resurrection.  I think, moreover, that the
   following statement regarding Him has an apologetic value [3374] in
   reference to our subject, viz.:  "For to this end Christ died, and rose
   again, that He might be Lord both of the dead and living.'" [3375]
   For observe, it is conveyed in these words, that Jesus died that He
   might be Lord of the dead; and that He rose again to be Lord not only
   of the dead, but also of the living.  And the apostle understands,
   undoubtedly, by the dead over whom Christ is to be Lord, those who are
   so called in the first Epistle to the Corinthians, "For the trumpet
   shall sound, and the dead shall be raised incorruptible;" [3376] and by
   the living, those who are to be changed, and who are different from the
   dead who are to be raised.  And respecting the living the words are
   these, "And we shall be changed;" an expression which follows
   immediately after the statement, "The dead shall be raised first."
   [3377]   Moreover, in the first Epistle to the Thessalonians,
   describing the same change in different words, he says, that they who
   sleep are not the same as those who are alive; his language being, "I
   would not have you to be ignorant, brethren, concerning them who are
   asleep, that ye sorrow not, even as others which have no hope.  For if
   we believe that Jesus died, and rose again, even so them also that
   sleep in Jesus will God bring with Him.  For this we say unto you by
   the word of the Lord, that we who are alive and remain unto the coming
   of the Lord, shall not prevent them that are asleep." [3378]   The
   explanation which appeared to us to be appropriate to this passage, we
   gave in the exegetical remarks which we have made on the first Epistle
   to the Thessalonians.
     __________________________________________________________________

   [3372] dienekos.

   [3373] ten oikonomian telesantos.

   [3374] chresimon d' oimai pros apologian ton prokeimenon.

   [3375] Cf. Rom. xiv. 9.

   [3376] 1 Cor. xv. 52.

   [3377] Cf. 1 Cor. xv. 52 with 1 Thess. iv. 16.

   [3378] Cf. 1 Thess. iv. 13-15.
     __________________________________________________________________

   Chapter LXVI.

   And be not surprised if all the multitudes who have believed on Jesus
   do not behold His resurrection, when Paul, writing to the Corinthians,
   can say to them, as being incapable of receiving greater matters, "For
   I determined not to know anything among you, save Jesus Christ, and Him
   crucified;" [3379] which is the same as saying, "Hitherto ye were not
   able, neither yet now are ye able, for ye are still carnal." [3380]
   The Scripture, therefore, doing everything by appointment of God, has
   recorded of Jesus, that before His sufferings He appeared to all
   indifferently, but not always; while after His sufferings He no longer
   appeared to all in the same way, but with a certain discrimination
   which measured out to each his due.  And as it is related that "God
   appeared to Abraham," or to one of the saints, and this "appearance"
   was not a thing of constant occurrence, but took place at intervals,
   and not to all, so understand that the Son of God appeared in the one
   case on the same principle that God appeared to the latter. [3381]
     __________________________________________________________________

   [3379] 1 Cor. ii. 2.

   [3380] Cf. 1 Cor. iii. 2, 3.

   [3381] houto moi noei kai ton huion tou Theou ophthai te paraplesia eis
   to peri ekeinon, eis to ophthai autois ton Theon, krisei.
     __________________________________________________________________

   Chapter LXVII.

   To the best of our ability, therefore, as in a treatise of this nature,
   we have answered the objection, that "if Jesus had really wished to
   manifest his divine power, he ought to have shown himself to those who
   ill-treated him, and to the judge who condemned him, and to all without
   reservation."  There was, however, no obligation on Him to appear
   either to the judge who condemned Him, or to those who ill-treated
   Him.  For Jesus spared both the one and the other, that they might not
   be smitten with blindness, as the men of Sodom were when they conspired
   against the beauty of the angels entertained by Lot.  And here is the
   account of the matter:  "But the men put forth their hand, and pulled
   Lot into the house to them, and shut to the door.  And they smote the
   men who were at the door of the house with blindness, both small and
   great; so that they wearied themselves to find the door." [3382]
   Jesus, accordingly, wished to show that His power was divine to each
   one who was capable of seeing it, and according to the measure of His
   capability.  And I do not suppose that He guarded against being seen on
   any other ground than from a regard to the fitness of those who were
   incapable of seeing Him.  And it is in vain for Celsus to add, "For he
   had no longer occasion to fear any man after his death, being, as you
   say, a God; nor was he sent into the world at all for the purpose of
   being hid."  Yet He was sent into the world not only to become known,
   but also to be hid.  For all that He was, was not known even to those
   to whom He was known, but a certain part of Him remained concealed even
   from them; and to some He was not known at all.  And He opened the
   gates of light to those who were the sons of darkness and of night, and
   had devoted themselves to becoming the sons of light and of the day.
   For our Saviour Lord, like a good physician, came rather to us who were
   full of sins, than to those who were righteous.
     __________________________________________________________________

   [3382] Cf. Gen. xix. 10, 11.  [Also Jude 7, "strange (or other)
   flesh."]
     __________________________________________________________________

   Chapter LXVIII.

   But let us observe how this Jew of Celsus asserts that, "if this at
   least would have helped to manifest his divinity, he ought accordingly
   to have at once disappeared from the cross."  Now this seems to me to
   be like the argument of those who oppose the doctrine of providence,
   and who arrange things differently from what they are, and allege that
   the world would be better if it were as they arrange it.  Now, in those
   instances in which their arrangement is a possible one, they are proved
   to make the world, so far as depends upon them, worse by their
   arrangement than it actually is; while in those cases in which they do
   not portray things worse than they really are, they are shown to desire
   impossibilities; so that in either case they are deserving of
   ridicule.  And here, accordingly, that there was no impossibility in
   His coming, as a being of diviner nature, in order to disappear when He
   chose, is clear from the very nature of the case; and is certain,
   moreover, from what is recorded of Him, in the judgment of those who do
   not adopt certain portions merely of the narrative that they may have
   ground for accusing Christianity, and who consider other portions to be
   fiction.  For it is related in St. Luke's Gospel, that Jesus after His
   resurrection took bread, and blessed it, and breaking it, distributed
   it to Simon and Cleopas; and when they had received the bread, "their
   eyes were opened, and they knew Him, and He vanished out of their
   sight." [3383]
     __________________________________________________________________

   [3383] Cf. Luke xxiv. 30, 31.
     __________________________________________________________________

   Chapter LXIX.

   But we wish to show that His instantaneous bodily disappearance from
   the cross was not better fitted to serve the purposes of the whole
   economy of salvation (than His remaining upon it was).  For the mere
   letter and narrative of the events which happened to Jesus do not
   present the whole view of the truth.  For each one of them can be
   shown, to those who have an intelligent apprehension of Scripture, to
   be a symbol of something else.  Accordingly, as His crucifixion
   contains a truth, represented in the words, "I am crucified with
   Christ," and intimated also in these, "God forbid that I should glory,
   save in the cross of our Lord Jesus Christ, by whom the world is
   crucified to me, and I unto the world;" [3384] and as His death was
   necessary, because of the statement, "For in that He died, He died unto
   sin once," [3385] and this, "Being made conformable to His death,"
   [3386] and this, "For if we be dead with Him, we shall also live with
   Him:" [3387] so also His burial has an application to those who have
   been made conformable to His death, who have been both crucified with
   Him, and have died with Him; as is declared by Paul, "For we were
   buried with Him by baptism, and have also risen with Him." [3388]
   These matters, however, which relate to His burial, and His sepulchre,
   and him who buried Him, we shall expound at greater length on a more
   suitable occasion, when it will be our professed purpose to treat of
   such things.  But, for the present, it is sufficient to notice the
   clean linen in which the pure body of Jesus was to be enwrapped, and
   the new tomb which Joseph had hewn out of the rock, where "no one was
   yet lying," [3389] or, as John expresses it, "wherein was never man yet
   laid." [3390]   And observe whether the harmony of the three
   evangelists here is not fitted to make an impression:  for they have
   thought it right to describe the tomb as one that was "quarried or hewn
   out of the rock;" so that he who examines the words of the narrative
   may see something worthy of consideration, both in them and in the
   newness of the tomb,--a point mentioned by Matthew and John [3391]
   --and in the statement of Luke and John, [3392] that no one had ever
   been interred therein before.  For it became Him, who was unlike other
   dead men (but who even in death manifested signs of life in the water
   and the blood), and who was, so to speak, a new dead man, to be laid in
   a new and clean tomb, in order that, as His birth was purer than any
   other (in consequence of His being born, not in the way of ordinary
   generation, but of a virgin), His burial also might have the purity
   symbolically indicated in His body being deposited in a sepulchre which
   was new, not built of stones gathered from various quarters, and having
   no natural unity, but quarried and hewed out of one rock, united
   together in all its parts.  Regarding the explanation, however, of
   these points, and the method of ascending from the narratives
   themselves to the things which they symbolized, one might treat more
   profoundly, and in a manner more adapted to their divine character, on
   a more suitable occasion, in a work expressly devoted to such
   subjects.  The literal narrative, however, one might thus explain,
   viz., that it was appropriate for Him who had resolved to endure
   suspension upon the cross, to maintain all the accompaniments of the
   character He had assumed, in order that He who as a man had been put to
   death, and who as a man had died, might also as a man be buried.  But
   even if it had been related in the Gospels, according to the view of
   Celsus, that Jesus had immediately disappeared from the cross, he and
   other unbelievers would have found fault with the narrative, and would
   have brought against it some such objection as this:  "Why, pray, did
   he disappear after he had been put upon the cross, and not disappear
   before he suffered?"  If, then, after learning from the Gospels that He
   did not at once disappear from the cross, they imagine that they can
   find fault with the narrative, because it did not invent, as they
   consider it ought to have done, any such instantaneous disappearance,
   but gave a true account of the matter, is it not reasonable that they
   should accord their faith also to His resurrection, and should believe
   that He, according to His pleasure, on one occasion, when the doors
   were shut, stood in the midst of His disciples, and on another, after
   distributing bread to two of His acquaintances, immediately disappeared
   from view, after He had spoken to them certain words?
     __________________________________________________________________

   [3384] Cf. Gal. vi. 14.

   [3385] Rom. vi. 10.

   [3386] Phil. iii. 10.

   [3387] 2 Tim. ii. 11.

   [3388] Cf. Rom. vi. 4.

   [3389] Luke xxiii. 53, ouk en oupo oudeis keimenos.

   [3390] John xix. 41, en ho oudepo oudeis etethe.

   [3391] Cf. Matt. xxvii. 60 with John xix. 41.

   [3392] Cf. Luke xxiii. 53 with John xix. 41.
     __________________________________________________________________

   Chapter LXX.

   But how is it that this Jew of Celsus could say that Jesus concealed
   Himself?  For his words regarding Him are these:  "And who that is sent
   as a messenger ever conceals himself when he ought to make known his
   message?"  Now, He did not conceal Himself, who said to those who
   sought to apprehend Him, "I was daily teaching openly in the temple,
   and ye laid no hold upon Me."  But having once already answered this
   charge of Celsus, now again repeated, we shall content ourselves with
   what we have formerly said.  We have answered, also, in the preceding
   pages, this objection, that "while he was in the body, and no one
   believed upon him, he preached to all without intermission; but when he
   might have produced a powerful belief in himself after rising from the
   dead, he showed himself secretly only to one woman, and to his own boon
   companions." [3393]   Now it is not true that He showed Himself only to
   one woman; for it is stated in the Gospel according to Matthew, that
   "in the end of the Sabbath, as it began to dawn towards the first day
   of the week, came Mary Magdalene, and the other Mary, to see the
   sepulchre.  And, behold, there had been a great earthquake:  for the
   angel of the Lord had descended from heaven, and came and rolled back
   the stone." [3394]   And, shortly after, Matthew adds:  "And, behold,
   Jesus met them"--clearly meaning the afore-mentioned Marys--"saying,
   All hail.  And they came and held Him by the feet, and worshipped Him."
   [3395]   And we answered, too, the charge, that "while undergoing his
   punishment he was seen by all, but after his resurrection only by one,"
   when we offered our defence of the fact that "He was not seen by all."
   And now we might say that His merely human attributes were visible to
   all men but those which were divine in their nature--I speak of the
   attributes not as related, but as distinct [3396] --were not capable of
   being received by all.  But observe here the manifest contradiction
   into which Celsus falls.  For having said, a little before, that Jesus
   had appeared secretly to one woman and His own boon companions, he
   immediately subjoins:  "While undergoing his punishment he was seen by
   all men, but after his resurrection by one, whereas the opposite ought
   to have happened."  And let us hear what he means by "ought to have
   happened."  The being seen by all men while undergoing His punishment,
   but after His resurrection only by one individual, are opposites.
   [3397]   Now, so far as his language conveys a meaning, he would have
   that to take place which is both impossible and absurd, viz., that
   while undergoing His punishment He should be seen only by one
   individual, but after His resurrection by all men! or else how will you
   explain his words, "The opposite ought to have happened?"
     __________________________________________________________________

   [3393] tois heautou thiasotais.

   [3394] Matt. xxviii. 1, 2.

   [3395] Matt. xxviii. 9.

   [3396] lego de ou peri ton schesin pros hetera echonton, alla peri ton
   kata diaphoran.

   [3397] enantion ton men kolazomenon pasin heorasthai, anastanta de
   heni.  The Benedictine editor reads ton men kolazomenon, and Bohereau
   proposes enantion to kolazomenon men, etc.
     __________________________________________________________________

   Chapter LXXI.

   Jesus taught us who it was that sent Him, in the words, "None knoweth
   the Father but the Son;" [3398] and in these, "No man hath seen God at
   any time; the only-begotten Son, who is in the bosom of the Father, He
   hath declared Him." [3399]   He, treating of Deity, stated to His true
   disciples the doctrine regarding God; and we, discovering traces of
   such teaching in the Scripture narratives, take occasion from such to
   aid our theological conceptions, [3400] hearing it declared in one
   passage, that "God is light, and in Him there is no darkness at all;"
   [3401] and in another, "God is a Spirit, and they that worship Him must
   worship Him in spirit and in truth." [3402]   But the purposes for
   which the Father sent Him are innumerable; and these any one may
   ascertain who chooses, partly from the prophets who prophesied of Him,
   and partly from the narratives of the evangelists.  And not a few
   things also will he learn from the apostles, and especially from Paul.
   Moreover, those who are pious He leadeth to the light, and those who
   sin He will punish,--a circumstance which Celsus not observing, has
   represented Him "as one who will lead the pious to the light, and who
   will have mercy on others, whether they sin or repent." [3403]
     __________________________________________________________________

   [3398] Cf. Luke x. 22.

   [3399] John i. 18.

   [3400] hon ichne en tois gegrammenois heuriskontes aphormas echomen
   theologein.

   [3401] 1 John i. 5.

   [3402] John iv. 24.

   [3403] The text is, tous de hamartanontas e metagnontas eleeson.
   Bohereau would read me metagnontas, or would render the passage as if
   the reading were e hamartanontas, e metagnontas.  This suggestion has
   been adopted in the translation.
     __________________________________________________________________

   Chapter LXXII.

   After the above statements, he continues:  "If he wished to remain hid,
   why was there heard a voice from heaven proclaiming him to be the Son
   of God?  And if he did not seek to remain concealed, why was he
   punished? or why did he die?"  Now, by such questions he thinks to
   convict the histories of discrepancy, not observing that Jesus neither
   desired all things regarding Himself to be known to all whom He
   happened to meet, nor yet all things to be unknown.  Accordingly, the
   voice from heaven which proclaimed Him to be the Son of God, in the
   words, "This is my beloved Son, in whom I am well pleased," [3404] is
   not stated to have been audible to the multitudes, as this Jew of
   Celsus supposed.  The voice from the cloud on the high mountain,
   moreover, was heard only by those who had gone up with Him.  For the
   divine voice is of such a nature, as to be heard only by those whom the
   speaker wishes to hear it.  And I maintain, that the voice of God which
   is referred to, is neither air which has been struck, nor any
   concussion of the air, nor anything else which is mentioned in
   treatises on the voice; [3405] and therefore it is heard by a better
   and more divine organ of hearing than that of sense.  And when the
   speaker will not have his voice to be heard by all, he that has the
   finer ear hears the voice of God, while he who has the ears of his soul
   deadened does not perceive that it is God who speaks.  These things I
   have mentioned because of his asking, "Why was there heard a voice from
   heaven proclaiming him to be the Son of God?" while with respect to the
   query, "Why was he punished, if he wished to remain hid?" what has been
   stated at greater length in the preceding pages on the subject of His
   suffering may suffice.
     __________________________________________________________________

   [3404] Matt. iii. 17.

   [3405] oudepo de lego, hoti ou pantos estin aer peplegmenos; e plege
   aeros, e ho ti pote legetai en tois peri phones.
     __________________________________________________________________

   Chapter LXXIII.

   The Jew proceeds, after this, to state as a consequence what does not
   follow from the premises; for it does not follow from "His having
   wished, by the punishments which He underwent, to teach us also to
   despise death," that after His resurrection He should openly summon all
   men to the light, and instruct them in the object of His coming.  For
   He had formerly summoned all men to the light in the words, "Come unto
   Me, all ye that labour and are heavy laden, and I will give you rest."
   [3406]   And the object of His coming had been explained at great
   length in His discourses on the beatitudes, and in the announcements
   which followed them, and in the parables, and in His conversations with
   the scribes and Pharisees.  And the instruction afforded us by the
   Gospel of John, shows that the eloquence of Jesus consisted not in
   words, but in deeds; while it is manifest from the Gospel narratives
   that His speech was "with power," on which account also they marvelled
   at Him.
     __________________________________________________________________

   [3406] Cf. Matt. xi. 28.
     __________________________________________________________________

   Chapter LXXIV.

   In addition to all this, the Jew further says:  "All these statements
   are taken from your own books, in addition to which we need no other
   witness; for ye fall upon your own swords." [3407]

   Now we have proved that many foolish assertions, opposed to the
   narratives of our Gospels, occur in the statements of the Jew, either
   with respect to Jesus or ourselves.  And I do not think that he has
   shown that "we fall upon our own swords;" but he only so imagines.  And
   when the Jew adds, in a general way, this to his former remarks:  "O
   most high and heavenly one! what God, on appearing to men, is received
   with incredulity?" we must say to him, that according to the accounts
   in the law of Moses, God is related to have visited the Hebrews in a
   most public manner, not only in the signs and wonders performed in
   Egypt, and also in the passage of the Red Sea, and in the pillar of
   fire and cloud of light, but also when the Decalogue was announced to
   the whole people, and yet was received with incredulity by those who
   saw these things:  for had they believed what they saw and heard, they
   would not have fashioned the calf, nor changed their own glory into the
   likeness of a grass-eating calf; nor would they have said to one
   another with reference to the calf, "These be thy gods, O Israel, who
   brought thee up out of the land of Egypt." [3408]   And observe whether
   it is not entirely in keeping with the character of the same people,
   who formerly refused to believe such wonders and such appearances of
   divinity, throughout the whole period of wandering in the wilderness,
   as they are recorded in the law of the Jews to have done, to refuse to
   be convinced also, on occasion of the glorious advent of Jesus, by the
   mighty words which were spoken by Him with authority, and the marvels
   which He performed in the presence of all the people.
     __________________________________________________________________

   [3407] autoi gar heautois peripiptete.  [See note supra, cap. xiii. p.
   437.  S.]

   [3408] Cf. Ex. xxxii. 4.
     __________________________________________________________________

   Chapter LXXV.

   I think what has been stated is enough to convince any one that the
   unbelief of the Jews with regard to Jesus was in keeping with what is
   related of this people from the beginning.  For I would say in reply to
   this Jew of Celsus, when he asks, "What God that appeared among men is
   received with incredulity, and that, too, when appearing to those who
   expect him? or why, pray, is he not recognized by those who have been
   long looking for him?" what answer, friends, would you have us return
   to your [3409] questions?  Which class of miracles, in your judgment,
   do you regard as the greater?  Those which were wrought in Egypt and
   the wilderness, or those which we declare that Jesus performed among
   you?  For if the former are in your opinion greater than the latter,
   does it not appear from this very fact to be in conformity with the
   character of those who disbelieved the greater to despise the less?
   And this is the opinion entertained with respect to our accounts of the
   miracles of Jesus.  But if those related of Jesus are considered to be
   as great as those recorded of Moses, what strange thing has come to
   pass among a nation which has manifested incredulity with regard to the
   commencement of both dispensations? [3410]   For the beginning of the
   legislation was in the time of Moses, in whose work are recorded the
   sins of the unbelievers and wicked among you, while the commencement of
   our legislation and second covenant is admitted to have been in the
   time of Jesus.  And by your unbelief of Jesus ye show that ye are the
   sons of those who in the desert discredited the divine appearances; and
   thus what was spoken by our Saviour will be applicable also to you who
   believed not on Him:  "Therefore ye bear witness that ye allow the
   deeds of your fathers." [3411]   And there is fulfilled among you also
   the prophecy which said:  "Your life shall hang in doubt before your
   eyes, and you will have no assurance of your life." [3412]   For ye did
   not believe in the life which came to visit the human race.
     __________________________________________________________________

   [3409] The text reads hemon, for which Bohereau and the Benedictine
   editor propose either humas or hemas, the former of which is preferred
   by Lommatzsch.

   [3410] kat' amphoteras tas archas ton pragmaton apistounti ;

   [3411] Cf. Luke xi. 48.

   [3412] Cf. Deut. xxviii. 66.
     __________________________________________________________________

   Chapter LXXVI.

   Celsus, in adopting the character of a Jew, could not discover any
   objections to be urged against the Gospel which might not be retorted
   on him as liable to be brought also against the law and the prophets.
   For he censures Jesus in such words as the following:  "He makes use of
   threats, and reviles men on light grounds, when he says, Woe unto you,'
   and I tell you beforehand.'  For by such expressions he manifestly
   acknowledges his inability to persuade; and this would not be the case
   with a God, or even a prudent man."  Observe, now, whether these
   charges do not manifestly recoil upon the Jew.  For in the writings of
   the law and the prophets God makes use of threats and revilings, when
   He employs language of not less severity than that found in the Gospel,
   such as the following expressions of Isaiah:  "Woe unto them that join
   house to house, and lay field to field;" [3413] and, "Woe unto them
   that rise up early in the morning that they may follow strong drink;"
   [3414] and, "Woe unto them that draw their sins after them as with a
   long rope;" [3415] and, "Woe unto them that call evil good, and good
   evil;" [3416] and, "Woe unto those of you who are mighty to drink
   wine;" [3417] and innumerable other passages of the same kind.  And
   does not the following resemble the threats of which he speaks:  "Ah
   sinful nation, a people laden with iniquity, a seed of evildoers,
   children that are corrupters?" [3418] and so on, to which he subjoins
   such threats as are equal in severity to those which, he says, Jesus
   made use of.  For is it not a threatening, and a great one, which
   declares, "Your country is desolate, your cities are burned with fire:
   your land, strangers devour it in your presence, and it is desolate, as
   overthrown by strangers?" [3419]   And are there not revilings in
   Ezekiel directed against the people, when the Lord says to the prophet,
   "Thou dwellest in the midst of scorpions?" [3420]   Were you serious,
   then, Celsus, in representing the Jew as saying of Jesus, that "he
   makes use of threats and revilings on slight grounds, when he employs
   the expressions, Woe unto you,' and I tell you beforehand?'"  Do you
   not see that the charges which this Jew of yours brings against Jesus
   might be brought by him against God?  For the God who speaks in the
   prophetic writings is manifestly liable to the same accusations, as
   Celsus regards them, of inability to persuade.  I might, moreover, say
   to this Jew, who thinks that he makes a good charge against Jesus by
   such statements, that if he undertakes, in support of the scriptural
   account, to defend the numerous curses recorded in the books of
   Leviticus and Deuteronomy, we should make as good, or better, a defence
   of the revilings and threatenings which are regarded as having been
   spoken by Jesus.  And as respects the law of Moses itself, we are in a
   position to make a better defence of it than the Jew is, because we
   have been taught by Jesus to have a more intelligent apprehension of
   the writings of the law.  Nay, if the Jew perceive the meaning of the
   prophetic Scriptures, he will be able to show that it is for no light
   reason that God employs threatenings and revilings, when He says, "Woe
   unto you," and "I tell you beforehand."  And how should God employ such
   expressions for the conversion of men, which Celsus thinks that even a
   prudent man would not have recourse to?  But Christians, who know only
   one God--the same who spoke in the prophets and in the Lord
   (Jesus)--can prove the reasonableness of those threatenings and
   revilings, as Celsus considers and entitles them.  And here a few
   remarks shall be addressed to this Celsus, who professes both to be a
   philosopher, and to be acquainted with all our system.  How is it,
   friend, when Hermes, in Homer, says to Odysseus,

   "Why, now, wretched man, do you come wandering alone over the
   mountain-tops?" [3421]

   that you are satisfied with the answer, which explains that the Homeric
   Hermes addresses such language to Odysseus to remind him of his duty,
   [3422] because it is characteristic of the Sirens to flatter and to say
   pleasing things, around whom

   "Is a huge heap of bones," [3423]

   and who say,

   "Come hither, much lauded Odysseus, great glory of the Greeks;" [3424]

   whereas, if our prophets and Jesus Himself, in order to turn their
   hearers from evil, make use of such expressions as "Woe unto you," and
   what you regard as revilings, there is no condescension in such
   language to the circumstances of the hearers, nor any application of
   such words to them as healing [3425] medicine?  Unless, indeed, you
   would have God, or one who partakes of the divine nature, when
   conversing with men, to have regard to His own nature alone, and to
   what is worthy of Himself, but to have no regard to what is fitting to
   be brought before men who are under the dispensation and leading of His
   word, and with each one of whom He is to converse agreeably to his
   individual character.  And is it not a ridiculous assertion regarding
   Jesus, to say that He was unable to persuade men, when you compare the
   state of matters not only among the Jews, who have many such instances
   recorded in the prophecies, but also among the Greeks, among whom all
   of those who have attained great reputation for their wisdom have been
   unable to persuade those who conspired against them, or to induce their
   judges or accusers to cease from evil, and to endeavour to attain to
   virtue by the way of philosophy?
     __________________________________________________________________

   [3413] Isa. v. 8.

   [3414] Isa. v. 11.

   [3415] Isa. v. 18.

   [3416] Isa. v. 20.

   [3417] Isa. v. 22.

   [3418] Cf. Isa. i. 4.

   [3419] Isa. i. 7.

   [3420] Ezek. ii. 6.

   [3421] Cf. Odyss., x. 281.

   [3422] huper epistrophes.

   [3423] Cf. Odyss., xii. 45.

   [3424] Ibid., xii. 184.

   [3425] paionion pharmakon.
     __________________________________________________________________

   Chapter LXXVII.

   After this the Jew remarks, manifestly in accordance with the Jewish
   belief:  "We certainly hope that there will be a bodily resurrection,
   and that we shall enjoy an eternal life; and the example and archetype
   of this will be He who is sent to us, and who will show that nothing is
   impossible with God."  We do not know, indeed, whether the Jew would
   say of the expected Christ, that He exhibits in Himself an example of
   the resurrection; but let it be supposed that he both thinks and says
   so.  We shall give this answer, then, to him who has told us that he
   drew his information from our own writings:  "Did you read those
   writings, friend, in which you think you discover matter of accusation
   against us, and not find there the resurrection of Jesus, and the
   declaration that He was the first-born from the dead?  Or because you
   will not allow such things to have been recorded, were they not
   actually recorded?"  But as the Jew still admits the resurrection of
   the body, I do not consider the present a suitable time to discuss the
   subject with one who both believes and says that there is a bodily
   resurrection, whether he has an articulate [3426] understanding of such
   a topic, and is able to plead well on its behalf, [3427] or not, but
   has only given his assent to it as being of a legendary character.
   [3428]   Let the above, then, be our reply to this Jew of Celsus.  And
   when he adds, "Where, then, is he, that we may see him and believe upon
   him?" we answer:  Where is He now who spoke in the prophecies, and who
   wrought miracles, that we may see and believe that He is part of God?
   Are you to be allowed to meet the objection, that God does not
   perpetually show Himself to the Hebrew nation, while we are not to be
   permitted the same defence with regard to Jesus, who has both once
   risen Himself, and led His disciples to believe in His resurrection,
   and so thoroughly persuaded them of its truth, that they show to all
   men by their sufferings how they are able to laugh at all the troubles
   of life, beholding the life eternal and the resurrection clearly
   demonstrated to them both in word and deed?
     __________________________________________________________________

   [3426] eite diarthrounta to toiouton par' heauto.

   [3427] kai dunamenon presbeusai peri tou logou kalos.

   [3428] alla muthikoteron sunkatatithemenon to logo.
     __________________________________________________________________

   Chapter LXXVIII.

   The Jew continues:  "Did Jesus come into the world for this purpose,
   that we should not believe him?"  To which we immediately answer, that
   He did not come with the object of producing incredulity among the
   Jews; but knowing beforehand that such would be the result, He foretold
   it, and made use of their unbelief for the calling of the Gentiles.
   For through their sin salvation came to the Gentiles, respecting whom
   the Christ who speaks in the prophecies says, "A people whom I did not
   know became subject to Me:  they were obedient to the hearing of My
   ear;" [3429] and, "I was found of them who sought Me not; I became
   manifest to those who inquired not after Me." [3430]   It is certain,
   moreover, that the Jews were punished even in this present life, after
   treating Jesus in the manner in which they did.  And let the Jews
   assert what they will when we charge them with guilt, and say, "Is not
   the providence and goodness of God most wonderfully displayed in your
   punishment, and in your being deprived of Jerusalem, and of the
   sanctuary, and of your splendid worship?"  For whatever they may say in
   reply with respect to the providence of God, we shall be able more
   effectually to answer it by remarking, that the providence of God was
   wonderfully manifested in using the transgression of that people for
   the purpose of calling into the kingdom of God, through Jesus Christ,
   those from among the Gentiles who were strangers to the covenant and
   aliens to the promises.  And these things were foretold by the
   prophets, who said that, on account of the transgressions of the Hebrew
   nation, God would make choice, not of a nation, but of individuals
   chosen from all lands; [3431] and, having selected the foolish things
   of the world, would cause an ignorant nation to become acquainted with
   the divine teaching, the kingdom of God being taken from the one and
   given to the other.  And out of a larger number it is sufficient on the
   present occasion to adduce the prediction from the song in Deuteronomy
   regarding the calling of the Gentiles, which is as follows, being
   spoken in the person of the Lord:  "They have moved Me to jealousy with
   those who are not gods; they have provoked Me to anger with their
   idols:  and I will move them to jealousy with those who are not a
   people; I will provoke them to anger with a foolish nation." [3432]
     __________________________________________________________________

   [3429] Cf. 2 Sam. xxii. 44, 45.

   [3430] Cf. Isa. lxv. 1.

   [3431] ouchi ethnos, alla logadas pantachothen.

   [3432] Cf. Deut. xxxii. 21.
     __________________________________________________________________

   Chapter LXXIX.

   The conclusion of all these arguments regarding Jesus is thus stated by
   the Jew:  "He was therefore a man, and of such a nature, as the truth
   itself proves, and reason demonstrates him to be."  I do not know,
   however, whether a man who had the courage to spread throughout the
   entire world his doctrine of religious worship and teaching, [3433]
   could accomplish what he wished without the divine assistance, and
   could rise superior to all who withstood the progress of his
   doctrine--kings and rulers, and the Roman senate, and governors in all
   places, and the common people.  And how could the nature of a man
   possessed of no inherent excellence convert so vast a multitude?  For
   it would not be wonderful if it were only the wise who were so
   convened; but it is the most irrational of men, and those devoted to
   their passions, and who, by reason of their irrationality, change with
   the greater difficulty so as to adopt a more temperate course of life.
   And yet it is because Christ was the power of God and the wisdom of the
   Father that He accomplished, and still accomplishes, such results,
   although neither the Jews nor Greeks who disbelieve His word will so
   admit.  And therefore we shall not cease to believe in God, according
   to the precepts of Jesus Christ, and to seek to convert those who are
   blind on the subject of religion, although it is they who are truly
   blind themselves that charge us with blindness:  and they, whether Jews
   or Greeks, who lead astray those that follow them, accuse us of
   seducing men--a good seduction, truly!--that they may become temperate
   instead of dissolute, or at least may make advances to temperance; may
   become just instead of unjust, or at least may tend to become so;
   prudent instead of foolish, or be on the way to become such; and
   instead of cowardice, meanness, and timidity, may exhibit the virtues
   of fortitude and courage, especially displayed in the struggles
   undergone for the sake of their religion towards God, the Creator of
   all things.  Jesus Christ therefore came announced beforehand, not by
   one prophet, but by all; and it was a proof of the ignorance of Celsus,
   to represent a Jew as saying that one prophet only had predicted the
   advent of Christ.  But as this Jew of Celsus, after being thus
   introduced, asserting that these things were indeed in conformity with
   his own law, has somewhere here ended his discourse, with a mention of
   other matters not worthy of remembrance, I too shall here terminate
   this second book of my answer to his treatise.  But if God permit, and
   the power of Christ abide in my soul, I shall endeavour in the third
   book to deal with the subsequent statements of Celsus.
     __________________________________________________________________

   [3433] ten kat' auton theosebeian kai didaskalian.
     __________________________________________________________________
     __________________________________________________________________
     __________________________________________________________________

   Book III.

   Chapter I.

   In the first book of our answer to the work of Celsus, who had
   boastfully entitled the treatise which he had composed against us A
   True Discourse, we have gone through, as you enjoined, my faithful
   Ambrosius, to the best of our ability, his preface, and the parts
   immediately following it, testing each one of his assertions as we went
   along, until we finished with the tirade [3434] of this Jew of his,
   feigned to have been delivered against Jesus.  And in the second book
   we met, as we best could, all the charges contained in the invective
   [3435] of the said Jew, which were levelled at us who are believers in
   God through Christ; and now we enter upon this third division of our
   discourse, in which our object is to refute the allegations which he
   makes in his own person.

   He gives it as his opinion, that "the controversy between Jews and
   Christians is a most foolish one," and asserts that "the discussions
   which we have with each other regarding Christ differ in no respect
   from what is called in the proverb, a fight about the shadow of an
   ass;'" [3436] and thinks that "there is nothing of importance [3437] in
   the investigations of the Jews and Christians:  for both believe that
   it was predicted by the Divine Spirit that one was to come as a Saviour
   to the human race, but do not yet agree on the point whether the person
   predicted has actually come or not."  For we Christians, indeed, have
   believed in Jesus, as He who came according to the predictions of the
   prophets.  But the majority of the Jews are so far from believing in
   Him, that those of them who lived at the time of His coming conspired
   against Him; and those of the present day, approving of what the Jews
   of former times dared to do against Him, speak evil of Him, asserting
   that it was by means of sorcery [3438] that he passed himself off for
   Him who was predicted by the prophets as the One who was to come, and
   who was called, agreeably to the traditions of the Jews, [3439] the
   Christ.
     __________________________________________________________________

   [3434] demegorias:  cf. book i. c. 71.

   [3435] demegorias:  cf. book i. c. 71.

   [3436] kata ten paroimian kaloumenes onou skias maches.  On this
   proverb, see Zenobius, Centuria Sexta, adag. 28, and the note of
   Schottius.  Cf. also Suidas, s.v. onou skia.--De la Rue.

   [3437] semnon.

   [3438] dia tinos goeteias.

   [3439] kata ta 'Ioudaion patria.
     __________________________________________________________________

   Chapter II.

   But let Celsus, and those who assent to his charges, tell us whether it
   is at all like "an ass's shadow," that the Jewish prophets should have
   predicted the birth-place of Him who was to be the ruler of those who
   had lived righteous lives, and who are called the "heritage" of God;
   [3440] and that Emmanuel should be conceived by a virgin; and that such
   signs and wonders should be performed by Him who was the subject of
   prophecy; and that His word should have such speedy course, that the
   voice of His apostles should go forth into all the earth; and that He
   should undergo certain sufferings after His condemnation by the Jews;
   and that He should rise again from the dead.  For was it by chance
   [3441] that the prophets made these announcements, with no persuasion
   of the truth in their minds, [3442] moving them not only to speak, but
   to deem their announcements worthy of being committed to writing?  And
   did so great a nation as that of the Jews, who had long ago received a
   country of their own wherein to dwell, recognise certain men as
   prophets, and reject others as utterers of false predictions, without
   any conviction of the soundness of the distinction? [3443]   And was
   there no motive which induced them to class with the books of Moses,
   which were held as sacred, the words of those persons who were
   afterwards deemed to be prophets?  And can those who charge the Jews
   and Christians with folly, show us how the Jewish nation could have
   continued to subsist, had there existed among them no promise of the
   knowledge of future events? and how, while each of the surrounding
   nations believed, agreeably to their ancient institutions, that they
   received oracles and predictions from those whom they accounted gods,
   this people alone, who were taught to view with contempt all those who
   were considered gods by the heathen, as not being gods, but demons,
   according to the declaration of the prophets, "For all the gods of the
   nations are demons," [3444] had among them no one who professed to be a
   prophet, and who could restrain such as, from a desire to know the
   future, were ready to desert [3445] to the demons [3446] of other
   nations?  Judge, then, whether it were not a necessity, that as the
   whole nation had been taught to despise the deities of other lands,
   they should have had an abundance of prophets, who made known events
   which were of far greater importance in themselves, [3447] and which
   surpassed the oracles of all other countries.
     __________________________________________________________________

   [3440] ton chrematizonton meridos Theou.

   [3441] ara gar hos etuche.

   [3442] sun houdemia pithanoteti.

   [3443] sun houdemia pithanoteti.

   [3444] Ps. xcvi. 5, daimonia, "idols," Auth. Vers.  We have in this
   passage, and in many others, the identification of the daimones or gods
   of the heathen with the daimones or daimonia, "evil spirits," or
   angels, supposed to be mentioned in Gen. vi. 2.

   [3445] The reading in the text is automolein, on which Bohereau, with
   whom the Benedictine editor agrees, remarks that we must either read
   automolesontas, or understand some such word as hetoimous before
   automolein.

   [3446] Ps. xcvi. 5, daimonia, "idols," Auth. Vers.  We have in this
   passage, and in many others, the identification of the daimones or gods
   of the heathen with the daimones or daimonia, "evil spirits," or
   angels, supposed to be mentioned in Gen. vi. 2.

   [3447] to meizon autothen.
     __________________________________________________________________

   Chapter III.

   In the next place, miracles were performed in all countries, or at
   least in many of them, as Celsus himself admits, instancing the case of
   Æsculapius, who conferred benefits on many, and who foretold future
   events to entire cities, which were dedicated to him, such as Tricca,
   and Epidaurus, and Cos, and Pergamus; and along with Æsculapius he
   mentions Aristeas of Proconnesus, and a certain Clazomenian, and
   Cleomedes of Astypalæa.  But among the Jews alone, who say they are
   dedicated to the God of all things, there was wrought no miracle or
   sign which might help to confirm their faith in the Creator of all
   things, and strengthen their hope of another and better life!  But how
   can they imagine such a state of things?  For they would immediately
   have gone over to the worship of those demons which gave oracles and
   performed cures, and deserted the God who was believed, as far as words
   went, [3448] to assist them, but who never manifested to them His
   visible presence.  But if this result has not taken place, and if, on
   the contrary, they have suffered countless calamities rather than
   renounce Judaism and their law, and have been cruelly treated, at one
   time in Assyria, at another in Persia, and at another under Antiochus,
   is it not in keeping with the probabilities of the case [3449] for
   those to suppose who do not yield their belief to their miraculous
   histories and prophecies, that the events in question could not be
   inventions, but that a certain divine Spirit being in the holy souls of
   the prophets, as of men who underwent any labour for the cause of
   virtue, did move them to prophesy some things relating to their
   contemporaries, and others to their posterity, but chiefly regarding a
   certain personage who was to come as a Saviour to the human race?
     __________________________________________________________________

   [3448] mechri logou.

   [3449] pos ouchi ex eikoton kataskeuazetai.
     __________________________________________________________________

   Chapter IV.

   And if the above be the state of the case, how do Jews and Christians
   search after "the shadow of an ass," in seeking to ascertain from those
   prophecies which they believe in common, whether He who was foretold
   has come, or has not yet arrived, and is still an object of
   expectation?  But even suppose [3450] it be granted to Celsus that it
   was not Jesus who was announced by the prophets, then, even on such a
   hypothesis, the investigation of the sense of the prophetic writings is
   no search after "the shadow of an ass," if He who was spoken of can be
   clearly pointed out, and it can be shown both what sort of person He
   was predicted to be, and what He was to do, and, if possible, when He
   was to arrive.  But in the preceding pages we have already spoken on
   the point of Jesus being the individual who was foretold to be the
   Christ, quoting a few prophecies out of a larger number.  Neither Jews
   nor Christians, then, are wrong in assuming that the prophets spoke
   under divine influence; [3451] but they are in error who form erroneous
   opinions respecting Him who was expected by the prophets to come, and
   whose person and character were made known in their "true discourses."
     __________________________________________________________________

   [3450] kath' hupothesin.

   [3451] theothen.
     __________________________________________________________________

   Chapter V.

   Immediately after these points, Celsus, imagining that the Jews are
   Egyptians by descent, and had abandoned Egypt, after revolting against
   the Egyptian state, and despising the customs of that people in matters
   of worship, says that "they suffered from the adherents of Jesus, who
   believed in Him as the Christ, the same treatment which they had
   inflicted upon the Egyptians; and that the cause which led to the new
   state of things [3452] in either instance was rebellion against the
   state."  Now let us observe what Celsus has here done.  The ancient
   Egyptians, after inflicting many cruelties upon the Hebrew race, who
   had settled in Egypt owing to a famine which had broken out in Judea,
   suffered, in consequence of their injustice to strangers and
   suppliants, that punishment which divine Providence had decreed was to
   fall on the whole nation for having combined against an entire people,
   who had been their guests, and who had done them no harm; and after
   being smitten by plagues from God, they allowed them, with difficulty,
   and after a brief period, to go wherever they liked, as being unjustly
   detained in slavery.  Because, then, they were a selfish people, who
   honoured those who were in any degree related to them far more than
   they did strangers of better lives, there is not an accusation which
   they have omitted to bring against Moses and the Hebrews,--not
   altogether denying, indeed, the miracles and wonders done by him, but
   alleging that they were wrought by sorcery, and not by divine power.
   Moses, however, not as a magician, but as a devout man, and one devoted
   to the God of all things, and a partaker in the divine Spirit, both
   enacted laws for the Hebrews, according to the suggestions of the
   Divinity, and recorded events as they happened with perfect fidelity.
     __________________________________________________________________

   [3452] Tes kainotomias.
     __________________________________________________________________

   Chapter VI.

   Celsus, therefore, not investigating in a spirit of impartiality the
   facts, which are related by the Egyptians in one way, and by the
   Hebrews in another, but being bewitched, as it were, [3453] in favour
   of the former, accepted as true the statements of those who had
   oppressed the strangers, and declared that the Hebrews, who had been
   unjustly treated, had departed from Egypt after revolting against the
   Egyptians,--not observing how impossible it was for so great a
   multitude of rebellious Egyptians to become a nation, which, dating its
   origin from the said revolt, should change its language at the time of
   its rebellion, so that those who up to that time made use of the
   Egyptian tongue, should completely adopt, all at once, the language of
   the Hebrews!  Let it be granted, however, according to his supposition,
   that on abandoning Egypt they did conceive a hatred also of their
   mother tongue, [3454] how did it happen that after so doing they did
   not rather adopt the Syrian or Phoenician language, instead of
   preferring the Hebrew, which is different from both?  But reason seems
   to me to demonstrate that the statement is false, which makes those who
   were Egyptians by race to have revolted against Egyptians, and to have
   left the country, and to have proceeded to Palestine, and occupied the
   land now called Judea.  For Hebrew was the language of their fathers
   before their descent into Egypt; and the Hebrew letters, employed by
   Moses in writing those five books which are deemed sacred by the Jews,
   were different from those of the Egyptians.
     __________________________________________________________________

   [3453] Prokatalephtheis hos hupo philtron ton Aiguption.

   [3454] Ten suntrophon phonen.
     __________________________________________________________________

   Chapter VII.

   In like manner, as the statement is false "that the Hebrews, being
   (originally) Egyptians, dated the commencement (of their political
   existence) from the time of their rebellion," so also is this, "that in
   the days of Jesus others who were Jews rebelled against the Jewish
   state, and became His followers;" for neither Celsus nor they who think
   with him are able to point out any act on the part of Christians which
   savours of rebellion.  And yet, if a revolt had led to the formation of
   the Christian commonwealth, so that it derived its existence in this
   way from that of the Jews, who were permitted to take up arms in
   defence of the members of their families, and to slay their enemies,
   the Christian Lawgiver would not have altogether forbidden the putting
   of men to death; and yet He nowhere teaches that it is right for His
   own disciples to offer violence to any one, however wicked.  For He did
   not deem it in keeping with such laws as His, which were derived from a
   divine source, to allow the killing of any individual whatever.  Nor
   would the Christians, had they owed their origin to a rebellion, have
   adopted laws of so exceedingly mild a character as not to allow them,
   when it was their fate to be slain as sheep, on any occasion to resist
   their persecutors.  And truly, if we look a little deeper into things,
   we may say regarding the exodus from Egypt, that it is a miracle if a
   whole nation at once adopted the language called Hebrew, as if it had
   been a gift from heaven, when one of their own prophets said, "As they
   went forth from Egypt, they heard a language which they did not
   understand." [3455]
     __________________________________________________________________

   [3455] Cf. Ps. lxxxi. 5.
     __________________________________________________________________

   Chapter VIII.

   In the following way, also, we may conclude that they who came out of
   Egypt with Moses were not Egyptians; for if they had been Egyptians,
   their names also would be Egyptian, because in every language the
   designations (of persons and things) are kindred to the language.
   [3456]   But if it is certain, from the names being Hebrew, that the
   people were not Egyptians,--and the Scriptures are full of Hebrew
   names, and these bestowed, too, upon their children while they were in
   Egypt,--it is clear that the Egyptian account is false, which asserts
   that they were Egyptians, and went forth from Egypt with Moses.  Now it
   is absolutely certain [3457] that, being descended, as the Mosaic
   history records, from Hebrew ancestors, they employed a language from
   which they also took the names which they conferred upon their
   children.  But with regard to the Christians, because they were taught
   not to avenge themselves upon their enemies (and have thus observed
   laws of a mild and philanthropic character); and because they would
   not, although able, have made war even if they had received authority
   to do so,--they have obtained this reward from God, that He has always
   warred in their behalf, and on certain occasions has restrained those
   who rose up against them and desired to destroy them.  For in order to
   remind others, that by seeing a few engaged in a struggle for their
   religion, they also might be better fitted to despise death, some, on
   special occasions, and these individuals who can be easily numbered,
   have endured death for the sake of Christianity,--God not permitting
   the whole nation to be exterminated, but desiring that it should
   continue, and that the whole world should be filled with this salutary
   and religious doctrine. [3458]   And again, on the other hand, that
   those who were of weaker minds might recover their courage and rise
   superior to the thought of death, God interposed His providence on
   behalf of believers, dispersing by an act of His will alone all the
   conspiracies formed against them; so that neither kings, nor rulers,
   nor the populace, might be able to rage against them beyond a certain
   point.  Such, then, is our answer to the assertions of Celsus, "that a
   revolt was the original commencement of the ancient Jewish state, and
   subsequently of Christianity."
     __________________________________________________________________

   [3456] Sungeneis eisin hai prosegoriai.

   [3457] Saphos enarges.

   [3458] [Gibbon, in the sixteenth chapter of his Decline and Fall of the
   Roman Empire, quotes the first part of this sentence as proving that
   "the learned Origen declares, in the most express terms, that the
   number of martyrs was very inconsiderable."  But see Guizot's note on
   the passage.  S.]
     __________________________________________________________________

   Chapter IX.

   But since he is manifestly guilty of falsehood in the statements which
   follow, let us examine his assertion when he says, "If all men wished
   to become Christians, the latter would not desire such a result."  Now
   that the above statement is false is clear from this, that Christians
   do not neglect, as far as in them lies, to take measures to disseminate
   their doctrine throughout the whole world.  Some of them, accordingly,
   have made it their business to itinerate not only through cities, but
   even villages and country houses, [3459] that they might make converts
   to God.  And no one would maintain that they did this for the sake of
   gain, when sometimes they would not accept even necessary sustenance;
   or if at any time they were pressed by a necessity of this sort, were
   contented with the mere supply of their wants, although many were
   willing to share (their abundance) with them, and to bestow help upon
   them far above their need.  At the present day, indeed, when, owing to
   the multitude of Christian believers, not only rich men, but persons of
   rank, and delicate and high-born ladies, receive the teachers of
   Christianity, some perhaps will dare to say that it is for the sake of
   a little glory [3460] that certain individuals assume the office of
   Christian instructors.  It is impossible, however, rationally to
   entertain such a suspicion with respect to Christianity in its
   beginnings, when the danger incurred, especially by its teachers, was
   great; while at the present day the discredit attaching to it among the
   rest of mankind is greater than any supposed honour enjoyed among those
   who hold the same belief, especially when such honour is not shared by
   all.  It is false, then, from the very nature of the case, to say that
   "if all men wished to become Christians, the latter would not desire
   such a result."
     __________________________________________________________________

   [3459] 'Epauleis.

   [3460] Doxarion.
     __________________________________________________________________

   Chapter X.

   But observe what he alleges as a proof of his statement:  "Christians
   at first were few in number, and held the same opinions; but when they
   grew to be a great multitude, they were divided and separated, each
   wishing to have his own individual party: [3461]   for this was their
   object from the beginning."  That Christians at first were few in
   number, in comparison with the multitudes who subsequently became
   Christian, is undoubted; and yet, all things considered, they were not
   so very few. [3462]   For what stirred up the envy of the Jews against
   Jesus, and aroused them to conspire against Him, was the great number
   of those who followed Him into the wilderness,--five thousand men on
   one occasion, and four thousand on another, having attended Him
   thither, without including the women and children.  For such was the
   charm [3463] of Jesus' words, that not only were men willing to follow
   Him to the wilderness, but women also, forgetting [3464] the weakness
   of their sex and a regard for outward propriety [3465] in thus
   following their Teacher into desert places.  Children, too, who are
   altogether unaffected by such emotions, [3466] either following their
   parents, or perhaps attracted also by His divinity, in order that it
   might be implanted within them, became His followers along with their
   parents.  But let it be granted that Christians were few in number at
   the beginning, how does that help to prove that Christians would be
   unwilling to make all men believe the doctrine of the Gospel?
     __________________________________________________________________

   [3461] staseis idias.

   [3462] kai toi ou pante esan oligoi.

   [3463] iunx.

   [3464] The reading in Spencer's and the Benedictine edition is
   hupotemnomenas, for which Lommatzsch reads hupomemnemenas.

   [3465] kai to dokoun.

   [3466] apathestata.
     __________________________________________________________________

   Chapter XI.

   He says, in addition, that "all the Christians were of one mind," not
   observing, even in this particular, that from the beginning there were
   differences of opinion among believers regarding the meaning [3467] of
   the books held to be divine.  At all events, while the apostles were
   still preaching, and while eye-witnesses of (the works of) Jesus were
   still teaching His doctrine, there was no small discussion among the
   converts from Judaism regarding Gentile believers, on the point whether
   they ought to observe Jewish customs, or should reject the burden of
   clean and unclean meats, as not being obligatory on those who had
   abandoned their ancestral Gentile customs, and had become believers in
   Jesus.  Nay, even in the Epistles of Paul, who was contemporary with
   those who had seen Jesus, certain particulars are found mentioned as
   having been the subject of dispute,--viz., respecting the resurrection,
   [3468] and whether it were already past, and the day of the Lord,
   whether it were nigh at hand [3469] or not.  Nay, the very exhortation
   to "avoid profane and vain babblings, and oppositions of science
   falsely so called:  which some professing, have erred concerning the
   faith," [3470] is enough to show that from the very beginning, when, as
   Celsus imagines, believers were few in number, there were certain
   doctrines interpreted in different ways. [3471]
     __________________________________________________________________

   [3467] 'Ekdochen.

   [3468] Cf. 1 Cor. xv. 12 sqq.

   [3469] Cf. 2 Thess. ii. 2.

   [3470] Cf. 1 Tim. vi. 20.

   [3471] Tines parekdochai.  [He admits the fact, but does not justify
   such oppositions.]
     __________________________________________________________________

   Chapter XII.

   In the next place, since he reproaches us with the existence of
   heresies in Christianity as being a ground of accusation against it,
   saying that "when Christians had greatly increased in numbers, they
   were divided and split up into factions, each individual desiring to
   have his own party;" and further, that "being thus separated through
   their numbers, they confute one another, still having, so to speak, one
   name in common, if indeed they still retain it.  And this is the only
   thing which they are yet ashamed to abandon, while other matters are
   determined in different ways by the various sects."  In reply to which,
   we say that heresies of different kinds have never originated from any
   matter in which the principle involved was not important and beneficial
   to human life.  For since the science of medicine is useful and
   necessary to the human race, and many are the points of dispute in it
   respecting the manner of curing bodies, there are found, for this
   reason, numerous heresies confessedly prevailing in the science of
   medicine among the Greeks, and also, I suppose, among those barbarous
   nations who profess to employ medicine.  And, again, since philosophy
   makes a profession of the truth, and promises a knowledge of existing
   things with a view to the regulation of life, and endeavours to teach
   what is advantageous to our race, and since the investigation of these
   matters is attended with great differences of opinion, [3472]
   innumerable heresies have consequently sprung up in philosophy, some of
   which are more celebrated than others.  Even Judaism itself afforded a
   pretext for the origination of heresies, in the different acceptation
   accorded to the writings of Moses and those of the prophets.  So, then,
   seeing Christianity appeared an object of veneration to men, not to the
   more servile class alone, as Celsus supposes, but to many among the
   Greeks who were devoted to literary pursuits, [3473] there necessarily
   originated heresies,--not at all, however, as the result of faction and
   strife, but through the earnest desire of many literary men to become
   acquainted with the doctrines of Christianity.  The consequence of
   which was, that, taking in different acceptations those discourses
   which were believed by all to be divine, there arose heresies, which
   received their names from those individuals who admired, indeed, the
   origin of Christianity, but who were led, in some way or other, by
   certain plausible reasons, to discordant views.  And yet no one would
   act rationally in avoiding medicine because of its heresies; nor would
   he who aimed at that which is seemly [3474] entertain a hatred of
   philosophy, and adduce its many heresies as a pretext for his
   antipathy.  And so neither are the sacred books of Moses and the
   prophets to be condemned on account of the heresies in Judaism.
     __________________________________________________________________

   [3472] pollen echei diolken.

   [3473] philologon.

   [3474] to prepon.
     __________________________________________________________________

   Chapter XIII.

   Now, if these arguments hold good, why should we not defend, in the
   same way, the existence of heresies in Christianity?  And respecting
   these, Paul appears to me to speak in a very striking manner when he
   says, "For there must be heresies among you, that they who are approved
   may be made manifest among you." [3475]   For as that man is "approved"
   in medicine who, on account of his experience in various (medical)
   heresies, and his honest examination of the majority of them, has
   selected the preferable system,--and as the great proficient in
   philosophy is he who, after acquainting himself experimentally with the
   various views, has given in his adhesion to the best,--so I would say
   that the wisest Christian was he who had carefully studied the heresies
   both of Judaism and Christianity.  Whereas he who finds fault with
   Christianity because of its heresies would find fault also with the
   teaching of Socrates, from whose school have issued many others of
   discordant views.  Nay, the opinions of Plato might be chargeable with
   error, on account of Aristotle's having separated from his school, and
   founded a new one,--on which subject we have remarked in the preceding
   book.  But it appears to me that Celsus has become acquainted with
   certain heresies which do not possess even the name of Jesus in common
   with us.  Perhaps he had heard of the sects called Ophites and
   Cainites, or some others of a similar nature, which had departed in all
   points from the teaching of Jesus.  And yet surely this furnishes no
   ground for a charge against the Christian doctrine.
     __________________________________________________________________

   [3475] 1 Cor. xi. 19.
     __________________________________________________________________

   Chapter XIV.

   After this he continues:  "Their union is the more wonderful, the more
   it can be shown to be based on no substantial reason.  And yet
   rebellion is a substantial reason, as well as the advantages which
   accrue from it, and the fear of external enemies.  Such are the causes
   which give stability to their faith."  To this we answer, that our
   union does thus rest upon a reason, or rather not upon a reason, but
   upon the divine working, [3476] so that its commencement was God's
   teaching men, in the prophetical writings, to expect the advent of
   Christ, who was to be the Saviour of mankind.  For in so far as this
   point is not really refuted (although it may seem to be by
   unbelievers), in the same proportion is the doctrine commended as the
   doctrine of God, and Jesus shown to be the Son of God both before and
   after His incarnation.  I maintain, moreover, that even after His
   incarnation, He is always found by those who possess the acutest
   spiritual vision to be most God-like, and to have really come down to
   us from God, and to have derived His origin or subsequent development
   not from human wisdom, but from the manifestation [3477] of God within
   Him, who by His manifold wisdom and miracles established Judaism first,
   and Christianity afterwards; and the assertion that rebellion, and the
   advantages attending it, were the originating causes of a doctrine
   which has converted and improved so many men was effectually refuted.
     __________________________________________________________________

   [3476] theias energeias.

   [3477] epiphaneias.
     __________________________________________________________________

   Chapter XV.

   But again, that it is not the fear of external enemies which
   strengthens our union, is plain from the fact that this cause, by God's
   will, has already, for a considerable time, ceased to exist.  And it is
   probable that the secure existence, so far as regards the world,
   enjoyed by believers at present, will come to an end, since those who
   calumniate Christianity in every way are again attributing the present
   frequency of rebellion to the multitude of believers, and to their not
   being persecuted by the authorities as in old times.  For we have
   learned from the Gospel neither to relax our efforts in days of peace,
   and to give ourselves up to repose, nor, when the world makes war upon
   us, to become cowards, and apostatize from the love of the God of all
   things which is in Jesus Christ.  And we clearly manifest the
   illustrious nature of our origin, and do not (as Celsus imagines)
   conceal it, when we impress upon the minds of our first converts a
   contempt for idols, and images of all kinds, and, besides this, raise
   their thoughts from the worship of created things instead of God, and
   elevate them to the universal Creator; clearly showing Him to be the
   subject of prophecy, both from the predictions regarding Him--of which
   there are many--and from those traditions which have been carefully
   investigated by such as are able intelligently to understand the
   Gospels, and the declarations of the apostles.
     __________________________________________________________________

   Chapter XVI.

   "But what the legends are of every kind which we gather together, or
   the terrors which we invent," as Celsus without proof asserts, he who
   likes may show.  I know not, indeed, what he means by "inventing
   terrors," unless it be our doctrine of God as Judge, and of the
   condemnation of men for their deeds, with the various proofs derived
   partly from Scripture, partly from probable reason.  And yet--for truth
   is precious--Celsus says, at the close, "Forbid that either I, or
   these, or any other individual should ever reject the doctrine
   respecting the future punishment of the wicked and the reward of the
   good!"  What terrors, then, if you except the doctrine of punishment,
   do we invent and impose upon mankind?  And if he should reply that "we
   weave together erroneous opinions drawn from ancient sources, and
   trumpet them aloud, and sound them before men, as the priests of Cybele
   clash their cymbals in the ears of those who are being initiated in
   their mysteries;" [3478] we shall ask him in reply, "Erroneous opinions
   from what ancient sources?"  For, whether he refers to Grecian
   accounts, which taught the existence of courts of justice under the
   earth, or Jewish, which, among other things, predicted the life that
   follows the present one; he will be unable to show that we who,
   striving to believe on grounds of reason, regulate our lives in
   conformity with such doctrines, have failed correctly to ascertain the
   truth. [3479]
     __________________________________________________________________

   [3478] ta tou palaiou logou parakousmata sumplattontes, toutois
   prokatauloumen kai prokatechoumen tous anthropous, hos hoi tous
   korubantizomenous peribombountes .

   [3479] ouk an echoi parastesai, hoti hemeis men en parakousmasi
   genomenoi tes aletheias, hosoi ge peirometha meta logou pisteuein, pros
   ta toiauta zomen dogmata.
     __________________________________________________________________

   Chapter XVII.

   He wishes, indeed, to compare the articles of our faith to those of the
   Egyptians; "among whom, as you approach their sacred edifices, are to
   be seen splendid enclosures, and groves, and large and beautiful
   gateways, [3480] and wonderful temples, and magnificent tents around
   them, and ceremonies of worship full of superstition and mystery; but
   when you have entered, and passed within, the object of worship is seen
   to be a cat, or an ape, or a crocodile, or a goat, or a dog!"  Now,
   what is the resemblance [3481] between us and the splendours of
   Egyptian worship which are seen by those who draw near their temples?
   And where is the resemblance to those irrational animals which are
   worshipped within, after you pass through the splendid gateways?  Are
   our prophecies, and the God of all things, and the injunctions against
   images, [3482] objects of reverence in the view of Celsus also, and
   Jesus Christ crucified, the analogue to the worship of the irrational
   animal?  But if he should assert this--and I do not think that he will
   maintain anything else--we shall reply that we have spoken in the
   preceding pages at greater length in defence of those charges affecting
   Jesus, showing that what appeared to have happened to Him in the
   capacity of His human nature, was fraught with benefit to all men, and
   with salvation to the whole world.
     __________________________________________________________________

   [3480] propulaion megethe te kai kalle.

   [3481] to analogon.

   [3482] [Clearly coincident with Clement and other early Fathers on this
   head.]
     __________________________________________________________________

   Chapter XVIII.

   In the next place, referring to the statements of the Egyptians, who
   talk loftily about irrational animals, and who assert that they are a
   sort of symbols of God, or anything else which their prophets, so
   termed, are accustomed to call them, Celsus says that "an impression is
   produced in the minds of those who have learned these things; that they
   have not been initiated in vain;" [3483] while with regard to the
   truths which are taught in our writings to those who have made progress
   in the study of Christianity (through that which is called by Paul the
   gift consisting in the "word of wisdom" through the Spirit, and in the
   "word of knowledge" according to the Spirit), Celsus does not seem even
   to have formed an idea, [3484] judging not only from what he has
   already said, but from what he subsequently adds in his attack upon the
   Christian system, when he asserts that Christians "repel every wise man
   from the doctrine of their faith, and invite only the ignorant and the
   vulgar;" on which assertions we shall remark in due time, when we come
   to the proper place.
     __________________________________________________________________

   [3483] phantasian exapostellein tois tauta memathekosin, hoti me maten
   memuentai.

   [3484] pephantasthai.
     __________________________________________________________________

   Chapter XIX.

   He says, indeed, that "we ridicule the Egyptians, although they present
   many by no means contemptible mysteries [3485] for our consideration,
   when they teach us that such rites are acts of worship offered to
   eternal ideas, and not, as the multitude think, to ephemeral animals;
   and that we are silly, because we introduce nothing nobler than the
   goats and dogs of the Egyptian worship in our narratives about Jesus."
   Now to this we reply, "Good sir, [3486] (suppose that) you are right in
   eulogizing the fact that the Egyptians present to view many by no means
   contemptible mysteries, and obscure explanations about the animals
   (worshipped) among them, you nevertheless do not act consistently in
   accusing us as if you believed that we had nothing to state which was
   worthy of consideration, but that all our doctrines were contemptible
   and of no account, seeing we unfold [3487] the narratives concerning
   Jesus according to the wisdom of the word' to those who are perfect' in
   Christianity.  Regarding whom, as being competent to understand the
   wisdom that is in Christianity, Paul says:  We speak wisdom among them
   that are perfect; yet not the wisdom of this world, nor of the princes
   of this world, who come to nought, but we speak the wisdom of God in a
   mystery, even the hidden wisdom, which God ordained before the world
   unto our glory; which none of the princes of this world knew.'" [3488]
     __________________________________________________________________

   [3485] ainigmata.

   [3486] o gennaie.

   [3487] diexodeuomen.

   [3488] 1 Cor. ii. 6-8.
     __________________________________________________________________

   Chapter XX.

   And we say to those who hold similar opinions to those of Celsus:
   "Paul then, we are to suppose, had before his mind the idea of no
   pre-eminent wisdom when he professed to speak wisdom among them that
   are perfect?"  Now, as he spoke with his customary boldness when in
   making such a profession he said that he was possessed of no wisdom, we
   shall say in reply:  first of all examine the Epistles of him who
   utters these words, and look carefully at the meaning of each
   expression in them--say, in those to the Ephesians, and Colossians, and
   Thessalonians, and Philippians, and Romans,--and show two things, both
   that you understand Paul's words, and that you can demonstrate any of
   them to be silly or foolish.  For if any one give himself to their
   attentive perusal, I am well assured either that he will be amazed at
   the understanding of the man who can clothe great ideas in common
   language; or if he be not amazed, he will only exhibit himself in a
   ridiculous light, whether he simply state the meaning of the writer as
   if he had comprehended it, or try to controvert and confute what he
   only imagined that he understood!
     __________________________________________________________________

   Chapter XXI.

   And I have not yet spoken of the observance [3489] of all that is
   written in the Gospels, each one of which contains much doctrine
   difficult to be understood, not merely by the multitude, but even by
   certain of the more intelligent, including a very profound explanation
   of the parables which Jesus delivered to "those without," while
   reserving the exhibition of their full meaning [3490] for those who had
   passed beyond the stage of exoteric teaching, and who came to Him
   privately in the house.  And when he comes to understand it, he will
   admire the reason why some are said to be "without," and others "in the
   house."  And again, who would not be filled with astonishment that is
   able to comprehend the movements [3491] of Jesus; ascending at one time
   a mountain for the purpose of delivering certain discourses, or of
   performing certain miracles, or for His own transfiguration, and
   descending again to heal the sick and those who were unable to follow
   Him whither His disciples went?  But it is not the appropriate time to
   describe at present the truly venerable and divine contents of the
   Gospels, or the mind of Christ--that is, the wisdom and the
   word--contained in the writings of Paul.  But what we have said is
   sufficient by way of answer to the unphilosophic sneers [3492] of
   Celsus, in comparing the inner mysteries of the Church of God to the
   cats, and apes, and crocodiles, and goats, and dogs of Egypt.
     __________________________________________________________________

   [3489] tereseos.

   [3490] sapheneian.

   [3491] metabaseis.

   [3492] aphilosophon chleuen.
     __________________________________________________________________

   Chapter XXII.

   But this low jester [3493] Celsus, omitting no species of mockery and
   ridicule which can be employed against us, mentions in his treatise the
   Dioscuri, and Hercules, and Æsculapius, and Dionysus, who are believed
   by the Greeks to have become gods after being men, and says that "we
   cannot bear to call such beings gods, because they were at first men,
   [3494] and yet they manifested many noble qualifies, which were
   displayed for the benefit of mankind, while we assert that Jesus was
   seen after His death by His own followers;" and he brings against us an
   additional charge, as if we said that "He was seen indeed, but was only
   a shadow!"  Now to this we reply, that it was very artful of Celsus not
   here clearly to indicate that he did not regard these beings as gods,
   for he was afraid of the opinion of those who might peruse his
   treatise, and who might suppose him to be an atheist; whereas, if he
   had paid respect to what appeared to him to be the truth, he would not
   have feigned to regard them as gods. [3495]   Now to either of the
   allegations we are ready with an answer.  Let us, accordingly, to those
   who do not regard them as gods reply as follows:  These beings, then,
   are not gods at all; but agreeably to the view of those who think that
   the soul of man perishes immediately (after death), the souls of these
   men also perished; or according to the opinion of those who say that
   the soul continues to subsist or is immortal, these men continue to
   exist or are immortal, and they are not gods but heroes,--or not even
   heroes, but simply souls.  If, then, on the one hand, you suppose them
   not to exist, we shall have to prove the doctrine of the soul's
   immortality, which is to us a doctrine of pre-eminent importance;
   [3496] if, on the other hand, they do exist, we have still to prove
   [3497] the doctrine of immortality, not only by what the Greeks have so
   well said regarding it, but also in a manner agreeable to the teaching
   of Holy Scripture.  And we shall demonstrate that it is impossible for
   those who were polytheists during their lives to obtain a better
   country and position after their departure from this world, by quoting
   the histories that are related of them, in which is recorded the great
   dissoluteness of Hercules, and his effeminate bondage with Omphale,
   together with the statements regarding Æsculapius, that their Zeus
   struck him dead by a thunderbolt.  And of the Dioscuri, it will be said
   that they die often--

   "At one time live on alternate days, and at another

   Die, and obtain honour equally with the gods." [3498]

   How, then, can they reasonably imagine that one of these is to be
   regarded as a god or a hero?
     __________________________________________________________________

   [3493] bomolochos.

   [3494] The reading in the text is kai protoi, for which Bohereau
   proposes to proton, which we have adopted in the translation.

   [3495] We have followed in the translation the emendation of Guietus,
   who proposes ei de ten phainomenen auto aletheian epresbeusen, ouk an,
   k.t.l.,, instead of the textual reading, ei te tes phainomenes auto
   aletheias epresbensen, ouk an, k.t.l.

   [3496] ton proegoumenon hemin peri psuches kataskeuasteon logon.

   [3497] Bohereau conjectures, with great probability, that instead of
   apodekteon, we ought to read apodeikteon.

   [3498] Cf. Hom., Odyss., xi. 303 and 304.
     __________________________________________________________________

   Chapter XXIII.

   But we, in proving the facts related of our Jesus from the prophetic
   Scriptures, and comparing afterwards His history with them, demonstrate
   that no dissoluteness on His part is recorded.  For even they who
   conspired against Him, and who sought false witnesses to aid them, did
   not find even any plausible grounds for advancing a false charge
   against Him, so as to accuse Him of licentiousness; but His death was
   indeed the result of a conspiracy, and bore no resemblance to the death
   of Æsculapius by lightning.  And what is there that is venerable in the
   madman Dionysus, and his female garments, that he should be worshipped
   as a god?  And if they who would defend such beings betake themselves
   to allegorical interpretations, we must examine each individual
   instance, and ascertain whether it is well founded, [3499] and also in
   each particular case, whether those beings can have a real existence,
   and are deserving of respect and worship who were torn by the Titans,
   and cast down from their heavenly throne.  Whereas our Jesus, who
   appeared to the members of His own troop [3500] --for I will take the
   word that Celsus employs--did really appear, and Celsus makes a false
   accusation against the Gospel in saying that what appeared was a
   shadow.  And let the statements of their histories and that of Jesus be
   carefully compared together.  Will Celsus have the former to be true,
   but the latter, although recorded by eye-witnesses who showed by their
   acts that they clearly understood the nature of what they had seen, and
   who manifested their state of mind by what they cheerfully underwent
   for the sake of His Gospel, to be inventions?  Now, who is there that,
   desiring to act always in conformity with right reason, would yield his
   assent at random [3501] to what is related of the one, but would rush
   to the history of Jesus, and without examination refuse to believe what
   is recorded of Him? [3502]
     __________________________________________________________________

   [3499] ei to hugies echousin.

   [3500] thiasotais.

   [3501] apoklerotikos.

   [3502] eis de ta peri toutou anexetastos hormon apistesai tois peri
   autou;
     __________________________________________________________________

   Chapter XXIV.

   And again, when it is said of Æsculapius that a great multitude both of
   Greeks and Barbarians acknowledge that they have frequently seen, and
   still see, no mere phantom, but Æsculapius himself, healing and doing
   good, and foretelling the future; Celsus requires us to believe this,
   and finds no fault with the believers in Jesus, when we express our
   belief in such stories, but when we give our assent to the disciples,
   and eye-witnesses of the miracles of Jesus, who clearly manifest the
   honesty of their convictions (because we see their guilelessness, as
   far as it is possible to see the conscience revealed in writing), we
   are called by him a set of "silly" individuals, although he cannot
   demonstrate that an incalculable [3503] number, as he asserts, of
   Greeks and Barbarians acknowledge the existence of Æsculapius; while
   we, if we deem this a matter of importance, can clearly show a
   countless multitude of Greeks and Barbarians who acknowledge the
   existence of Jesus.  And some give evidence of their having received
   through this faith a marvellous power by the cures which they perform,
   revoking no other name over those who need their help than that of the
   God of all things, and of Jesus, along with a mention of His history.
   For by these means we too have seen many persons freed from grievous
   calamities, and from distractions of mind, [3504] and madness, and
   countless other ills, which could be cured neither by men nor devils.
     __________________________________________________________________

   [3503] amutheton.

   [3504] ekstaseon.
     __________________________________________________________________

   Chapter XXV.

   Now, in order to grant that there did exist a healing spirit named
   Æsculapius, who used to cure the bodies of men, I would say to those
   who are astonished at such an occurrence, or at the prophetic knowledge
   of Apollo, that since the cure of bodies is a thing indifferent, [3505]
   and a matter within the reach not merely of the good, [3506] but also
   of the bad; and as the foreknowledge of the future is also a thing
   indifferent--for the possessor of foreknowledge does not necessarily
   manifest the possession of virtue--you must show that they who practise
   healing or who forefell the future are in no respect wicked, but
   exhibit a perfect pattern of virtue, and are not far from being
   regarded as gods.  But they will not be able to show that they are
   virtuous who practise the art of healing, or who are gifted with
   foreknowledge, seeing many who are not fit to live are related to have
   been healed; and these, too, persons whom, as leading improper lives,
   no wise physician would wish to heal.  And in the responses of the
   Pythian oracle also you may find some injunctions which are not in
   accordance with reason, two of which we will adduce on the present
   occasion; viz., when it gave commandment that Cleomedes [3507] --the
   boxer, I suppose--should be honoured with divine honours, seeing some
   great importance or other attaching to his pugilistic skill, but did
   not confer either upon Pythagoras or upon Socrates the honours which it
   awarded to pugilism; and also when it called Archilochus "the servant
   of the Muses"--a man who employed his poetic powers upon topics of the
   most wicked and licentious nature, and whose public character was
   dissolute and impure--and entitled him "pious," [3508] in respect of
   his being the servant of the Muses, who are deemed to be goddesses!
   Now I am inclined to think that no one would assert that he was a
   "pious" man who was not adorned with all moderation and virtue, or that
   a decorous [3509] man would utter such expressions as are contained in
   the unseemly [3510] iambics of Archilochus.  And if nothing that is
   divine in itself is shown to belong either to the healing skill of
   Æsculapius or the prophetic power of Apollo, how could any one, even
   were I to grant that the facts are as alleged, reasonably worship them
   as pure divinities?--and especially when the prophetic spirit of
   Apollo, pure from any body of earth, secretly enters through the
   private parts the person of her who is called the priestess, as she is
   seated at the mouth of the Pythian cave! [3511]   Whereas regarding
   Jesus and His power we have no such notion; for the body which was born
   of the Virgin was composed of human material, and capable of receiving
   human wounds and death.
     __________________________________________________________________

   [3505] meson.

   [3506] asteious.

   [3507] Cf. Smith's Dict. of Biograph., s.v.

   [3508] eusebe.

   [3509] kosmios.

   [3510] hoi me semnoi.

   [3511] hote dia tou Puthiou stomiou perikathezomene te kaloumene
   prophetidi pneuma dia ton gunaikeion hupeiserchetai to mantikon, ho
   'Apollon, to katharon apo geinou somatos.  Boherellus conjectures to
   mantikon tou 'Apollonos to katharon.
     __________________________________________________________________

   Chapter XXVI.

   Let us see what Celsus says next, when he adduces from history
   marvellous occurrences, which in themselves seem to be incredible, but
   which are not discredited by him, so far at least as appears from his
   words.  And, in the first place, regarding Aristeas of Proconnesus, of
   whom he speaks as follows:  "Then, with respect to Aristeas of
   Proconnesus, who disappeared from among men in a manner so indicative
   of divine intervention, [3512] and who showed himself again in so
   unmistakeable a fashion, and on many subsequent occasions visited many
   parts of the world, and announced marvellous events, and whom Apollo
   enjoined the inhabitants of Metapontium to regard as a god, no one
   considers him to be a god."  This account he appears to have taken from
   Pindar and Herodotus.  It will be sufficient, however, at present to
   quote the statement of the latter writer from the fourth book of his
   histories, which is to the following effect:  "Of what country
   Aristeas, who made these verses, was, has already been mentioned, and I
   shall now relate the account I heard of him in Proconnesus and
   Cyzicus.  They say that Aristeas, who was inferior to none of the
   citizens by birth, entering into a fuller's shop in Proconnesus, died
   suddenly, and that the fuller, having closed his workshop, went to
   acquaint the relatives of the deceased.  When the report had spread
   through the city that Aristeas was dead, a certain Cyzicenian, arriving
   from Artace, fell into a dispute with those who made the report,
   affirming that he had met and conversed with him on his way to Cyzicus,
   and he vehemently disputed the truth of the report; but the relations
   of the deceased went to the fuller's shop, taking with them what was
   necessary for the purpose of carrying the body away; but when the house
   was opened, Aristeas was not to be seen, either dead or alive.  They
   say that afterwards, in the seventh year, he appeared in Proconnesus,
   composed those verses which by the Greeks are now called Arimaspian,
   and having composed them, disappeared a second time.  Such is the story
   current in these cities.  But these things I know happened to the
   Metapontines in Italy 340 years after the second disappearance of
   Aristeas, as I discovered by computation in Proconnesus and
   Metapontium.  The Metapontines say that Aristeas himself, having
   appeared in their country, exhorted them to erect an altar to Apollo,
   and to place near it a statue bearing the name of Aristeas the
   Proconnesian; for he said that Apollo had visited their country only of
   all the Italians, and that he himself, who was now Aristeas,
   accompanied him; and that when he accompanied the god he was a crow;
   and after saying this he vanished.  And the Metapontines say they sent
   to Delphi to inquire of the god what the apparition of the man meant;
   but the Pythian bade them obey the apparition, and if they obeyed it
   would conduce to their benefit.  They accordingly, having received this
   answer, fulfilled the injunctions.  And now, a statue bearing the name
   of Aristeas is placed near the image of Apollo, and around it laurels
   are planted:  the image is placed in the public square.  Thus much
   concerning Aristeas." [3513]
     __________________________________________________________________

   [3512] houto daimonios.

   [3513] Herod., book iv. chaps. 14 and 15 (Cary's transl.).
     __________________________________________________________________

   Chapter XXVII.

   Now, in answer to this account of Aristeas, we have to say, that if
   Celsus had adduced it as history, without signifying his own assent to
   its truth, it is in a different way that we should have met his
   argument.  But since he asserts that he "disappeared through the
   intervention of the divinity," and "showed himself again in an
   unmistakeable manner," and "visited many parts of the world," and "made
   marvellous announcements;" and, moreover, that there was "an oracle of
   Apollo, enjoining the Metapontines to treat Aristeas as a god," he
   gives the accounts relating to him as upon his own authority, and with
   his full assent.  And (this being the case), we ask, How is it possible
   that, while supposing the marvels related by the disciples of Jesus
   regarding their Master to be wholly fictitious, and finding fault with
   those who believe them, you, O Celsus, do not regard these stories of
   yours to be either products of jugglery [3514] or inventions?  And how,
   [3515] while charging others with an irrational belief in the marvels
   recorded of Jesus, can you show yourself justified in giving credence
   to such statement as the above, without producing some proof or
   evidence of the alleged occurrences having taken place?  Or do
   Herodotus and Pindar appear to you to speak the truth, while they who
   have made it their concern to die for the doctrine of Jesus, and who
   have left to their successors writings so remarkable on the truths
   which they believed, entered for the sake of "fictions" (as you
   consider them), and "myths," and "juggleries," upon a struggle which
   entails a life of danger and a death of violence?  Place yourself,
   then, as a neutral party, between what is related of Aristeas and what
   is recorded of Jesus, and see whether, from the result, and from the
   benefits which have accrued from the reformation of morals, and to the
   worship of the God who is over all things, it is not allowable to
   conclude that we must believe the events recorded of Jesus not to have
   happened without the divine intervention, but that this was not the
   case with the story of Aristeas the Proconnesian.
     __________________________________________________________________

   [3514] terateian.

   [3515] Guietus conjectures, kai pos, ho loste.
     __________________________________________________________________

   Chapter XXVIII.

   For with what purpose in view did Providence accomplish the marvels
   related of Aristeas?  And to confer what benefit upon the human race
   did such remarkable events, as you regard them, take place?  You cannot
   answer.  But we, when we relate the events of the history of Jesus,
   have no ordinary defence to offer for their occurrence;--this, viz.,
   that God desired to commend the doctrine of Jesus as a doctrine which
   was to save mankind, and which was based, indeed, upon the apostles as
   foundations of the rising [3516] edifice of Christianity, but which
   increased in magnitude also in the succeeding ages, in which not a few
   cures are wrought in the name of Jesus, and certain other
   manifestations of no small moment have taken place.  Now what sort of
   person is Apollo, who enjoined the Metapontines to treat Aristeas as a
   god?  And with what object does he do this?  And what advantage was he
   procuring to the Metapontines from this divine worship, if they were to
   regard him as a god, who a little ago was a mortal?  And yet the
   recommendations of Apollo (viewed by us as a demon who has obtained the
   honour of libation and sacrificial odours [3517] ) regarding this
   Aristeas appear to you to be worthy of consideration; while those of
   the God of all things, and of His holy angels, made known beforehand
   through the prophets--not after the birth of Jesus, but before He
   appeared among men--do not stir you up to admiration, not merely of the
   prophets who received the Divine Spirit, but of Him also who was the
   object of their predictions, whose entrance into life was so clearly
   predicted many years beforehand by numerous prophets, that the whole
   Jewish people who were hanging in expectation of the coming of Him who
   was looked for, did, after the advent of Jesus, fall into a keen
   dispute with each other; and that a great multitude of them
   acknowledged Christ, and believed Him to be the object of prophecy,
   while others did not believe in Him, but, despising the meekness of
   those who, on account of the teaching of Jesus, were unwilling to cause
   even the most trifling sedition, dared to inflict on Jesus those
   cruelties which His disciples have so truthfully and candidly recorded,
   without secretly omitting from their marvellous history of Him what
   seems to the multitude to bring disgrace upon the doctrine of
   Christianity.  But both Jesus Himself and His disciples desired that
   His followers should believe not merely in His Godhead and miracles, as
   if He had not also been a partaker of human nature, and had assumed the
   human flesh which "lusteth against the Spirit;" [3518] but they saw
   also that the power which had descended into human nature, and into the
   midst of human miseries, and which had assumed a human soul and body,
   contributed through faith, along with its divine elements, to the
   salvation of believers, [3519] when they see that from Him there began
   the union of the divine with the human nature, in order that the human,
   by communion with the divine, might rise to be divine, not in Jesus
   alone, but in all those who not only believe, but [3520] enter upon the
   life which Jesus taught, and which elevates to friendship with God and
   communion with Him every one who lives according to the precepts of
   Jesus.
     __________________________________________________________________

   [3516] tes kataballomenes oikodomes.

   [3517] tou kath' hemas daimonos, lachontos geras loibes te knisses te.

   [3518] hos ou koinonesantos te anthropine phusei, oud' analabontos ten
   en anthropois sarka epithumousan kata tou pneumatos.

   [3519] 'Alla gar kai ten katabasan eis anthropinen phusin kai eis
   anthropinas peristaseis dunamin, kai analabousan psuchen kai soma
   anthropinon, eoron ek tou pisteuesthai meta ton theioteron
   sumballomenen eis soterian tois pioteuousin.

   [3520] meta tou pisteuein.  Others read, meta to pisteuein.
     __________________________________________________________________

   Chapter XXIX.

   According to Celsus, then, Apollo wished the Metapontines to treat
   Aristeas as a god.  But as the Metapontines considered the evidence in
   favour of Aristeas being a man--and probably not a virtuous one--to be
   stronger than the declaration of the oracle to the effect that he was a
   god or worthy of divine honours, they for that reason would not obey
   Apollo, and consequently no one regarded Aristeas as a god.  But with
   respect to Jesus we would say that, as it was of advantage to the human
   race to accept him as the Son of God--God come in a human soul and
   body--and as this did not seem to be advantageous to the gluttonous
   appetites [3521] of the demons which love bodies, and to those who deem
   them to be gods on that account, the demons that are on earth (which
   are supposed to be gods by those who are not instructed in the nature
   of demons), and also their worshippers, were desirous to prevent the
   spread of the doctrine of Jesus; for they saw that the libations and
   odours in which they greedily delighted were being swept away by the
   prevalence of the instructions of Jesus.  But the God who sent Jesus
   dissipated all the conspiracies of the demons, and made the Gospel of
   Jesus to prevail throughout the whole world for the conversion and
   reformation of men, and caused Churches to be everywhere established in
   opposition to those of superstitious and licentious and wicked men; for
   such is the character of the multitudes who constitute the citizens
   [3522] in the assemblies of the various cities.  Whereas the Churches
   of God which are instructed by Christ, when carefully contrasted with
   the assemblies of the districts in which they are situated, are as
   beacons [3523] in the world; for who would not admit that even the
   inferior members of the Church, and those who in comparison with the
   better are less worthy, are nevertheless more excellent than many of
   those who belong to the assemblies in the different districts?
     __________________________________________________________________

   [3521] lichneia.

   [3522] toiauta gar ta pantachou politeuomena en tais ekklesiais ton
   poleon plethe.

   [3523] phosteres.  [Phil. ii. 15.  Very noteworthy are the details of
   this and the following chapter, and their defiant comparisons.]
     __________________________________________________________________

   Chapter XXX.

   For the Church [3524] of God, e.g., which is at Athens, is a meek and
   stable body, as being one which desires to please God, who is over all
   things; whereas the assembly [3525] of the Athenians is given to
   sedition, and is not at all to be compared to the Church of God in that
   city.  And you may say the same thing of the Church of God at Corinth,
   and of the assembly of the Corinthian people; and also of the Church of
   God at Alexandria, and of the assembly of the people of Alexandria.
   And if he who hears this be a candid man, and one who investigates
   things with a desire to ascertain the truth, he will be filled with
   admiration of Him who not only conceived the design, but also was able
   to secure in all places the establishment of Churches of God alongside
   [3526] of the assemblies of the people in each city.  In like manner,
   also, in comparing the council [3527] of the Church of God with the
   council in any city, you would find that certain councillors [3528] of
   the Church are worthy to rule in the city of God, if there be any such
   city in the whole world; [3529] whereas the councillors in all other
   places exhibit in their characters no quality worthy of the
   conventional [3530] superiority which they appear to enjoy over their
   fellow-citizens.  And so, too, you must compare the ruler of the Church
   in each city with the ruler of the people of the city, in order to
   observe that even amongst those councillors and rulers of the Church of
   God who come very far short of their duty, and who lead more indolent
   lives than others who are more energetic, it is nevertheless possible
   to discover a general superiority in what relates to the progress of
   virtue over the characters of the councillors and rulers in the various
   cities. [3531]
     __________________________________________________________________

   [3524] ekklesia.

   [3525] ekklesia.

   [3526] paroikousas.

   [3527] boulen.

   [3528] bouleutai.

   [3529] heurois an tines men tes ekklesias bouleutai axioi eisin, ei tis
   estin en to panti pogis tou Theou, en ekeine politeuesthai.  Boherellus
   conjectures heurois an hoti tines men, k.t.l.

   [3530] tes ek katataxeos huperoches.

   [3531] hoti kai epi ton sphodra apotunchanomenon bouleuton kai
   archonton ekklesias Theou, kai rhathumoteron para tous eutonoteros
   biountas, ouden hetton estin heurein hos epipan huperochen, ten en te
   epi tas aretas prokope, para ta ethe ton en tais polesi bouleuton kai
   archonton.  Boherellus conjectures rhathumoteron.
     __________________________________________________________________

   Chapter XXXI.

   Now if these things be so, why should it not be consistent with reason
   to hold with regard to Jesus, who was able to effect results so great,
   that there dwelt in Him no ordinary divinity? while this was not the
   case either with the Proconnesian Aristeas (although Apollo would have
   him regarded as a god), or with the other individuals enumerated by
   Celsus when he says, "No one regards Abaris the Hyperborean as a god,
   who was possessed of such power as to be borne along like an arrow from
   a bow." [3532]   For with what object did the deity who bestowed upon
   this Hyperborean Abaris the power of being carried along like an arrow,
   confer upon him such a gift?  Was it that the human race might be
   benefited thereby, [3533] or did he himself obtain any advantage from
   the possession of such a power?--always supposing it to be conceded
   that these statements are not wholly inventions, but that the thing
   actually happened through the co-operation of some demon.  But if it be
   recorded that my Jesus was received up into glory, [3534] I perceive
   the divine arrangement [3535] in such an act, viz., because God, who
   brought this to pass, commends in this way the Teacher to those who
   witnessed it, in order that as men who are contending not for human
   doctrine, but for divine teaching, they may devote themselves as far as
   possible to the God who is over all, and may do all things in order to
   please Him, as those who are to receive in the divine judgment the
   reward of the good or evil which they have wrought in this life.
     __________________________________________________________________

   [3532] hoste oisto belei sumpheresthai.  Spencer and Bohereau would
   delete belei as a gloss.

   [3533] Guietus would insert e before hina ti ophelethe.  This
   emendation is adopted in the translation.

   [3534] Cf. 1 Tim. iii. 16.

   [3535] ten oikonomian.
     __________________________________________________________________

   Chapter XXXII.

   But as Celsus next mentions the case of the Clazomenian, subjoining to
   the story about him this remark, "Do they not report that his soul
   frequently quitted his body, and flitted about in an incorporeal form?
   and yet men did not regard him as a god," we have to answer that
   probably certain wicked demons contrived that such statements should be
   committed to writing (for I do not believe that they contrived that
   such a thing should actually take place), in order that the predictions
   regarding Jesus, and the discourses uttered by Him, might either be
   evil spoken of, as inventions like these, or might excite no surprise,
   as not being more remarkable than other occurrences.  But my Jesus said
   regarding His own soul (which was separated from the body, not by
   virtue of any human necessity, but by the miraculous power which was
   given Him also for this purpose):  "No one taketh my life from Me, but
   I lay it down of Myself.  I have power to lay it down, and I have power
   to take it again." [3536]   For as He had power to lay it down, He laid
   it down when He said, "Father, why hast Thou forsaken Me?  And when He
   had cried with a loud voice, He gave up the ghost," [3537] anticipating
   the public executioners of the crucified, who break the legs of the
   victims, and who do so in order that their punishment may not be
   further prolonged.  And He "took His life," when He manifested Himself
   to His disciples, having in their presence foretold to the unbelieving
   Jews, "Destroy this temple, and in three days I will raise it up
   again," [3538] and "He spake this of the temple of His body;" the
   prophets, moreover, having predicted such a result in many other
   passages of their writings, and in this, "My flesh also shall rest in
   hope:  for Thou wilt not leave my soul in hell, neither wilt Thou
   suffer Thine Holy One to see corruption." [3539]
     __________________________________________________________________

   [3536] Cf. John x. 18.

   [3537] Cf. Matt. xxvii. 46-50.

   [3538] Cf. John ii. 19.

   [3539] Ps. xvi. 9, 10.
     __________________________________________________________________

   Chapter XXXIII.

   Celsus, however, shows that he has read a good many Grecian histories,
   when he quotes further what is told of Cleomedes of Astypalæa, "who,"
   he relates, "entered into an ark, and although shut up within it, was
   not found therein, but through some arrangement of the divinity, flew
   out, when certain persons had cut open the ark in order to apprehend
   him."  Now this story, if an invention, as it appears to be, cannot be
   compared with what is related of Jesus, since in the lives of such men
   there is found no indication of their possessing the divinity which is
   ascribed to them; whereas the divinity of Jesus is established both by
   the existence of the Churches of the saved, [3540] and by the
   prophecies uttered concerning Him, and by the cures wrought in His
   name, and by the wisdom and knowledge which are in Him, and the deeper
   truths which are discovered by those who know how to ascend from a
   simple faith, and to investigate the meaning which lies in the divine
   Scriptures, agreeably to the injunctions of Jesus, who said, "Search
   the Scriptures," [3541] and to the wish of Paul, who taught that "we
   ought to know how to answer every man;" [3542] nay, also of him who
   said, "Be ready always to give an answer to every man that asketh of
   you a reason of the faith [3543] that is in you." [3544]   If he wishes
   to have it conceded, however, that it is not a fiction, let him show
   with what object this supernatural power made him, through some
   arrangement of the divinity, flee from the ark.  For if he will adduce
   any reason worthy of consideration, and point out any purpose worthy of
   God in conferring such a power on Cleomedes, we will decide on the
   answer which we ought to give; but if he fail to say anything
   convincing on the point, clearly because no reason can be discovered,
   then we shall either speak slightingly of the story to those who have
   not accepted it, and charge it with being false, or we shall say that
   some demoniac power, casting a glamour over the eyes, produced, in the
   case of the Astypalæan, a result like that which is produced by the
   performers of juggling tricks, [3545] while Celsus thinks that with
   respect to him he has spoken like an oracle, when he said that "by some
   divine arrangement he flew away from the ark."
     __________________________________________________________________

   [3540] ton opheloumenon.

   [3541] John v. 39.

   [3542] Cf. Col. iv. 6.

   [3543] pisteos.

   [3544] 1 Pet. iii. 15.

   [3545] etoi diabaloumen tois auten me paradexamenois, kai enkalesomen
   te historia hos ouk alethei, e daimonion ti phesomen paraplesion tois
   epideiknupenois goesin apate ophthalmon pepoiekenai kai peri ton
   'Astupalaiea.  Spencer in his edition includes me in brackets, and
   renders, "Aut eos incusabimus, qui istam virtutem admiserint."
     __________________________________________________________________

   Chapter XXXIV.

   I am, however, of opinion that these individuals are the only instances
   with which Celsus was acquainted.  And yet, that he might appear
   voluntarily to pass by other similar cases, he says, "And one might
   name many others of the same kind."  Let it be granted, then, that many
   such persons have existed who conferred no benefit upon the human
   race:  what would each one of their acts be found to amount to in
   comparison with the work of Jesus, and the miracles related of Him, of
   which we have already spoken at considerable length?  He next imagines
   that, "in worshipping him who," as he says, "was taken prisoner and put
   to death, we are acting like the Getæ who worship Zamolxis, and the
   Cilicians who worship Mopsus, and the Acarnanians who pay divine
   honours to Amphilochus, and like the Thebans who do the same to
   Amphiaraus, and the Lebadians to Trophonius."  Now in these instances
   we shall prove that he has compared us to the foregoing without good
   grounds.  For these different tribes erected temples and statues to
   those individuals above enumerated, whereas we have refrained from
   offering to the Divinity honour by any such means (seeing they are
   adapted rather to demons, which are somehow fixed in a certain place
   which they prefer to any other, or which take up their dwelling, as it
   were, after being removed (from one place to another) by certain rites
   and incantations), and are lost in reverential wonder at Jesus, who has
   recalled our minds from all sensible things, as being not only
   corruptible, but destined to corruption, and elevated them to honour
   the God who is over all with prayers and a righteous life, which we
   offer to Him as being intermediate between the nature of the uncreated
   and that of all created things, [3546] and who bestows upon us the
   benefits which come from the Father, and who as High Priest conveys our
   prayers to the supreme God.
     __________________________________________________________________

   [3546] has prosagomen auto, hos dia metaxu ontos tes tou agenetou kai
   tes ton geneton panton phuseos.  "Hoeschel (itemque Spencerus ad marg.)
   suspicabatur legendum:  hos de metaxu ontos.  Male. Nihil mutari
   necesse est.  Agitur quippe de precibus, quas offerimus Deo per eum qui
   veluti medius est inter increatam naturam et creatam.'"--Ruæus.
     __________________________________________________________________

   Chapter XXXV.

   But I should like, in answer to him who for some unknown reason
   advances such statements as the above, to make in a conversational way
   [3547] some such remarks as the following, which seem not inappropriate
   to him.  Are then those persons whom you have mentioned nonentities,
   and is there no power in Lebadea connected with Trophonius, nor in
   Thebes with the temple of Amphiaraus, nor in Acarnania with
   Amphilochus, nor in Cilicia with Mopsus?  Or is there in such persons
   some being, either a demon, or a hero, or even a god, working works
   which are beyond the reach of man?  For if he answer that there is
   nothing either demoniacal or divine about these individuals more than
   others, then let him at once make known his own opinion, as being that
   of an Epicurean, and of one who does not hold the same views with the
   Greeks, and who neither recognises demons nor worships gods as do the
   Greeks; and let it be shown that it was to no purpose that he adduced
   the instances previously enumerated (as if he believed them to be
   true), together with those which he adds in the following pages.  But
   if he will assert that the persons spoken of are either demons, or
   heroes, or even gods, let him notice that he will establish by what he
   has admitted a result which he does not desire, viz., that Jesus also
   was some such being; for which reason, too, he was able to demonstrate
   to not a few that He had come down from God to visit the human race.
   And if he once admit this, see whether he will not be forced to confess
   that He is mightier than those individuals with whom he classed Him,
   seeing none of the latter forbids the offering of honour to the others;
   while He, having confidence in Himself, because He is more powerful
   than all those others, forbids them to be received as divine [3548]
   because they are wicked demons, who have taken possession of places on
   earth, through inability to rise to the purer and diviner region,
   whither the grossnesses of earth and its countless evils cannot reach.
     __________________________________________________________________

   [3547] adoleschesai.

   [3548] tas touton apodochas.
     __________________________________________________________________

   Chapter XXXVI.

   But as he next introduces the case of the favourite of Adrian (I refer
   to the accounts regarding the youth Antinous, and the honours paid him
   by the inhabitants of the city of Antinous in Egypt), and imagines that
   the honour paid to him falls little short of that which we render to
   Jesus, let us show in what a spirit of hostility this statement is
   made.  For what is there in common between a life lived among the
   favourites of Adrian, by one who did not abstain even from unnatural
   lusts, and that of the venerable Jesus, against whom even they who
   brought countless other charges, and who told so many falsehoods, were
   not able to allege that He manifested, even in the slightest degree,
   any tendency to what was licentious? [3549]   Nay, further, if one were
   to investigate, in a spirit of truth and impartiality, the stories
   relating to Antinous, he would find that it was due to the magical arts
   and rites of the Egyptians that there was even the appearance of his
   performing anything (marvellous) in the city which bears his name, and
   that too only after his decease,--an effect which is said to have been
   produced in other temples by the Egyptians, and those who are skilled
   in the arts which they practise.  For they set up in certain places
   demons claiming prophetic or healing power, and which frequently
   torture those who seem to have committed any mistake about ordinary
   kinds of food, or about touching the dead body of a man, that they may
   have the appearance of alarming the uneducated multitude.  Of this
   nature is the being that is considered to be a god in Antinoopolis in
   Egypt, whose (reputed) virtues are the lying inventions of some who
   live by the gain derived therefrom; [3550] while others, deceived by
   the demon placed there, and others again convicted by a weak
   conscience, actually think that they are paying a divine penalty
   inflicted by Antinous.  Of such a nature also are the mysteries which
   they perform, and the seeming predictions which they utter.  Far
   different from such are those of Jesus.  For it was no company of
   sorcerers, paying court to a king or ruler at his bidding, who seemed
   to have made him a god; but the Architect of the universe Himself, in
   keeping with the marvellously persuasive power of His words, [3551]
   commended Him as worthy of honour, not only to those men who were well
   disposed, but to demons also, and other unseen powers, which even at
   the present time show that they either fear the name of Jesus as that
   of a being of superior power, or reverentially accept Him as their
   legal ruler. [3552]   For if the commendation had not been given Him by
   God, the demons would not have withdrawn from those whom they had
   assailed, in obedience to the mere mention of His name.
     __________________________________________________________________

   [3549] hos kan to tuchon akolasias kan ep' oligon geusamenou.

   [3550] hou aretas hoi men tines kubeutikoteron zontes katapseudontai.

   [3551] akolouthos te en to legein terastios pistike dunamei.

   [3552] hos kata nomous auton archontos.
     __________________________________________________________________

   Chapter XXXVII.

   The Egyptians, then, having been taught to worship Antinous, will, if
   you compare him with Apollo or Zeus, endure such a comparison, Antinous
   being magnified in their estimation through being classed with these
   deities; for Celsus is clearly convicted of falsehood when he says,
   "that they will not endure his being compared with Apollo or Zeus."
   Whereas Christians (who have learned that their eternal life consists
   in knowing the only true God, who is over all, and Jesus Christ, whom
   He has sent; and who have learned also that all the gods of the heathen
   are greedy demons, which flit around sacrifices and blood, and other
   sacrificial accompaniments, [3553] in order to deceive those who have
   not taken refuge with the God who is over all, but that the divine and
   holy angels of God are of a different nature and will [3554] from all
   the demons on earth, and that they are known to those exceedingly few
   persons who have carefully and intelligently investigated these
   matters) will not endure a comparison to be made between them and
   Apollo or Zeus, or any being worshipped with odour and blood and
   sacrifices; some of them, so acting from their extreme simplicity, not
   being able to give a reason for their conduct, but sincerely observing
   the precepts which they have received; others, again, for reasons not
   to be lightly regarded, nay, even of a profound description, and (as a
   Greek would say) drawn from the inner nature of things; [3555] and
   amongst the latter of these God is a frequent subject of conversation,
   and those who are honoured by God, through His only-begotten Word, with
   participation in His divinity, and therefore also in His name.  They
   speak much, too, both regarding the angels of God and those who are
   opposed to the truth, but have been deceived; and who, in consequence
   of being deceived, call them gods or angels of God, or good demons, or
   heroes who have become such by the transference into them of a good
   human soul. [3556]   And such Christians will also show, that as in
   philosophy there are many who appear to be in possession of the truth,
   who have yet either deceived themselves by plausible arguments, or by
   rashly assenting to what was brought forward and discovered by others;
   so also, among those souls which exist apart from bodies, both angels
   and demons, there are some which have been induced by plausible reasons
   to declare themselves gods.  And because it was impossible that the
   reasons of such things could be discovered by men with perfect
   exactness, it was deemed safe that no mortal should entrust himself to
   any being as to God, with the exception of Jesus Christ, who is, as it
   were, the Ruler over all things, and who both beheld these weighty
   secrets, and made them known to a few.
     __________________________________________________________________

   [3553] apophoras.

   [3554] proaireseos.

   [3555] esoterikon kai epoptikon.

   [3556] e heroas ek metaboles sustantas agathes anthropines psuches.
     __________________________________________________________________

   Chapter XXXVIII.

   The belief, then, in Antinous, [3557] or any other such person, whether
   among the Egyptians or the Greeks, is, so to speak, unfortunate; while
   the belief in Jesus would seem to be either a fortunate one, or the
   result of thorough investigation, having the appearance of the former
   to the multitude, and of the latter to exceedingly few. [3558]   And
   when I speak of a certain belief being, as the multitude would call it,
   unfortunate, I in such a case refer the cause to God, who knows the
   reasons of the various fates allotted to each one who enters human
   life.  The Greeks, moreover, will admit that even amongst those who are
   considered to be most largely endowed with wisdom, good fortune has had
   much to do, as in the choice of teachers of one kind rather than
   another, and in meeting with a better class of instructors (there being
   teachers who taught the most opposite doctrines), and in being brought
   up in better circumstances; for the bringing up of many has been amid
   surroundings of such a kind, that they were prevented from ever
   receiving any idea of better things, but constantly passed their life,
   from their earliest youth, either as the favourites of licentious men
   or of tyrants, or in some other wretched condition which forbade the
   soul to look upwards.  And the causes of these varied fortunes,
   according to all probability, are to be found in the reasons of
   providence, though it is not easy for men to ascertain these; but I
   have said what I have done by way of digression from the main body of
   my subject, on account of the proverb, that "such is the power of
   faith, because it seizes that which first presents itself." [3559]
   For it was necessary, owing to the different methods of education, to
   speak of the differences of belief among men, some of whom are more,
   others less fortunate in their belief; and from this to proceed to show
   that what is termed good or bad fortune would appear to contribute even
   in the case of the most talented, to their appearing to be more fully
   endowed with reason and to give their assent on grounds of reason to
   the majority of human opinions.  But enough on these points.
     __________________________________________________________________

   [3557] [See vol. ii. p. 185, and the stinging reference of Justin, vol.
   i. p. 172, this series.]

   [3558] peri de tou 'Iesou etoi doxasa an einai eutuches, e kai
   bebasanismenos exetasmene, dokousa men eutuches para tois pollois,
   bebasanismenos de exetasmene para panu oligotatoib.

   [3559] tosouton poiei pistis, hopoia de prokataschousa.
     __________________________________________________________________

   Chapter XXXIX.

   We must notice the remarks which Celsus next makes, when he says to us,
   that "faith, having taken possession of our minds, makes us yield the
   assent which we give to the doctrine of Jesus;" for of a truth it is
   faith which does produce such an assent.  Observe, however, whether
   that faith does not of itself exhibit what is worthy of praise, seeing
   we entrust ourselves to the God who is over all, acknowledging our
   gratitude to Him who has led us to such a faith, and declaring that He
   could not have attempted or accomplished such a result without the
   divine assistance.  And we have confidence also in the intentions of
   the writers of the Gospels, observing their piety and
   conscientiousness, manifested in their writings, which contain nothing
   that is spurious, or deceptive, [3560] or false, or cunning; for it is
   evident to us that souls unacquainted with those artifices which are
   taught by the cunning sophistry of the Greeks (which is characterized
   by great plausibility and acuteness), and by the kind of rhetoric in
   vogue in the courts of justice, would not have been able thus to invent
   occurrences which are fitted of themselves to conduct to faith, and to
   a life in keeping with faith.  And I am of opinion that it was on this
   account that Jesus wished to employ such persons as teachers of His
   doctrines, viz., that there might be no ground for any suspicion of
   plausible sophistry, but that it might clearly appear to all who were
   capable of understanding, that the guileless purpose of the writers
   being, so to speak, marked with great simplicity, was deemed worthy of
   being accompanied by a diviner power, which accomplished far more than
   it seemed possible could be accomplished by a periphrasis of words, and
   a weaving of sentences, accompanied by all the distinctions of Grecian
   art.
     __________________________________________________________________

   [3560] kubeutikon.
     __________________________________________________________________

   Chapter XL.

   But observe whether the principles of our faith, harmonizing with the
   general ideas implanted in our minds at birth, do not produce a change
   upon those who listen candidly to its statements; for although a
   perverted view of things, with the aid of much instruction to the same
   effect, has been able to implant in the minds of the multitude the
   belief that images are gods, and that things made of gold, and silver,
   and ivory, and stone are deserving of worship, yet common sense [3561]
   forbids the supposition that God is at all a piece of corruptible
   matter, or is honoured when made to assume by men a form embodied in
   dead matter, fashioned according to some image or symbol of His
   appearance.  And therefore we say at once of images that they are not
   gods, and of such creations (of art) that they are not to be compared
   with the Creator, but are small in contrast with the God who is over
   all, and who created, and upholds, and governs the universe.  And the
   rational soul recognising, as it were, its relationship (to the
   divine), at once rejects what it for a time supposed to be gods, and
   resumes its natural love [3562] for its Creator; and because of its
   affection towards Him, receives Him also who first presented these
   truths to all nations through the disciples whom He had appointed, and
   whom He sent forth, furnished with divine power and authority, to
   proclaim the doctrine regarding God and His kingdom.
     __________________________________________________________________

   [3561] he koine ennoia.

   [3562] philtron phusikon.
     __________________________________________________________________

   Chapter XLI.

   But since he has charged us, I know not how often already, "with
   regarding this Jesus, who was but a mortal body, as a God, and with
   supposing that we act piously in so doing," it is superfluous to say
   any more in answer to this, as a great deal has been said in the
   preceding pages.  And yet let those who make this charge understand
   that He whom we regard and believe to have been from the beginning God,
   and the Son of God, is the very Logos, and the very Wisdom, and the
   very Truth; and with respect to His mortal body, and the human soul
   which it contained, we assert that not by their communion merely with
   Him, but by their unity and intermixture, [3563] they received the
   highest powers, and after participating in His divinity, were changed
   into God.  And if any one should feel a difficulty at our saying this
   regarding His body, let him attend to what is said by the Greeks
   regarding matter, which, properly speaking, being without qualities,
   receives such as the Creator desires to invest it with, and which
   frequently divests itself of those which it formerly possessed, and
   assumes others of a different and higher kind.  And if these opinions
   be correct, what is there wonderful in this, that the mortal quality of
   the body of Jesus, if the providence of God has so willed it, should
   have been changed into one that was ethereal and divine? [3564]
     __________________________________________________________________

   [3563] alla kai henosei kai anakrasei.

   [3564] ["By means of Origen the idea of a proper reasonable soul in
   Christ received a new dogmatical importance.  This point, which up to
   this time had been altogether untouched with controversy with the
   Patripassians, was now for the first time expressly brought forward in
   a synod held against Beryllus of Bostra, a.d. 244, and the doctrine of
   a reasonable human soul in Christ settled as a doctrine of the
   Church."--Neander's History (ut supra), vol. ii. p. 309, with the
   references there.  See also Waterland's Works, vol. i. pp. 330, 331.
   S.]
     __________________________________________________________________

   Chapter XLII.

   Celsus, then, does not speak as a good reasoner, [3565] when he
   compares the mortal flesh of Jesus to gold, and silver, and stone,
   asserting that the former is more liable to corruption than the
   latter.  For, to speak correctly, that which is incorruptible is not
   more free from corruption than another thing which is incorruptible,
   nor that which is corruptible more liable to corruption than another
   corruptible thing.  But, admitting that there are degrees of
   corruptibility, we can say in answer, that if it is possible for the
   matter which underlies all qualities to exchange some of them, how
   should it be impossible for the flesh of Jesus also to exchange
   qualities, and to become such as it was proper for a body to be which
   had its abode in the ether and the regions above it, and possessing no
   longer the infirmities belonging to the flesh, and those properties
   which Celsus terms "impurities," and in so terming them, speaks unlike
   a philosopher?  For that which is properly impure, is so because of its
   wickedness.  Now the nature of body is not impure; for in so far as it
   is bodily nature, it does not possess vice, which is the generative
   principle of impurity.  But, as he had a suspicion of the answer which
   we would return, he says with respect to the change of the body of
   Jesus, "Well, after he has laid aside these qualities, he will be a
   God:"  (and if so), why not rather Æsculapius, and Dionysus, and
   Hercules?  To which we reply, "What great deed has Æsculapius, or
   Dionysus, or Hercules wrought?"  And what individuals will they be able
   to point out as having been improved in character, and made better by
   their words and lives, so that they may make good their claim to be
   gods?  For let us peruse the many narratives regarding them, and see
   whether they were free from licentiousness or injustice, or folly, or
   cowardice.  And if nothing of that kind be found in them, the argument
   of Celsus might have force, which places the forenamed individuals upon
   an equality with Jesus.  But if it is certain that, although some
   things are reported of them as reputable, they are recorded,
   nevertheless, to have done innumerable things which are contrary to
   right reason, how could you any longer say, with any show of reason,
   that these men, on putting aside their mortal body, became gods rather
   than Jesus?
     __________________________________________________________________

   [3565] dialektikos.
     __________________________________________________________________

   Chapter XLIII.

   He next says of us, that "we ridicule those who worship Jupiter,
   because his tomb is pointed out in the island of Crete; and yet we
   worship him who rose from the tomb, [3566] although ignorant of the
   grounds [3567] on which the Cretans observe such a custom."  Observe
   now that he thus undertakes the defence of the Cretans, and of Jupiter,
   and of his tomb, alluding obscurely to the allegorical notions, in
   conformity with which the myth regarding Jupiter is said to have been
   invented; while he assails us who acknowledge that our Jesus has been
   buried, indeed, but who maintain that He has also been raised from the
   tomb,--a statement which the Cretans have not yet made regarding
   Jupiter.  But since he appears to admit that the tomb of Jupiter is in
   Crete, when he says that "we are ignorant of the grounds on which the
   Cretans observe such a custom," we reply that Callimachus the Cyrenian,
   who had read innumerable poetic compositions, and nearly the whole of
   Greek history, was not acquainted with any allegorical meaning which
   was contained in the stories about Jupiter and his tomb; and
   accordingly he accuses the Cretans in his hymn addressed to Jupiter, in
   the words: [3568] --

   "The Cretans are always liars:  for thy tomb, O king,

   The Cretans have reared; and yet thou didst not die,

   For thou ever livest."

   Now he who said, "Thou didst not die, for thou ever livest," in denying
   that Jupiter's tomb was in Crete, records nevertheless that in Jupiter
   there was the beginning of death. [3569]   But birth upon earth is the
   beginning of death.  And his words run:--

   "And Rhea bore thee among the Parrhasians; "--

   whereas he ought to have seen, after denying that the birth of Jupiter
   took place in Crete because of his tomb, that it was quite congruous
   with his birth in Arcadia that he who was born should also die.  And
   the following is the manner in which Callimachus speaks of these
   things:  "O Jupiter, some say that thou wert born on the mountains of
   Ida, others in Arcadia.  Which of them, O father, have lied?  The
   Cretans are always liars," etc.  Now it is Celsus who made us discuss
   these topics, by the unfair manner in which he deals with Jesus, in
   giving his assent to what is related about His death and burial, but
   regarding as an invention His resurrection from the dead, although this
   was not only foretold by innumerable prophets, but many proofs also
   were given of His having appeared after death.
     __________________________________________________________________

   [3566] ton apo tou taphou.

   [3567] ouk eidotes pos kai katho.

   [3568] Cf. Callimach., Hymn, i.  Cf. also Tit. i. 12.

   [3569] ten archen tou thanatou gegonenai peri ton Dia.
     __________________________________________________________________

   Chapter XLIV.

   After these points Celsus quotes some objections against the doctrine
   of Jesus, made by a very few individuals who are considered Christians,
   not of the more intelligent, as he supposes, but of the more ignorant
   class, and asserts that "the following are the rules laid down by
   them.  Let no one come to us who has been instructed, or who is wise or
   prudent (for such qualifications are deemed evil by us); but if there
   be any ignorant, or unintelligent, or uninstructed, or foolish persons,
   let them come with confidence.  By which words, acknowledging that such
   individuals are worthy of their God, they manifestly show that they
   desire and are able to gain over only the silly, and the mean, and the
   stupid, with women and children." [3570]   In reply to which, we say
   that, as if, while Jesus teaches continence, and says, "Whosoever
   looketh upon a woman to lust after her, hath already committed adultery
   with her in his heart," one were to behold a few of those who are
   deemed to be Christians living licentiously, he would most justly blame
   them for living contrary to the teaching of Jesus, but would act most
   unreasonably if he were to charge the Gospel with their censurable
   conduct; so, if he found nevertheless that the doctrine of the
   Christians invites men to wisdom, the blame then must remain with those
   who rest in their own ignorance, and who utter, not what Celsus relates
   (for although some of them are simple and ignorant, they do not speak
   so shamelessly as he alleges), but other things of much less serious
   import, which, however, serve to turn aside men from the practice of
   wisdom.
     __________________________________________________________________

   [3570] [The sarcastic raillery of Celsus in regard to the ignorance and
   low social scale of the early converts to Christianity is in keeping
   with his whole tone and manner.  On the special value of the evidence
   of early Christian writers, such as Justin Martyr , Clement, Origen,
   etc., to the truth and power, among men of all classes, of the Gospel
   of our Lord, see Rawlinson's Bampton Lectures, The Historical Evidences
   of the Truth of the Scripture Records, Lect. viii. pp. 207, 420, et
   seqq. (Amer. ed. 1860).  S.]
     __________________________________________________________________

   Chapter XLV.

   But that the object of Christianity [3571] is that we should become
   wise, can be proved not only from the ancient Jewish writings, which we
   also use, but especially from those which were composed after the time
   of Jesus, and which are believed among the Churches to be divine.  Now,
   in the fiftieth Psalm, David is described as saying in his prayer to
   God these words:  "The unseen and secret things of Thy wisdom Thou hast
   manifested to me." [3572]   Solomon, too, because he asked for wisdom,
   received it; and if any one were to peruse the Psalms, he would find
   the book filled with many maxims of wisdom:  and the evidences of his
   wisdom may be seen in his treatises, which contain a great amount of
   wisdom expressed in few words, and in which you will find many
   laudations of wisdom, and encouragements towards obtaining it.  So
   wise, moreover, was Solomon, that "the queen of Sheba, having heard his
   name, and the name of the Lord, came to try him with difficult
   questions, and spake to him all things, whatsoever were in her heart;
   and Solomon answered her all her questions.  There was no question
   omitted by the king which he did not answer her.  And the queen of
   Sheba saw all the wisdom of Solomon, and the possessions which he had
   [3573] and there was no more spirit in her. [3574]   And she said to
   the king, The report is true which I heard in mine own land regarding
   thee and thy wisdom; and I believed not them who told me, until I had
   come, and mine eyes have seen it.  And, lo, they did not tell me the
   half.  Thou hast added wisdom and possessions above all the report
   which I heard." [3575]   It is recorded also of him, that "God gave
   Solomon wisdom and understanding exceeding much, and largeness of
   heart, even as the sand that is on the seashore.  And the wisdom that
   was in Solomon greatly excelled the wisdom of all the ancients, and of
   all the wise men of Egypt; and he was wiser than all men, even than
   Gethan the Ezrahite, and Emad, and Chalcadi, and Aradab, the sons of
   Madi.  And he was famous among all the nations round about.  And
   Solomon spake three thousand proverbs, and his songs were five
   thousand.  And he spake of trees, from the cedar that is in Lebanon
   even to the hyssop which springeth out of the wall; and also of fishes
   and of beasts.  And all nations came to hear the wisdom of Solomon, and
   from all the kings of the earth who had heard of the fame of his
   wisdom." [3576]

   And to such a degree does the Gospel desire that there should be wise
   men among believers, that for the sake of exercising the understanding
   of its hearers, it has spoken certain truths in enigmas, others in what
   are called "dark" sayings, others in parables, and others in problems.
   [3577]   And one of the prophets--Hosea--says at the end of his
   prophecies:  "Who is wise, and he will understand these things? or
   prudent, and he shall know them?" [3578]   Daniel, moreover, and his
   fellow-captives, made such progress in the learning which the wise men
   around the king in Babylon cultivated, that they were shown to excel
   all of them in a tenfold degree.  And in the book of Ezekiel it is said
   to the ruler of Tyre, who greatly prided himself on his wisdom, "Art
   thou wiser than Daniel?  Every secret was not revealed to thee." [3579]
     __________________________________________________________________

   [3571] ho logos.

   [3572] ta adela kai ta kruphia tes sophias sou edelosas moi.

   [3573] ta kat' auton.

   [3574] kai ex hautes egeneto.

   [3575] Cf. 1 Kings x. 1-9.

   [3576] Cf. 1 Kings iv. 29-34.  The text reads, peri panton ton basileon
   tes ges, for which para has been substituted.

   [3577] kai alla dia problematon.

   [3578] Hos. xiv. 9.

   [3579] Cf. Ezek. xxviii. 3.
     __________________________________________________________________

   Chapter XLVI.

   And if you come to the books written after the time of Jesus, you will
   find that those multitudes of believers who hear the parables are, as
   it were, "without," and worthy only of exoteric doctrines, while the
   disciples learn in private the explanation of the parables.  For,
   privately, to His own disciples did Jesus open up all things, esteeming
   above the multitudes those who desired to know His wisdom.  And He
   promises to those who believe upon Him to send them wise men and
   scribes, saying, "Behold, I will send unto you wise men and scribes,
   and some of them they shall kill and crucify." [3580]   And Paul also,
   in the catalogue of "charismata" bestowed by God, placed first "the
   word of wisdom," and second, as being inferior to it, "the word of
   knowledge," but third, and lower down, "faith." [3581]   And because he
   regarded "the word" as higher than miraculous powers, he for that
   reason places "workings of miracles" and "gifts of healings" in a lower
   place than the gifts of the word.  And in the Acts of the Apostles
   Stephen bears witness to the great learning of Moses, which he had
   obtained wholly from ancient writings not accessible to the multitude.
   For he says:  "And Moses was learned in all the wisdom of the
   Egyptians." [3582]   And therefore, with respect to his miracles, it
   was suspected that he wrought them perhaps, not in virtue of his
   professing to come from God, but by means of his Egyptian knowledge, in
   which he was well versed.  For the king, entertaining such a suspicion,
   summoned the Egyptian magicians, and wise men, and enchanters, who were
   found to be of no avail as against the wisdom of Moses, which proved
   superior to all the wisdom of the Egyptians.
     __________________________________________________________________

   [3580] Cf. Matt. xxiii. 34.

   [3581] Cf. 1 Cor. xii. 8.

   [3582] Acts vii. 22.
     __________________________________________________________________

   Chapter XLVII.

   But it is probable that what is written by Paul in the first Epistle to
   the Corinthians, [3583] as being addressed to Greeks who prided
   themselves greatly on their Grecian wisdom, has moved some to believe
   that it was not the object of the Gospel to win wise men.  Now, let him
   who is of this opinion understand that the Gospel, as censuring wicked
   men, says of them that they are wise not in things which relate to the
   understanding, and which are unseen and eternal; but that in busying
   themselves about things of sense alone, and regarding these as
   all-important, they are wise men of the world:  for as there are in
   existence a multitude of opinions, some of them espousing the cause of
   matter and bodies, [3584] and asserting that everything is corporeal
   which has a substantial existence, [3585] and that besides these
   nothing else exists, whether it be called invisible or incorporeal, it
   says also that these constitute the wisdom of the world, which perishes
   and fades away, and belongs only to this age, while those opinions
   which raise the soul from things here to the blessedness which is with
   God, and to His kingdom, and which teach men to despise all sensible
   and visible things as existing only for a season, and to hasten on to
   things invisible, and to have regard to those things which are not
   seen,--these, it says, constitute the wisdom of God.  But Paul, as a
   lover of truth, says of certain wise men among the Greeks, when their
   statements are true, that "although they knew God, they glorified Him
   not as God, neither were thankful." [3586]   And he bears witness that
   they knew God, and says, too, that this did not happen to them without
   divine permission, in these words:  "For God showed it unto them;"
   [3587] dimly alluding, I think, to those who ascend from things of
   sense to those of the understanding, when he adds, "For the invisible
   things of God from the creation of the world are clearly seen, being
   understood by the things that are made, even His eternal power and
   Godhead; so that they are without excuse:  because that, when they knew
   God, they glorified Him not as God, neither were thankful." [3588]
     __________________________________________________________________

   [3583] Cf. 1 Cor. i. 18, etc.

   [3584] ta men sunagoreuonta huge kai somasi.

   [3585] ta proegoumenos huphestekota.

   [3586] Cf. Rom. i. 21.

   [3587] Rom. i. 19.

   [3588] Cf. Rom. i. 20-22.
     __________________________________________________________________

   Chapter XLVIII.

   And perhaps also from the words, "For ye see your calling, brethren,
   how that not many wise men after the flesh, not many mighty, not many
   noble, are called:  but God hath chosen the foolish things of the world
   to confound the wise; and the base things, and the things which are
   despised, hath God chosen, and things which are not, to bring to nought
   things that are, that no flesh may glory in His presence;" [3589] some
   have been led to suppose that no one who is instructed, or wise, or
   prudent, embraces the Gospel.  Now, in answer to such an one, we would
   say that it has not been stated that "no wise man according to the
   flesh," but that "not many wise men according to the flesh," are
   called.  It is manifest, further, that amongst the characteristic
   qualifications of those who are termed "bishops," Paul, in describing
   what kind of man the bishop ought to be, lays down as a qualification
   that he should also be a teacher, saying that he ought to be able to
   convince the gainsayers, that by the wisdom which is in him he may stop
   the mouths of foolish talkers and deceivers. [3590]   And as he selects
   for the episcopate a man who has been once married [3591] rather than
   he who has twice entered the married state, [3592] and a man of
   blameless life rather than one who is liable to censure, and a sober
   man rather than one who is not such, and a prudent man rather than one
   who is not prudent, and a man whose behaviour is decorous rather than
   he who is open to the charge even of the slightest indecorum, so he
   desires that he who is to be chosen by preference for the office of a
   bishop should be apt to teach, and able to convince the gainsayers.
   How then can Celsus justly charge us with saying, "Let no one come to
   us who is instructed,' or wise,' or prudent?'"  Nay, let him who wills
   come to us "instructed," and "wise," and "prudent;" and none the less,
   if any one be ignorant and unintelligent, and uninstructed and foolish,
   let him also come:  for it is these whom the Gospel promises to cure,
   when they come, by rendering them all worthy of God.
     __________________________________________________________________

   [3589] Cf. 1 Cor. i. 26-28.

   [3590] Cf. Tit. i. 9, 10.

   [3591] Monogamon.  Cf. Can. Apost., c. xvii.:  "ho dusi gamois
   sumplakeis meta to baptisma, e pallaken ktesamenos, ou dunatai einai
   episkopos, e presbuteros, e diakonos, e holos tou katalogou tou
   hieratikou."  Cf. note in Benedictine ed.

   [3592] [Origen agrees with Tertullian, passim, on this subject.
   Hippolytus makes Callistus, Bishop of Rome, the first to depart from
   this principle,--accepting "digamists and trigamists."]
     __________________________________________________________________

   Chapter XLIX.

   This statement also is untrue, that it is "only foolish and low
   individuals, and persons devoid of perception, and slaves, and women,
   and children, of whom the teachers of the divine word wish to make
   converts."  Such indeed does the Gospel invite, in order to make them
   better; but it invites also others who are very different from these,
   since Christ is the Saviour of all men, and especially of them that
   believe, whether they be intelligent or simple; and "He is the
   propitiation with the Father for our sins; and not for ours only, but
   also for the sins of the whole world." [3593]   After this it is
   superfluous for us to wish to offer a reply to such statements of
   Celsus as the following:  "For why is it an evil to have been educated,
   and to have studied the best opinions, and to have both the reality and
   appearance of wisdom?  What hindrance does this offer to the knowledge
   of God?  Why should it not rather be an assistance, and a means by
   which one might be better able to arrive at the truth?"  Truly it is no
   evil to have been educated, for education is the way to virtue; but to
   rank those amongst the number of the educated who hold erroneous
   opinions is what even the wise men among the Greeks would not do.  On
   the other hand, who would not admit that to have studied the best
   opinions is a blessing?  But what shall we call the best, save those
   which are true, and which incite men to virtue?  Moreover, it is an
   excellent thing for a man to be wise, but not to seem so, as Celsus
   says.  And it is no hindrance to the knowledge of God, but an
   assistance, to have been educated, and to have studied the best
   opinions, and to be wise.  And it becomes us rather than Celsus to say
   this, especially if it be shown that he is an Epicurean.
     __________________________________________________________________

   [3593] Cf. 1 John ii. 2.
     __________________________________________________________________

   Chapter L.

   But let us see what those statements of his are which follow next in
   these words:  "Nay, we see, indeed, that even those individuals, who in
   the market-places perform the most disgraceful tricks, and who gather
   crowds around them, would never approach an assembly of wise men, nor
   dare to exhibit their arts among them; but wherever they see young men,
   and a mob of slaves, and a gathering of unintelligent persons, thither
   they thrust themselves in, and show themselves off."  Observe, now, how
   he slanders us in these words, comparing us to those who in the
   market-places perform the most disreputable tricks, and gather crowds
   around them!  What disreputable tricks, pray, do we perform?  Or what
   is there in our conduct that resembles theirs, seeing that by means of
   readings, and explanations of the things read, we lead men to the
   worship of the God of the universe, and to the cognate virtues, and
   turn them away from contemning Deity, and from all things contrary to
   right reason?  Philosophers verily would wish to collect together such
   hearers of their discourses as exhort men to virtue,--a practice which
   certain of the Cynics especially have followed, who converse publicly
   with those whom they happen to meet.  Will they maintain, then, that
   these who do not gather together persons who are considered to have
   been educated, but who invite and assemble hearers from the public
   street, resemble those who in the market-places perform the most
   disreputable tricks, and gather crowds around them?  Neither Celsus,
   however, nor any one who holds the same opinions, will blame those who,
   agreeably to what they regard as a feeling of philanthropy, address
   their arguments to the ignorant populace.
     __________________________________________________________________

   Chapter LI.

   And if they are not to be blamed for so doing, let us see whether
   Christians do not exhort multitudes to the practice of virtue in a
   greater and better degree than they.  For the philosophers who converse
   in public do not pick and choose their hearers, but he who likes stands
   and listens.  The Christians, however, having previously, so far as
   possible, tested the souls of those who wish to become their hearers,
   and having previously instructed [3594] them in private, when they
   appear (before entering the community) to have sufficiently evinced
   their desire towards a virtuous life, introduce them then, and not
   before, privately forming one class of those who are beginners, and are
   receiving admission, but who have not yet obtained the mark of complete
   purification; and another of those who have manifested to the best of
   their ability their intention to desire no other things than are
   approved by Christians; and among these there are certain persons
   appointed to make inquiries regarding the lives and behaviour of those
   who join them, in order that they may prevent those who commit acts of
   infamy from coming into their public assembly, while those of a
   different character they receive with their whole heart, in order that
   they may daily make them better.  And this is their method of
   procedure, both with those who are sinners, and especially with those
   who lead dissolute lives, whom they exclude from their community,
   although, according to Celsus, they resemble those who in the
   market-places perform the most shameful tricks.  Now the venerable
   school of the Pythagoreans used to erect a cenotaph to those who had
   apostatized from their system of philosophy, treating them as dead; but
   the Christians lament as dead those who have been vanquished by
   licentiousness or any other sin, because they are lost and dead to God,
   and as being risen from the dead (if they manifest a becoming change)
   they receive them afterwards, at some future time, after a greater
   interval than in the case of those who were admitted at first, but not
   placing in any office or post of rank in the Church of God those who,
   after professing the Gospel, lapsed and fell.
     __________________________________________________________________

   [3594] proepasantes.
     __________________________________________________________________

   Chapter LII.

   Observe now with regard to the following statement of Celsus, "We see
   also those persons who in the market-places perform most disreputable
   tricks, and collect crowds around them," whether a manifest falsehood
   has not been uttered, and things compared which have no resemblance.
   He says that these individuals, to whom he compares us, who "perform
   the most disreputable tricks in the market-places and collect crowds,
   would never approach an assembly of wise men, nor dare to show off
   their tricks before them; but wherever they see young men, and a mob of
   slaves, and a gathering of foolish people, thither do they thrust
   themselves in and make a display."  Now, in speaking thus he does
   nothing else than simply load us with abuse, like the women upon the
   public streets, whose object is to slander one another; for we do
   everything in our power to secure that our meetings should be composed
   of wise men, and those things among us which are especially excellent
   and divine we then venture to bring forward publicly in our discussions
   when we have an abundance of intelligent hearers, while we conceal and
   pass by in silence the truths of deeper import when we see that our
   audience is composed of simpler minds, which need such instruction as
   is figuratively termed "milk."
     __________________________________________________________________

   Chapter LIII.

   For the word is used by our Paul in writing to the Corinthians, who
   were Greeks, and not yet purified in their morals:  "I have fed you
   with milk, not with meat; for hitherto ye were not able to bear it,
   neither yet now are ye able, for ye are yet carnal:  for whereas there
   is among you envying and strife, are ye not carnal, and walk as men?"
   [3595]   Now the same writer, [3596] knowing that there was a certain
   kind of nourishment better adapted for the soul, and that the food of
   those young [3597] persons who were admitted was compared to milk,
   continues:  "And ye are become such as have need of milk, and not of
   strong meat.  For every one that useth milk is unskilful in the word of
   righteousness; for he is a babe.  But strong meat belongeth to them
   that are of full age, even those who by reason of use have their senses
   exercised to discern both good and evil." [3598]   Would then those who
   believe these words to be well spoken, suppose that the noble doctrines
   of our faith would never be mentioned in an assembly of wise men, but
   that wherever (our instructors) see young men, and a mob of slaves, and
   a collection of foolish individuals, they bring publicly forward divine
   and venerable truths, and before such persons make a display of
   themselves in treating of them?  But it is clear to him who examines
   the whole spirit of our writings, that Celsus is animated with a hatred
   against the human race resembling that of the ignorant populace, and
   gives utterance to these falsehoods without examination.
     __________________________________________________________________

   [3595] [1 Cor. iii. 2, 3.  S.]

   [3596] [See note supra, p. 239.  S.]

   [3597] nepion.

   [3598] Heb. v. 12-14.
     __________________________________________________________________

   Chapter LIV.

   We acknowledge, however, although Celsus will not have it so, that we
   do desire to instruct all men in the word of God, so as to give to
   young men the exhortations which are appropriate to them, and to show
   to slaves how they may recover freedom of thought, [3599] and be
   ennobled by the word.  And those amongst us who are the ambassadors of
   Christianity sufficiently declare that they are debtors [3600] to
   Greeks and Barbarians, to wise men and fools, (for they do not deny
   their obligation to cure the souls even of foolish persons,) in order
   that as far as possible they may lay aside their ignorance, and
   endeavour to obtain greater prudence, by listening also to the words of
   Solomon:  "Oh, ye fools, be of an understanding heart," [3601] and "Who
   is the most simple among you, let him turn unto me;" [3602] and wisdom
   exhorts those who are devoid of understanding in the words, "Come, eat
   of my bread, and drink of the wine which I have mixed for you.  Forsake
   folly that ye may live, and correct understanding in knowledge." [3603]
     This too would I say (seeing it bears on the point), [3604] in answer
   to the statement of Celsus:  Do not philosophers invite young men to
   their lectures? and do they not encourage young men to exchange a
   wicked life for a better? and do they not desire slaves to learn
   philosophy?  Must we find fault, then, with philosophers who have
   exhorted slaves to the practice of virtue? with Pythagoras for having
   so done with Zamolxis, Zeno with Perseus, and with those who recently
   encouraged Epictetus to the study of philosophy?  Is it indeed
   permissible for you, O Greeks, to call youths and slaves and foolish
   persons to the study of philosophy, but if we do so, we do not act from
   philanthropic motives in wishing to heal every rational nature with the
   medicine of reason, and to bring them into fellowship with God, the
   Creator of all things?  These remarks, then, may suffice in answer to
   what are slanders rather than accusations [3605] on the part of Celsus.
     __________________________________________________________________

   [3599] eleutheron analabontes phronema.

   [3600] Cf. Rom. i. 14.

   [3601] Cf. Prov. viii. 5.

   [3602] Cf. Prov. ix. 4.

   [3603] Cf. Prov. ix. 5, 6.

   [3604] dia ta enkeimena.

   [3605] loidorias mallon e kategorias.
     __________________________________________________________________

   Chapter LV.

   But as Celsus delights to heap up calumnies against us, and, in
   addition to those which he has already uttered, has added others, let
   us examine these also, and see whether it be the Christians or Celsus
   who have reason to be ashamed of what is said.  He asserts, "We see,
   indeed, in private houses workers in wool and leather, and fullers, and
   persons of the most uninstructed and rustic character, not venturing to
   utter a word in the presence of their elders and wiser masters; [3606]
   but when they get hold of the children privately, and certain women as
   ignorant as themselves, they pour forth wonderful statements, to the
   effect that they ought not to give heed to their father and to their
   teachers, but should obey them; that the former are foolish and stupid,
   and neither know nor can perform anything that is really good, being
   preoccupied with empty trifles; that they alone know how men ought to
   live, and that, if the children obey them, they will both be happy
   themselves, and will make their home happy also.  And while thus
   speaking, if they see one of the instructors of youth approaching, or
   one of the more intelligent class, or even the father himself, the more
   timid among them become afraid, while the more forward incite the
   children to throw off the yoke, whispering that in the presence of
   father and teachers they neither will nor can explain to them any good
   thing, seeing they turn away with aversion from the silliness and
   stupidity of such persons as being altogether corrupt, and far advanced
   in wickedness, and such as would inflict punishment upon them; but that
   if they wish (to avail themselves of their aid) they must leave their
   father and their instructors, and go with the women and their
   playfellows to the women's apartments, or to the leather shop, or to
   the fuller's shop, that they may attain to perfection;--and by words
   like these they gain them over."
     __________________________________________________________________

   [3606] The allusion is to the practice of wealthy Greeks and Romans
   having among their slaves artificers of various kinds, for whose
   service there was constant demand in the houses and villas of the rich,
   and who therefore had their residence in or near the dwelling of their
   master.  Many of these artificers seem, from the language of Celsus, to
   have been converts to Christianity.
     __________________________________________________________________

   Chapter LVI.

   Observe now how by such statements he depreciates those amongst us who
   are teachers of the word, and who strive in every way to raise the soul
   to the Creator of all things, and who show that we ought to despise
   things "sensible," and "temporal," and "visible," and to do our utmost
   to reach communion with God, and the contemplation of things that are
   "intelligent," and "invisible," and a blessed life with God, and the
   friends of God; comparing them to "workers in wool in private houses,
   and to leather-cutters, and to fullers, and to the most rustic of
   mankind, who carefully incite young boys to wickedness, and women to
   forsake their fathers and teachers, and follow them."  Now let Celsus
   point out from what wise parent, or from what teachers, we keep away
   children and women, and let him ascertain by comparison among those
   children and women who are adherents of our doctrine, whether any of
   the opinions which they formerly heard are better than ours, and in
   what manner we draw away children and women from noble and venerable
   studies, and incite them to worse things.  But he will not be able to
   make good any such charge against us, seeing that, on the contrary, we
   turn away women from a dissolute life, and from being at variance with
   those with whom they live, from all mad desires after theatres and
   dancing, and from superstition; while we train to habits of
   self-restraint boys just reaching the age of puberty, and feeling a
   desire for sexual pleasures, pointing out to them not only the disgrace
   which attends those sins, but also the state to which the soul of the
   wicked is reduced through practices of that kind, and the judgments
   which it will suffer, and the punishments which will be inflicted.
     __________________________________________________________________

   Chapter LVII.

   But who are the teachers whom we call triflers and fools, whose defence
   is undertaken by Celsus, as of those who teach better things?  (I know
   not,) unless he deem those to be good instructors of women, and no
   triflers, who invite them to superstition and to unchaste spectacles,
   and those, moreover, to be teachers not devoid of sense who lead and
   drag the young men to all those disorderly acts which we know are often
   committed by them.  We indeed call away these also, as far as we can,
   from the dogmas of philosophy to our worship of God, by showing forth
   its excellence and purity.  But as Celsus, by his statements, has
   declared that we do not do so, but that we call only the foolish, I
   would say to him, "If you had charged us with withdrawing from the
   study of philosophy those who were already preoccupied with it, you
   would not have spoken the truth, and yet your charge would have had an
   appearance of probability; but when you now say that we draw away our
   adherents from good teachers, show who are those other teachers save
   the teachers of philosophy, or those who have been appointed to give
   instruction in some useful branch of study." [3607]

   He will be unable, however, to show any such; while we promise, openly
   and not in secret, that they will be happy who live according to the
   word of God, and who look to Him in all things, and who do everything,
   whatever it is, as if in the presence of God.  Are these the
   instructions of workers in wool, and of leather-cutters, and fullers,
   and uneducated rustics?  But such an assertion he cannot make good.
     __________________________________________________________________

   [3607] Parasteson tous didaskalous allous para tous philosophias
   didaskalous, e tous kata ti ton chresimon pepoiemenous.
     __________________________________________________________________

   Chapter LVIII.

   But those who, in the opinion of Celsus, resemble the workers in wool
   in private houses, and the leather-cutters, and fullers, and uneducated
   rustics, will, he alleges, in the presence of father or teachers be
   unwilling to speak, or unable to explain to the boys anything that is
   good.  In answer to which, we would say, What kind of father, my good
   sir, and what kind of teacher, do you mean?  If you mean one who
   approves of virtue, and turns away from vice, and welcomes what is
   better, then know, that with the greatest boldness will we declare our
   opinions to the children, because we will be in good repute with such a
   judge.  But if, in the presence of a father who has a hatred of virtue
   and goodness, we keep silence, and also before those who teach what is
   contrary to sound doctrine, do not blame us for so doing, since you
   will blame us without good reason.  You, at all events, in a case where
   fathers deemed the mysteries of philosophy an idle and unprofitable
   occupation for their sons, and for young men in general, would not, in
   teaching philosophy, make known its secrets before worthless parents;
   but, desiring to keep apart those sons of wicked parents who had been
   turned towards the study of philosophy, you would observe the proper
   seasons, in order that the doctrines of philosophy might reach the
   minds of the young men.  And we say the same regarding our teachers.
   For if we turn (our hearers) away from those instructors who teach
   obscene comedies and licentious iambics, and many other things which
   neither improve the speaker nor benefit the hearers (because the latter
   do not know how to listen to poetry in a philosophic frame of mind, nor
   the former how to say to each of the young men what tends to his
   profit), we are not, in following such a course, ashamed to confess
   what we do.  But if you will show me teachers who train young men for
   philosophy, and who exercise them in it, I will not from such turn away
   young men, but will try to raise them, as those who have been
   previously exercised in the whole circle of learning and in
   philosophical subjects, to the venerable and lofty height of eloquence
   which lies hid from the multitude of Christians, where are discussed
   topics of the greatest importance, and where it is demonstrated and
   shown that they have been treated philosophically both by the prophets
   of God and the apostles of Jesus.
     __________________________________________________________________

   Chapter LIX.

   Immediately after this, Celsus, perceiving that he has slandered us
   with too great bitterness, as if by way of defence expresses himself as
   follows:  "That I bring no heavier charge than what the truth compels
   me, any one may see from the following remarks.  Those who invite to
   participation in other mysteries, make proclamation as follows:  Every
   one who has clean hands, and a prudent tongue;' [3608] others again
   thus:  He who is pure from all pollution, and whose soul is conscious
   of no evil, and who has lived well and justly.'  Such is the
   proclamation made by those who promise purification from sins. [3609]
   But let us hear what kind of persons these Christians invite.  Every
   one, they say, who is a sinner, who is devoid of understanding, who is
   a child, and, to speak generally, whoever is unfortunate, him will the
   kingdom of God receive.  Do you not call him a sinner, then, who is
   unjust, and a thief, and a housebreaker, and a poisoner, and a
   committer of sacrilege, and a robber of the dead?  What others would a
   man invite if he were issuing a proclamation for an assembly of
   robbers?"  Now, in answer to such statements, we say that it is not the
   same thing to invite those who are sick in soul to be cured, and those
   who are in health to the knowledge and study of divine things.  We,
   however, keeping both these things in view, at first invite all men to
   be healed, and exhort those who are sinners to come to the
   consideration of the doctrines which teach men not to sin, and those
   who are devoid of understanding to those which beget wisdom, and those
   who are children to rise in their thoughts to manhood, and those who
   are simply [3610] unfortunate to good fortune, [3611] or--which is the
   more appropriate term to use--to blessedness. [3612]   And when those
   who have been turned towards virtue have made progress, and have shown
   that they have been purified by the word, and have led as far as they
   can a better life, then and not before do we invite them to
   participation in our mysteries.  "For we speak wisdom among them that
   are perfect." [3613]
     __________________________________________________________________

   [3608] phonen sunetos.

   [3609] [Much is to be gathered from this and the following chapters, of
   the evangelical character of primitive preaching and discipline.]

   [3610] haplos.

   [3611] eudaimonian.

   [3612] makarioteta.

   [3613] Cf. 1 Cor. ii. 6.
     __________________________________________________________________

   Chapter LX.

   And as we teach, moreover, that "wisdom will not enter into the soul of
   a base man, nor dwell in a body that is involved in sin," [3614] we
   say, Whoever has clean hands, and therefore lifts up holy hands to God,
   and by reason of being occupied with elevated and heavenly things, can
   say, "The lifting up of my hands is as the evening sacrifice," [3615]
   let him come to us; and whoever has a wise tongue through meditating on
   the law of the Lord day and night, and by "reason of habit has his
   senses exercised to discern between good and evil," let him have no
   reluctance in coming to the strong and rational sustenance which is
   adapted to those who are athletes in piety and every virtue.  And since
   the grace of God is with all those who love with a pure affection the
   teacher of the doctrines of immortality, whoever is pure not only from
   all defilement, but from what are regarded as lesser transgressions,
   let him be boldly initiated in the mysteries of Jesus, which properly
   are made known only to the holy and the pure.  The initiated of Celsus
   accordingly says, "Let him whose soul is conscious of no evil come."
   But he who acts as initiator, according to the precepts of Jesus, will
   say to those who have been purified in heart, "He whose soul has, for a
   long time, been conscious of no evil, and especially since he yielded
   himself to the healing of the word, let such an one hear the doctrines
   which were spoken in private by Jesus to His genuine disciples."
   Therefore in the comparison which he institutes between the procedure
   of the initiators into the Grecian mysteries, and the teachers of the
   doctrine of Jesus, he does not know the difference between inviting the
   wicked to be healed, and initiating those already purified into the
   sacred mysteries!
     __________________________________________________________________

   [3614] Wisd. Solom. i. 4.

   [3615] Cf. Ps. cxli. 2.
     __________________________________________________________________

   Chapter LXI.

   Not to participation in mysteries, then, and to fellowship in the
   wisdom hidden in a mystery, which God ordained before the world to the
   glory of His saints, [3616] do we invite the wicked man, and the thief,
   and the housebreaker, and the poisoner, and the committer of sacrilege,
   and the plunderer of the dead, and all those others whom Celsus may
   enumerate in his exaggerating style, but such as these we invite to be
   healed.  For there are in the divinity of the word some helps towards
   the cure of those who are sick, respecting which the word says, "They
   that be whole need not a physician, but they that are sick;" [3617]
   others, again, which to the pure in soul and body exhibit "the
   revelation of the mystery, which was kept secret since the world began,
   but now is made manifest by the Scriptures of the prophets," [3618] and
   "by the appearing of our Lord Jesus Christ," [3619] which "appearing"
   is manifested to each one of those who are perfect, and which
   enlightens the reason [3620] in the true [3621] knowledge of things.
   But as he exaggerates the charges against us, adding, after his list of
   those vile individuals whom he has mentioned, this remark, "What other
   persons would a robber summon to himself by proclamation?" we answer
   such a question by saying that a robber summons around him individuals
   of such a character, in order to make use of their villainy against the
   men whom they desire to slay and plunder.  A Christian, on the other
   hand, even though he invite those whom the robber invites, invites them
   to a very different vocation, viz., to bind up these wounds by His
   word, and to apply to the soul, festering amid evils, the drugs
   obtained from the word, and which are analogous to the wine and oil,
   and plasters, and other healing appliances which belong to the art of
   medicine.
     __________________________________________________________________

   [3616] Cf. 1 Cor. ii. 7.

   [3617] Matt. ix. 12.

   [3618] Rom. xvi. 25, 26.

   [3619] Cf. 2 Tim. i. 10.

   [3620] to hegemonikon.

   [3621] apseude.
     __________________________________________________________________

   Chapter LXII.

   In the next place, throwing a slur [3622] upon the exhortations spoken
   and written to those who have led wicked lives, and which invite them
   to repentance and reformation of heart, he asserts that we say "that it
   was to sinners that God has been sent."  Now this statement of his is
   much the same as if he were to find fault with certain persons for
   saying that on account of the sick who were living in a city, a
   physician had been sent them by a very benevolent monarch. [3623]   God
   the Word was sent, indeed, as a physician to sinners, but as a teacher
   of divine mysteries to those who are already pure and who sin no more.
   But Celsus, unable to see this distinction,--for he had no desire to be
   animated with a love of truth,--remarks, "Why was he not sent to those
   who were without sin?  What evil is it not to have committed sin?"  To
   which we reply, that if by those "who were without sin" he means those
   who sin no more, then our Saviour Jesus was sent even to such, but not
   as a physician.  While if by those "who were without sin" he means such
   as have never at any time sinned,--for he made no distinction in his
   statement,--we reply that it is impossible for a man thus to be without
   sin.  And this we say, excepting, of course, the man understood to be
   in Christ Jesus, [3624] who "did no sin."  It is with a malicious
   intent, indeed, that Celsus says of us that we assert that "God will
   receive the unrighteousness man if he humble himself on account of his
   wickedness, but that He will not receive the righteous man, although he
   look up to Him, (adorned) with virtue from the beginning."  Now we
   assert that it is impossible for a man to look up to God (adorned) with
   virtue from the beginning.  For wickedness must necessarily first exist
   in men.  As Paul also says, "When the commandment came, sin revived,
   and I died." [3625]   Moreover, we do not teach regarding the
   unrighteous man, that it is sufficient for him to humble himself on
   account of his wickedness in order to his being accepted by God, but
   that God will accept him if, after passing condemnation upon himself
   for his past conduct, he walk humbly on account of it, and in a
   becoming manner for the time to come.
     __________________________________________________________________

   [3622] sukophanton.

   [3623] [The reproaches of the scoffer are very instructive as to the
   real nature of the primitive dealing with sinners and with sin.]

   [3624] hupexairomenou tou kata ton 'Iesoun nooumenou anthropou.

   [3625] Rom. vii. 9.
     __________________________________________________________________

   Chapter LXIII.

   After this, not understanding how it has been said that "every one who
   exalted himself shall be abased;" [3626] nor (although taught even by
   Plato) that "the good and virtuous man walketh humbly and orderly;" and
   ignorant, moreover, that we give the injunction, "Humble yourselves,
   therefore, under the mighty hand of God, that He may exalt you in due
   time;" [3627] he says that "those persons who preside properly over a
   trial make those individuals who bewail before them their evil deeds to
   cease from their piteous wailings, lest their decisions should be
   determined rather by compassion than by a regard to truth; whereas God
   does not decide in accordance with truth, but in accordance with
   flattery." [3628]   Now, what words of flattery and piteous wailing are
   contained in the Holy Scriptures when the sinner says in his prayers to
   God, "I have acknowledged my sin, and mine iniquity have I not hid.  I
   said, I will confess my transgression to the Lord," etc., etc.?  For is
   he able to show that a procedure of this kind is not adapted to the
   conversion of sinners, who humble themselves in their prayers under the
   hand of God?  And, becoming confused by his efforts to accuse us, he
   contradicts himself; appearing at one time to know a man "without sin,"
   and "a righteous man, who can look up to God (adorned) with virtue from
   the beginning;" and at another time accepting our statement that there
   is no man altogether righteous, or without sin; [3629] for, as if he
   admitted its truth, he remarks, "This is indeed apparently true, that
   somehow the human race is naturally inclined to sin."  In the next
   place, as if all men were not invited by the word, he says, "All men,
   then, without distinction, ought to be invited, since all indeed are
   sinners."  And yet, in the preceding pages, we have pointed out the
   words of Jesus:  "Come unto Me, all ye that labour and are heavy laden,
   and I will give you rest." [3630]   All men, therefore, labouring and
   being heavy laden on account of the nature of sin, are invited to the
   rest spoken of in the word of God, "for God sent His word, and healed
   them, and delivered them from their destructions." [3631]
     __________________________________________________________________

   [3626] Cf. Matt. xxiii. 12.

   [3627] 1 Pet. v. 6.

   [3628] pros kolakeian.

   [3629] In the text it is put interrogatively:  tis anthropos teleos
   dikaios; e tis anamartetos;  The allusion seems to be to Job xv. 14
   (Sept.):  tis gar on brotos, hoti estai amemptos; e hos esomenos
   dikaios gennetos gunaikos;

   [3630] Matt. xi. 28.

   [3631] Ps. cvii. 20.
     __________________________________________________________________

   Chapter LXIV.

   But since he says, in addition to this, "What is this preference of
   sinners over others?" and makes other remarks of a similar nature, we
   have to reply that absolutely a sinner is not preferred before one who
   is not a sinner; but that sometimes a sinner, who has become conscious
   of his own sin, and for that reason comes to repentance, being humbled
   on account of his sins, is preferred before one who is accounted a
   lesser sinner, but who does not consider himself one, but exalts
   himself on the ground of certain good qualities which he thinks he
   possesses, and is greatly elated on their account.  And this is
   manifest to those who are willing to peruse the Gospels in a spirit of
   fairness, by the parable of the publican, who said, "Be merciful to me
   a sinner," [3632] and of the Pharisee who boasted with a certain wicked
   self-conceit in the words, "I thank Thee that I am not as other men
   are, extortioners, unjust, adulterers, or even as this publican."
   [3633]   For Jesus subjoins to his narrative of them both the words:
   "This man went down to his house justified rather than the other:  for
   every one that exalteth himself shall be abased; and he that humbleth
   himself shall be exalted." [3634]   We utter no blasphemy, then,
   against God, neither are we guilty of falsehood, when we teach that
   every man, whoever he may be, is conscious of human infirmity in
   comparison with the greatness of God, and that we must ever ask from
   Him, who alone is able to supply our deficiencies, what is wanting to
   our (mortal) nature.
     __________________________________________________________________

   [3632] Luke xviii. 13.

   [3633] Luke xviii. 11.

   [3634] Luke xviii. 14.
     __________________________________________________________________

   Chapter LXV.

   He imagines, however, that we utter these exhortations for the
   conversion of sinners, because we are able to gain over no one who is
   really good and righteous, and therefore open our gates to the most
   unholy and abandoned of men.  But if any one will fairly observe our
   assemblies we can present a greater number of those who have been
   converted from not a very wicked life, than of those who have committed
   the most abominable sins.  For naturally those who are conscious to
   themselves of better things, desire that those promises may be true
   which are declared by God regarding the reward of the righteous, and
   thus assent more readily to the statements (of Scripture) than those do
   who have led very wicked lives, and who are prevented by their very
   consciousness (of evil) from admitting that they will be punished by
   the Judge of all with such punishment as befits those who have sinned
   so greatly, and as would not be inflicted by the Judge of all contrary
   to right reason. [3635]   Sometimes, also, when very abandoned men are
   willing to accept the doctrine of (future) punishment, on account of
   the hope which is based upon repentance, they are prevented from so
   doing by their habit of sinning, being constantly dipped, [3636] and,
   as it were, dyed [3637] in wickedness, and possessing no longer the
   power to turn from it easily to a proper life, and one regulated
   according to right reason.  And although Celsus observes this, he
   nevertheless, I know not why, expresses himself in the following
   terms:  "And yet, indeed, it is manifest to every one that no one by
   chastisement, much less by merciful treatment, could effect a complete
   change in those who are sinners both by nature and custom, for to
   change nature is an exceedingly difficult thing.  But they who are
   without sin are partakers of a better life."
     __________________________________________________________________

   [3635] kai ou para ton orthon logon prosagoito hupo tou epi pasi
   dikastou.  [See infra, book iv. cap. lxxix, and Elucidations there
   named.]

   [3636] [epimonos bebammenoi.  S.]

   [3637] [hospegei deusopoiethentes apo tes kakias.  S.]
     __________________________________________________________________

   Chapter LXVI.

   Now here Celsus appears to me to have committed a great error, in
   refusing to those who are sinners by nature, and also by habit, the
   possibility of a complete transformation, alleging that they cannot be
   cured even by punishment.  For it clearly appears that all men are
   inclined to sin by nature, [3638] and some not only by nature but by
   practice, while not all men are incapable of an entire transformation.
   For there are found in every philosophical sect, and in the word of
   God, persons who are related to have undergone so great a change that
   they may be proposed as a model of excellence of life.  Among the names
   of the heroic age some mention Hercules and Ulysses, among those of
   later times, Socrates, and of those who have lived very recently,
   Musonius. [3639]   Not only against us, then, did Celsus utter the
   calumny, when he said that "it was manifest to every one that those who
   were given to sin by nature and habit could not by any means--even by
   punishments--be completely changed for the better," but also against
   the noblest names in philosophy, who have not denied that the recovery
   of virtue was a possible thing for men.  But although he did not
   express his meaning with exactness, we shall nevertheless, though
   giving his words a more favourable construction, convict him of unsound
   reasoning.  For his words were:  "Those who are inclined to sin by
   nature and habit, no one could completely reform even by chastisement;"
   and his words, as we understood them, we refuted to the best of our
   ability. [3640]
     __________________________________________________________________

   [3638] [Let us note this in passing, as balancing some other
   expressions which could not have been used after the Pelagian
   controversy.]

   [3639] He is said to have been either a Babylonian or Tyrrhenian, and
   to have lived in the reign of Nero.  Cf. Philostratus, iv. 12.--Ruæus.

   [3640] kai to exakouomenon apo tes lexeos hos dunaton hemin,
   anetrepsamen.
     __________________________________________________________________

   Chapter LXVII.

   It is probable, however, that he meant to convey some such meaning as
   this, that those who were both by nature and habit given to the
   commission of those sins which are committed by the most abandoned of
   men, could not be completely transformed even by punishment.  And yet
   this is shown to be false from the history of certain philosophers.
   For who is there that would not rank among the most abandoned of men
   the individual who somehow submitted to yield himself to his master,
   when he placed him in a brothel, [3641] that he might allow himself to
   be polluted by any one who liked?  And yet such a circumstance is
   related of Phædo!  And who will not agree that he who burst,
   accompanied with a flute-player and a party of revellers, his
   profligate associates, into the school of the venerable Xenocrates, to
   insult a man who was the admiration of his friends, was not one of the
   greatest miscreants [3642] among mankind?  Yet, notwithstanding this,
   reason was powerful enough to effect their conversion, and to enable
   them to make such progress in philosophy, that the one was deemed
   worthy by Plato to recount the discourse of Socrates on immortality,
   and to record his firmness in prison, when he evinced his contempt of
   the hemlock, and with all fearlessness and tranquillity of mind treated
   of subjects so numerous and important, that it is difficult even for
   those to follow them who are giving their utmost attention, and who are
   disturbed by no distraction; while Polemon, on the other hand, who from
   a profligate became a man of most temperate life, was successor in the
   school of Xenocrates, so celebrated for his venerable character.
   Celsus then does not speak the truth when he says "that sinners by
   nature and habit cannot be completely reformed even by chastisement."
     __________________________________________________________________

   [3641] epi tegous.  ["Ut quidam scripserunt," says Hoffmann.]

   [3642] miarotaton anthropon.
     __________________________________________________________________

   Chapter LXVIII.

   That philosophical discourses, however, distinguished by orderly
   arrangement and elegant expression, [3643] should produce such results
   in the case of those individuals just enumerated, and upon others
   [3644] who have led wicked lives, is not at all to be wondered at.  But
   when we consider that those discourses, which Celsus terms "vulgar,"
   [3645] are filled with power, as if they were spells, and see that they
   at once convert multitudes from a life of licentiousness to one of
   extreme regularity, [3646] and from a life of wickedness to a better,
   and from a state of cowardice or unmanliness to one of such high-toned
   courage as to lead men to despise even death through the piety which
   shows itself within them, why should we not justly admire the power
   which they contain?  For the words of those who at the first assumed
   the office of (Christian) ambassadors, and who gave their labours to
   rear up the Churches of God,--nay, their preaching also,--were
   accompanied with a persuasive power, though not like that found among
   those who profess the philosophy of Plato, or of any other merely human
   philosopher, which possesses no other qualities than those of human
   nature.  But the demonstration which followed the words of the apostles
   of Jesus was given from God, and was accredited [3647] by the Spirit
   and by power.  And therefore their word ran swiftly and speedily, or
   rather the word of God through their instrumentality, transformed
   numbers of persons who had been sinners both by nature and habit, whom
   no one could have reformed by punishment, but who were changed by the
   word, which moulded and transformed them according to its pleasure.
     __________________________________________________________________

   [3643] 'Alla ten men taxin kai sunthesin kai phrasin ton apo
   philosophias logon.

   [3644] The reading in the text is allos, for which allous has been
   conjectured by Ruæus and Boherellus, and which has been adopted in the
   translation.

   [3645] idiotikous.

   [3646] eustathestaton.

   [3647] pistike apo pneumatos.
     __________________________________________________________________

   Chapter LXIX.

   Celsus continues in his usual manner, asserting that "to change a
   nature entirely is exceedingly difficult."  We, however, who know of
   only one nature in every rational soul, and who maintain that none has
   been created evil by the Author of all things, but that many have
   become wicked through education, and perverse example, and surrounding
   influences, [3648] so that wickedness has been naturalized [3649] in
   some individuals, are persuaded that for the word of God to change a
   nature in which evil has been naturalized is not only not impossible,
   but is even a work of no very great difficulty, if a man only believe
   that he must entrust himself to the God of all things, and do
   everything with a view to please Him with whom it cannot be [3650] that

   "Both good and bad are in the same honour,

   Or that the idle man and he who laboured much

   Perish alike." [3651]

   But even if it be exceedingly difficult to effect a change in some
   persons, the cause must be held to lie in their own will, which is
   reluctant to accept the belief that the God over all things is a just
   Judge of all the deeds done during life.  For deliberate choice and
   practice [3652] avail much towards the accomplishment of things which
   appear to be very difficult, and, to speak hyperbolically, almost
   impossible.  Has the nature of man, when desiring to walk along a rope
   extended in the air through the middle of the theatre, and to carry at
   the same time numerous and heavy weights, been able by practice and
   attention to accomplish such a feat; but when desiring to live in
   conformity with the practice of virtue, does it find it impossible to
   do so, although formerly it may have been exceedingly wicked?  See
   whether he who holds such views does not bring a charge against the
   nature of the Creator of the rational animal [3653] rather than against
   the creature, if He has formed the nature of man with powers for the
   attainment of things of such difficulty, and of no utility whatever,
   but has rendered it incapable of securing its own blessedness.  But
   these remarks may suffice as an answer to the assertion that "entirely
   to change a nature is exceedingly difficult."  He alleges, in the next
   place, that "they who are without sin are partakers of a better life;"
   not making it clear what he means by "those who are without sin,"
   whether those who are so from the beginning (of their lives), or those
   who become so by a transformation.  Of those who were so from the
   beginning of their lives, there cannot possibly be any; while those who
   are so after a transformation (of heart) are found to be few in number,
   being those who have become so after giving in their allegiance to the
   saving word.  And they were not such when they gave in their
   allegiance.  For, apart from the aid of the word, and that too the word
   of perfection, it is impossible for a man to become free from sin.
     __________________________________________________________________

   [3648] para tas anatrophas, kai tas diastrophas, kai tas periecheseis.

   [3649] phusiothenai.

   [3650] [par' ho ouk estin.  S.]

   [3651] Cf. Iliad, ix. 319, 320.

   [3652] proairesis kai askesis.

   [3653] tou logikou zoou.
     __________________________________________________________________

   Chapter LXX.

   In the next place, he objects to the statement, as if it were
   maintained by us, that "God will be able to do all things," not seeing
   even here how these words are meant, and what "the all things" are
   which are included in it, and how it is said that God "will be able."
   But on these matters it is not necessary now to speak; for although he
   might with a show of reason have opposed this proposition, he has not
   done so.  Perhaps he did not understand the arguments which might be
   plausibly used against it, or if he did, he saw the answers that might
   be returned.  Now in our judgment God can do everything which it is
   possible for Him to do without ceasing to be God, and good, and wise.
   But Celsus asserts--not comprehending the meaning of the expression
   "God can do all things"--"that He will not desire to do anything
   wicked," admitting that He has the power, but not the will, to commit
   evil.  We, on the contrary, maintain that as that which by nature
   possesses the property of sweetening other things through its own
   inherent sweetness cannot produce bitterness contrary to its own
   peculiar nature, [3654] nor that whose nature it is to produce light
   through its being light can cause darkness; so neither is God able to
   commit wickedness, for the power of doing evil is contrary to His deity
   and its omnipotence.  Whereas if any one among existing things is able
   to commit wickedness from being inclined to wickedness by nature, it
   does so from not having in its nature the ability not to do evil.
     __________________________________________________________________

   [3654] hosper ou dunatai to pephukos glukainein to gluku tunchanein
   pikrazein, para ten autou monen aitian.
     __________________________________________________________________

   Chapter LXXI.

   He next assumes what is not granted by the more rational class of
   believers, but what perhaps is considered to be true by some who are
   devoid of intelligence,--viz., that "God, like those who are overcome
   with pity, being Himself overcome, alleviates the sufferings of the
   wicked through pity for their wailings, and casts off the good, who do
   nothing of that kind, which is the height of injustice."  Now, in our
   judgment, God lightens the suffering of no wicked man who has not
   betaken himself to a virtuous life, and casts off no one who is already
   good, nor yet alleviates the suffering of any one who mourns, simply
   because he utters lamentation, or takes pity upon him, to use the word
   pity in its more common acceptation. [3655]   But those who have passed
   severe condemnation upon themselves because of their sins, and who, as
   on that account, lament and bewail themselves as lost, so far as their
   previous conduct is concerned, and who have manifested a satisfactory
   change, are received by God on account of their repentance, as those
   who have undergone a transformation from a life of great wickedness.
   For virtue, taking up her abode in the souls of these persons, and
   expelling the wickedness which had previous possession of them,
   produces an oblivion of the past.  And even although virtue do not
   effect an entrance, yet if a considerable progress take place in the
   soul, even that is sufficient, in the proportion that it is
   progressive, to drive out and destroy the flood of wickedness, so that
   it almost ceases to remain in the soul.
     __________________________________________________________________

   [3655] hina koinoteron to eleei chresomai.
     __________________________________________________________________

   Chapter LXXII.

   In the next place, speaking as in the person of a teacher of our
   doctrine, he expresses himself as follows:  "Wise men reject what we
   say, being led into error, and ensnared by their wisdom."  In reply to
   which we say that, since wisdom is the knowledge of divine and human
   things and of their causes, or, as it is defined by the word of God,
   "the breath of the power of God, and a pure influence flowing from the
   glory of the Almighty; and the brightness of the everlasting light, and
   the unspotted mirror of the power of God, and the image of His
   goodness," [3656] no one who was really wise would reject what is said
   by a Christian acquainted with the principles of Christianity, or would
   be led into error, or ensnared by it.  For true wisdom does not
   mislead, but ignorance does, while of existing things knowledge alone
   is permanent, and the truth which is derived from wisdom.  But if,
   contrary to the definition of wisdom, you call any one whatever who
   dogmatizes with sophistical opinions wise, we answer that in conformity
   with what you call wisdom, such an one rejects the words of God, being
   misled and ensnared by plausible sophisms.  And since, according to our
   doctrine, wisdom is not the knowledge of evil, but the knowledge of
   evil, so to speak, is in those who hold false opinions and who are
   deceived by them, I would therefore in such persons term it ignorance
   rather than wisdom.
     __________________________________________________________________

   [3656] Cf. Wisd. of Solom. vii. 25, 26.
     __________________________________________________________________

   Chapter LXXIII.

   After this he again slanders the ambassador of Christianity, and gives
   out regarding him that he relates "ridiculous things," although he does
   not show or clearly point out what are the things which he calls
   "ridiculous."  And in his slanders he says that "no wise man believes
   the Gospel, being driven away by the multitudes who adhere to it."  And
   in this he acts like one who should say that owing to the multitude of
   those ignorant persons who are brought into subjection to the laws, no
   wise man would yield obedience to Solon, for example, or to Lycurgus,
   or Zaleucus, or any other legislator, and especially if by wise man he
   means one who is wise (by living) in conformity with virtue.  For, as
   with regard to these ignorant persons, the legislators, according to
   their ideas of utility, caused them to be surrounded with appropriate
   guidance and laws, so God, legislating through Jesus Christ for men in
   all parts of the world, brings to Himself even those who are not wise
   in the way in which it is possible for such persons to be brought to a
   better life.  And God, well knowing this, as we have already shown in
   the preceding pages, says in the books of Moses:  "They have moved Me
   to jealousy with that which is not God; they have provoked Me to anger
   with their idols:  and I will move them to jealousy with those which
   are not a people; I will provoke them to anger with a foolish nation."
   [3657]   And Paul also, knowing this, said, "But God hath chosen the
   foolish things of the world to confound the wise," [3658] calling, in a
   general way, wise all who appear to have made advances in knowledge,
   but have fallen into an atheistic polytheism, since "professing
   themselves to be wise they became fools, and changed the glory of the
   incorruptible God into an image made like to corruptible man, and to
   birds, and four-footed beasts, and creeping things." [3659]
     __________________________________________________________________

   [3657] Cf. Deut. xxxii. 21.

   [3658] Cf. 1 Cor. i. 27.

   [3659] Rom. i. 22, 23.
     __________________________________________________________________

   Chapter LXXIV.

   He accuses the Christian teacher, moreover of "seeking after the
   unintelligent."  In answer we ask, Whom do you mean by the
   "unintelligent?"  For, to speak accurately, every wicked man is
   "unintelligent."  If then by "unintelligent" you mean the wicked, do
   you, in drawing men to philosophy, seek to gain the wicked or the
   virtuous? [3660]   But it is impossible to gain the virtuous, because
   they have already given themselves to philosophy.  The wicked, then,
   (you try to gain;) but if they are wicked, are they "unintelligent?"
   And many such you seek to win over to philosophy, and you therefore
   seek the "unintelligent."  But if I seek after those who are thus
   termed "unintelligent," I act like a benevolent physician, who should
   seek after the sick in order to help and cure them.  If, however, by
   "unintelligent" you mean persons who are not clever, [3661] but the
   inferior class of men intellectually, [3662] I shall answer that I
   endeavour to improve such also to the best of my ability, although I
   would not desire to build up the Christian community out of such
   materials.  For I seek in preference those who are more clever and
   acute, because they are able to comprehend the meaning of the hard
   sayings, and of those passages in the law, and prophecies, and Gospels,
   which are expressed with obscurity, and which you have despised as not
   containing anything worthy of notice, because you have not ascertained
   the meaning which they contain, nor tried to enter into the aim of the
   writers.
     __________________________________________________________________

   [3660] asteious.

   [3661] tous me entrecheis.

   [3662] The reading in the text is teratodesterous, of which Ruæus
   remarks, "Hic nullum habet locum."  Katadeesterous has been conjectured
   instead, and has been adopted in the translation.
     __________________________________________________________________

   Chapter LXXV.

   But as he afterwards says that "the teacher of Christianity acts like a
   person who promises to restore patients to bodily health, but who
   prevents them from consulting skilled physicians, by whom his ignorance
   would be exposed," we shall inquire in reply, "What are the physicians
   to whom you refer, from whom we turn away ignorant individuals?  For
   you do not suppose that we exhort those to embrace the Gospel who are
   devoted to philosophy, so that you would regard the latter as the
   physicians from whom we keep away such as we invite to come to the word
   of God."  He indeed will make no answer, because he cannot name the
   physicians; or else he will be obliged to betake himself to those of
   them who are ignorant, and who of their own accord servilely yield
   themselves to the worship of many gods, and to whatever other opinions
   are entertained by ignorant individuals.  In either case, then, he will
   be shown to have employed to no purpose in his argument the
   illustration of "one who keeps others away from skilled physicians."
   But if, in order to preserve from the philosophy of Epicurus, and from
   such as are considered physicians after his system, those who are
   deceived by them, why should we not be acting most reasonably in
   keeping such away from a dangerous disease caused by the physicians of
   Celsus,--that, viz., which leads to the annihilation of providence, and
   the introduction of pleasure as a good?  But let it be conceded that we
   do keep away those whom we encourage to become our disciples from other
   philosopher-physicians,--from the Peripatetics, for example, who deny
   the existence of providence and the relation of Deity to man,--why
   shall we not piously train [3663] and heal those who have been thus
   encouraged, persuading them to devote themselves to the God of all
   things, and free those who yield obedience to us from the great wounds
   inflicted by the words of such as are deemed to be philosophers?  Nay,
   let it also be admitted that we turn away from physicians of the sect
   of the Stoics, who introduce a corruptible god, and assert that his
   essence consists of a body, which is capable of being changed and
   altered in all its parts, [3664] and who also maintain that all things
   will one day perish, and that God alone will be left; why shall we not
   even thus emancipate our subjects from evils, and bring them by pious
   arguments to devote themselves to the Creator, and to admire the Father
   of the Christian system, who has so arranged that instruction of the
   most benevolent kind, and fitted for the conversion of souls, [3665]
   should be distributed throughout the whole human race?  Nay, if we
   should cure those who have fallen into the folly of believing in the
   transmigration of souls through the teaching of physicians, who will
   have it that the rational nature descends sometimes into all kinds of
   irrational animals, and sometimes into that state of being which is
   incapable of using the imagination, [3666] why should we not improve
   the souls of our subjects by means of a doctrine which does not teach
   that a state of insensibility or irrationalism is produced in the
   wicked instead of punishment, but which shows that the labours and
   chastisements inflicted upon the wicked by God are a kind of medicines
   leading to conversion?  For those who are intelligent Christians,
   [3667] keeping this in view, deal with the simple-minded, as parents do
   with very young [3668] children.  We do not betake ourselves then to
   young persons and silly rustics, saying to them, "Flee from
   physicians."  Nor do we say, "See that none of you lay hold of
   knowledge;" nor do we assert that "knowledge is an evil;" nor are we
   mad enough to say that "knowledge causes men to lose their soundness of
   mind."  We would not even say that any one ever perished through
   wisdom; and although we give instruction, we never say, "Give heed to
   me," but "Give heed to the God of all things, and to Jesus, the giver
   of instruction concerning Him."  And none of us is so great a braggart
   [3669] as to say what Celsus put in the mouth of one of our teachers to
   his acquaintances, "I alone will save you."  Observe here the lies
   which he utters against us!  Moreover, we do not assert that "true
   physicians destroy those whom they promise to cure."
     __________________________________________________________________

   [3663] For eusebeis in the text, Boherellus conjectures eusebos.

   [3664] theon phtharton eisagonton, kai ten ousian autou legonton soma
   trepton diolou kai alloioton kai metableton.

   [3665] The words in the text are, philanthrototata epistreptikon, kai
   psuchon mathemata oikonomesanta, for which we have adopted in the
   translation the emendation of Boherellus, philanthropotata kai psuchon
   epistreptika mathemata.

   [3666] alla kan tous peponthotas ten peri tes metensomatoseos anoian
   apo iatron, ton katabibazonton ten logiken phusin hote men epi ten
   alogon pasan, hote de kai epi ten aphantaston.

   [3667] Instead of hoi phronimosChristianoi zontes, as in the text,
   Ruæus and Boherellus conjecture oi phronimos Christianizontes, etc.

   [3668] tous komide nepious.

   [3669] alazon.
     __________________________________________________________________

   Chapter LXXVI.

   And he produces a second illustration to our disadvantage, saying that
   "our teacher acts like a drunken man, who, entering a company of
   drunkards, should accuse those who are sober of being drunk."  But let
   him show, say from the writings of Paul, that the apostle of Jesus gave
   way to drunkenness, and that his words were not those of soberness; or
   from the writings of John, that his thoughts do not breathe a spirit of
   temperance and of freedom from the intoxication of evil.  No one, then,
   who is of sound mind, and teaches the doctrines of Christianity, gets
   drunk with wine; but Celsus utters these calumnies against us in a
   spirit very unlike that of a philosopher.  Moreover, let Celsus say who
   those "sober" persons are whom the ambassadors of Christianity accuse.
   For in our judgment all are intoxicated who address themselves to
   inanimate objects as to God.  And why do I say "intoxicated?"  "Insane"
   would be the more appropriate word for those who hasten to temples and
   worship images or animals as divinities.  And they too are not less
   insane who think that images, fashioned by men of worthless and
   sometimes most wicked character, confer any honour upon genuine
   divinities. [3670]
     __________________________________________________________________

   [3670] [See vol. iii. Elucidation I. p. 76, this series; and as against
   the insanity of the Deutero-Nicene Council (a.d. 787) note this
   prophetic protest.  Condemned at Frankfort (a.d. 794) by Anglicans and
   Gallicans.  See Sir W. Palmer, Treatise on the Church, part iv. 10,
   sect. 4.  The Council of Frankfort is the pivot of history as to the
   division between East and West, the rise of Gallicanism, and of the
   Anglican Reformation.]
     __________________________________________________________________

   Chapter LXXVII.

   He next likens our teacher to one suffering from ophthalmia, and his
   disciples to those suffering from the same disease, and says that "such
   an one amongst a company of those who are afflicted with ophthalmia,
   accuses those who are sharp-sighted of being blind."  Who, then, would
   we ask, O Greeks, are they who in our judgment do not see, save those
   who are unable to look up from the exceeding greatness of the world and
   its contents, and from the beauty of created things, and to see that
   they ought to worship, and admire, and reverence Him alone who made
   these things, and that it is not befitting to treat with reverence
   anything contrived by man, and applied to the honour of God, whether it
   be without a reference to the Creator, or with one? [3671]   For, to
   compare with that illimitable excellence, which surpasses all created
   being, things which ought not to be brought into comparison with it, is
   the act of those whose understanding is darkened.  We do not then say
   that those who are sharp-sighted are suffering from ophthalmia or
   blindness; but we assert that those who, in ignorance of God, give
   themselves to temples and images, and so-called sacred seasons, [3672]
   are blinded in their minds, and especially when, in addition to their
   impiety, they live also in licentiousness, not even inquiring after any
   honourable work whatever, but doing everything that is of a disgraceful
   character.
     __________________________________________________________________

   [3671] eite choris tou demiourgou theou eite kai met' ekeinou.

   [3672] hieromenias.
     __________________________________________________________________

   Chapter LXXVIII.

   After having brought against us charges of so serious a kind, he wishes
   to make it appear that, although he has others to adduce, he passes
   them by in silence.  His words are as follows:  "These charges I have
   to bring against them, and others of a similar nature, not to enumerate
   them one by one, and I affirm that they are in error, and that they act
   insolently towards God, in order to lead on wicked men by empty hopes,
   and to persuade them to despise better things, saying that if they
   refrain from them it will be better for them."  In answer to which, it
   might be said that from the power which shows itself in those who are
   converted to Christianity, it is not at all the "wicked" who are won
   over to the Gospel, as the more simple class of persons, and, as many
   would term them, the "unpolished." [3673]   For such individuals,
   through fear of the punishments that are threatened, which arouses and
   exhorts them to refrain from those actions which are followed by
   punishments, strive to yield themselves up to the Christian religion,
   being influenced by the power of the word to such a degree, that
   through fear of what are called in the word "everlasting punishments,"
   they despise all the tortures which are devised against them among
   men,--even death itself, with countless other evils,--which no wise man
   would say is the act of persons of wicked mind.  How can temperance and
   sober-mindedness, or benevolence and liberality, be practised by a man
   of wicked mind?  Nay, even the fear of God cannot be felt by such an
   one, with respect to which, because it is useful to the many, the
   Gospel encourages those who are not yet able to choose that which ought
   to be chosen for its own sake, to select it as the greatest blessing,
   and one above all promise; for this principle cannot be implanted in
   him who prefers to live in wickedness.
     __________________________________________________________________

   [3673] The reading in the text is kompsoi, which is so opposed to the
   sense of the passage, that the conjecture of Guietus, akompsoi, has
   been adopted in the translation.
     __________________________________________________________________

   Chapter LXXIX.

   But if in these matters any one were to imagine that it is superstition
   rather than wickedness which appears in the multitude of those who
   believe the word, and should charge our doctrine with making men
   superstitious, we shall answer him by saying that, as a certain
   legislator [3674] replied to the question of one who asked him whether
   he had enacted for his citizens the best laws, that he had not given
   them absolutely the best, but the best which they were capable of
   receiving; so it might be said by the Father of the Christian doctrine,
   I have given the best laws and instruction for the improvement of
   morals of which the many were capable, not threatening sinners with
   imaginary labours and chastisements, but with such as are real, and
   necessary to be applied for the correction of those who offer
   resistance, although they do not at all understand the object of him
   who inflicts the punishment, nor the effect of the labours.  For the
   doctrine of punishment is both attended with utility, and is agreeable
   to truth, and is stated in obscure terms with advantage. [3675]
   Moreover, as for the most part it is not the wicked whom the
   ambassadors of Christianity gain over, neither do we insult God.  For
   we speak regarding Him both what is true, and what appears to be clear
   to the multitude, but not so clear to them as it is to those few who
   investigate the truths of the Gospel in a philosophical manner.
     __________________________________________________________________

   [3674] [i.e., Solon.  S.]

   [3675] [See Gieseler's Church History, vol. i. p. 212 (also 213), with
   references there.  But see Elucidation IV. p. 77, vol. iii., this
   series, and Elucidation at close of this book.  See also Robertson's
   History of the Church, vol. i. p. 156.  S.]
     __________________________________________________________________

   Chapter LXXX.

   Seeing, however, that Celsus alleges that "Christians are won over by
   us through vain hopes," we thus reply to him when he finds fault with
   our doctrine of the blessed life, and of communion with God:  "As for
   you, good sir, they also are won over by vain hopes who have accepted
   the doctrine of Pythagoras and Plato regarding the soul, that it is its
   nature to ascend to the vault [3676] of heaven, and in the
   super-celestial space to behold the sights which are seen by the
   blessed spectators above.  According to you, O Celsus, they also who
   have accepted the doctrine of the duration of the soul (after death),
   and who lead a life through which they become heroes, and make their
   abodes with the gods, are won over by vain hopes.  Probably also they
   who are persuaded that the soul comes (into the body) from without, and
   that it will be withdrawn from the power of death, [3677] would be said
   by Celsus to be won over by empty hopes.  Let him then come forth to
   the contest, no longer concealing the sect to which he belongs, but
   confessing himself to be an Epicurean, and let him meet the arguments,
   which are not lightly advanced among Greeks and Barbarians, regarding
   the immortality of the soul, or its duration (after death), or the
   immortality of the thinking principle; [3678] and let him prove that
   these are words which deceive with empty hopes those who give their
   assent to them; but that the adherents of his philosophical system are
   pure from empty hopes, and that they indeed lead to hopes of good,
   or--what is more in keeping with his opinions--give birth to no hope at
   all, on account of the immediate and complete destruction of the soul
   (after death).  Unless, perhaps, Celsus and the Epicureans will deny
   that it is a vain hope which they entertain regarding their
   end,--pleasure,--which, according to them, is the supreme good, and
   which consists in the permanent health of the body, and the hope
   regarding it which is entertained by Epicurus. [3679]
     __________________________________________________________________

   [3676] hapsida.

   [3677] Tacha de kai hoi peisthentes peri tou thurathen nou, hos
   thanatou kainou diexagogen hexontos, etc.  Locus certe obscurus, cui
   lucem afferre conatur Boherellus, legendo divisim hos thanatou kai nou
   diexagogen hexontos, ut sensus sit "morti etiam mentem subductum iri."
   Nam si thurathen hekei nous, consequens est ut thanatou kai nous
   diexagogen eche.  Cf. Aristot, lib. ii. c. 3, de generatione
   animalium.--Spencer.

   [3678] e tes tou nou athanasias.

   [3679] Ei me ara Kelsos kai hoi 'Etikoureioi ou phesousi kouphen einai
   elpida ten peri tou telous auton tes hedones, hetis kat' autous esti to
   agathon, to tes sarkos eustathes katastema, kai to peri tautes piston
   'Epikouro elpisma.
     __________________________________________________________________

   Chapter LXXXI.

   And do not suppose that it is not in keeping with the Christian
   religion for me to have accepted, against Celsus, the opinions of those
   philosophers who have treated of the immortality or after-duration of
   the soul; for, holding certain views in common with them, we shall more
   conveniently establish our position, that the future life of
   blessedness shall be for those only who have accepted the religion
   which is according to Jesus, and that devotion towards the Creator of
   all things which is pure and sincere, and unmingled with any created
   thing whatever.  And let him who likes show what "better things" we
   persuade men to despise, and let him compare the blessed end with God
   in Christ,--that is, the word, and the wisdom, and all virtue;--which,
   according to our view, shall be bestowed, by the gift of God, on those
   who have lived a pure and blameless life, and who have felt a single
   and undivided love for the God of all things, with that end which is to
   follow according to the teaching of each philosophic sect, whether it
   be Greek or Barbarian, or according to the professions of religious
   mysteries; [3680] and let him prove that the end which is predicted by
   any of the others is superior to that which we promise, and
   consequently that that is true, and ours not befitting the gift of God,
   nor those who have lived a good life; or let him prove that these words
   were not spoken by the divine Spirit, who filled the souls of the holy
   prophets.  And let him who likes show that those words which are
   acknowledged among all men to be human, are superior to those which are
   proved to be divine, and uttered by inspiration. [3681]   And what are
   the "better" things from which we teach those who receive them that it
   would be better to abstain?  For if it be not arrogant so to speak, it
   is self-evident that nothing can be denied which is better than to
   entrust oneself to the God of all, and yield oneself up to the doctrine
   which raises us above all created things, and brings us, through the
   animate and living word--which is also living wisdom and the Son of
   God--to God who is over all.  However, as the third book of our answers
   to the treatise of Celsus has extended to a sufficient length, we shall
   here bring our present remarks to a close, and in what is to follow
   shall meet what Celsus has subsequently written.
     __________________________________________________________________

   [3680] to kath' hekasten philosophon hairesin en Ellesin e barbarois, e
   musteriode epangelian, telei.

   [3681] [Note the testimony to divine inspiration.]
     __________________________________________________________________
     __________________________________________________________________
     __________________________________________________________________

   Book IV.

   Chapter I.

   Having, in the three preceding books, fully stated what occurred to us
   by way of answer to the treatise of Celsus, we now, reverend Ambrosius,
   with prayer to God through Christ, offer this fourth book as a reply to
   what follows.  And we pray that words may be given us, as it is written
   in the book of Jeremiah that the Lord said to the prophet:  "Behold, I
   have put My words in thy mouth as fire.  See, I have set thee this day
   over the nations, and over the kingdoms, to root out and to pull down,
   and to destroy, and to throw down, and to build and to plant." [3682]
   For we need words now which will root out of every wounded soul the
   reproaches uttered against the truth by this treatise of Celsus, or
   which proceed from opinions like his.  And we need also thoughts which
   will pull down all edifices based on false opinions, and especially the
   edifice raised by Celsus in his work which resembles the building of
   those who said, "Come, let us build us a city, and a tower whose top
   shall reach to heaven." [3683]   Yea, we even require a wisdom which
   will throw down all high things that rise against the knowledge of God,
   [3684] and especially that height of arrogance which Celsus displays
   against us.  And in the next place, as we must not stop with rooting
   out and pulling down the hindrances which have just been mentioned, but
   must, in room of what has been rooted out, plant the plants of "God's
   husbandry;" [3685] and in place of what has been pulled down, rear up
   the building of God, and the temple of His glory,--we must for that
   reason pray also to the Lord, who bestowed the gifts named in the book
   of Jeremiah, that He may grant even to us words adapted both for
   building up the (temple) of Christ, and for planting the spiritual law,
   and the prophetic words referring to the same. [3686]   And above all
   is it necessary to show, as against the assertions of Celsus which
   follow those he has already made, that the prophecies regarding Christ
   are true predictions.  For, arraying himself at the same time against
   both parties--against the Jews on the one hand, who deny that the
   advent of Christ has taken place, but who expect it as future, and
   against Christians on the other, who acknowledge that Jesus is the
   Christ spoken of in prophecy--he makes the following statement:--
     __________________________________________________________________

   [3682] Cf. Jer. i. 9, 10.

   [3683] Cf. Gen. xi. 4.

   [3684] Cf. 2 Cor. x. 5.

   [3685] Cf. 1 Cor. iii. 9.

   [3686] tous analogon auto prophetikous logous.
     __________________________________________________________________

   Chapter II.

   "But that certain Christians and (all) Jews should maintain, the former
   that there has already descended, the latter that there will descend,
   upon the earth a certain God, or Son of a God, who will make the
   inhabitants of the earth righteous, [3687] is a most shameless
   assertion, and one the refutation of which does not need many words."
   Now here he appears to pronounce correctly regarding not "certain" of
   the Jews, but all of them, that they imagine that there is a certain
   (God) who will descend upon the earth; and with regard to Christians,
   that certain of them say that He has already come down.  For he means
   those who prove from the Jewish Scriptures that the advent of Christ
   has already taken place, and he seems to know that there are certain
   heretical sects which deny that Christ Jesus was predicted by the
   prophets.  In the preceding pages, however, we have already discussed,
   to the best of our ability, the question of Christ having been the
   subject of prophecy, and therefore, to avoid tautology, we do not
   repeat much that might be advanced upon this head.  Observe, now, that
   if he had wished with a kind of apparent force [3688] to subvert faith
   in the prophetic writings, either with regard to the future or past
   advent of Christ, he ought to have set forth the prophecies themselves
   which we Christians and Jews quote in our discussions with each other.
   For in this way he would have appeared to turn aside those who are
   carried away by the plausible character [3689] of the prophetic
   statements, as he regards it, from assenting to their truth, and from
   believing, on account of these prophecies, that Jesus is the Christ;
   whereas now, being unable to answer the prophecies relating to Christ,
   or else not knowing at all what are the prophecies relating to Him, he
   brings forward no prophetic declaration, although there are countless
   numbers which refer to Christ; but he thinks that he prefers an
   accusation against the prophetic Scriptures, while he does not even
   state what he himself would call their "plausible character!"  He is
   not, however, aware that it is not at all the Jews who say that Christ
   will descend as a God, or the Son of a God, as we have shown in the
   foregoing pages.  And when he asserts that "he is said by us to have
   already come, but by the Jews that his advent as Messiah [3690] is
   still future," he appears by the very charge to censure our statement
   as one that is most shameless, and which needs no lengthened
   refutation.
     __________________________________________________________________

   [3687] dikaiotes.

   [3688] akolouthias.

   [3689] pithanotetos.

   [3690] Dikaiotes not Dikastes.
     __________________________________________________________________

   Chapter III.

   And he continues:  "What is the meaning of such a descent upon the part
   of God?" not observing that, according to our teaching, the meaning of
   the descent is pre-eminently to convert what are called in the Gospel
   the lost "sheep of the house of Israel;" and secondly, to take away
   from them, on account of their disobedience, what is called the
   "kingdom of God," and to give to other husbandmen than the ancient
   Jews, viz. to the Christians, who will render to God the fruits of His
   kingdom in due season (each action being a "fruit of the kingdom").
   [3691]   We shall therefore, out of a greater number, select a few
   remarks by way of answer to the question of Celsus, when he says, "What
   is the meaning of such a descent upon the part of God?"  And Celsus
   here returns to himself an answer which would have been given neither
   by Jews nor by us, when he asks, "Was it in order to learn what goes on
   amongst men?"  For not one of us asserts that it was in order to learn
   what goes on amongst men that Christ entered into this life.
   Immediately after, however, as if some would reply that it was "in
   order to learn what goes on among men," he makes this objection to his
   own statement:  "Does he not know all things?"  Then, as if we were to
   answer that He does know all things, he raises a new question, saying,
   "Then he does know, but does not make (men) better, nor is it possible
   for him by means of his divine power to make (men) better."  Now all
   this on his part is silly talk; [3692] for God, by means of His word,
   which is continually passing from generation to generation into holy
   souls, and constituting them friends of God and prophets, does improve
   those who listen to His words; and by the coming of Christ He improves,
   through the doctrine of Christianity, not those who are unwilling, but
   those who have chosen the better life, and that which is pleasing to
   God.  I do not know, moreover, what kind of improvement Celsus wished
   to take place when he raised the objection, asking, "Is it then not
   possible for him, by means of his divine power, to make (men) better,
   unless he send some one for that special purpose?" [3693]   Would he
   then have the improvement to take place by God's filling the minds of
   men with new ideas, removing at once the (inherent) wickedness, and
   implanting virtue (in its stead)? [3694]   Another person now would
   inquire whether this was not inconsistent or impossible in the very
   nature of things; we, however, would say, "Grant it to be so, and let
   it be possible."  Where, then, is our free will? [3695] and what credit
   is there in assenting to the truth? or how is the rejection of what is
   false praiseworthy?  But even if it were once granted that such a
   course was not only possible, but could be accomplished with propriety
   (by God), why would not one rather inquire (asking a question like that
   of Celsus) why it was not possible for God, by means of His divine
   power, to create men who needed no improvement, but who were of
   themselves virtuous and perfect, evil being altogether non-existent?
   These questions may perplex ignorant and foolish individuals, but not
   him who sees into the nature of things; for if you take away the
   spontaneity of virtue, you destroy its essence.  But it would need an
   entire treatise to discuss these matters; and on this subject the
   Greeks have expressed themselves at great length in their works on
   providence.  They truly would not say what Celsus has expressed in
   words, that "God knows (all things) indeed, but does not make (men)
   better, nor is able to do so by His divine power."  We ourselves have
   spoken in many parts of our writings on these points to the best of our
   ability, and the Holy Scriptures have established the same to those who
   are able to understand them.
     __________________________________________________________________

   [3691] tous karpous tes tou Theou basileias apodosousi to Theo, en tois
   hekastes praxeos ouses karpou tes basileias kairois.

   [3692] euethos.

   [3693] The word phusei which is found in the text seems out of place,
   and has been omitted in the translation, agreeably to the emendation of
   Boherellus.

   [3694] Ara gar ethele phantasioumenois tois anthropois hupo Theou,
   apeilephotos men athroos ten kakian, emphuontos de ten areten, ten
   epanorthosin genesthai;

   [3695] pou oun to eph' hemin;
     __________________________________________________________________

   Chapter IV.

   The argument which Celsus employs against us and the Jews will be
   turned against himself thus:  My good sir, does the God who is over all
   things know what takes place among men, or does He not know?  Now if
   you admit the existence of a God and of providence, as your treatise
   indicates, He must of necessity know.  And if He does know, why does He
   not make (men) better?  Is it obligatory, then, on us to defend God's
   procedure in not making men better, although He knows their state, but
   not equally binding on you, who do not distinctly show by your treatise
   that you are an Epicurean, but pretend to recognise a providence, to
   explain why God, although knowing all that takes place among men, does
   not make them better, nor by divine power liberate all men from evil?
   We are not ashamed, however, to say that God is constantly sending
   (instructors) in order to make men better; for there are to be found
   amongst men reasons [3696] given by God which exhort them to enter on a
   better life.  But there are many diversities amongst those who serve
   God, and they are few in number who are perfect and pure ambassadors of
   the truth, and who produce a complete reformation, as did Moses and the
   prophets.  But above all these, great was the reformation effected by
   Jesus, who desired to heal not only those who lived in one corner of
   the world, but as far as in Him lay, men in every country, for He came
   as the Saviour of all men.
     __________________________________________________________________

   [3696] hoi gar epi ta beltista prokaloumenoi logoi, Theou autous
   dedokotos, eisin en anthropois.
     __________________________________________________________________

   Chapter V.

   The illustrious [3697] Celsus, taking occasion I know not from what,
   next raises an additional objection against us, as if we asserted that
   "God Himself will come down to men."  He imagines also that it follows
   from this, that "He has left His own abode;" for he does not know the
   power of God, and that "the Spirit of the Lord filleth the world, and
   that which upholdeth all things hath knowledge of the voice." [3698]
   Nor is he able to understand the words, "Do I not fill heaven and
   earth? saith the Lord." [3699]   Nor does he see that, according to the
   doctrine of Christianity, we all "in Him live, and move, and have our
   being," [3700] as Paul also taught in his address to the Athenians; and
   therefore, although the God of the universe should through His own
   power descend with Jesus into the life of men, and although the Word
   which was in the beginning with God, which is also God Himself, should
   come to us, He does not give His place or vacate His own seat, so that
   one place should be empty of Him, and another which did not formerly
   contain Him be filled.  But the power and divinity of God comes through
   him whom God chooses, and resides in him in whom it finds a place, not
   changing its situation, nor leaving its own place empty and filling
   another:  for, in speaking of His quitting one place and occupying
   another, we do not mean such expressions to be taken topically; but we
   say that the soul of the bad man, and of him who is overwhelmed in
   wickedness, is abandoned by God, while we mean that the soul of him who
   wishes to live virtuously, or of him who is making progress (in a
   virtuous life), or who is already living conformably thereto, is filled
   with or becomes a partaker of the Divine Spirit.  It is not necessary,
   then, for the descent of Christ, or for the coming of God to men, that
   He should abandon a greater seat, and that things on earth should be
   changed, as Celsus imagines when he says, "If you were to change a
   single one, even the least, of things on earth, all things would be
   overturned and disappear."  And if we must speak of a change in any one
   by the appearing of the power of God, and by the entrance of the word
   among men, we shall not be reluctant to speak of changing from a wicked
   to a virtuous, from a dissolute to a temperate, and from a
   superstitious to a religious life, the person who has allowed the word
   of God to find entrance into his soul.
     __________________________________________________________________

   [3697] gennaiotatos.

   [3698] Wisd. Solom. i. 7, kai to sunechon ta panta gnosin echei phones.

   [3699] Cf. Jer. xxiii. 24.

   [3700] Cf. Acts xvii. 28.
     __________________________________________________________________

   Chapter VI.

   But if you will have us to meet the most ridiculous among the charges
   of Celsus, listen to him when he says:  "Now God, being unknown amongst
   men, and deeming himself on that account to have less than his due,
   [3701] would desire to make himself known, and to make trial both of
   those who believe upon him and of those who do not, like those of
   mankind who have recently come into the possession of riches, and who
   make a display of their wealth; and thus they testify to an excessive
   but very mortal ambition on the part of God." [3702]   We answer, then,
   that God, not being known by wicked men, would desire to make Himself
   known, not because He thinks that He meets with less than His due, but
   because the knowledge of Him will free the possessor from unhappiness.
   Nay, not even with the desire to try those who do or who do not believe
   upon Him, does He, by His unspeakable and divine power, Himself take up
   His abode in certain individuals, or send His Christ; but He does this
   in order to liberate from all their wretchedness those who do believe
   upon Him, and who accept His divinity, and that those who do not
   believe may no longer have this as a ground of excuse, viz., that their
   unbelief is the consequence of their not having heard the word of
   instruction.  What argument, then, proves that it follows from our
   views that God, according to our representations, is "like those of
   mankind who have recently come into the possession of riches, and who
   make a display of their wealth?"  For God makes no display towards us,
   from a desire that we should understand and consider His pre-eminence;
   but desiring that the blessedness which results from His being known by
   us should be implanted in our souls, He brings it to pass through
   Christ, and His ever-indwelling word, that we come to an intimate
   fellowship [3703] with Him.  No mortal ambition, then, does the
   Christian doctrine testify as existing on the part of God.
     __________________________________________________________________

   [3701] kai para tout' elatton echein dokon.

   [3702] kathaper hoi neoploutoi ton anthropon epideiktiontes, pollen
   tina kai panu thneten philotmian tou Theou katamarturousi.

   [3703] hoikeiosin.
     __________________________________________________________________

   Chapter VII.

   I do not know how it is, that after the foolish remarks which he has
   made upon the subject which we have just been discussing, he should add
   the following, that "God does not desire to make himself known for his
   own sake, but because he wishes to bestow upon us the knowledge of
   himself for the sake of our salvation, in order that those who accept
   it may become virtuous and be saved, while those who do not accept may
   be shown to be wicked and be punished."  And yet, after making such a
   statement, he raises a new objection, saying:  "After so long a period
   of time, [3704] then, did God now bethink himself of making men live
   righteous lives, [3705] but neglect to do so before?"  To which we
   answer, that there never was a time when God did not wish to make men
   live righteous lives; but He continually evinced His care for the
   improvement of the rational animal, [3706] by affording him occasions
   for the exercise of virtue.  For in every generation the wisdom of God,
   passing into those souls which it ascertains to be holy, converts them
   into friends and prophets of God.  And there may be found in the sacred
   book (the names of) those who in each generation were holy, and were
   recipients of the Divine Spirit, and who strove to convert their
   contemporaries so far as in their power.
     __________________________________________________________________

   [3704] meta tosouton aiona.

   [3705] dikaiosai.

   [3706] to logikon zoon.
     __________________________________________________________________

   Chapter VIII.

   And it is not matter of surprise that in certain generations there have
   existed prophets who, in the reception of divine influence, [3707]
   surpassed, by means of their stronger and more powerful (religious)
   life, other prophets who were their contemporaries, and others also who
   lived before and after them.  And so it is not at all wonderful that
   there should also have been a time when something of surpassing
   excellence [3708] took up its abode among the human race, and which was
   distinguished above all that preceded or even that followed.  But there
   is an element of profound mystery in the account of these things, and
   one which is incapable of being received by the popular understanding.
   And in order that these difficulties should be made to disappear, and
   that the objections raised against the advent of Christ should be
   answered--viz., that, "after so long a period of time, then, did God
   now bethink himself of making men live righteous lives, but neglect to
   do so before?"--it is necessary to touch upon the narrative of the
   divisions (of the nations), and to make it evident why it was, that
   "when the Most High divided the nations, when He separated the sons of
   Adam, He set the bounds of the nations according to the number of the
   angels of God, and the portion of the Lord was His people Jacob, Israel
   the cord of His inheritance;" [3709] and it will be necessary to state
   the reason why the birth of each man took place within each particular
   boundary, under him who obtained the boundary by lot, and how it
   rightly happened that "the portion of the Lord was His people Jacob,
   and Israel the cord of His inheritance," and why formerly the portion
   of the Lord was His people Jacob, and Israel the cord of His
   inheritance.  But with respect to those who come after, it is said to
   the Saviour by the Father, "Ask of Me, and I will give Thee the heathen
   for Thine inheritance, and the uttermost parts of the earth for Thy
   possession." [3710]   For there are certain connected and related
   reasons, bearing upon the different treatment of human souls, which are
   difficult to state and to investigate. [3711]
     __________________________________________________________________

   [3707] en te paradoche tes theiotetos.

   [3708] exaireton ti chrema.

   [3709] Deut. xxxii. 8, 9 (according to the LXX.).

   [3710] Cf. Ps. ii. 8.

   [3711] Eisi gar tines heirmoi kai akolouthiai aphatoi kai anekdiegetoi
   peri tes kata tas anthropinas psuchas diaphorou oikonomias.
     __________________________________________________________________

   Chapter IX.

   There came, then, although Celsus may not wish to admit it, after the
   numerous prophets who were the reformers of that well-known Israel, the
   Christ, the Reformer of the whole world, who did not need to employ
   against men whips, and chains, and tortures, as was the case under the
   former economy.  For when the sower went forth to sow, the doctrine
   sufficed to sow the word everywhere.  But if there is a time coming
   which will necessarily circumscribe the duration of the world, by
   reason of its having had a beginning, and if there is to be an end to
   the world, and after the end a just judgment of all things, it will be
   incumbent on him who treats the declarations of the Gospels
   philosophically, to establish these doctrines by arguments of all
   kinds, not only derived directly from the sacred Scriptures, but also
   by inferences deducible from them; while the more numerous and simpler
   class of believers, and those who are unable to comprehend the many
   varied aspects of the divine wisdom, must entrust themselves to God,
   and to the Saviour of our race, and be contented with His "ipse dixit,"
   [3712] instead of this or any other demonstration whatever.
     __________________________________________________________________

   [3712] autos epha.
     __________________________________________________________________

   Chapter X.

   In the next place, Celsus, as is his custom, having neither proved nor
   established anything, proceeds to say, as if we talked of God in a
   manner that was neither holy nor pious, that "it is perfectly manifest
   that they babble about God in a way that is neither holy nor
   reverential;" and he imagines that we do these things to excite the
   astonishment of the ignorant, and that we do not speak the truth
   regarding the necessity of punishments for those who have sinned.  And
   accordingly he likens us to those who "in the Bacchic mysteries
   introduce phantoms and objects of terror."  With respect to the
   mysteries of Bacchus, whether there is any trustworthy [3713] account
   of them, or none that is such, let the Greeks tell, and let Celsus and
   his boon-companions [3714] listen.  But we defend our own procedure,
   when we say that our object is to reform the human race, either by the
   threats of punishments which we are persuaded are necessary for the
   whole world, [3715] and which perhaps are not without use [3716] to
   those who are to endure them; or by the promises made to those who have
   lived virtuous lives, and in which are contained the statements
   regarding the blessed termination which is to be found in the kingdom
   of God, reserved for those who are worthy of becoming His subjects.
     __________________________________________________________________

   [3713] [The word "reliable" is used here.  I cannot let it stand, and
   have supplied an English word instead].

   [3714] sunthiasotai.

   [3715] to panti.

   [3716] ouk achrestous.  On Origen's views respecting rewards and
   punishments, cf. Huet's Origeniana, book ii. question xi.
     __________________________________________________________________

   Chapter XI.

   After this, being desirous to show that it is nothing either wonderful
   or new which we state regarding floods or conflagrations, but that,
   from misunderstanding the accounts of these things which are current
   among Greeks or barbarous nations, we have accorded our belief to our
   own Scriptures when treating of them, he writes as follows:  "The
   belief has spread among them, from a misunderstanding of the accounts
   of these occurrences, that after lengthened cycles of time, and the
   returns and conjunctions of planets, conflagrations and floods are wont
   to happen, and because after the last flood, which took place in the
   time of Deucalion, the lapse of time, agreeably to the vicissitude of
   all things, requires a conflagration and this made them give utterance
   to the erroneous opinion that God will descend, bringing fire like a
   torturer."  Now in answer to this we say, that I do not understand how
   Celsus, who has read a great deal, and who shows that he has perused
   many histories, had not his attention arrested [3717] by the antiquity
   of Moses, who is related by certain Greek historians to have lived
   about the time of Inachus the son of Phoroneus, and is acknowledged by
   the Egyptians to be a man of great antiquity, as well as by those who
   have studied the history of the Phoenicians.  And any one who likes may
   peruse the two books of Flavius Josephus on the antiquities of the
   Jews, in order that he may see in what way Moses was more ancient than
   those who asserted that floods and conflagrations take place in the
   world after long intervals of time; which statement Celsus alleges the
   Jews and Christians to have misunderstood, and, not comprehending what
   was said about a conflagration, to have declared that "God will
   descend, bringing fire like a torturer." [3718]
     __________________________________________________________________

   [3717] ouk epeste.

   [3718] diken basanistou pur pheron.
     __________________________________________________________________

   Chapter XII.

   Whether, then, there are cycles of time, and floods, or conflagrations
   which occur periodically or not, and whether the Scripture is aware of
   this, not only in many passages, but especially where Solomon [3719]
   says, "What is the thing which hath been?  Even that which shall be.
   And what is the thing which hath been done?  Even that which shall be
   done," [3720] etc., etc., belongs not to the present occasion to
   discuss.  For it is sufficient only to observe, that Moses and certain
   of the prophets, being men of very great antiquity, did not receive
   from others the statements relating to the (future) conflagration of
   the world; but, on the contrary (if we must attend to the matter of
   time [3721] ), others rather misunderstanding them, and not inquiring
   accurately into their statements, invented the fiction of the same
   events recurring at certain intervals, and differing neither in their
   essential nor accidental qualities. [3722]   But we do not refer either
   the deluge or the conflagration to cycles and planetary periods; but
   the cause of them we declare to be the extensive prevalence of
   wickedness, [3723] and its (consequent) removal by a deluge or a
   conflagration.  And if the voices of the prophets say that God "comes
   down," who has said, "Do I not fill heaven and earth? saith the Lord,"
   [3724] the term is used in a figurative sense.  For God "comes down"
   from His own height and greatness when He arranges the affairs of men,
   and especially those of the wicked.  And as custom leads men to say
   that teachers "condescend" [3725] to children, and wise men to those
   youths who have just betaken themselves to philosophy, not by
   "descending" in a bodily manner; so, if God is said anywhere in the
   holy Scriptures to "come down," it is understood as spoken in
   conformity with the usage which so employs the word, and, in like
   manner also with the expression "go up." [3726]
     __________________________________________________________________

   [3719] [Note this testimony to the authorship of Koheleth, and that it
   is Scripture.]

   [3720] Cf. Eccles. i. 9.

   [3721] ei chrn epistesanta tois chronois eipein.

   [3722] anetlasan kata periodous tautotetas, kai aparallaktous tois
   idiois poiois kai tois sumbebekosin autois.

   [3723] kakian eti pleion cheomenen.

   [3724] Cf. Jer. xxiii. 24.

   [3725] sunkatabainein.

   [3726] [On this figure (anthropopathy) see vol. ii. p. 363, this
   series.]
     __________________________________________________________________

   Chapter XIII.

   But as it is in mockery that Celsus says we speak of "God coming down
   like a torturer bearing fire," and thus compels us unseasonably to
   investigate words of deeper meaning, we shall make a few remarks,
   sufficient to enable our hearers to form an idea [3727] of the defence
   which disposes of the ridicule of Celsus against us, and then we shall
   turn to what follows.  The divine word says that our God is "a
   consuming fire," [3728] and that "He draws rivers of fire before Him;"
   [3729] nay, that He even entereth in as "a refiner's fire, and as a
   fuller's herb," [3730] to purify His own people.  But when He is said
   to be a "consuming fire," we inquire what are the things which are
   appropriate to be consumed by God.  And we assert that they are
   wickedness, and the works which result from it, and which, being
   figuratively called "wood, hay, stubble," [3731] God consumes as a
   fire.  The wicked man, accordingly, is said to build up on the
   previously-laid foundation of reason, "wood, and hay, and stubble."
   If, then, any one can show that these words were differently understood
   by the writer, and can prove that the wicked man literally [3732]
   builds up "wood, or hay, or stubble," it is evident that the fire must
   be understood to be material, and an object of sense.  But if, on the
   contrary, the works of the wicked man are spoken of figuratively under
   the names of "wood, or hay, or stubble," why does it not at once occur
   (to inquire) in what sense the word "fire" is to be taken, so that
   "wood" of such a kind should be consumed? for (the Scripture) says:
   "The fire will try each man's work of what sort it is.  If any man's
   work abide which he hath built thereupon, he shall receive a reward.
   If any man's work be burned, he shall suffer loss." [3733]   But what
   work can be spoken of in these words as being "burned," save all that
   results from wickedness?  Therefore our God is a "consuming fire" in
   the sense in which we have taken the word; and thus He enters in as a
   "refiner's fire," to refine the rational nature, which has been filled
   with the lead of wickedness, and to free it from the other impure
   materials, which adulterate the natural gold or silver, so to speak, of
   the soul. [3734]   And, in like manner, "rivers of fire" are said to be
   before God, who will thoroughly cleanse away the evil which is
   intermingled throughout the whole soul. [3735]   But these remarks are
   sufficient in answer to the assertion, "that thus they were made to
   give expression to the erroneous opinion that God will come down
   bearing fire like a torturer."
     __________________________________________________________________

   [3727] geusai.

   [3728] Cf. Deut. iv. 24; ix. 3.

   [3729] Cf. Dan. vii. 10.

   [3730] Cf. Mal. iii. 2.

   [3731] Cf. 1 Cor. iii. 12.

   [3732] somatikos.

   [3733] Cf. 1 Cor. iii. 13-15.

   [3734] ten tou chrusou (hin' houtos onomaso), phusin tes psuches, e ten
   argurou, dolosanton.

   [3735] [See note supra, cap. x.  S.]
     __________________________________________________________________

   Chapter XIV.

   But let us look at what Celsus next with great ostentation announces in
   the following fashion:  "And again," he says, "let us resume the
   subject from the beginning, with a larger array of proofs.  And I make
   no new statement, but say what has been long settled.  God is good, and
   beautiful, and blessed, and that in the best and most beautiful degree.
   [3736]   But if he come down among men, he must undergo a change, and a
   change from good to evil, from virtue to vice, from happiness to
   misery, and from best to worst.  Who, then, would make choice of such a
   change?  It is the nature of a mortal, indeed, to undergo change and
   remoulding, but of an immortal to remain the same and unaltered.  God,
   then, could not admit of such a change."  Now it appears to me that the
   fitting answer has been returned to these objections, when I have
   related what is called in Scripture the "condescension" [3737] of God
   to human affairs; for which purpose He did not need to undergo a
   transformation, as Celsus thinks we assert, nor a change from good to
   evil, nor from virtue to vice, nor from happiness to misery, nor from
   best to worst.  For, continuing unchangeable in His essence, He
   condescends to human affairs by the economy of His providence. [3738]
   We show, accordingly, that the holy Scriptures represent God as
   unchangeable, both by such words as "Thou art the same," [3739] and" I
   change not;" [3740] whereas the gods of Epicurus, being composed of
   atoms, and, so far as their structure is concerned, capable of
   dissolution, endeavour to throw off the atoms which contain the
   elements of destruction.  Nay, even the god of the Stoics, as being
   corporeal, at one time has his whole essence composed of the guiding
   principle [3741] when the conflagration (of the world) takes place; and
   at another, when a rearrangement of things occurs, he again becomes
   partly material. [3742]   For even the Stoics were unable distinctly to
   comprehend the natural idea of God, as of a being altogether
   incorruptible and simple, and uncompounded and indivisible.
     __________________________________________________________________

   [3736] O Theos agathos esti, kai kalos, kai eudaimon, kai en to
   kallisto kai aristo.

   [3737] katabasin.

   [3738] te pronoia kai te oikonomia.

   [3739] Ps. cii. 27.

   [3740] Mal. iii. 6.

   [3741] hegemonikon.

   [3742] The reading in the text is, epi merous ginetai autes, which is
   thus corrected by Guietus:  epimeres ginetai autos.
     __________________________________________________________________

   Chapter XV.

   And with respect to His having descended among men, He was "previously
   in the form of God;" [3743] and through benevolence, divested Himself
   (of His glory), that He might be capable of being received by men.  But
   He did not, I imagine, undergo any change from "good to evil," for "He
   did no sin;" [3744] nor from "virtue to vice," for "He knew no sin."
   [3745]   Nor did He pass from "happiness to misery," but He humbled
   Himself, and nevertheless was blessed, even when His humiliation was
   undergone in order to benefit our race.  Nor was there any change in
   Him from "best to worst," for how can goodness and benevolence be of
   "the worst?"  Is it befitting to say of the physician, who looks on
   dreadful sights and handles unsightly objects in order to cure the
   sufferers, that he passes from "good to evil," or from "virtue to
   vice," or from "happiness to misery?"  And yet the physician, in
   looking on dreadful sights and handling unsightly objects, does not
   wholly escape the possibility of being involved in the same fate.  But
   He who heals the wounds of our souls, through the word of God that is
   in Him, is Himself incapable of admitting any wickedness.  But if the
   immortal God--the Word [3746] --by assuming a mortal body and a human
   soul, appears to Celsus to undergo a change and transformation, let him
   learn that the Word, still remaining essentially the Word, suffers none
   of those things which are suffered by the body or the soul; but,
   condescending occasionally to (the weakness of) him who is unable to
   look upon the splendours and brilliancy of Deity, He becomes as it were
   flesh, speaking with a literal voice, until he who has received Him in
   such a form is able, through being elevated in some slight degree by
   the teaching of the Word, to gaze upon what is, so to speak, His real
   and pre-eminent appearance. [3747]
     __________________________________________________________________

   [3743] Cf. Phil. ii. 6, 7.

   [3744] Cf. 1 Pet. ii. 22.

   [3745] Cf. 2 Cor. v. 21.

   [3746] [Gieseler cites this chapter (and cap. xix. infra) to show that
   Origen taught that the Logos did not assume a human body.  Could words
   be stronger to the contrary?  "He becomes, as it were, flesh," is used
   below to guard against transmutation.]

   [3747] proegoumenen.
     __________________________________________________________________

   Chapter XVI.

   For there are different appearances, as it were, of the Word, according
   as He shows Himself to each one of those who come to His doctrine; and
   this in a manner corresponding to the condition of him who is just
   becoming a disciple, or of him who has made a little progress, or of
   him who has advanced further, or of him who has already nearly attained
   to virtue, or who has even already attained it.  And hence it is not
   the case, as Celsus and those like him would have it, that our God was
   transformed, and ascending the lofty mountain, showed that His real
   appearance was something different, and far more excellent than what
   those who remained below, and were unable to follow Him on high,
   beheld.  For those below did not possess eyes capable of seeing the
   transformation of the Word into His glorious and more divine
   condition.  But with difficulty were they able to receive Him as He
   was; so that it might be said of Him by those who were unable to behold
   His more excellent nature:  "We saw Him, and He had no form nor
   comeliness; but His form was mean, [3748] and inferior to that of the
   sons of men." [3749]   And let these remarks be an answer to the
   suppositions of Celsus, who does not understand the changes or
   transformations of Jesus, as related in the histories, nor His mortal
   and immortal nature. [3750]
     __________________________________________________________________

   [3748] atimon.

   [3749] ekleipon.

   [3750] [The transfiguration did not conflict with his mortal nature,
   nor the incarnation with his immortality.]
     __________________________________________________________________

   Chapter XVII.

   But will not those narratives, especially when they are understood in
   their proper sense, appear far more worthy of respect than the story
   that Dionysus was deceived by the Titans, and expelled from the throne
   of Jupiter, and torn in pieces by them, and his remains being
   afterwards put together again, he returned as it were once more to
   life, and ascended to heaven?  Or are the Greeks at liberty to refer
   such stories to the doctrine of the soul, and to interpret them
   figuratively, while the door of a consistent explanation, and one
   everywhere in accord and harmony with the writings of the Divine
   Spirit, who had His abode in pure souls, is closed against us?  Celsus,
   then, is altogether ignorant of the purpose of our writings, and it is
   therefore upon his own acceptation of them that he casts discredit, and
   not upon their real meaning; whereas, if he had reflected on what is
   appropriate [3751] to a soul which is to enjoy an everlasting life, and
   on the opinion which we are to form of its essence and principles, he
   would not so have ridiculed the entrance of the immortal into a mortal
   body, which took place not according to the metempsychosis of Plato,
   but agreeably to another and higher view of things.  And he would have
   observed one "descent," distinguished by its great benevolence,
   undertaken to convert (as the Scripture mystically terms them) the
   "lost sheep of the house of Israel," which had strayed down from the
   mountains, and to which the Shepherd is said in certain parables to
   have gone down, leaving on the mountains those "which had not strayed."
     __________________________________________________________________

   [3751] ti akolouthei.
     __________________________________________________________________

   Chapter XVIII.

   But Celsus, lingering over matters which he does not understand, leads
   us to be guilty of tautology, as we do not wish even in appearance to
   leave any one of his objections unexamined.  He proceeds, accordingly,
   as follows:  "God either really changes himself, as these assert, into
   a mortal body, and the impossibility of that has been already declared;
   or else he does not undergo a change, but only causes the beholders to
   imagine so, and thus deceives them, and is guilty of falsehood.  Now
   deceit and falsehood are nothing but evils, and would only be employed
   as a medicine, either in the case of sick and lunatic friends, with a
   view to their cure, or in that of enemies when one is taking measures
   to escape danger.  But no sick man or lunatic is a friend of God, nor
   does God fear any one to such a degree as to shun danger by leading him
   into error."  Now the answer to these statements might have respect
   partly to the nature of the Divine Word, who is God, and partly to the
   soul of Jesus.  As respects the nature of the Word, in the same way as
   the quality of the food changes in the nurse into milk with reference
   to the nature of the child, or is arranged by the physician with a view
   to the good of his health in the case of a sick man or (is specially)
   prepared for a stronger man, because he possesses greater vigour, so
   does God appropriately change, in the case of each individual, the
   power of the Word to which belongs the natural property of nourishing
   the human soul.  And to one is given, as the Scripture terms it, "the
   sincere milk of the word;" and to another, who is weaker, as it were,
   "herbs;" and to another who is full-grown, "strong meat."  And the Word
   does not, I imagine, prove false to His own nature, in contributing
   nourishment to each one, according as he is capable of receiving Him.
   [3752]   Nor does He mislead or prove false.  But if one were to take
   the change as referring to the soul of Jesus after it had entered the
   body, we would inquire in what sense the term "change" is used.  For if
   it be meant to apply to its essence, such a supposition is
   inadmissible, not only in relation to the soul of Jesus, but also to
   the rational soul of any other being.  And if it be alleged that it
   suffers anything from the body when united with it, or from the place
   to which it has come, then what inconvenience [3753] can happen to the
   Word who, in great benevolence, brought down a Saviour to the human
   race?--seeing none of those who formerly professed to effect a cure
   could accomplish so much as that soul showed it could do, by what it
   performed, even by voluntarily descending to the level of human
   destinies for the benefit of our race.  And the Divine Word, well
   knowing this, speaks to that effect in many passages of Scripture,
   although it is sufficient at present to quote one testimony of Paul to
   the following effect:  "Let this mind be in you which was also in
   Christ Jesus; who, being in the form of God, thought it not robbery to
   be equal with God, but made Himself of no reputation, and took upon Him
   the form of a servant, and was made in the likeness of men; and being
   found in fashion as a man, He humbled Himself, and became obedient unto
   death, even the death of the cross.  Wherefore God also hath highly
   exalted Him, and given Him a name which is above every name." [3754]
     __________________________________________________________________

   [3752] [Such are the accommodations reflected upon by Gieseler.  See
   Book III. cap. lxxix., supra.]

   [3753] ti atopon.

   [3754] Phil. ii. 5-9.
     __________________________________________________________________

   Chapter XIX.

   Others, then, may concede to Celsus that God does not undergo a change,
   but leads the spectators to imagine that He does; whereas we who are
   persuaded that the advent of Jesus among men was no mere appearance,
   but a real manifestation, are not affected by this charge of Celsus.
   We nevertheless will attempt a reply, because you assert, Celsus, do
   you not, that it is sometimes allowable to employ deceit and falsehood
   by way, as it were, of medicine? [3755]   Where, then, is the
   absurdity, if such a saving result were to be accomplished, that some
   such events should have taken place?  For certain words, when savouring
   of falsehood, produce upon such characters a corrective effect (like
   the similar declarations of physicians to their patients), rather than
   when spoken in the spirit of truth.  This, however, must be our defence
   against other opponents.  For there is no absurdity in Him who healed
   sick friends, healing the dear human race by means of such remedies as
   He would not employ preferentially, but only according to
   circumstances. [3756]   The human race, moreover, when in a state of
   mental alienation, had to be cured by methods which the Word saw would
   aid in bringing back those so afflicted to a sound state of mind.  But
   Celsus says also, that "one acts thus towards enemies when taking
   measures to escape danger.  But God does not fear any one, so as to
   escape danger by leading into error those who conspire against him."
   Now it is altogether unnecessary and absurd to answer a charge which is
   advanced by no one against our Saviour.  And we have already replied,
   when answering other charges, to the statement that "no one who is
   either in a state of sickness or mental alienation is a friend of
   God."  For the answer is, that such arrangements have been made, not
   for the sake of those who, being already friends, afterwards fell sick
   or became afflicted with mental disease, but in order that those who
   were still enemies through sickness of the soul, and alienation of the
   natural reason, might become the friends of God.  For it is distinctly
   stated that Jesus endured all things on behalf of sinners, that He
   might free them from sin, and convert them to righteousness.
     __________________________________________________________________

   [3755] homos d' apologesometha, hoti ou phes, o Kelse, hos en pharmakou
   moira pote didotai chresthai to planan kai to pseudesthai ;

   [3756] proegoumenos, all' ek peristaseos.
     __________________________________________________________________

   Chapter XX.

   In the next place, as he represents the Jews accounting in a way
   peculiar to themselves for their belief that the advent of Christ among
   them is still in the future, and the Christians as maintaining in their
   way that the coming of the Son of God into the life of men has already
   taken place, let us, as far as we can, briefly consider these points.
   According to Celsus, the Jews say that "(human) life, being filled with
   all wickedness, needed one sent from God, that the wicked might be
   punished, and all things purified in a manner analogous to the first
   deluge which happened."  And as the Christians are said to make
   statements additional to this, it is evident that he alleges that they
   admit these.  Now, where is the absurdity in the coming of one who is,
   on account of the prevailing flood of wickedness, to purify the world,
   and to treat every one according to his deserts?  For it is not in
   keeping with the character of God that the diffusion of wickedness
   should not cease, and all things be renewed.  The Greeks, moreover,
   know of the earth's being purified at certain times by a deluge or a
   fire, as Plato, too, says somewhere to this effect:  "And when the gods
   overwhelm the earth, purifying it with water, some of them on the
   mountains," [3757] etc., etc.  Must it be said, then, that if the
   Greeks make such assertions, they are to be deemed worthy of respect
   and consideration, but that if we too maintain certain of these views,
   which are quoted with approval by the Greeks, they cease to be
   honourable?  And yet they who care to attend to the connection and
   truth of all our records, will endeavour to establish not only the
   antiquity of the writers, but the venerable nature of their writings,
   and the consistency of their several parts.
     __________________________________________________________________

   [3757] Cf. Plato in the Timæus, and book iii., de Legibus.
     __________________________________________________________________

   Chapter XXI.

   But I do not understand how he can imagine the overturning of the tower
   (of Babel) to have happened with a similar object to that of the
   deluge, which effected a purification of the earth, according to the
   accounts both of Jews and Christians.  For, in order that the narrative
   contained in Genesis respecting the tower may be held to convey no
   secret meaning, but, as Celsus supposes, may be taken as true to the
   letter, [3758] the event does not on such a view appear to have taken
   place for the purpose of purifying the earth; unless, indeed, he
   imagines that the so-called confusion of tongues is such a purificatory
   process.  But on this point, he who has the opportunity will treat more
   seasonably when his object is to show not only what is the meaning of
   the narrative in its historical connection, but what metaphorical
   meaning may be deduced from it. [3759]   Seeing that he imagines,
   however, that Moses, who wrote the account of the tower, and the
   confusion of tongues, has perverted the story of the sons of Aloeus,
   [3760] and referred it to the tower, we must remark that I do not think
   any one prior to the time of Homer [3761] has mentioned the sons of
   Aloeus, while I am persuaded that what is related about the tower has
   been recorded by Moses as being much older not only than Homer, but
   even than the invention of letters among the Greeks.  Who, then, are
   the perverters of each other's narratives?  Whether do they who relate
   the story of the Aloadæ pervert the history of the time, or he who
   wrote the account of the tower and the confusion of tongues the story
   of the Aloadæ?  Now to impartial hearers Moses appears to be more
   ancient than Homer.  The destruction by fire, moreover, of Sodom and
   Gomorrah on account of their sins, related by Moses in Genesis, is
   compared by Celsus to the story of Phæthon,--all these statements of
   his resulting from one blunder, viz., his not attending to the
   (greater) antiquity of Moses. [3762]   For they who relate the story of
   Phæthon seem to be younger even than Homer, who, again, is much younger
   than Moses.  We do not deny, then, that the purificatory fire and the
   destruction of the world took place in order that evil might be swept
   away, and all things be renewed; for we assert that we have learned
   these things from the sacred books of the prophets.  But since, as we
   have said in the preceding pages, the prophets, in uttering many
   predictions regarding future events, show that they have spoken the
   truth concerning many things that are past, and thus give evidence of
   the indwelling of the Divine Spirit, it is manifest that, with respect
   to things still future, we should repose faith in them, or rather in
   the Divine Spirit that is in them.
     __________________________________________________________________

   [3758] saphes.

   [3759] 'Epan to prokeimenon e parastesai kai ta tes kata ton topon
   hisnorias tina echoi logon, kai ta tes peri autou anagoges.

   [3760] Otus and Ephialtes.  Cf. Smith's Dict. of Myth. and Biog., s.v.

   [3761] Cf. Hom., Odyss., xi. 305.

   [3762] [Demonstrated by Justin, vol. i. pp. 277, 278, this series.]
     __________________________________________________________________

   Chapter XXII.

   But, according to Celsus, "the Christians, making certain additional
   statements to those of the Jews, assert that the Son of God has been
   already sent on account of the sins of the Jews; and that the Jews
   having chastised Jesus, and given him gall to drink, have brought upon
   themselves the divine wrath."  And any one who likes may convict this
   statement of falsehood, if it be not the case that the whole Jewish
   nation was overthrown within one single generation after Jesus had
   undergone these sufferings at their hands.  For forty and two years, I
   think, after the date of the crucifixion of Jesus, did the destruction
   of Jerusalem take place.  Now it has never been recorded, since the
   Jewish nation began to exist, that they have been expelled for so long
   a period from their venerable temple-worship [3763] and service, and
   enslaved by more powerful nations; for if at any time they appeared to
   be abandoned because of their sins, they were notwithstanding visited
   (by God), [3764] and returned to their own country, and recovered their
   possessions, and performed unhindered the observances of their law.
   One fact, then, which proves that Jesus was something divine and
   sacred, [3765] is this, that Jews should have suffered on His account
   now for a lengthened time calamities of such severity.  And we say with
   confidence that they will never be restored to their former condition.
   [3766]   For they committed a crime of the most unhallowed kind, in
   conspiring against the Saviour of the human race in that city where
   they offered up to God a worship containing the symbols of mighty
   mysteries.  It accordingly behoved that city where Jesus underwent
   these sufferings to perish utterly, and the Jewish nation to be
   overthrown, and the invitation to happiness offered them by God to pass
   to others,--the Christians, I mean, to whom has come the doctrine of a
   pure and holy worship, and who have obtained new laws, in harmony with
   the established constitution in all countries; [3767] seeing those
   which were formerly imposed, as on a single nation which was ruled by
   princes of its own race and of similar manners, [3768] could not now be
   observed in all their entireness.
     __________________________________________________________________

   [3763] hagisteias.

   [3764] epeskopethesan.

   [3765] Theion ti kai hieron chrema gegonenai ton 'Iesoun.

   [3766] oud' apokatastathesontai.  [A very bold and confident assertion
   this must have seemed sixteen hundred years ago.]

   [3767] kai harmozontas te pantachou kathestose politeia.

   [3768] hupo oikeion kai homoethon.
     __________________________________________________________________

   Chapter XXIII.

   In the next place, ridiculing after his usual style the race of Jews
   and Christians, he compares them all "to a flight of bats or to a swarm
   of ants issuing out of their nest, or to frogs holding council in a
   marsh, or to worms crawling together in the corner of a dunghill, and
   quarrelling with one another as to which of them were the greater
   sinners, and asserting that God shows and announces to us all things
   beforehand; and that, abandoning the whole world, and the regions of
   heaven, [3769] and this great earth, he becomes a citizen [3770] among
   us alone, and to us alone makes his intimations, and does not cease
   sending and inquiring, in what way we may be associated with him for
   ever."  And in his fictitious representation, he compares us to "worms
   which assert that there is a God, and that immediately after him, we
   who are made by him are altogether like unto God, and that all things
   have been made subject to us,--earth, and water, and air, and
   stars,--and that all things exist for our sake, and are ordained to be
   subject to us."  And, according to his representation, the worms--that
   is, we ourselves--say that "now, since certain amongst us commit sin,
   God will come or will send his Son to consume the wicked with fire,
   that the rest of us may have eternal life with him."  And to all this
   he subjoins the remark, that "such wranglings would be more endurable
   amongst worms and frogs than betwixt Jews and Christians."
     __________________________________________________________________

   [3769] ten ouranion phoran.

   [3770] empoliteuetai.
     __________________________________________________________________

   Chapter XXIV.

   In reply to these, we ask of those who accept such aspersions as are
   scattered against us, Do you regard all men as a collection of bats, or
   as frogs, or as worms, in consequence of the pre-eminence of God or do
   you not include the rest of mankind in this proposed comparison, but on
   account of their possession of reason, and of the established laws,
   treat them as men, while you hold cheap [3771] Christians and Jews,
   because their opinions are distasteful to you, and compare them to the
   animals above mentioned?  And whatever answer you may return to our
   question, we shall reply by endeavouring to show that such assertions
   are most unbecoming, whether spoken of all men in general, or of us in
   particular.  For, let it be supposed that you say justly that all men,
   as compared with God, are (rightly) likened to these worthless [3772]
   animals, since their littleness is not at all to be compared with the
   superiority of God, what then do you mean by littleness?  Answer me,
   good sirs.  If you refer to littleness of body, know that superiority
   and inferiority, if truth is to be judge, are not determined by a
   bodily standard. [3773]   For, on such a view, vultures [3774] and
   elephants would be superior to us men; for they are larger, and
   stronger, and longer-lived than we.  But no sensible person would
   maintain that these irrational creatures are superior to rational
   beings, merely on account of their bodies:  for the possession of
   reason raises a rational being to a vast superiority over all
   irrational creatures.  Even the race of virtuous and blessed beings
   would admit this, whether they are, as ye say, good demons, or, as we
   are accustomed to call them, the angels of God, or any other natures
   whatever superior to that of man, since the rational faculty within
   them has been made perfect, and endowed with all virtuous qualities.
   [3775]
     __________________________________________________________________

   [3771] exeutelizontes.

   [3772] eutelesi.

   [3773] ouk en somati krinetai.

   [3774] gupes:  grupes?

   [3775] kai kata pasan areten pepoiotai.
     __________________________________________________________________

   Chapter XXV.

   But if you depreciate the littleness of man, not on account of his
   body, but of his soul, regarding it as inferior to that of other
   rational beings, and especially of those who are virtuous; and
   inferior, because evil dwells in it,--why should those among Christians
   who are wicked, and those among the Jews who lead sinful lives, be
   termed a collection of bats, or ants, or worms, or frogs, rather than
   those individuals among other nations who are guilty of
   wickedness?--seeing, in this respect, any individual whatever,
   especially if carried away by the tide of evil, is, in comparison with
   the rest of mankind, a bat, and worm, and frog, and ant.  And although
   a man may be an orator like Demosthenes, yet, if stained with
   wickedness like his, [3776] and guilty of deeds proceeding, like his,
   from a wicked nature; or an Antiphon, who was also considered to be
   indeed an orator, yet who annihilated the doctrine of providence in his
   writings, which were entitled Concerning Truth, like that discourse of
   Celsus,--such individuals are notwithstanding worms, rolling in a
   corner of the dung-heap of stupidity and ignorance.  Indeed, whatever
   be the nature of the rational faculty, it could not reasonably be
   compared to a worm, because it possesses capabilities of virtue. [3777]
     For these adumbrations [3778] towards virtue do not allow of those
   who possess the power of acquiring it, and who are incapable of wholly
   losing its seeds, to be likened to a worm.  It appears, therefore, that
   neither can men in general be deemed worms in comparison with God.  For
   reason, having its beginning in the reason of God, cannot allow of the
   rational animal being considered wholly alien from Deity.  Nor can
   those among Christians and Jews who are wicked, and who, in truth, are
   neither Christians nor Jews, be compared, more than other wicked men,
   to worms rolling in a corner of a dunghill.  And if the nature of
   reason will not permit of such comparisons, it is manifest that we must
   not calumniate human nature, which has been formed for virtue, even if
   it should sin through ignorance, nor liken it to animals of the kind
   described.
     __________________________________________________________________

   [3776] The allusion may possibly be to his flight from the field of
   Chæronea, or to his avarice, or to the alleged impurity of his life,
   which is referred to by Plutarch in his Lives of the Ten
   Orators.--Spencer.

   [3777] aphormas echon pros areten.

   [3778] hupotuposeis.
     __________________________________________________________________

   Chapter XXVI.

   But if it is on account of those opinions of the Christians and Jews
   which displease Celsus (and which he does not at all appear to
   understand) that they are to be regarded as worms and ants, and the
   rest of mankind as different, let us examine the acknowledged opinions
   of Christians and Jews, [3779] and compare them with those of the rest
   of mankind, and see whether it will not appear to those who have once
   admitted that certain men are worms and ants, that they are the worms
   and ants and frogs who have fallen away from sound views of God, and,
   under a vain appearance of piety, [3780] worship either irrational
   animals, or images, or other objects, the works of men's hands; [3781]
   whereas, from the beauty of such, they ought to admire the Maker of
   them, and worship Him:  while those are indeed men, and more honourable
   than men (if there be anything that is so), who, in obedience to their
   reason, are able to ascend from stocks and stones, [3782] nay, even
   from what is reckoned the most precious of all matter--silver and gold;
   and who ascend up also from the beautiful things in the world to the
   Maker of all, and entrust themselves to Him who alone is able to
   satisfy [3783] all existing things, and to overlook the thoughts of
   all, and to hear the prayers of all; who send up their prayers to Him,
   and do all things as in the presence of Him who beholds everything, and
   who are careful, as in the presence of the Hearer of all things, to say
   nothing which might not with propriety be reported to God.  Will not
   such piety as this--which can be overcome neither by labours, nor by
   the dangers of death, nor by logical plausibilities [3784] --be of no
   avail in preventing those who have obtained it from being any longer
   compared to worms, even if they had been so represented before their
   assumption of a piety so remarkable?  Will they who subdue that fierce
   longing for sexual pleasures which has reduced the souls of many to a
   weak and feeble condition, and who subdue it because they are persuaded
   that they cannot otherwise have communion with God, unless they ascend
   to Him through the exercise of temperance, appear to you to be the
   brothers of worms, and relatives of ants, and to bear a likeness to
   frogs?  What! is the brilliant quality of justice, which keeps
   inviolate the rights common to our neighbour, and our kindred, and
   which observes fairness, and benevolence, and goodness, of no avail in
   saving him who practises it from being termed a bird of the night?  And
   are not they who wallow in dissoluteness, as do the majority of
   mankind, and they who associate promiscuously with common harlots, and
   who teach that such practices are not wholly contrary to propriety,
   worms who roll in mire?--especially when they are compared with those
   who have been taught not to take the "members of Christ," and the body
   inhabited by the Word, and make them the "members of a harlot;" and who
   have already learned that the body of the rational being, as
   consecrated to the God of all things, is the temple of the God whom
   they worship, becoming such from the pure conceptions which they
   entertain of the Creator, and who also, being careful not to corrupt
   the temple of God by unlawful pleasure; practise temperance as
   constituting piety towards God!
     __________________________________________________________________

   [3779] ta autothen pasi prophainomena dogmata Christianon kai
   'Ioudaion.

   [3780] phantasia d' eusebeias.

   [3781] e kai ta demiourgemata.

   [3782] lithon kai xulon.

   [3783] diarkein.

   [3784] hupo logikon pithanoteton.
     __________________________________________________________________

   Chapter XXVII.

   And I have not yet spoken of the other evils which prevail amongst men,
   from which even those who have the appearance of philosophers are not
   speedily freed, for in philosophy there are many pretenders.  Nor do I
   say anything on the point that many such evils are found to exist among
   those who are neither Jews nor Christians.  Of a truth, such evil
   practices do not at all prevail among Christians, if you properly
   examine what constitutes a Christian.  Or, if any persons of that kind
   should be discovered, they are at least not to be found among those who
   frequent the assemblies, and come to the public prayers, without their
   being excluded from them, unless it should happen, and that rarely,
   that some one individual of such a character escapes notice in the
   crowd.  We, then, are not worms who assemble together; who take our
   stand against the Jews on those Scriptures which they believe to be
   divine, and who show that He who was spoken of in prophecy has come,
   and that they have been abandoned on account of the greatness of their
   sins, and that we who have accepted the Word have the highest hopes in
   God, both because of our faith in Him, and of His ability to receive us
   into His communion pure from all evil and wickedness of life.  If a
   man, then, should call himself a Jew or a Christian, he would not say
   without qualification that God had made the whole world, and the vault
   of heaven [3785] for us in particular.  But if a man is, as Jesus
   taught, pure in heart, and meek, and peaceful, and cheerfully submits
   to dangers for the sake of his religion, such an one might reasonably
   have confidence in God, and with a full apprehension of the word
   contained in the prophecies, might say this also:  "All these things
   has God shown beforehand, and announced to us who believe."
     __________________________________________________________________

   [3785] ten ouranion phoran.
     __________________________________________________________________

   Chapter XXVIII.

   But since he has represented those whom he regards as worms, viz., the
   Christians, as saying that "God, having abandoned the heavenly regions,
   and despising this great earth, takes up His abode amongst us alone,
   and to us alone makes His announcements, and ceases not His messages
   and inquiries as to how we may become His associates for ever," we have
   to answer that he attributes to us words which we never uttered, seeing
   we both read and know that God loves all existing things, and loathes
   [3786] nothing which He has made, for He would not have created
   anything in hatred.  We have, moreover, read the declaration:  "And
   Thou sparest all things, because they are Thine, O lover of souls.  For
   Thine incorruptible Spirit is in all.  And therefore those also who
   have fallen away for a little time Thou rebukest, and admonishest,
   reminding them of their sins." [3787]   How can we assert that "God,
   leaving the regions of heaven, and the whole world, and despising this
   great earth, takes up His abode amongst us only," when we have found
   that all thoughtful persons must say in their prayers, that "the earth
   is full of the mercy of the Lord," [3788] and that "the mercy of the
   Lord is upon all flesh;" [3789] and that God, being good, "maketh His
   sun to arise upon the evil and the good, and sendeth His rain upon the
   just and the unjust;" [3790] and that He encourages us to a similar
   course of action, in order that we may become His sons, and teaches us
   to extend the benefits which we enjoy, so far as in our power, to all
   men?  For He Himself is said to be the Saviour of all men, especially
   of them that believe; [3791] and His Christ to be the "propitiation for
   our sins, and not for ours only, but also for the sins of the whole
   world." [3792]   And this, then, is our answer to the allegations of
   Celsus.  Certain other statements, in keeping with the character of the
   Jews, might be made by some of that nation, but certainly not by the
   Christians, who have been taught that "God commendeth His love towards
   us, in that, while we were yet sinners, Christ died for us;" [3793] and
   although "scarcely for a righteous man will one die, yet peradventure
   for a good man some would even dare to die." [3794]   But now is Jesus
   declared to have come for the sake of sinners in all parts of the world
   (that they may forsake their sin, and entrust themselves to God), being
   called also, agreeably to an ancient custom of these Scriptures, the
   "Christ of God."
     __________________________________________________________________

   [3786] bdelussetai.

   [3787] Cf. Wisd. of Solom. xi. 26, xii. 1, 2.

   [3788] Ps. xxxiii. 5.

   [3789] Ecclus. xviii. 13.

   [3790] Cf. Matt. v. 45.

   [3791] Cf. 1 Tim. iv. 10.

   [3792] Cf. 1 John ii. 2.

   [3793] Cf. Rom. v. 8.

   [3794] Cf. Rom. v. 7.
     __________________________________________________________________

   Chapter XXIX.

   But Celsus perhaps has misunderstood certain of those whom he has
   termed "worms," when they affirm that "God exists, and that we are next
   to Him."  And he acts like those who would find fault with an entire
   sect of philosophers, on account of certain words uttered by some rash
   youth who, after a three days' attendance upon the lectures of a
   philosopher, should exalt himself above other people as inferior to
   himself, and devoid of philosophy.  For we know that there are many
   creatures more honourable [3795] than man; and we have read that "God
   standeth in the congregation of gods," [3796] but of gods who are not
   worshipped by the nations, "for all the gods of the nations are idols."
   [3797]   We have read also, that "God, standing in the congregation of
   the gods, judgeth among the gods." [3798]   We know, moreover, that
   "though there be that are called gods, whether in heaven or in earth
   (as there be gods many and lords many), but to us there is one God, the
   Father, of whom are all things, and we in Him; and one Lord Jesus
   Christ, by whom are all things, and we by Him." [3799]   And we know
   that in this way the angels are superior to men; so that men, when made
   perfect, become like the angels.  "For in the resurrection they neither
   marry nor are given in marriage, but the righteous are as the angels in
   heaven," [3800] and also become "equal to the angels." [3801]   We
   know, too, that in the arrangement of the universe there are certain
   beings termed "thrones," and others "dominions," and others "powers,"
   and others "principalities;" and we see that we men, who are far
   inferior to these, may entertain the hope that by a virtuous life, and
   by acting in all things agreeably to reason, we may rise to a likeness
   with all these.  And, lastly, because "it doth not yet appear what we
   shall be; but we know that when He shall appear, we shall be like God,
   and shall see Him as He is." [3802]   And if any one were to maintain
   what is asserted by some (either by those who possess intelligence or
   who do not, but have misconceived sound reason), that "God exists, and
   we are next to Him," I would interpret the word "we," by using in its
   stead, "We who act according to reason," or rather, "We virtuous, who
   act according to reason." [3803]   For, in our opinion, the same virtue
   belongs to all the blessed, so that the virtue of man and of God is
   identical. [3804]   And therefore we are taught to become "perfect," as
   our Father in heaven is perfect. [3805]   No good and virtuous man,
   then, is a "worm rolling in filth," nor is a pious man an "ant," nor a
   righteous man a "frog;" nor could one whose soul is enlightened with
   the bright light of truth be reasonably likened to a "bird of the
   night."
     __________________________________________________________________

   [3795] timiotera.

   [3796] Cf. Ps. lxxxii. 1.

   [3797] daimonia.  Cf. Ps. xcvi. 5.

   [3798] Cf. Ps. lxxxii. 1.

   [3799] 1 Cor. viii. 5, 6.

   [3800] Cf. Matt. xxii. 30.

   [3801] Cf. Luke xx. 36.

   [3802] Cf. 1 John iii. 2.

   [3803] kai touto g' an hermeneuoimi, to "hemeis" legon anti tou hoi
   logikoi, kai eti mallon, hoi spoudaioi logikoi.

   [3804] hoste kai he aute anthropou kai Theou.  Cf. Cicero, de Leg.,
   i.:  "Jam vero virtus eadem in homine ac deo est, neque ullo alio in
   genio præterea.  Est autem virtus nihil aliud, quam in se perfecta, et
   ad summum perducta natura.  Est igitur homini cum Deo similitudo."  Cf.
   also Clemens Alex., Strom., vii. c. 14:  Ou gar, kathaper hoi Stoikoi,
   hatheos, panu ten auten areten anthropou legomen kai Theou.  [See vol.
   ii. p. 549.  S.]  Cf. Theodoret, Serm., xi.--Spencer.

   [3805] Cf. Matt. v. 48.
     __________________________________________________________________

   Chapter XXX.

   It appears to me that Celsus has also misunderstood this statement,
   "Let Us make man in Our image and likeness;" [3806] and has therefore
   represented the "worms" as saying that, being created by God, we
   altogether resemble Him.  If, however, he had known the difference
   between man being created "in the image of God" and "after His
   likeness," and that God is recorded to have said, "Let Us make man
   after Our image and likeness," but that He made man "after the image"
   of God, but not then also "after His likeness," [3807] he would not
   have represented us as saying that "we are altogether like Him."
   Moreover, we do not assert that the stars are subject to us; since the
   resurrection which is called the "resurrection of the just," and which
   is understood by wise men, is compared to the sun, and moon, and stars,
   by him who said, "There is one glory of the sun, and another glory of
   the moon, and another glory of the stars; for one star differeth from
   another star in glory.  So also is the resurrection of the dead."
   [3808]   Daniel also prophesied long ago regarding these things. [3809]
     Celsus says further, that we assert that "all things have been
   arranged so as to be subject to us," having perhaps heard some of the
   intelligent among us speaking to that effect, and perhaps also not
   understanding the saying, that "he who is the greatest amongst us is
   the servant of all." [3810]   And if the Greeks say, "Then sun and moon
   are the slaves of mortal men," [3811] they express approval of the
   statement, and give an explanation of its meaning; but since such a
   statement is either not made at all by us, or is expressed in a
   different way, Celsus here too falsely accuses us.  Moreover, we who,
   according to Celsus, are "worms," are represented by him as saying
   that, "seeing some among us are guilty of sin, God will come to us, or
   will send His own Son, that He may consume the wicked, and that we
   other frogs may enjoy eternal life with Him."  Observe how this
   venerable philosopher, like a low buffoon, [3812] turns into ridicule
   and mockery, and a subject of laughter, the announcement of a divine
   judgment, and of the punishment of the wicked, and of the reward of the
   righteous; and subjoins to all this the remark, that "such statements
   would be more endurable if made by worms and frogs than by Christians
   and Jews who quarrel with one another!"  We shall not, however, imitate
   his example, nor say similar things regarding those philosophers who
   profess to know the nature of all things, and who discuss with each
   other the manner in which all things were created, and how the heaven
   and earth originated, and all things in them; and how the souls (of
   men), being either unbegotten, and not created by God, are yet governed
   by Him, and pass from one body to another; [3813] or being formed at
   the same time with the body, exist for ever or pass away.  For instead
   of treating with respect and accepting the intention of those who have
   devoted themselves to the investigation of the truth, one might
   mockingly and revilingly say that such men were "worms," who did not
   measure themselves by their corner of their dung-heap in human life,
   and who accordingly gave forth their opinions on matters of such
   importance as if they understood them, and who strenuously assert that
   they have obtained a view of those things which cannot be seen without
   a higher inspiration and a diviner power.  "For no man knoweth the
   things of a man, save the spirit of man which is in him:  even so the
   things of God knoweth no man, but the Spirit of God." [3814]   We are
   not, however, mad, nor do we compare such human wisdom (I use the word
   "wisdom" in the common acceptation), which busies itself not about the
   affairs of the multitude, but in the investigation of truth, to the
   wrigglings of worms or any other such creatures; but in the spirit of
   truth, we testify of certain Greek philosophers that they knew God,
   seeing "He manifested Himself to them," [3815] although "they glorified
   Him not as God, neither were thankful, but became vain in their
   imaginations; and professing themselves to be wise, they became
   foolish, and changed the glory of the incorruptible God into an image
   made like to corruptible man, and to birds, and four-footed beasts, and
   creeping things." [3816]
     __________________________________________________________________

   [3806] Cf. Gen. i. 26.

   [3807] Cf. Gen. i. 27.

   [3808] Cf. 1 Cor. xv. 41, 42.

   [3809] Cf. Dan. xii. 3.

   [3810] Cf. Matt. xx. 27.

   [3811] Cf. Eurip., Phoeniss., 546, 547.

   [3812] bomolochos.

   [3813] kai ameibousi somata.

   [3814] Cf. 1 Cor. ii. 11.

   [3815] Cf. Rom. i. 19.

   [3816] Rom. i. 21-23.
     __________________________________________________________________

   Chapter XXXI.

   After this, wishing to prove that there is no difference between Jews
   and Christians, and those animals previously enumerated by him, he
   asserts that the Jews were "fugitives from Egypt, who never performed
   anything worthy of note, and never were held in any reputation or
   account." [3817]   Now, on the point of their not being fugitives, nor
   Egyptians, but Hebrews who settled in Egypt, we have spoken in the
   preceding pages.  But if he thinks his statement, that "they were never
   held in any reputation or account," to be proved, because no remarkable
   event in their history is found recorded by the Greeks, we would
   answer, that if one will examine their polity from its first beginning,
   and the arrangement of their laws, he will find that they were men who
   represented upon earth the shadow of a heavenly life, and that amongst
   them God is recognised as nothing else, save He who is over all things,
   and that amongst them no maker of images was permitted to enjoy the
   rights of citizenship. [3818]   For neither painter nor image-maker
   existed in their state, the law expelling all such from it; that there
   might be no pretext for the construction of images,--an art which
   attracts the attention of foolish men, and which drags down the eyes of
   the soul from God to earth. [3819]   There was, accordingly, amongst
   them a law to the following effect:  "Do not transgress the law, and
   make to yourselves a graven image, any likeness of male or female;
   either a likeness of any one of the creatures that are upon the earth,
   or a likeness of any winged fowl that flieth under the heaven, or a
   likeness of any creeping thing that creepeth upon the earth, or a
   likeness of any of the fishes which are in the waters under the earth."
   [3820]   The law, indeed, wished them to have regard to the truth of
   each individual thing, and not to form representations of things
   contrary to reality, feigning the appearance merely of what was really
   male or really female, or the nature of animals, or of birds, or of
   creeping things, or of fishes.  Venerable, too, and grand was this
   prohibition of theirs:  "Lift not up thine eyes unto heaven, lest, when
   thou seest the sun, and the moon, and the stars, and all the host of
   heaven, thou shouldst be led astray to worship them, and serve them."
   [3821]   And what a régime [3822] was that under which the whole nation
   was placed, and which rendered it impossible for any effeminate person
   to appear in public; [3823] and worthy of admiration, too, was the
   arrangement by which harlots were removed out of the state, those
   incentives to the passions of the youth!  Their courts of justice also
   were composed of men of the strictest integrity, who, after having for
   a lengthened period set the example of an unstained life, were
   entrusted with the duty of presiding over the tribunals, and who, on
   account of the superhuman purity of their character, [3824] were said
   to be gods, in conformity with an ancient Jewish usage of speech.  Here
   was the spectacle of a whole nation devoted to philosophy; and in order
   that there might be leisure to listen to their sacred laws, the days
   termed "Sabbath," and the other festivals which existed among them,
   were instituted.  And why need I speak of the orders of their priests
   and sacrifices, which contain innumerable indications (of deeper
   truths) to those who wish to ascertain the signification of things?
     __________________________________________________________________

   [3817] out' en logo out' en arithmo autous pote gegenemenous.

   [3818] epoliteueto.

   [3819] [See note on Book III. cap. lxxvi. supra, and to vol. iii. p.
   76, this series.]

   [3820] Cf. Deut. iv. 16-18.

   [3821] Cf. Deut. iv. 19.

   [3822] politeia.

   [3823] oude phainesthai theludrian hoion t' en.

   [3824] hoi tines dia to katharon ethos, kai to huper anthropon.
     __________________________________________________________________

   Chapter XXXII.

   But since nothing belonging to human nature is permanent, this polity
   also must gradually be corrupted and changed.  And Providence, having
   remodelled their venerable system where it needed to be changed, so as
   to adapt it to men of all countries, gave to believers of all nations,
   in place of the Jews, the venerable religion of Jesus, who, being
   adorned not only with understanding, but also with a share of divinity,
   [3825] and having overthrown the doctrine regarding earthly demons, who
   delight in frankincense, and blood, and in the exhalations of
   sacrificial odours, and who, like the fabled Titans or Giants, drag
   down men from thoughts of God; and having Himself disregarded their
   plots, directed chiefly against the better class of men, enacted laws
   which ensure happiness to those who live according to them, and who do
   not flatter the demons by means of sacrifices, but altogether despise
   them, through help of the word of God, which aids those who look
   upwards to Him.  And as it was the will of God that the doctrine of
   Jesus should prevail amongst men, the demons could effect nothing,
   although straining every nerve [3826] to accomplish the destruction of
   Christians; for they stirred up both princes, and senates, and rulers
   in every place,--nay, even nations themselves, who did not perceive the
   irrational and wicked procedure of the demons,--against the word, and
   those who believed in it; yet, notwithstanding, the word of God, which
   is more powerful than all other things, even when meeting with
   opposition, deriving from the opposition, as it were, a means of
   increase, advanced onwards, and won many souls, such being the will of
   God.  And we have offered these remarks by way of a necessary
   digression.  For we wished to answer the assertion of Celsus concerning
   the Jews, that they were "fugitives from Egypt, and that these men,
   beloved by God, never accomplished anything worthy of note."  And
   further, in answer to the statement that "they were never held in any
   reputation or account," we say, that living apart as a "chosen nation
   and a royal priesthood," and shunning intercourse with the many nations
   around them, in order that their morals might escape corruption, they
   enjoyed the protection of the divine power, neither coveting like the
   most of mankind the acquisition of other kingdoms, nor yet being
   abandoned so as to become, on account of their smallness, an easy
   object of attack to others, and thus be altogether destroyed; and this
   lasted so long as they were worthy of the divine protection.  But when
   it became necessary for them, as a nation wholly given to sin, to be
   brought back by their sufferings to their God, they were abandoned (by
   Him), sometimes for a longer, sometimes for a shorter period, until in
   the time of the Romans, having committed the greatest of sins in
   putting Jesus to death, they were completely deserted.
     __________________________________________________________________

   [3825] theia moira.

   [3826] kaitoige panta kalon kinesantes.
     __________________________________________________________________

   Chapter XXXIII.

   Immediately after this, Celsus, assailing the contents of the first
   book of Moses, which is entitled "Genesis," asserts that "the Jews
   accordingly endeavoured to derive their origin from the first race of
   jugglers and deceivers, [3827] appealing to the testimony of dark and
   ambiguous words, whose meaning was veiled in obscurity, and which they
   misinterpreted [3828] to the unlearned and ignorant, and that, too,
   when such a point had never been called in question during the long
   preceding period."  Now Celsus appears to me in these words to have
   expressed very obscurely the meaning which he intended to convey.  It
   is probable, indeed, that his obscurity on this subject is intentional,
   inasmuch as he saw the strength of the argument which establishes the
   descent of the Jews from their ancestors; while again, on the other
   hand, he wished not to appear ignorant that the question regarding the
   Jews and their descent was one that could not be lightly disposed of.
   It is certain, however, that the Jews trace their genealogy back to the
   three fathers, Abraham, Isaac, and Jacob.  And the names of these
   individuals possess such efficacy, when united with the name of God,
   that not only do those belonging to the nation employ in their prayers
   to God, and in the exorcising of demons, the words, "God of Abraham,
   [3829] and God of Isaac, and God of Jacob," but so also do almost all
   those who occupy themselves with incantations and magical rites.  For
   there is found in treatises on magic in many countries such an
   invocation of God, and assumption of the divine name, as implies a
   familiar use of it by these men in their dealings with demons.  These
   facts, then--adduced by Jews and Christians to prove the sacred
   character of Abraham, and Isaac, and Jacob, the fathers of the Jewish
   race--appear to me not to have been altogether unknown to Celsus, but
   not to have been distinctly set forth by him, because he was unable to
   answer the argument which might be founded on them.
     __________________________________________________________________

   [3827] apo protes sporas goeton kai planon anthropon.

   [3828] parexeoumenoi.

   [3829] [This formula he regards as an adumbration of the Triad (see our
   vol. ii. p. 101):  thus, "the God of Abraham" = Fatherhood; "of Isaac"
   = Sonship; "of Jacob" = Wisdom, and the Founder of the New Israel.]
     __________________________________________________________________

   Chapter XXXIV.

   For we inquire of all those who employ such invocations of God,
   saying:  Tell us, friends, who was Abraham, and what sort of person was
   Isaac, and what power did Jacob possess, that the appellation "God,"
   when joined with their name, could effect such wonders?  And from whom
   have you learned, or can you learn, the facts relating to these
   individuals?  And who has occupied himself with writing a history about
   them, either directly magnifying these men by ascribing to them
   mysterious powers, or hinting obscurely at their possession of certain
   great and marvellous qualities, patent to those who are qualified to
   see them? [3830]   And when, in answer to our inquiry, no one can show
   from what history--whether Greek or Barbarian--or, if not a history,
   yet at least from what mystical narrative, [3831] the accounts of these
   men are derived, we shall bring forward the book entitled "Genesis,"
   which contains the acts of these men, and the divine oracles addressed
   to them, and will say, Does not the use by you of the names of these
   three ancestors of the race, establishing in the clearest manner that
   effects not to be lightly regarded are produced by the invocation of
   them, evidence the divinity of the men? [3832]   And yet we know them
   from no other source than the sacred books of the Jews!  Moreover, the
   phrases, "the God of Israel," and "the God of the Hebrews," and "the
   God who drowned in the Red Sea the king of Egypt and the Egyptians,"
   are formulæ [3833] frequently employed against demons and certain
   wicked powers.  And we learn the history of the names and their
   interpretation from those Hebrews, who in their national literature and
   national tongue dwell with pride upon these things, and explain their
   meaning.  How, then, should the Jews attempt to derive their origin
   from the first race of those whom Celsus supposed to be jugglers and
   deceivers, and shamelessly endeavour to trace themselves and their
   beginning back to these?--whose names, being Hebrew, are an evidence to
   the Hebrews, who have their sacred books written in the Hebrew language
   and letters, that their nation is akin to these men.  For up to the
   present time, the Jewish names belonging to the Hebrew language were
   either taken from their writings, or generally from words the meaning
   of which was made known by the Hebrew language.
     __________________________________________________________________

   [3830] eite kai autothen semnunousan en aporrhetois tous andras, eite
   kai di' huponoion ainissmenen tina megala kai thaumasia tois theoresai
   auta dunamenois ;

   [3831] mustikes anagraphes.

   [3832] eroumen te; hoti mepote to kai huph' humon paralambanesthai ta
   onomata ton trion touton genarchon tou ethnous, te enargeia
   katalambanonton, ouk eukataphroneta anuesthai ek tes katepikleseos
   auton, paristesi to theion ton andron.  Guietus would expunge the words
   te enargeia katalambanonton.

   [3833] [See p. 511, supra, on the formula of benediction and exorcism,
   and compare Num. vi. 24.]
     __________________________________________________________________

   Chapter XXXV.

   And let any one who peruses the treatise of Celsus observe whether it
   does not convey some such insinuation as the above, when he says:  "And
   they attempted to derive their origin from the first race of jugglers
   and deceivers, appealing to the testimony of dark and ambiguous words,
   whose meaning was veiled in obscurity."  For these names are indeed
   obscure, and not within the comprehension and knowledge of many, though
   not in our opinion of doubtful meaning, even although assumed by those
   who are aliens to our religion; but as, according to Celsus, they do
   not [3834] convey any ambiguity, I am at a loss to know why he has
   rejected them.  And yet, if he had wished honestly to overturn the
   genealogy which he deemed the Jews to have so shamelessly arrogated, in
   boasting of Abraham and his descendants (as their progenitors), he
   ought to have quoted all the passages bearing on the subject; and, in
   the first place, to have advocated his cause with such arguments as he
   thought likely to be convincing, and in the next to have bravely [3835]
   refuted, by means of what appeared to him to be the true meaning, and
   by arguments in its favour, the errors existing on the subject.  But
   neither Celsus nor any one else will be able, by their discussions
   regarding the nature of names employed for miraculous purposes, to lay
   down the correct doctrine regarding them, and to demonstrate that those
   men were to be lightly esteemed whose names merely, not among their
   countrymen alone, but also amongst foreigners, could accomplish (such
   results).  He ought to have shown, moreover, how we, in misinterpreting
   [3836] the passages in which these names are found, deceive our
   hearers, as he imagines, while he himself, who boasts that he is not
   ignorant or unintelligent, gives the true interpretation of them.  And
   he hazarded the assertion, [3837] in speaking of those names, from
   which the Jews deduce their genealogies, that "never, during the long
   antecedent period, has there been any dispute about these names, but
   that at the present time the Jews dispute about them with certain
   others," whom he does not mention.  Now, let him who chooses show who
   these are that dispute with the Jews, and who adduce even probable
   arguments to show that Jews and Christians do not decide correctly on
   the points relating to these names, but that there are others who have
   discussed these questions with the greatest learning and accuracy.  But
   we are well assured that none can establish anything of the sort, it
   being manifest that these names are derived from the Hebrew language,
   which is found only among the Jews.
     __________________________________________________________________

   [3834] kata de Kelson, ou paristanta.  Libri editi ad oram hos
   paristanta.

   [3835] gennaios.

   [3836] parexegoumenoi.

   [3837] parerrhipse.
     __________________________________________________________________

   Chapter XXXVI.

   Celsus in the next place, producing from history other than that of the
   divine record, those passages which bear upon the claims to great
   antiquity put forth by many nations, as the Athenians, and Egyptians,
   and Arcadians, and Phrygians, who assert that certain individuals have
   existed among them who sprang from the earth, and who each adduce
   proofs of these assertions, says:  "The Jews, then, leading a
   grovelling life [3838] in some corner of Palestine, and being a wholly
   uneducated people, who had not heard that these matters had been
   committed to verse long ago by Hesiod and innumerable other inspired
   men, wove together some most incredible and insipid stories, [3839]
   viz., that a certain man was formed by the hands of God, and had
   breathed into him the breath of life, and that a woman was taken from
   his side, and that God issued certain commands, and that a serpent
   opposed these, and gained a victory over the commandments of God; thus
   relating certain old wives' fables, and most impiously representing God
   as weak at the very beginning (of things), and unable to convince even
   a single human being whom He Himself had formed."  By these instances,
   indeed, this deeply read and learned Celsus, who accuses Jews and
   Christians of ignorance and want of instruction, clearly evinces the
   accuracy of his knowledge of the chronology of the respective
   historians, whether Greek or Barbarian, since he imagines that Hesiod
   and the "innumerable" others, whom he styles "inspired" men, are older
   than Moses and his writings--that very Moses who is shown to be much
   older than the time of the Trojan war!  It is not the Jews, then, who
   have composed incredible and insipid stories regarding the birth of man
   from the earth, but these "inspired" men of Celsus, Hesiod and his
   other "innumerable" companions, who, having neither learned nor heard
   of the far older and most venerable accounts existing in Palestine,
   have written such histories as their Theogonies, attributing, so far as
   in their power, "generation" to their deities, and innumerable other
   absurdities.  And these are the writers whom Plato expels from his
   "State" as being corrupters of the youth, [3840] --Homer, viz., and
   those who have composed poems of a similar description!  Now it is
   evident that Plato did not regard as "inspired" those men who had left
   behind them such works.  But perhaps it was from a desire to cast
   reproach upon us, that this Epicurean Celsus, who is better able to
   judge than Plato (if it be the same Celsus who composed two other books
   against the Christians), called those individuals "inspired" whom he
   did not in reality regard as such.
     __________________________________________________________________

   [3838] sunkupsantes.

   [3839] amousotata.

   [3840] Cf. Plato, de Repub., book ii. etc.
     __________________________________________________________________

   Chapter XXXVII.

   He charges us, moreover, with introducing "a man formed by the hands of
   God," although the book of Genesis has made no mention of the "hands"
   of God, either when relating the creation or the "fashioning" [3841] of
   the man; while it is Job and David who have used the expression, "Thy
   hands have made me and fashioned me;" [3842] with reference to which it
   would need a lengthened discourse to point out the sense in which these
   words were understood by those who used them, both as regards the
   difference between "making" and "fashioning," and also the "hands" of
   God.  For those who do not understand these and similar expressions in
   the sacred Scriptures, imagine that we attribute to the God who is over
   all things a form [3843] such as that of man; and according to their
   conceptions, it follows that we consider the body of God to be
   furnished with wings, since the Scriptures, literally understood,
   attribute such appendages to God.  The subject before us, however, does
   not require us to interpret these expressions; for, in our explanatory
   remarks upon the book of Genesis, these matters have been made, to the
   best of our ability, a special subject of investigation.  Observe next
   the malignity [3844] of Celsus in what follows.  For the Scripture,
   speaking of the "fashioning" [3845] of the man, says, "And breathed
   into his face the breath of life, and the man became a living soul."
   [3846]   Whereon Celsus, wishing maliciously to ridicule the
   "inbreathing into his face of the breath of life," and not
   understanding the sense in which the expression was employed, states
   that "they composed a story that a man was fashioned by the hands of
   God, and was inflated by breath blown into him," [3847] in order that,
   taking the word "inflated" to be used in a similar way to the inflation
   of skins, he might ridicule the statement, "He breathed into his face
   the breath of life,"--terms which are used figuratively, and require to
   be explained in order to show that God communicated to man of His
   incorruptible Spirit; as it is said, "For Thine incorruptible Spirit is
   in all things." [3848]
     __________________________________________________________________

   [3841] epi tes plaseos.

   [3842] Cf. Job x. 8 and Ps. cxix. 73.

   [3843] schema.

   [3844] kakoetheian.

   [3845] plaseos.

   [3846] Gen. ii. 7; Heb. vyph'ph, LXX. prosopon.

   [3847] emphusomenon.

   [3848] Wisd. of Solom. xii. 1.
     __________________________________________________________________

   Chapter XXXVIII.

   In the next place, as it is his object to slander our Scriptures, he
   ridicules the following statement:  "And God caused a deep sleep to
   fall upon Adam, and he slept:  and He took one of his ribs, and closed
   up the flesh instead thereof.  And the rib, which He had taken from the
   man, made He a woman," [3849] and so on; without quoting the words,
   which would give the hearer the impression that they are spoken with a
   figurative meaning.  He would not even have it appear that the words
   were used allegorically, although he says afterwards, that "the more
   modest among Jews and Christians are ashamed of these things, and
   endeavour to give them somehow an allegorical signification."  Now we
   might say to him, Are the statements of your "inspired" Hesiod, which
   he makes regarding the woman in the form of a myth, to be explained
   allegorically, in the sense that she was given by Jove to men as an
   evil thing, and as a retribution for the theft of "the fire;" [3850]
   while that regarding the woman who was taken from the side of the man
   (after he had been buried in deep slumber), and was formed by God,
   appears to you to be related without any rational meaning and secret
   signification? [3851]   But is it not uncandid, not to ridicule the
   former as myths, but to admire them as philosophical ideas in a
   mythical dress, and to treat with contempt [3852] the latter, as
   offending the understanding, and to declare that they are of no
   account?  For if, because of the mere phraseology, we are to find fault
   with what is intended to have a secret meaning, see whether the
   following lines of Hesiod, a man, as you say," inspired," are not
   better fitted to excite laughter:--

   "Son of Iapetus!' with wrathful heart

   Spake the cloud-gatherer:  Oh, unmatched in art!

   Exultest thou in this the flame retrieved,

   And dost thou triumph in the god deceived?

   But thou, with the posterity of man,

   Shalt rue the fraud whence mightier ills began;

   I will send evil for thy stealthy fire,

   While all embrace it, and their bane desire.'

   The sire, who rules the earth, and sways the pole,

   Had said, and laughter fill'd his secret soul.

   He bade the artist-god his hest obey,

   And mould with tempering waters ductile clay:

   Infuse, as breathing life and form began,

   The supple vigour, and the voice of man:

   Her aspect fair as goddesses above,

   A virgin's likeness, with the brows of love.

   He bade Minerva teach the skill that dyes

   The web with colours, as the shuttle flies;

   He called the magic of Love's Queen to shed

   A nameless grace around her courteous head;

   Instil the wish that longs with restless aim,

   And cares of dress that feed upon the frame:

   Bade Hermes last implant the craft refined

   Of artful manners, and a shameless mind.

   He said; their king th' inferior powers obeyed:

   The fictile likeness of a bashful maid

   Rose from the temper'd earth, by Jove's behest,

   Under the forming god; the zone and vest

   Were clasp'd and folded by Minerva's hand:

   The heaven-born graces, and persuasion bland

   Deck'd her round limbs with chains of gold:  the hours

   Of loose locks twined her temples with spring flowers.

   The whole attire Minerva's curious care

   Form'd to her shape, and fitted to her air.

   But in her breast the herald from above,

   Full of the counsels of deep thundering Jove,

   Wrought artful manners, wrought perfidious lies,

   And speech that thrills the blood, and lulls the wise.

   Her did th' interpreter of gods proclaim,

   And named the woman with Pandora's name;

   Since all the gods conferr'd their gifts, to charm,

   For man's inventive race, this beauteous harm." [3853]

   Moreover, what is said also about the casket is fitted of itself to
   excite laughter; for example:--

   "Whilome on earth the sons of men abode

   From ills apart, and labour's irksome load,

   And sore diseases, bringing age to man;

   Now the sad life of mortals is a span.

   The woman's hands a mighty casket bear;

   She lifts the lid; she scatters griefs in air:

   Alone, beneath the vessel's rims detained,

   Hope still within th' unbroken cell remained,

   Nor fled abroad; so will'd cloud-gatherer Jove:

   The woman's hand had dropp'd the lid above." [3854]

   Now, to him who would give to these lines a grave allegorical meaning
   (whether any such meaning be contained in them or not), we would say:
   Are the Greeks alone at liberty to convey a philosophic meaning in a
   secret covering? or perhaps also the Egyptians, and those of the
   Barbarians who pride themselves upon their mysteries and the truth
   (which is concealed within them); while the Jews alone, with their
   lawgiver and historians, appear to you the most unintelligent of men?
   And is this the only nation which has not received a share of divine
   power, and which yet was so grandly instructed how to rise upwards to
   the uncreated nature of God, and to gaze on Him alone, and to expect
   from Him alone (the fulfilment of) their hopes?
     __________________________________________________________________

   [3849] Cf. Gen. ii. 21, 22.

   [3850] anti tou puros.

   [3851] choris pantos logou kai tinos epikrupseos.

   [3852] mochthizein.

   [3853] Hesiod, Works and Days, i. 73-114 (Elton's translation [in
   substance.  S.]).

   [3854] Hesiod, Works and Days, i.125-134 (Elton's translation [in
   substance.  S.]).
     __________________________________________________________________

   Chapter XXXIX.

   But as Celsus makes a jest also of the serpent, as counteracting the
   injunctions given by God to the man, taking the narrative to be an old
   wife's fable, [3855] and has purposely neither mentioned the paradise
   [3856] of God, nor stated that God is said to have planted it in Eden
   towards the east, and that there afterwards sprang up from the earth
   every tree that was beautiful to the sight, and good for food, and the
   tree of life in the midst of the paradise, and the tree of the
   knowledge of good and evil, and the other statements which follow,
   which might of themselves lead a candid reader to see that all these
   things had not inappropriately an allegorical meaning, let us contrast
   with this the words of Socrates regarding Eros in the Symposium of
   Plato, and which are put in the mouth of Socrates as being more
   appropriate than what was said regarding him by all the others at the
   Symposium.  The words of Plato are as follow:  "When Aphrodite was
   born, the gods held a banquet, and there was present, along with the
   others, Porus the son of Metis.  And after they had dined, Penia [3857]
   came to beg for something (seeing there was an entertainment), and she
   stood at the gate.  Porus meantime, having become intoxicated with the
   nectar (for there was then no wine), went into the garden of Zeus, and,
   being heavy with liquor, lay down to sleep.  Penia accordingly formed a
   secret plot, with a view of freeing herself from her condition of
   poverty, [3858] to get a child by Porus, and accordingly lay down
   beside him, and became pregnant with Eros.  And on this account Eros
   has become the follower and attendant of Aphrodite, having been
   begotten on her birthday feast, [3859] and being at the same time by
   nature a lover of the beautiful, because Aphrodite too is beautiful.
   Seeing, then, that Eros is the son of Porus and Penia, the following is
   his condition. [3860]   In the first place, he is always poor, and far
   from being delicate and beautiful, as most persons imagine; but is
   withered, and sunburnt, [3861] and unshod, and without a home, sleeping
   always upon the ground, and without a covering; lying in the open air
   beside gates, and on public roads; possessing the nature of his mother,
   and dwelling continually with indigence. [3862]   But, on the other
   hand, in conformity with the character of his father, he is given to
   plotting against the beautiful and the good, being courageous, and
   hasty, and vehement; [3863] a keen [3864] hunter, perpetually devising
   contrivances; both much given to forethought, and also fertile in
   resources; [3865] acting like a philosopher throughout the whole of his
   life; a terrible [3866] sorcerer, and dealer in drugs, and a sophist as
   well; neither immortal by nature nor yet mortal, but on the same day,
   at one time he flourishes and lives when he has plenty, and again at
   another time dies, and once more is recalled to life through possessing
   the nature of his father.  But the supplies furnished to him are always
   gradually disappearing, so that he is never at any time in want, nor
   yet rich; and, on the other hand, he occupies an intermediate position
   between wisdom and ignorance." [3867]   Now, if those who read these
   words were to imitate the malignity of Celsus--which be it far from
   Christians to do!--they would ridicule the myth, and would turn this
   great Plato into a subject of jest; but if, on investigating in a
   philosophic spirit what is conveyed in the dress of a myth, they should
   be able to discover the meaning of Plato, (they will admire) [3868] the
   manner in which he was able to conceal, on account of the multitude, in
   the form of this myth, the great ideas which presented themselves to
   him, and to speak in a befitting manner to those who know how to
   ascertain from the myths the true meaning of him who wove them
   together.  Now I have brought forward this myth occurring in the
   writings of Plato, because of the mention in it of the garden of Zeus,
   which appears to bear some resemblance to the paradise of God, and of
   the comparison between Penia and the serpent, and the plot against
   Porus by Penia, which may be compared with the plot of the serpent
   against the man.  It is not very clear, indeed, whether Plato fell in
   with these stories by chance, or whether, as some think, meeting during
   his visit to Egypt with certain individuals who philosophized on the
   Jewish mysteries, and learning some things from them, he may have
   preserved a few of their ideas, and thrown others aside, being careful
   not to offend the Greeks by a complete adoption of all the points of
   the philosophy of the Jews, who were in bad repute with the multitude,
   on account of the foreign character of their laws and their peculiar
   polity.  The present, however, is not the proper time for explaining
   either the myth of Plato, or the story of the serpent and the paradise
   of God, and all that is related to have taken place in it, as in our
   exposition of the book of Genesis we have especially occupied ourselves
   as we best could with these matters.
     __________________________________________________________________

   [3855] "muthon tina" paraplesion tois paradidomenois tais grausin.

   [3856] paradeisos.

   [3857] Penia, poverty; Porus, abundance.

   [3858] dia ten hautes aporian.

   [3859] en tois ekeines genethliois.

   [3860] en toiaute tuche kathesteke.

   [3861] skleros kai auchmeros.

   [3862] endeia.

   [3863] suntonos.

   [3864] deinos.

   [3865] kai phroneseos epithumetes kai porimos.

   [3866] deinos goes.

   [3867] [Plato, Symposion, xxiii. p. 203.  S.]

   [3868] Boherellus, quem Ruæus sequitur, in notis; "Ante voces:  tina
   tropon, videtur deesse:  thaumasontai, aut quid simile."--Lommatzsch.
     __________________________________________________________________

   Chapter XL.

   But as he asserts that "the Mosaic narrative most impiously represents
   God as in a state of weakness from the very commencement (of things),
   and as unable to gain over (to obedience) even one single man whom He
   Himself had formed," we say in answer that the objection [3869] is much
   the same as if one were to find fault with the existence of evil, which
   God has not been able to prevent even in the case of a single
   individual, so that one man might be found from the very beginning of
   things who was born into the world untainted by sin.  For as those
   whose business it is to defend the doctrine of providence do so by
   means of arguments which are not to be despised, [3870] so also the
   subjects of Adam and his son will be philosophically dealt with by
   those who are aware that in the Hebrew language Adam signifies man; and
   that in those parts of the narrative which appear to refer to Adam as
   an individual, Moses is discoursing upon the nature of man in general.
   [3871]   For "in Adam" (as the Scripture [3872] says) "all die," and
   were condemned in the likeness of Adam's transgression, the word of God
   asserting this not so much of one particular individual as of the whole
   human race.  For in the connected series of statements which appears to
   apply as to one particular individual, the curse pronounced upon Adam
   is regarded as common to all (the members of the race), and what was
   spoken with reference to the woman is spoken of every woman without
   exception. [3873]   And the expulsion of the man and woman from
   paradise, and their being clothed with tunics of skins (which God,
   because of the transgression of men, made for those who had sinned),
   contain a certain secret and mystical doctrine (far transcending that
   of Plato) of the souls losing its wings, [3874] and being borne
   downwards to earth, until it can lay hold of some stable resting-place.
     __________________________________________________________________

   [3869] to legomenon.

   [3870] eukataphroneton.

   [3871] phusiologei Mouses ta peri tou anthropou phuseos.

   [3872] Cf. 1 Cor. xv. 22 with Rom. v. 14.

   [3873] ouk esti kath' hes ou legetai.

   [3874] pterorrhuouses.  This is a correction for pterophuouses, the
   textual reading in the Benedictine and Spencer's edd.
     __________________________________________________________________

   Chapter XLI.

   After this he continues as follows:  "They speak, in the next place, of
   a deluge, and of a monstrous [3875] ark, having within it all things,
   and of a dove and a crow [3876] as messengers, falsifying and
   recklessly altering [3877] the story of Deucalion; not expecting, I
   suppose, that these things would come to light, but imagining that they
   were inventing stories merely for young children."  Now in these
   remarks observe the hostility--so unbecoming a philosopher--displayed
   by this man towards this very ancient Jewish narrative.  For, not being
   able to say anything against the history of the deluge, and not
   perceiving what he might have urged against the ark and its
   dimensions,--viz., that, according to the general opinion, which
   accepted the statements that it was three hundred cubits in length, and
   fifty in breadth, and thirty in height, it was impossible to maintain
   that it contained (all) the animals that were upon the earth, fourteen
   specimens of every clean and four of every unclean beast,--he merely
   termed it "monstrous, containing all things within it."  Now wherein
   was its "monstrous" character, seeing it is related to have been a
   hundred years in building, and to have had the three hundred cubits of
   its length and the fifty of its breadth contracted, until the thirty
   cubits of its height terminated in a top one cubit long and one cubit
   broad?  Why should we not rather admire a structure which resembled an
   extensive city, if its measurements be taken to mean what they are
   capable of meaning, [3878] so that it was nine myriads of cubits long
   in the base, and two thousand five hundred in breadth? [3879]   And why
   should we not admire the design evinced in having it so compactly
   built, and rendered capable of sustaining a tempest which caused a
   deluge?  For it was not daubed with pitch, or any material of that
   kind, but was securely coated with bitumen.  And is it not a subject of
   admiration, that by the providential arrangement of God, the elements
   of all the races were brought into it, that the earth might receive
   again the seeds of all living things, while God made use of a most
   righteous man to be the progenitor of those who were to be born after
   the deluge?
     __________________________________________________________________

   [3875] allokoton.

   [3876] korone.

   [3877] paracharattontes kai rhadiourgountes.

   [3878] to dunamei legesthai ta metra.

   [3879] [This question, which is little short of astounding, illustrates
   the marvellous reach and play of Origen's fancy at times.  See note
   supra, p. 262.  S.]
     __________________________________________________________________

   Chapter XLII.

   In order to show that he had read the book of Genesis, Celsus rejects
   the story of the dove, although unable to adduce any reason which might
   prove it to be a fiction.  In the next place, as his habit is, in order
   to put the narrative in a more ridiculous light, he converts the
   "raven" into a "crow," and imagines that Moses so wrote, having
   recklessly altered the accounts related of the Grecian Deucalion;
   unless perhaps he regards the narrative as not having proceeded from
   Moses, but from several individuals, as appears from his employing the
   plural number in the expressions, "falsifying and recklessly altering
   the story of Deucalion," [3880] as well as from the words, "For they
   did not expect, I suppose, that these things would come to light."  But
   how should they, who gave their Scriptures to the whole nation, not
   expect that they would come to light, and who predicted, moreover, that
   this religion should be proclaimed to all nations?  Jesus declared,
   "The kingdom of God shall be taken from you, and given to a nation
   bringing forth the fruits thereof;" [3881] and in uttering these words
   to the Jews, what other meaning did He intend to convey than this,
   viz., that He Himself should, through his divine power, bring forth
   into light the whole of the Jewish Scriptures, which contain the
   mysteries of the kingdom of God?  If, then, they peruse the Theogonies
   of the Greeks, and the stories about the twelve gods, they impart to
   them an air of dignity, by investing them with an allegorical
   signification; but when they wish to throw contempt upon our biblical
   narratives, they assert that they are fables, clumsily invented for
   infant children!
     __________________________________________________________________

   [3880] paracharattontes kai rhadiourgountes.

   [3881] Cf. Matt. xxi. 43.
     __________________________________________________________________

   Chapter XLIII.

   "Altogether absurd, and out of season," [3882] he continues, "is the
   (account of the) begetting of children," where, although he has
   mentioned no names, it is evident that he is referring to the history
   of Abraham and Sarah.  Cavilling also at the "conspiracies of the
   brothers," he allies either to the story of Cain plotting against Abel,
   [3883] or, in addition, to that of Esau against Jacob; [3884] and
   (speaking) of "a father's sorrow," he probably refers to that of Isaac
   on account of the absence of Jacob, and perhaps also to that of Jacob
   because of Joseph having been sold into Egypt.  And when relating the
   "crafty procedure of mothers," I suppose he means the conduct of
   Rebecca, who contrived that the blessing of Isaac should descend, not
   upon Esau, but upon Jacob.  Now if we assert that in all these cases
   God interposed in a very marked degree, [3885] what absurdity do we
   commit, seeing we are persuaded that He never withdraws His providence
   [3886] from those who devote themselves to Him in an honourable and
   vigorous [3887] life?  He ridicules, moreover, the acquisition of
   property made by Jacob while living with Laban, not understanding to
   what these words refer:  "And those which had no spots were Laban's,
   and those which were spotted were Jacob's;" [3888] and he says that
   "God presented his sons with asses, and sheep, and camels," [3889] and
   did not see that "all these things happened unto them for ensamples,
   and were written for our sake, upon whom the ends of the world are
   come." [3890]   The varying customs (prevailing among the different
   nations) becoming famous, [3891] are regulated by the word of God,
   being given as a possession to him who is figuratively termed Jacob.
   For those who become converts to Christ from among the heathen, are
   indicated by the history of Laban and Jacob.
     __________________________________________________________________

   [3882] exoron.

   [3883] Cf. Gen. iv. 8.

   [3884] Cf. Gen. xxvii. 41.

   [3885] anchista de toutois pasi sumpoliteuomenon.

   [3886] theioteta.

   [3887] errhomenos.

   [3888] Cf. Gen. xxx. 42 (LXX.).  "The feebler were Laban's, and the
   stronger Jacob's" (Auth. Vers.).

   [3889] Cf. Gen. xxx. 43.

   [3890] Cf. 1 Cor. x. 11.

   [3891] par' hois ta poikila ethe episema genomena, to logo tou Theou
   politeuetai, dothenta ktesis to tropikos kaloumeno 'Iakob:  episema is
   the term employed to denote the "spotted" cattle of Laban, and is here
   used by Origen in its figurative sense of "distinguished," thus playing
   on the double meaning of the word.
     __________________________________________________________________

   Chapter XLIV.

   And erring widely from the meaning of Scripture, he says that "God gave
   wells [3892] also to the righteous."  Now he did not observe that the
   righteous do not construct cisterns, [3893] but dig wells, seeking to
   discover the inherent ground and source of potable blessings, [3894]
   inasmuch as they receive in a figurative sense the commandment which
   enjoins, "Drink waters from your own vessels, and from your own wells
   of fresh water.  Let not your water be poured out beyond your own
   fountain, but let it pass into your own streets.  Let it belong to you
   alone, and let no alien partake with thee." [3895]   Scripture
   frequently makes use of the histories of real events, in order to
   present to view more important truths, which are but obscurely
   intimated; and of this kind are the narratives relating to the "wells,"
   and to the "marriages," and to the various acts of "sexual intercourse"
   recorded of righteous persons, respecting which, however, it will be
   more seasonable to offer an explanation in the exegetical writings
   referring to those very passages.  But that wells were constructed by
   righteous men in the land of the Philistines, as related in the book of
   Genesis, [3896] is manifest from the wonderful wells which are shown at
   Ascalon, and which are deserving of mention on account of their
   structure, so foreign and peculiar compared with that of other wells.
   Moreover, that both young women [3897] and female servants are to be
   understood metaphorically, is not our doctrine merely, but one which we
   have received from the beginning from wise men, among whom a certain
   one said, when exhorting his hearers to investigate the figurative
   meaning:  "Tell me, ye that read the law, do ye not hear the law?  For
   it is written that Abraham had two sons; the one by a bond maid, the
   other by a free woman.  But he who was of the bond woman was born after
   the flesh; but he of the free woman was by promise.  Which things are
   an allegory:  for these are the two covenants; the one from the Mount
   Sinai, which gendereth to bondage, which is Agar." [3898]   And a
   little after, "But Jerusalem which is above is free, which is the
   mother of us all."  And any one who will take up the Epistle to the
   Galatians may learn how the passages relating to the "marriages," and
   the intercourse with "the maid-servants," have been allegorized; the
   Scripture desiring us to imitate not the literal acts of those who did
   these things, but (as the apostles of Jesus are accustomed to call
   them) the spiritual.
     __________________________________________________________________

   [3892] phreata.

   [3893] lakkous.

   [3894] ten enuparchousan gen kai archen ton potimon agathon.
   Boherellus proposes:  ten enuparchousan pegen kai archen ton potimon
   hudaton.

   [3895] Cf. Prov. v. 15-17.

   [3896] Cf. Gen. xxvi. 15.

   [3897] numphas.

   [3898] Cf. Gal. iv. 21-24.
     __________________________________________________________________

   Chapter XLV.

   And whereas Celsus ought to have recognised the love of truth displayed
   by the writers of sacred Scripture, who have not concealed even what is
   to their discredit, [3899] and thus been led to accept the other and
   more marvellous accounts as true, he has done the reverse, and has
   characterized the story of Lot and his daughters (without examining
   either its literal or its figurative meaning) as "worse than the crimes
   of Thyestes."  The figurative signification of that passage of history
   it is not necessary at present to explain, nor what is meant by Sodom,
   and by the words of the angels to him who was escaping thence, when
   they said:  "Look not behind thee, neither stay thou in all the
   surrounding district; escape to the mountain, lest thou be consumed;"
   [3900] nor what is intended by Lot and his wife, who became a pillar of
   salt because she turned back; nor by his daughters intoxicating their
   father, that they might become mothers by him.  But let us in a few
   words soften down the repulsive features of the history.  The nature of
   actions--good, bad, and indifferent--has been investigated by the
   Greeks; and the more successful of such investigators [3901] lay down
   the principle that intention alone gives to actions the character of
   good or bad, and that all things which are done without a purpose are,
   strictly speaking, indifferent; that when the intention is directed to
   a becoming end, it is praiseworthy; when the reverse, it is
   censurable.  They have said, accordingly, in the section relating to
   "things indifferent," that, strictly speaking, for a man to have sexual
   intercourse with his daughters is a thing indifferent, although such a
   thing ought not to take place in established communities.  And for the
   sake of hypothesis, in order to show that such an act belongs to the
   class of things indifferent, they have assumed the case of a wise man
   being left with an only daughter, the entire human race besides having
   perished; and they put the question whether the father can fitly have
   intercourse with his daughter, in order, agreeably to the supposition,
   to prevent the extermination of mankind.  Is this to be accounted sound
   reasoning among the Greeks, and to be commended by the influential
   [3902] sect of the Stoics; but when young maidens, who had heard of the
   burning of the world, though without comprehending (its full meaning),
   saw fire devastating their city and country, and supposing that the
   only means left of rekindling the flame [3903] of human life lay in
   their father and themselves, should, on such a supposition, conceive
   the desire that the world should continue, shall their conduct be
   deemed worse than that of the wise man who, according to the hypothesis
   of the Stoics, acts becomingly in having intercourse with his daughter
   in the case already supposed, of all men having been destroyed?  I am
   not unaware, however, that some have taken offence at the desire [3904]
   of Lot's daughters, and have regarded their conduct as very wicked; and
   have said that two accursed nations--Moab and Ammon--have sprung from
   that unhallowed intercourse.  And yet truly sacred Scripture is nowhere
   found distinctly approving of their conduct as good, nor yet passing
   sentence upon it as blameworthy.  Nevertheless, whatever be the real
   state of the case, it admits not only of a figurative meaning, but also
   of being defended on its own merits. [3905]
     __________________________________________________________________

   [3899] ta apemphainonta.

   [3900] Gen. xix. 17.

   [3901] hoi epitunchanontes ge auton.

   [3902] ouk eukataphronetos autois.

   [3903] zopuron.

   [3904] boulemati.

   [3905] echei de tina kai kath' hauto apologian.  [Our Edinburgh
   translator gives a misleading rendering here.  Origen throughout this
   part of his argument is reasoning ad hominem, and has shown that Greek
   philosophy sustains this idea.]
     __________________________________________________________________

   Chapter XLVI.

   Celsus, moreover, sneers at the "hatred" of Esau (to which, I suppose,
   he refers) against Jacob, although he was a man who, according to the
   Scriptures, is acknowledged to have been wicked; and not clearly
   stating the story of Simeon and Levi, who sallied out (on the
   Shechemites) on account of the insult offered to their sister, who had
   been violated by the son of the Shechemite king, he inveighs against
   their conduct.  And passing on, he speaks of "brothers selling (one
   another)," alluding to the sons of Jacob; and of "a brother sold,"
   Joseph to wit; and of "a father deceived," viz., Jacob, because he
   entertained no suspicion of his sons when they showed him Joseph's coat
   of many colours, but believed their statement, and mourned for his son,
   who was a slave in Egypt, as if he were dead.  And observe in what a
   spirit of hatred and falsehood Celsus collects together the statements
   of the sacred history; so that wherever it appeared to him to contain a
   ground of accusation he produces the passage, but wherever there is any
   exhibition of virtue worthy of mention--as when Joseph would not
   gratify the lust of his mistress, refusing alike her allurements and
   her threats--he does not even mention the circumstance!  He should see,
   indeed, that the conduct of Joseph was far superior to what is related
   of Bellerophon, [3906] since the former chose rather to be shut up in
   prison than do violence to his virtue.  For although he might have
   offered a just defence against his accuser, he magnanimously remained
   silent, entrusting his cause to God.
     __________________________________________________________________

   [3906] Cf. Homer, Iliad, vi. 160.
     __________________________________________________________________

   Chapter XLVII.

   Celsus next, for form's sake, [3907] and with great want of precision,
   speaks of "the dreams of the chief butler and chief baker, and of
   Pharaoh, and of the explanation of them, in consequence of which Joseph
   was taken out of prison in order to be entrusted by Pharaoh with the
   second place in Egypt."  What absurdity, then, did the history contain,
   looked at even in itself, that it should be adduced as matter of
   accusation by this Celsus, who gave the title of True Discourse to a
   treatise not containing doctrines, but full of charges against Jews and
   Christians?  He adds:  "He who had been sold behaved kindly to his
   brethren (who had sold him), when they were suffering from hunger, and
   had been sent with their asses to purchase (provisions);" although he
   has not related these occurrences (in his treatise).  But he does
   mention the circumstance of Joseph making himself known to his
   brethren, although I know not with what view, or what absurdity he can
   point out in such an occurrence; since it is impossible for Momus
   himself, we might say, to find any reasonable fault with events which,
   apart from their figurative meaning, present so much that is
   attractive.  He relates, further, that "Joseph, who had been sold as a
   slave, was restored to liberty, and went up with a solemn procession to
   his father's funeral," and thinks that the narrative furnishes matter
   of accusation against us, as he makes the following remark:  "By whom
   (Joseph, namely) the illustrious and divine nation of the Jews, after
   growing up in Egypt to be a multitude of people, was commanded to
   sojourn somewhere beyond the limits of the kingdom, and to pasture
   their flocks in districts of no repute."  Now the words, "that they
   were commanded to pasture their flocks in districts of no repute," are
   an addition, proceeding from his own feelings of hatred; for he has not
   shown that Goshen, the district of Egypt, is a place of no repute.  The
   exodus of the people from Egypt he calls a flight, not at all
   remembering what is written in the book of Exodus regarding the
   departure of the Hebrews from the land of Egypt.  We have enumerated
   these instances to show that what, literally considered, might appear
   to furnish ground of accusation, Celsus has not succeeded in proving to
   be either objectionable or foolish, having utterly failed to establish
   the evil character, as he regards it, of our Scriptures.
     __________________________________________________________________

   [3907] hosias heneken.
     __________________________________________________________________

   Chapter XLVIII.

   In the next place, as if he had devoted himself solely to the
   manifestation of his hatred and dislike of the Jewish and Christian
   doctrine, he says:  "The more modest of Jewish and Christian writers
   give all these things an allegorical meaning;" and, "Because they are
   ashamed of these things, they take refuge in allegory."  Now one might
   say to him, that if we must admit fables and fictions, whether written
   with a concealed meaning or with any other object, to be shameful
   narratives when taken in their literal acceptation, [3908] of what
   histories can this be said more truly than of the Grecian?  In these
   histories, gods who are sons castrate the gods who are their fathers,
   and gods who are parents devour their own children, and a
   goddess-mother gives to the "father of gods and men" a stone to swallow
   instead of his own son, and a father has intercourse with his daughter,
   and a wife binds her own husband, having as her allies in the work the
   brother of the fettered god and his own daughter!  But why should I
   enumerate these absurd stories of the Greeks regarding their gods,
   which are most shameful in themselves, even though invested with an
   allegorical meaning?  (Take the instance) where Chrysippus of Soli, who
   is considered to be an ornament of the Stoic sect, on account of his
   numerous and learned treatises, explains a picture at Samos, in which
   Juno was represented as committing unspeakable abominations with
   Jupiter.  This reverend philosopher says in his treatises, that matter
   receives the spermatic words [3909] of the god, and retains them within
   herself, in order to ornament the universe.  For in the picture at
   Samos Juno represents matter, and Jupiter god.  Now it is on account of
   these, and of countless other similar fables, that we would not even in
   word call the God of all things Jupiter, or the sun Apollo, or the moon
   Diana.  But we offer to the Creator a worship which is pure, and speak
   with religious respect of His noble works of creation, not
   contaminating even in word the things of God; approving of the language
   of Plato in the Philebus, who would not admit that pleasure was a
   goddess, "so great is my reverence, Protarchus," he says, "for the very
   names of the gods."  We verily entertain such reverence for the name of
   God, and for His noble works of creation, that we would not, even under
   pretext of an allegorical meaning, admit any fable which might do
   injury to the young.
     __________________________________________________________________

   [3908] kata ten proten ekdochen.

   [3909] tous spermatikous logous.
     __________________________________________________________________

   Chapter XLIX.

   If Celsus had read the Scriptures in an impartial spirit, he would not
   have said that "our writings are incapable of admitting an allegorical
   meaning."  For from the prophetic Scriptures, in which historical
   events are recorded (not from the historical), it is possible to be
   convinced that the historical portions also were written with an
   allegorical purpose, and were most skilfully adapted not only to the
   multitude of the simpler believers, but also to the few who are able or
   willing to investigate matters in an intelligent spirit.  If, indeed,
   those writers at the present day who are deemed by Celsus the "more
   modest of the Jews and Christians" were the (first) allegorical
   interpreters of our Scriptures, he would have the appearance, perhaps,
   of making a plausible allegation.  But since the very fathers and
   authors of the doctrines themselves give them an allegorical
   signification, what other inference can be drawn than that they were
   composed so as to be allegorically understood in their chief
   signification? [3910]   And we shall adduce a few instances out of very
   many to show that Celsus brings an empty charge against the Scriptures,
   when he says "that they are incapable of admitting an allegorical
   meaning."  Paul, the apostle of Jesus, says:  "It is written in the
   law, Thou shalt not muzzle the mouth of the ox that treadeth out the
   corn.  Doth God take care for oxen? or saith He it altogether for our
   sakes?  For our sakes, no doubt, this is written, that he that
   plougheth should plough in hope, and he that thresheth in hope of
   partaking." [3911]   And in another passage the same Paul says:  "For
   it is written, For this cause shall a man leave his father and mother
   and shall be joined to his wife, and they two shall be one flesh.  This
   is a great mystery; but I speak concerning Christ and the Church."
   [3912]   And again, in another place:  "We know that all our fathers
   were under the cloud, and all passed through the sea; and were all
   baptized unto Moses in the cloud, and in the sea." [3913]   Then,
   explaining the history relating to the manna, and that referring to the
   miraculous issue of the water from the rock, he continues as follows:
   "And they did all eat the same spiritual meat, and did all drink the
   same spiritual drink.  For they drank of that spiritual Rock that
   followed them, and that Rock was Christ." [3914]   Asaph, moreover,
   who, in showing the histories in Exodus and Numbers to be full of
   difficulties and parables, [3915] begins in the following manner, as
   recorded in the book of Psalms, where he is about to make mention of
   these things:  "Give ear, O my people, to my law:  incline your ears to
   the words of my mouth.  I will open my mouth in parables; I will utter
   dark sayings of old, which we have heard and known, and our fathers
   have told us." [3916]
     __________________________________________________________________

   [3910] kata ton proeoumenon noun.

   [3911] Cf. 1 Cor. ix. 9, 10 and Deut. xxv. 4.

   [3912] Cf. Eph. v. 31, 32.  Cf. Gen. ii. 24.

   [3913] Cf. 1 Cor. x. 1, 2.

   [3914] Cf. 1 Cor. x. 3, 4.

   [3915] problemata kai parabolai.

   [3916] Cf. Ps. lxxviii. 1-3.
     __________________________________________________________________

   Chapter L.

   Moreover, if the law of Moses had contained nothing which was to be
   understood as having a secret meaning, the prophet would not have said
   in his prayer to God, "Open Thou mine eyes, and I will behold wondrous
   things out of Thy law;" [3917] whereas he knew that there was a veil of
   ignorance lying upon the heart of those who read but do not understand
   the figurative meaning, which veil is taken away by the gift of God,
   when He hears him who has done all that he can, [3918] and who by
   reason of habit has his senses exercised to distinguish between good
   and evil, and who continually utters the prayer, "Open Thou mine eyes,
   and I will behold wondrous things out of Thy law."  And who is there
   that, on reading of the dragon that lives in the Egyptian river, [3919]
   and of the fishes which lurk in his scales, or of the excrement of
   Pharaoh which fills the mountains of Egypt, [3920] is not led at once
   to inquire who he is that fills the Egyptian mountains with his
   stinking excrement, and what the Egyptian mountains are; and what the
   rivers in Egypt are, of which the aforesaid Pharaoh boastfully says,
   "The rivers are mine, and I have made them;" [3921] and who the dragon
   is, and the fishes in its scales,--and this so as to harmonize with the
   interpretation to be given of the rivers?  But why establish at greater
   length what needs no demonstration?  For to these things applies the
   saying:  "Who is wise, and he shall understand these things? or who is
   prudent, and he shall know them?" [3922]   Now I have gone at some
   length into the subject, because I wished to show the unsoundness of
   the assertion of Celsus, that "the more modest among the Jews and
   Christians endeavour somehow to give these stories an allegorical
   signification, although some of them do not admit of this, but on the
   contrary are exceedingly silly inventions."  Much rather are the
   stories of the Greeks not only very silly, but very impious
   inventions.  For our narratives keep expressly in view the multitude of
   simpler believers, which was not done by those who invented the Grecian
   fables.  And therefore not without propriety does Plato expel from his
   state all fables and poems of such a nature as those of which we have
   been speaking.
     __________________________________________________________________

   [3917] Cf. Ps. cxix. 18.

   [3918] epan epakouse tou par' heautou panta poiesantos.

   [3919] Cf. Ezek. xxix. 3.

   [3920] Cf. Ezek. xxxii. 5, 6.

   [3921] Cf. Ezek. xxix. 3.

   [3922] Cf. Hos. xiv. 9.
     __________________________________________________________________

   Chapter LI.

   Celsus appears to me to have heard that there are treatises in
   existence which contain allegorical explanations of the law of Moses.
   These however, he could not have read; for if he had he would not have
   said:  "The allegorical explanations, however, which have been devised
   are much more shameful and absurd than the fables themselves, inasmuch
   as they endeavour to unite with marvellous and altogether insensate
   folly things which cannot at all be made to harmonize."  He seems to
   refer in these words to the works of Philo, or to those of still older
   writers, such as Aristobulus.  But I conjecture that Celsus has not
   read their books, since it appears to me that in many passages they
   have so successfully hit the meaning (of the sacred writers), that even
   Grecian philosophers would have been captivated by their explanations;
   for in their writings we find not only a polished style, but exquisite
   thoughts and doctrines, and a rational use of what Celsus imagines to
   be fables in the sacred writings.  I know, moreover, that Numenius the
   Pythagorean--a surpassingly excellent expounder of Plato, and who held
   a foremost place as a teacher of the doctrines of Pythagoras--in many
   of his works quotes from the writings of Moses and the prophets, and
   applies to the passages in question a not improbable allegorical
   meaning, as in his work called Epops, and in those which treat of
   "Numbers" and of "Place."  And in the third book of his dissertation on
   The Good, he quotes also a narrative regarding Jesus--without, however,
   mentioning His name--and gives it an allegorical signification, whether
   successfully or the reverse I may state on another occasion.  He
   relates also the account respecting Moses, and Jannes, and Jambres.
   [3923]   But we are not elated on account of this instance, though we
   express our approval of Numenius, rather than of Celsus and other
   Greeks, because he was willing to investigate our histories from a
   desire to acquire knowledge, and was (duly) affected by them as
   narratives which were to be allegorically understood, and which did not
   belong to the category of foolish compositions.
     __________________________________________________________________

   [3923] Cf. 2 Tim. iii. 8.  [Note this testimony concerning Numenius.]
     __________________________________________________________________

   Chapter LII.

   After this, selecting from all the treatises which contain allegorical
   explanations and interpretations, expressed in a language and style not
   to be despised, the least important, [3924] such as might contribute,
   indeed, to strengthen the faith of the multitude of simple believers,
   but were not adapted to impress those of more intelligent mind, he
   continues:  "Of such a nature do I know the work to be, entitled
   Controversy between one Papiscus and Jason, which is fitted to excite
   pity and hatred instead of laughter.  It is not my purpose, however, to
   confute the statements contained in such works; for their fallacy is
   manifest to all, especially if any one will have the patience to read
   the books themselves.  Rather do I wish to show that Nature teaches
   this, that God made nothing that is mortal, but that His works,
   whatever they are, are immortal, and theirs mortal.  And the soul
   [3925] is the work of God, while the nature of the body is different.
   And in this respect there is no difference between the body of a bat,
   or of a worm, or of a frog, and that of a man; for the matter [3926] is
   the same, and their corruptible part is alike."  Nevertheless I could
   wish that every one who heard Celsus declaiming and asserting that the
   treatise entitled Controversy between Jason and Papiscus regarding
   Christ was fitted to excite not laughter, but hatred, could take the
   work into his hands, and patiently listen to its contents; that,
   finding in it nothing to excite hatred, he might condemn Celsus out of
   the book itself.  For if it be impartially perused, it will be found
   that there is nothing to excite even laughter in a work in which a
   Christian is described as conversing with a Jew on the subject of the
   Jewish Scriptures, and proving that the predictions regarding Christ
   fitly apply to Jesus; although the other disputant maintains the
   discussion in no ignoble style, and in a manner not unbecoming the
   character of a Jew.
     __________________________________________________________________

   [3924] to eutelesteron.

   [3925] psuche.

   [3926] hule.
     __________________________________________________________________

   Chapter LIII.

   I do not know, indeed, how he could conjoin things that do not admit of
   union, and which cannot exist together at the same time in human
   nature, in saying, as he did, that "the above treatise deserved to be
   treated both with pity and hatred."  For every one will admit that he
   who is the object of pity is not at the same moment an object of
   hatred, and that he who is the object of hatred is not at the same time
   a subject of pity.  Celsus, moreover, says that it was not his purpose
   to refute such statements, because he thinks that their absurdity is
   evident to all, and that, even before offering any logical refutation,
   they will appear to be bad, and to merit both pity and hatred.  But we
   invite him who peruses this reply of ours to the charges of Celsus to
   have patience, and to listen to our sacred writings themselves, and, as
   far as possible, to form an opinion from their contents of the purpose
   of the writers, and of their consciences and disposition of mind; for
   he will discover that they are men who strenuously contend for what
   they uphold, and that some of them show that the history which they
   narrate is one which they have both seen and experienced, [3927] which
   was miraculous, and worthy of being recorded for the advantage of their
   future hearers.  Will any one indeed venture to say that it is not the
   source and fountain of all blessing [3928] (to men) to believe in the
   God of all things, and to perform all our actions with the view of
   pleasing Him in everything whatever, and not to entertain even a
   thought unpleasing to Him, seeing that not only our words and deeds,
   but our very thoughts, will be the subject of future judgment?  And
   what other arguments would more effectually lead human nature to adopt
   a virtuous life, than the belief or opinion that the supreme God
   beholds all things, not only what is said and done, but even what is
   thought by us?  And let any one who likes compare any other system
   which at the same time converts and ameliorates, not merely one or two
   individuals, but, as far as in it lies, countless numbers, that by the
   comparison of both methods he may form a correct idea of the arguments
   which dispose to a virtuous life.
     __________________________________________________________________

   [3927] The reading in the text of Spencer and of the Benedictine ed. is
   kataleiphtheisan, for which Lommatzsch has adopted the conjecture of
   Boherellus, katalephtheisan.

   [3928] opheleias.
     __________________________________________________________________

   Chapter LIV.

   But as in the words which I quoted from Celsus, which are a paraphrase
   from the Timæus, certain expressions occur, such as, "God made nothing
   mortal, but immortal things alone, while mortal things are the works of
   others, and the soul is a work of God, but the nature of the body is
   different, and there is no difference between the body of a man and
   that of a bat, or of a worm, or of a frog; for the matter is the same,
   and their corruptible part alike,"--let us discuss these points for a
   little; and let us show that Celsus either does not disclose his
   Epicurean opinions, or, as might be said by one person, has exchanged
   them for better, or, as another might say, has nothing in common save
   the name, with Celsus, the Epicurean.  For he ought, in giving
   expression to such opinions, and in proposing to contradict not only
   us, but the by no means obscure sect of philosophers who are the
   adherents of Zeno of Citium, to have proved that the bodies of animals
   are not the work of God, and that the great skill displayed in their
   construction did not proceed from the highest intelligence.  And he
   ought also, with regard to the countless diversities of plants, which
   are regulated by an inherent, incomprehensible nature, [3929] and which
   have been created for the by no means despicable [3930] use of man in
   general, and of the animals which minister to man, whatever other
   reasons may be adduced for their existence, [3931] not only to have
   stated his opinion, but also to have shown us that it was no perfect
   intelligence which impressed these qualities upon the matter of
   plants.  And when he had once represented (various) divinities as the
   creators of all the bodies, the soul alone being the work of God, why
   did not he, who separated these great acts of creation, and apportioned
   them among a plurality of creators, next demonstrate by some convincing
   reason the existence of these diversities among divinities, some of
   which construct the bodies of men, and others--those, say, of beasts of
   burden, and others--those of wild animals?  And he who saw that some
   divinities were the creators of dragons, and of asps, and of basilisks,
   and others of each plant and herb according to its species, ought to
   have explained the causes of these diversities.  For probably, had he
   given himself carefully to the investigation of each particular point,
   he would either have observed that it was one God who was the creator
   of all, and who made each thing with a certain object and for a certain
   reason; or if he had failed to observe this, he would have discovered
   the answer which he ought to return to those who assert that
   corruptibility is a thing indifferent in its nature; and that there was
   no absurdity in a world which consists of diverse materials, being
   formed by one architect, who constructed the different kinds of things
   so as to secure the good of the whole.  Or, finally, he ought to have
   expressed no opinion at all on so important a doctrine, since he did
   not intend to prove what he professed to demonstrate; unless, indeed,
   he who censures others for professing a simple faith, would have us to
   believe his mere assertions, although he gave out that he would not
   merely assert, but would prove his assertions.
     __________________________________________________________________

   [3929] hup' enuparchouses aphantastou phuseos dioikoumenon.

   [3930] pros chreian ouk eukataphroneton.

   [3931] hopos pote allos onton.
     __________________________________________________________________

   Chapter LV.

   But I maintain that, if he had the patience (to use his own expression)
   to listen to the writings of Moses and the prophets, he would have had
   his attention arrested by the circumstance that the expression "God
   made" is applied to heaven and earth, and to what is called the
   firmament, and also to the lights and stars; and after these, to the
   great fishes, and to every living thing among creeping animals which
   the waters brought forth after their kinds, and to every fowl of heaven
   after its kind; and after these, to the wild beasts of the earth after
   their kind, and the beasts after their kind, and to every creeping
   thing upon the earth after its kind; and last of all to man.  The
   expression "made," however, is not applied to other things; but it is
   deemed sufficient to say regarding light, "And it was light;" and
   regarding the one gathering together of all the waters that are under
   the whole heaven, "It was so."  And in like manner also, with regard to
   what grew upon the earth, where it is said, "The earth brought forth
   grass, and herb yielding seed after its kind and after its likeness,
   and the fruit-tree yielding fruit, whose seed is in itself, after its
   kind, upon the earth."  He would have inquired, moreover, whether the
   recorded commands of God respecting the coming into existence of each
   part of the world were addressed to one thing or to several; [3932] and
   he would not lightly have charged with being unintelligible, and as
   having no secret meaning, the accounts related in these books, either
   by Moses, or, as we would say, by the Divine Spirit speaking in Moses,
   from whom also he derived the power of prophesying; since he "knew both
   the present, and the future, and the past," in a higher degree than
   those priests who are alleged by the poets to have possessed a
   knowledge of these things.
     __________________________________________________________________

   [3932] tini e tisin.
     __________________________________________________________________

   Chapter LVI.

   Moreover, since Celsus asserts that "the soul is the work of God, but
   that the nature of body is different; and that in this respect there is
   no difference between the body of a bat, or of a worm, or of a frog,
   and that of a man, for the matter is the same, and their corruptible
   part alike,"--we have to say in answer to this argument of his, that
   if, since the same matter underlies the body of a bat, or of a worm, or
   of a frog, or of a man, these bodies will differ in no respect from one
   another, it is evident then that these bodies also will differ in no
   respect from the sun, or the moon, or the stars, or the sky, or any
   other thing which is called by the Greeks a god, cognisable by the
   senses. [3933]   For the same matter, underlying all bodies, is,
   properly speaking, without qualities and without form, and derives its
   qualities from some (other) source, I know not whence, since Celsus
   will have it that nothing corruptible can be the work of God.  Now the
   corruptible part of everything whatever, being produced from the same
   underlying matter, must necessarily be the same, by Celsus' own
   showing; unless, indeed, finding himself here hard pressed, he should
   desert Plato, who makes the soul arise from a certain bowl, [3934] and
   take refuge with Aristotle and the Peripatetics, who maintain that the
   ether is immaterial, [3935] and consists of a fifth nature, separate
   from the other four elements, [3936] against which view both the
   Platonists and the Stoics have nobly protested.  And we too, who are
   despised by Celsus, will contravene it, seeing we are required to
   explain and maintain the following statement of the prophet:  The
   heavens shall perish, but Thou remainest:  and they all shall wax old
   as a garment; and as a vesture shalt Thou fold them up, and they shall
   be changed:  but Thou art the same." [3937]   These remarks, however,
   are sufficient in reply to Celsus, when he asserts that "the soul is
   the work of God, but that the nature of body is different;" for from
   his argument it follows that there is no difference between the body of
   a bat, or of a worm, or of a frog, and that of a heavenly [3938] being.
     __________________________________________________________________

   [3933] aisthetou theou.

   [3934] Cf. Plato in Timæo.

   [3935] aulon.

   [3936] pemptes para ta tessara stoicheia heinai phuseos.

   [3937] Cf. Ps. cii. 26, 27.

   [3938] aitheriou.
     __________________________________________________________________

   Chapter LVII.

   See, then, whether we ought to yield to one who, holding such opinions,
   calumniates the Christians, and thus abandon a doctrine which explains
   the difference existing among bodies as due to the different qualities,
   internal and external, which are implanted in them.  For we, too, know
   that there are "bodies celestial, and bodies terrestrial;" and that
   "the glory of the celestial is one, and the glory of the terrestrial
   another;" and that even the glory of the celestial bodies is not
   alike:  for "one is the glory of the sun, and another the glory of the
   stars;" and among the stars themselves, "one star differeth from
   another star in glory." [3939]   And therefore, as those who expect the
   resurrection of the dead, we assert that the qualities which are in
   bodies undergo change:  since some bodies, which are sown in
   corruption, are raised in incorruption; and others, sown in dishonour,
   are raised in glory; and others, again, sown in weakness, are raised in
   power; and those which are sown natural bodies, are raised as
   spiritual. [3940]   That the matter which underlies bodies is capable
   of receiving those qualities which the Creator pleases to bestow, is a
   point which all of us who accept the doctrine of providence firmly
   hold; so that, if God so willed, one quality is at the present time
   implanted in this portion of matter, and afterwards another of a
   different and better kind.  But since there are, from the beginning of
   the world, laws [3941] established for the purpose of regulating the
   changes of bodies, and which will continue while the world lasts, I do
   not know whether, when a new and different order of things has
   succeeded [3942] after the destruction of the world, and what our
   Scriptures call the end [3943] (of the ages), it is not wonderful that
   at the present time a snake should be formed out of a dead man,
   growing, as the multitude affirm, out of the marrow of the back, [3944]
   and that a bee should spring from an ox, and a wasp from a horse, and a
   beetle from an ass, and, generally, worms from the most of bodies.
   Celsus, indeed, thinks that this can be shown to be the consequence of
   none of these bodies being the work of God, and that qualities (I know
   not whence it was so arranged that one should spring out of another)
   are not the work of a divine intelligence, producing the changes which
   occur in the qualities of matter.
     __________________________________________________________________

   [3939] Cf. 1 Cor. xv. 41, etc.

   [3940] Cf. 1 Cor. xv. 44.

   [3941] hodoi.

   [3942] kaines diadexamenes hodou kai alloias, etc.  For diadexamenes,
   Boherellus would read diadexomenes.  Cf. Origen, de Princip., iii. c.
   5; ii. c. 3.  [See also Neander's Church History, vol. 1. p. 328, and
   his remarks on "the general apokatastasis" of Origen.  S.]

   [3943] sunteleia.

   [3944] Cf. Pliny, x. c. 66:  "Anguem ex medullâ hominis spinæ gigni
   accepimus a multis."  Cf. also Ovid, Metamorphos., xv. fab. iv.
     __________________________________________________________________

   Chapter LVIII.

   But we have something more to say to Celsus, when he declares that "the
   soul is the work of God, and that the nature of body is different," and
   puts forward such an opinion not only without proof, but even without
   clearly defining his meaning; for he did not make it evident whether he
   meant that every soul is the work of God, or only the rational soul.
   This, then, is what we have to say:  If every soul is the work of God,
   it is manifest that those of the meanest irrational animals are God's
   work, so that the nature of all bodies is different from that of the
   soul.  He appears, however, in what follows, where he says that
   "irrational animals are more beloved by God than we, and have a purer
   knowledge of divinity," to maintain that not only is the soul of man,
   but in a much greater degree that of irrational animals, the work of
   God; for this follows from their being said to be more beloved by God
   than we.  Now if the rational soul alone be the work of God, then, in
   the first place, he did not clearly indicate that such was his opinion;
   and in the second place, this deduction follows from his indefinite
   language regarding the soul--viz., whether not every one, but only the
   rational, is the work of God--that neither is the nature of all bodies
   different (from the soul).  But if the nature of all bodies be not
   different, although the body of each animal correspond to its soul, it
   is evident that the body of that animal whose soul was the work of God,
   would differ from the body of that animal in which dwells a soul which
   was not the work of God.  And so the assertion will be false, that
   there is no difference between the body of a bat, or of a worm, or of a
   frog, and that of a man.
     __________________________________________________________________

   Chapter LIX.

   For it would, indeed, be absurd that certain stones and buildings
   should be regarded as more sacred or more profane than others,
   according as they were constructed for the honour of God, or for the
   reception of dishonourable and accursed persons; [3945] while bodies
   should not differ from bodies, according as they are inhabited by
   rational or irrational beings, and according as these rational beings
   are the most virtuous or most worthless of mankind.  Such a principle
   of distinction, indeed, has led some to deify the bodies of
   distinguished men, [3946] as having received a virtuous soul, and to
   reject and treat with dishonour those of very wicked individuals.  I do
   not maintain that such a principle has been always soundly exercised,
   but that it had its origin in a correct idea.  Would a wise man,
   indeed, after the death of Anytus and Socrates, think of burying the
   bodies of both with like honours?  And would he raise the same mound or
   tomb to the memory of both?  These instances we have adduced because of
   the language of Celsus, that "none of these is the work of God" (where
   the words "of these" refer to the body of a man or to the snakes which
   come out of the body and to that of an ox, or of the bees which come
   from the body of an ox; and to that of a horse or of an ass, and to the
   wasps which come from a horse, and the beetles which proceed from an
   ass); for which reason we have been obliged to return to the
   consideration of his statement, that "the soul is the work of God, but
   that the nature of body is different."
     __________________________________________________________________

   [3945] somaton.

   [3946] ton diapheroton.
     __________________________________________________________________

   Chapter LX.

   He next proceeds to say, that "a common nature pervades all the
   previously mentioned bodies, and one which goes and returns the same
   amid recurring changes." [3947]   In answer to this it is evident from
   what has been already said that not only does a common nature pervade
   those bodies which have been previously enumerated, but the heavenly
   bodies as well.  And if this is the case, it is clear also that,
   according to Celsus (although I do not know whether it is according to
   truth), it is one nature which goes and returns the same through all
   bodies amid recurring changes.  It is evident also that this is the
   case in the opinion of those who hold that the world is to perish;
   while those also who hold the opposite view will endeavour to show,
   with out the assumption of a fifth substance, [3948] that in their
   judgment too it is one nature "which goes and returns the same through
   all bodies amid recurring changes."  And thus, even that which is
   perishable remains in order to undergo a change; [3949] for the matter
   which underlies (all things), while its properties perish, still
   abides, according to the opinion of those who hold it to be uncreated.
   If, however, it can be shown by any arguments not to be uncreated, but
   to have been created for certain purposes, it is clear that it will not
   have the same nature of permanency which it would possess on the
   hypothesis of being uncreated.  But it is not our object at present, in
   answering the charges of Celsus, to discuss these questions of natural
   philosophy.
     __________________________________________________________________

   [3947] kai mia eis amoiben palintropon iousa kai epaniousa.

   [3948] soma.

   [3949] houto de kai to apollumenon eis metabolen diamenei.
     __________________________________________________________________

   Chapter LXI.

   He maintains, moreover, that "no product of matter is immortal."  Now,
   in answer to this it may be said, that if no product of matter is
   immortal, then either the whole world is immortal, and thus not a
   product of matter, or it is not immortal.  If, accordingly, the world
   is immortal (which is agreeable to the view of those who say that the
   soul alone is the work of God, and was produced from a certain bowl),
   let Celsus show that the world was not produced from a matter devoid of
   qualities, remembering his own assertion that "no product of matter is
   immortal."  If, however, the world is not immortal (seeing it is a
   product of matter), but mortal, does it also perish, or does it not?
   For if it perish, it will perish as being a work of God; and then, in
   the event of the world perishing, what will become of the soul, which
   is also a work of God?  Let Celsus answer this!  But if, perverting the
   notion of immortality, he will assert that, although perishable, it is
   immortal, because it does not really perish; that it is capable of
   dying, but does not actually die,--it is evident that, according to
   him, there will exist something which is at the same time mortal and
   immortal, by being capable of both conditions; and that which does not
   die will be mortal, and that which is not immortal by nature will be
   termed in a peculiar sense immortal, because it does not die!
   According to what distinction, then, in the meaning of words, will he
   maintain that no product of matter is immortal?  And thus you see that
   the ideas contained in his writings, when closely examined and tested,
   are proved not to be sound and incontrovertible. [3950]   And after
   making these assertions he adds:  "On this point these remarks are
   sufficient; and if any one is capable of hearing and examining further,
   he will come to know (the truth)."  Let us, then, who in his opinion
   are unintelligent individuals, see what will result from our being able
   to listen to him for a little, and so continue our investigation.
     __________________________________________________________________

   [3950] dielenchetai ouk epidechomena to gennaion kai anantirrheton.
     __________________________________________________________________

   Chapter LXII.

   After these matters, then, he thinks that he can make us acquainted in
   a few words with the questions regarding the nature of evil, which have
   been variously discussed in many important treatises, and which have
   received very opposite explanations.  His words are:  "There neither
   were formerly, nor are there now, nor will there be again, more or
   fewer evils in the world (than have always been).  For the nature of
   all things is one and the same, and the generation of evils is always
   the same."  He seems to have paraphrased these words from the
   discussions in the Theætetus, where Plato makes Socrates say:  "It is
   neither possible for evils to disappear from among men, nor for them to
   become established among the gods," and so on.  But he appears to me
   not to have understood Plato correctly, although professing to include
   all truth [3951] in this one treatise, and giving to his own book
   against us the title of A True Discourse.  For the language in the
   Timæus, where it is said, "When the gods purify the earth with water,"
   shows that the earth, when purified with water, contains less evil than
   it did before its purification.  And this assertion, that there at one
   time were fewer evils in the world, is one which we make, in harmony
   with the opinion of Plato, because of the language in the Theætetus,
   where he says that "evils cannot disappear from among men." [3952]
     __________________________________________________________________

   [3951] ho ten aletheian ekperilambanon.

   [3952] [Cf. Plato, Theætetus, xxv. p. 176.  S.]
     __________________________________________________________________

   Chapter LXIII.

   I do not understand how Celsus, while admitting the existence of
   Providence, at least so far as appears from the language of this book,
   can say that there never existed (at any time) either more or fewer
   evils, but, as it were, a fixed number; thus annihilating the beautiful
   doctrine regarding the indefinite [3953] nature of evil, and asserting
   that evil, even in its own nature, [3954] is infinite.  Now it appears
   to follow from the position, that there never have been, nor are now,
   nor ever will be, more or fewer evils in the world; that as, according
   to the view of those who hold the indestructibility of the world, the
   equipoise of the elements is maintained by a Providence (which does not
   permit one to gain the preponderance over the others, in order to
   prevent the destruction of the world), so a kind of Providence
   presides, as it were, over evils (the number of which is fixed), [3955]
   to prevent their being either increased or diminished!  In other ways,
   too, are the arguments of Celsus concerning evil confuted, by those
   philosophers who have investigated the subjects of good and evil, and
   who have proved also from history that in former times it was without
   the city, and with their faces concealed by masks, that loose women
   hired themselves to those who wanted them; that subsequently, becoming
   more impudent, they laid aside their masks, though not being permitted
   by the laws to enter the cities, they (still) remained without them,
   until, as the dissoluteness of manners daily increased, they dared even
   to enter the cities.  Such accounts are given by Chrysippus in the
   introduction to his work on Good and Evil.  From this also it may be
   seen that evils both increase and decrease, viz., that those
   individuals who were called "Ambiguous" [3956] used formerly to present
   themselves openly to view, suffering and committing all shameful
   things, while subserving the passions of those who frequented their
   society; but recently they have been expelled by the authorities.
   [3957]   And of countless evils which, owing to the spread of
   wickedness, have made their appearance in human life, we may say that
   formerly they did not exist.  For the most ancient histories, which
   bring innumerable other accusations against sinful men, know nothing of
   the perpetrators of abominable [3958] crimes.
     __________________________________________________________________

   [3953] aoriston.

   [3954] kai to idio logo.

   [3955] tosoisde tunchanousin.

   [3956] 'Amphiboloi.

   [3957] 'Agoranomoi.

   [3958] harrhetopoious ouk isasi.
     __________________________________________________________________

   Chapter LXIV.

   And now, after these arguments, and others of a similar kind, how can
   Celsus escape appearing in a ridiculous light, when he imagines that
   there never has been in the past, nor will be in the future, a greater
   or less number of evils?  For although the nature of all things is one
   and the same, it does not at all follow that the production of evils is
   a constant quantity. [3959]   For although the nature of a certain
   individual is one and the same, yet his mind, and his reason, and his
   actions, are not always alike: [3960]   there being a time when he had
   not yet attained to reason; and another, when, with the possession of
   reason, he had become stained with wickedness, and when this increased
   to a greater or less degree; and again, a time when he devoted himself
   to virtue, and made greater or less progress therein, attaining
   sometimes the very summit of perfection, through longer or shorter
   periods of contemplation. [3961]   In like manner, we may make the same
   assertion in a higher degree of the nature of the universe, [3962] that
   although it is one and the same in kind, yet neither do exactly the
   same things, nor yet things that are similar, occur in it; for we
   neither have invariably productive nor unproductive seasons, nor yet
   periods of continuous rain or of drought.  And so in the same way, with
   regard to virtuous souls, there are neither appointed periods of
   fertility nor of barrenness; and the same is the case with the greater
   or less spread of evil.  And those who desire to investigate all things
   to the best of their ability, must keep in view this estimate of evils,
   that their amount is not always the same, owing to the working of a
   Providence which either preserves earthly things, or purges them by
   means of floods and conflagrations; and effects this, perhaps, not
   merely with reference to things on earth, but also to the whole
   universe of things [3963] which stands in need of purification, when
   the wickedness that is in it has become great.
     __________________________________________________________________

   [3959] hou pantos kai he ton kakon genesis aei he aute.

   [3960] ouk aei ta auta esti peri to hegemonikon autou, kai ton logon
   autou, kai tas praxeis.

   [3961] theoriais.

   [3962] ton holon.

   [3963] ta en holo to kosmo.
     __________________________________________________________________

   Chapter LXV.

   After this Celsus continues:  "It is not easy, indeed, for one who is
   not a philosopher to ascertain the origin of evils, though it is
   sufficient for the multitude to say that they do not proceed from God,
   but cleave to matter, and have their abode among mortal things; while
   the course [3964] of mortal things being the same from beginning to
   end, the same things must always, agreeably to the appointed cycles,
   [3965] recur in the past, present, and future."  Celsus here observes
   that it is not easy for one who is not a philosopher to ascertain the
   origin of evils, as if it were an easy matter for a philosopher to gain
   this knowledge, while for one who is not a philosopher it was
   difficult, though still possible, for such an one, although with great
   labour, to attain it.  Now, to this we say, that the origin of evils is
   a subject which is not easy even for a philosopher to master, and that
   perhaps it is impossible even for such to attain a clear understanding
   of it, unless it be revealed to them by divine inspiration, both what
   evils are, and how they originated, and how they shall be made to
   disappear.  But although ignorance of God is an evil, and one of the
   greatest of these is not to know how God is to be served and
   worshipped, yet, as even Celsus would admit, there are undoubtedly some
   philosophers who have been ignorant of this, as is evident from the
   views of the different philosophical sects; whereas, according to our
   judgment, no one is capable of ascertaining the origin of evils who
   does not know that it is wicked to suppose that piety is preserved
   uninjured amid the laws that are established in different states, in
   conformity with the generally prevailing ideas of government. [3966]
   No one, moreover, who has not heard what is related of him who is
   called "devil," and of his "angels," and what he was before he became a
   devil, and how he became such, and what was the cause of the
   simultaneous apostasy of those who are termed his angels, will be able
   to ascertain the origin of evils.  But he who would attain to this
   knowledge must learn more accurately the nature of demons, and know
   that they are not the work of God so far as respects their demoniacal
   nature, but only in so far as they are possessed of reason; and also
   what their origin was, so that they became beings of such a nature,
   that while converted into demons, the powers of their mind [3967]
   remain.  And if there be any topic of human investigation which is
   difficult for our nature to grasp, certainly the origin of evils may be
   considered to be such.
     __________________________________________________________________

   [3964] periodos.

   [3965] kata tas tetagmenas anakukleseis.

   [3966] me egnokos kakon einai to nomizein eusebeian sozesthai en tois
   kathestekosi kata tas koinoteron nooumenas politeias nomois.

   [3967] to hegemonikon.
     __________________________________________________________________

   Chapter LXVI.

   Celsus in the next place, as if he were able to tell certain secrets
   regarding the origin of evils, but chose rather to keep silence, and
   say only what was suitable to the multitude, continues as follows:  "It
   is sufficient to say to the multitude regarding the origin of evils,
   that they do not proceed from God, but cleave to matter, and dwell
   among mortal things."  It is true, certainly, that evils do not proceed
   from God; for according to Jeremiah, one of our prophets, it is certain
   that "out of the mouth of the Most High proceedeth not evil and good."
   [3968]   But to maintain that matter, dwelling among mortal things, is
   the cause of evils, is in our opinion not true.  For it is the mind of
   each individual which is the cause of the evil which arises in him, and
   this is evil (in the abstract); [3969] while the actions which proceed
   from it are wicked, and there is, to speak with accuracy, nothing else
   in our view that is evil.  I am aware, however, that this topic
   requires very elaborate treatment, which (by the grace of God
   enlightening the mind) may be successfully attempted by him who is
   deemed by God worthy to attain the necessary knowledge on this subject.
     __________________________________________________________________

   [3968] Cf. Lam. iii. 38.  [In the Authorized Version and in the Vulgate
   the passage is interrogative.  S.]

   [3969] hetis esti to kakon.
     __________________________________________________________________

   Chapter LXVII.

   I do not understand how Celsus should deem it of advantage, in writing
   a treatise against us, to adopt an opinion which requires at least much
   plausible reasoning to make it appear, as far as he can do so, that
   "the course of mortal things is the same from beginning to end, and
   that the same things must always, according to the appointed cycles,
   recur in the past, present, and future."  Now, if this be true, our
   free-will is annihilated. [3970]   For if, in the revolution of mortal
   things, the same events must perpetually occur in the past, present,
   and future, according to the appointed cycles, it is clear that, of
   necessity, Socrates will always be a philosopher, and be condemned for
   introducing strange gods and for corrupting the youth.  And Anytus and
   Melitus must always be his accusers, and the council of the Areopagus
   must ever condemn him to death by hemlock.  And in the same way,
   according to the appointed cycles, Phalaris must always play the
   tyrant, and Alexander of Pheræ commit the same acts of cruelty, and
   those condemned to the bull of Phalaris continually pour forth their
   wailings from it.  But if these things be granted, I do not see how our
   free-will can be preserved, or how praise or blame can be administered
   with propriety.  We may say further to Celsus, in answer to such a
   view, that "if the course of moral things be always the same from
   beginning to end, and if, according to the appointed cycles, the same
   events must always occur in the past, present, and future," then,
   according to the appointed cycles, Moses must again come forth from
   Egypt with the Jewish people, and Jesus again come to dwell in human
   life, and perform the same actions which (according to this view) he
   has done not once, but countless times, as the periods have revolved.
   Nay, Christians too will be the same in the appointed cycles; and
   Celsus will again write this treatise of his, which he has done
   innumerable times before.
     __________________________________________________________________

   [3970] to eph' hemin aneretai.
     __________________________________________________________________

   Chapter LXVIII.

   Celsus, however, says that it is only "the course of mortal things
   which, according to the appointed cycles, must always be the same in
   the past, present, and future;" whereas the majority of the Stoics
   maintain that this is the case not only with the course of mortal, but
   also with that of immortal things, and of those whom they regard as
   gods.  For after the conflagration of the world, [3971] which has taken
   place countless times in the past, and will happen countless times in
   the future, there has been, and will be, the same arrangement of all
   things from the beginning to the end.  The Stoics, indeed, in
   endeavouring to parry, I don't know how, the objections raised to their
   views, allege that as cycle after cycle returns, all men will be
   altogether unchanged [3972] from those who lived in former cycles; so
   that Socrates will not live again, but one altogether like to Socrates,
   who will marry a wife exactly like Xanthippe, and will be accused by
   men exactly like Anytus and Melitus.  I do not understand, however, how
   the world is to be always the same, and one individual not different
   from another, and yet the things in it not the same, though exactly
   alike.  But the main argument in answer to the statements of Celsus and
   of the Stoics will be more appropriately investigated elsewhere, since
   on the present occasion it is not consistent with the purpose we have
   in view to expatiate on these points.
     __________________________________________________________________

   [3971] tou pantos.

   [3972] aparallaktous.
     __________________________________________________________________

   Chapter LXIX.

   He continues to say that "neither have visible things [3973] been given
   to man (by God), but each individual thing comes into existence and
   perishes for the sake of the safety of the whole passing agreeably to
   the change, which I have already mentioned, from one thing to
   another."  It is unnecessary, however, to linger over the refutation of
   these statements, which have been already refuted to the best of my
   ability.  And the following, too, has been answered, viz., that "there
   will neither be more nor less good and evil among mortals."  This point
   also has been referred to, viz., that "God does not need to amend His
   work afresh." [3974]   But it is not as a man who has imperfectly
   designed some piece of workmanship, and executed it unskilfully, that
   God administers correction to the world, in purifying it by a flood or
   by a conflagration, but in order to prevent the tide of evil from
   rising to a greater height; and, moreover, I am of opinion that it is
   at periods which are precisely determined beforehand that He sweeps
   wickedness away, so as to contribute to the good of the whole world.
   [3975]   If, however, he should assert that, after the disappearance of
   evil, it again comes into existence, such questions will have to be
   examined in a special treatise. [3976]   It is, then, always in order
   to repair what has become faulty [3977] that God desires to amend His
   work afresh.  For although, in the creation of the world, all things
   had been arranged by Him in the most beautiful and stable manner, He
   nevertheless needed to exercise some healing power upon those who were
   labouring under the disease of wickedness, and upon a whole world,
   which was polluted as it were thereby.  But nothing has been neglected
   by God, or will be neglected by Him; for He does at each particular
   juncture what it becomes Him to do in a perverted and changed world.
   And as a husbandman performs different acts of husbandry upon the soil
   and its productions, according to the varying seasons of the year, so
   God administers entire ages of time, as if they were, so to speak, so
   many individual years, performing during each one of them what is
   requisite with a reasonable regard to the care of the world; and this,
   as it is truly understood by God alone, so also is it accomplished by
   Him.
     __________________________________________________________________

   [3973] ta horomena.

   [3974] oute to Theo kainoteras dei diorthoseos.

   [3975] hoti kai pante tetagmenos auten aphanizon sumpherontos to panti.

   [3976] [See note supra, p. 524.  S.]

   [3977] ta sphalmata analambanein.
     __________________________________________________________________

   Chapter LXX.

   Celsus has made a statement regarding evils of the following nature,
   viz., that "although a thing may seem to you to be evil, it is by no
   means certain that it is so; for you do not know what is of advantage
   to yourself, or to another, or to the whole world."  Now this assertion
   is made with a certain degree of caution; [3978] and it hints that the
   nature of evil is not wholly wicked, because that which may be
   considered so in individual cases, may contain something which is of
   advantage to the whole community.  However, lest any one should mistake
   my words, and find a pretence of wrongdoing, as if his wickedness were
   profitable to the world, or at least might be so, we have to say, that
   although God, who preserves the free-will of each individual, may make
   use of the evil of the wicked for the administration of the world, so
   disposing them as to conduce to the benefit of the whole; yet,
   notwithstanding, such an individual is deserving of censure, and as
   such has been appointed for a use, which is a subject of loathing to
   each separate individual, although of advantage to the whole community.
   [3979]   It is as if one were to say that in the case of a city, a man
   who had committed certain crimes, and on account of these had been
   condemned to serve in public works that were useful to the community,
   did something that was of advantage to the entire city, while he
   himself was engaged in an abominable task, [3980] in which no one
   possessed of moderate understanding would wish to be engaged.  Paul
   also, the apostle of Jesus, teaches us that even the very wicked will
   contribute to the good of the whole, while in themselves they will be
   amongst the vile, but that the most virtuous men, too, will be of the
   greatest advantage to the world, and will therefore on that account
   occupy the noblest position.  His words are:  "But in a great house
   there are not only vessels of gold and silver, but also of wood and of
   earth; and some to honour, and some to dishonour.  If a man therefore
   purge himself, he shall be a vessel unto honour, sanctified and meet
   for the Master's use, prepared unto every good work." [3981]   These
   remarks I have thought it necessary to make in reply to the assertion,
   that "although a thing may seem to you to be evil, it is by no means
   certain that it is so, for you do not know what is of advantage either
   to yourself or to another," in order that no one may take occasion from
   what has been said on the subject to commit sin, on the pretext that he
   will thus be useful to the world.
     __________________________________________________________________

   [3978] echei ti eulabes.

   [3979] kai hos psektos katatetaktai eis chreian apeuktaian men hekasto,
   chresimon de to panti.

   [3980] en apeuktaio pramati.

   [3981] Cf. 2 Tim. ii. 20, 21.
     __________________________________________________________________

   Chapter LXXI.

   But as, in what follows, Celsus, not understanding that the language of
   Scripture regarding God is adapted to an anthropopathic point of view,
   [3982] ridicules those passages which speak of words of anger addressed
   to the ungodly, and of threatenings directed against sinners, we have
   to say that, as we ourselves, when talking with very young children, do
   not aim at exerting our own power of eloquence, [3983] but, adapting
   ourselves to the weakness of our charge, both say and do those things
   which may appear to us useful for the correction and improvement of the
   children as children, so the word of God appears to have dealt with the
   history, making the capacity of the hearers, and the benefit which they
   were to receive, the standard of the appropriateness of its
   announcements (regarding Him).  And, generally, with regard to such a
   style of speaking about God, we find in the book of Deuteronomy the
   following:  "The Lord thy God bare with your manners, as a man would
   bear with the manners of his son." [3984]   It is, as it were, assuming
   the manners of a man in order to secure the advantage of men that the
   Scripture makes use of such expressions; for it would not have been
   suitable to the condition of the multitude, that what God had to say to
   them should be spoken by Him in a manner more befitting the majesty of
   His own person.  And yet he who is anxious to attain a true
   understanding of holy Scripture, will discover the spiritual truths
   which are spoken by it to those who are called "spiritual," by
   comparing the meaning of what is addressed to those of weaker mind with
   what is announced to such as are of acuter understanding, both meanings
   being frequently found in the same passage by him who is capable of
   comprehending it.
     __________________________________________________________________

   [3982] [See note, p. 502, supra.]

   [3983] ou tou heauton en to legein stochazometha dunatou.

   [3984] Cf. Deut. i. 31.  Origen appears to have read, not etrophoresen,
   the common reading (Heb. 'sn), but etropophoresen, the reading of the
   Codex Alex.
     __________________________________________________________________

   Chapter LXXII.

   We speak, indeed, of the "wrath" of God.  We do not, however, assert
   that it indicates any "passion" on His part, but that it is something
   which is assumed in order to discipline by stern means those sinners
   who have committed many and grievous sins.  For that which is called
   God's "wrath," and "anger," is a means of discipline; and that such a
   view is agreeable to Scripture, is evident from what is said in the
   sixth Psalm, "O Lord, rebuke me not in Thine anger, neither chasten me
   in Thy hot displeasure;" [3985] and also in Jeremiah. "O Lord, correct
   me, but with judgment:  not in Thine anger, lest Thou bring me to
   nothing." [3986]   Any one, moreover, who reads in the second book of
   Kings of the "wrath" of God, inducing David to number the people, and
   finds from the first book of Chronicles that it was the devil who
   suggested this measure, will, on comparing together the two statements,
   easily see for what purpose the "wrath" is mentioned, of which "wrath,"
   as the Apostle Paul declares, all men are children:  "We were by nature
   children of wrath, even as others." [3987]   Moreover, that "wrath" is
   no passion on the part of God, but that each one brings it upon himself
   by his sins, will be clear from the further statement of Paul:  "Or
   despisest thou the riches of His goodness, and forbearance, and
   long-suffering, not knowing that the goodness of God leadeth thee to
   repentance?  But after thy hardness and impenitent heart, treasurest up
   unto thyself wrath against the day of wrath, and revelation of the
   righteous judgment of God."  How, then, can any one treasure up for
   himself "wrath" against a "day of wrath," if "wrath" be understood in
   the sense of "passion?" or how can the "passion of wrath" be a help to
   discipline?  Besides, the Scripture, which tells us not to be angry at
   all, and which says in the thirty-seventh Psalm, "Cease from anger, and
   forsake wrath," [3988] and which commands us by the mouth of Paul to
   "put off all these, anger, wrath, malice, blasphemy, filthy
   communication," [3989] would not involve God in the same passion from
   which it would have us to be altogether free.  It is manifest, further,
   that the language used regarding the wrath of God is to be understood
   figuratively from what is related of His "sleep," from which, as if
   awaking Him, the prophet says:  "Awake, why sleepest Thou, Lord?"
   [3990] and again:  "Then the Lord awaked as one out of sleep, and like
   a mighty man that shouteth by reason of wine." [3991]   If, then,
   "sleep" must mean something else, and not what the first acceptation of
   the word conveys, why should not "wrath" also be understood in a
   similar way?  The "threatenings," again, are intimations of the
   (punishments) which are to befall the wicked:  for it is as if one were
   to call the words of a physician "threats," when he tells his patients,
   "I will have to use the knife, and apply cauteries, if you do not obey
   my prescriptions, and regulate your diet and mode of life in such a way
   as I direct you."  It is no human passions, then, which we ascribe to
   God, nor impious opinions which we entertain of Him; nor do we err when
   we present the various narratives concerning Him, drawn from the
   Scriptures themselves, after careful comparison one with another.  For
   those who are wise ambassadors of the "word" have no other object in
   view than to free as far as they can their hearers from weak opinions,
   and to endue them with intelligence.
     __________________________________________________________________

   [3985] Cf. Ps. vi. 1.

   [3986] Cf. Jer. x. 24.

   [3987] Cf. Eph. ii. 3.

   [3988] Cf. Ps. xxxvii. 8.

   [3989] Cf. Col. iii. 8.

   [3990] Ps. xliv. 23.

   [3991] Cf. Ps. lxxviii. 65.
     __________________________________________________________________

   Chapter LXXIII.

   And as a sequel to his non-understanding of the statements regarding
   the "wrath" of God, he continues:  "Is it not ridiculous to suppose
   that, whereas a man, who became angry with the Jews, slew them all from
   the youth upwards, and burned their city (so powerless were they to
   resist him), the mighty God, as they say, being angry, and indignant,
   and uttering threats, should, (instead of punishing them) send His own
   Son, who endured the sufferings which He did?"  If the Jews, then,
   after the treatment which they dared to inflict upon Jesus, perished
   with all their youth, and had their city consumed by fire, they
   suffered this punishment in consequence of no other wrath than that
   which they treasured up for themselves; for the judgment of God against
   them, which was determined by the divine appointment, is termed "wrath"
   agreeably to a traditional usage of the Hebrews.  And what the Son of
   the mighty God suffered, He suffered voluntarily for the salvation of
   men, as has been stated to the best of my ability in the preceding
   pages.  He then continues:  "But that I may speak not of the Jews alone
   (for that is not my object), but of the whole of nature, as I promised,
   I will bring out more clearly what has been already stated."  Now what
   modest man, on reading these words, and knowing the weakness of
   humanity, would not be indignant at the offensive nature of the promise
   to give an account of the "whole of nature," and at an arrogance like
   that which prompted him to inscribe upon his book the title which he
   ventured to give it (of a True Discourse)?  But let us see what he has
   to say regarding the "whole of nature," and what he is to place "in a
   clearer light."
     __________________________________________________________________

   Chapter LXXIV.

   He next, in many words, blames us for asserting that God made all
   things for the sake of man.  Because from the history of animals, and
   from the sagacity manifested by them, he would show that all things
   came into existence not more for the sake of man than of the irrational
   animals.  And here he seems to me to speak in a similar manner to those
   who, through dislike of their enemies, accuse them of the same things
   for which their own friends are commended.  For as, in the instance
   referred to, hatred blinds these persons from seeing that they are
   accusing their very dearest friends by the means through which they
   think they are slandering their enemies; so in the same way, Celsus
   also, becoming confused in his argument, does not see that he is
   bringing a charge against the philosophers of the Porch, who, not
   amiss, place man in the foremost rank, and rational nature in general
   before irrational animals, and who maintain that Providence created all
   things mainly on account of rational nature.  Rational beings, then, as
   being the principal ones, occupy the place, as it were, of children in
   the womb, while irrational and soulless beings hold that of the
   envelope which is created along with the child. [3992]   I think, too,
   that as in cities the superintendents of the goods and market discharge
   their duties for the sake of no other than human beings, while dogs and
   other irrational animals have the benefit of the superabundance; so
   Providence provides in a special manner for rational creatures; while
   this also follows, that irrational creatures likewise enjoy the benefit
   of what is done for the sake of man.  And as he is in error who alleges
   that the superintendents of the markets [3993] make provision in no
   greater degree for men than for dogs, because dogs also get their share
   of the goods; so in a far greater degree are Celsus and they who think
   with him guilty of impiety towards the God who makes provision for
   rational beings, in asserting that His arrangements are made in no
   greater degree for the sustenance of human beings than for that of
   plants, and trees, and herbs, and thorns.
     __________________________________________________________________

   [3992] kai logon men echei ta logika, haper esti proegoumena, paidon
   gennomenon; ta d' aloga kai ta apsucha choriou sunktizomenou ta paidio.

   [3993] agoranomoi.
     __________________________________________________________________

   Chapter LXXV.

   For, in the first place, he is of opinion that "thunders, and
   lightnings, and rains are not the works of God,"--thus showing more
   clearly at last his Epicurean leanings; and in the second place, that
   "even if one were to grant that these were the works of God, they are
   brought into existence not more for the support of us who are human
   beings, than for that of plants, and trees, and herbs, and
   thorns,"--maintaining, like a true Epicurean, that these things are the
   product of chance, and not the work of Providence.  For if these things
   are of no more use to us than to plants, and trees, and herbs, and
   thorns, it is evident either that they do not proceed from Providence
   at all, or from a providence which does not provide for us in a greater
   degree than for trees, and herbs, and thorns.  Now, either of these
   suppositions is impious in itself, and it would be foolish to refute
   such statements by answering any one who brought against us the charge
   of impiety; for it is manifest to every one, from what has been said,
   who is the person guilty of impiety.  In the next place, he adds:
   "Although you may say that these things, viz., plants, and trees, and
   herbs, and thorns, grow for the use of men, why will you maintain that
   they grow for the use of men rather than for that of the most savage of
   irrational animals?"  Let Celsus then say distinctly that the great
   diversity among the products of the earth is not the work of
   Providence, but that a certain fortuitous concurrence of atoms [3994]
   gave birth to qualities so diverse, and that it was owing to chance
   that so many kinds of plants, and trees, and herbs resemble one
   another, and that no disposing reason gave existence to them, [3995]
   and that they do not derive their origin from an understanding that is
   beyond all admiration.  We Christians, however, who are devoted to the
   worship of the only God, who created these things, feel grateful for
   them to Him who made them, because not only for us, but also (on our
   account) for the animals which are subject to us, He has prepared such
   a home, [3996] seeing "He causeth the grass to grow for the cattle, and
   herb for the service of man, that He may bring forth food out of the
   earth, and wine that maketh glad the heart of man, and oil to make his
   face to shine, and bread which strengtheneth man's heart." [3997]   But
   that He should have provided food even for the most savage animals is
   not matter of surprise, for these very animals are said by some who
   have philosophized (upon the subject) to have been created for the
   purpose of affording exercise to the rational creature.  And one of our
   own wise men says somewhere:  "Do not say, What is this? or Wherefore
   is that? for all things have been made for their uses.  And do not say,
   What is this? or Wherefore is that? for everything shall be sought out
   in its season." [3998]
     __________________________________________________________________

   [3994] suntuchia tis atomon.

   [3995] oudeis logos technikos hupestesen auta.

   [3996] hestian.

   [3997] Cf. Ps. civ. 14, 15.

   [3998] Cf. Ecclus. xxxix. 21, and 16, 17.
     __________________________________________________________________

   Chapter LXXVI.

   After this, Celsus, desirous of maintaining that Providence created the
   products of the earth, not more on our account than on that of the most
   savage animals, thus proceeds:  "We indeed by labour and suffering earn
   a scanty and toilsome subsistence, [3999] while all things are produced
   for them without their sowing and ploughing."  He does not observe that
   God, wishing to exercise the human understanding in all countries (that
   it might not remain idle and unacquainted with the arts), created man a
   being full of wants, [4000] in order that by virtue of his very needy
   condition he might be compelled to be the inventor of arts, some of
   which minister to his subsistence, and others to his protection.  For
   it was better that those who would not have sought out divine things,
   nor engaged in the study of philosophy, should be placed in a condition
   of want, in order that they might employ their understanding in the
   invention of the arts, than that they should altogether neglect the
   cultivation of their minds, because their condition was one of
   abundance.  The want of the necessaries of human life led to the
   invention on the one hand of the art of husbandry, on the other to that
   of the cultivation of the vine; again, to the art of gardening, and the
   arts of carpentry and smithwork, by means of which were formed the
   tools required for the arts which minister to the support of life.  The
   want of covering, again, introduced the art of weaving, which followed
   that of wool-carding and spinning; and again, that of house-building:
   and thus the intelligence of men ascended even to the art of
   architecture.  The want of necessaries caused the products also of
   other places to be conveyed, by means of the arts of sailing and
   pilotage, [4001] to those who were without them; so that even on that
   account one might admire the Providence which made the rational being
   subject to want in a far higher degree than the irrational animals, and
   yet all with a view to his advantage.  For the irrational animals have
   their food provided for them, because there is not in them even an
   impulse [4002] towards the invention of the arts.  They have, besides,
   a natural covering; for they are provided either with hair, or wings,
   or scales, or shells.  Let the above, then, be our answer to the
   assertions of Celsus, when he says that "we indeed by labour and
   suffering earn a scanty and toilsome subsistence, while all things are
   produced for them without their sowing and ploughing."
     __________________________________________________________________

   [3999] molis kai epiponos.

   [4000] epidee.

   [4001] dia nautikes kai kubernetikes.

   [4002] aphormen.
     __________________________________________________________________

   Chapter LXXVII.

   In the next place, forgetting that his object is to accuse both Jews
   and Christians, he quotes against himself an iambic verse of Euripides,
   which is opposed to his view, and, joining issue with the words,
   charges them with being an erroneous statement.  His words are as
   follow:  "But if you will quote the saying of Euripides, that

   The Sun and Night are to mortals slaves,' [4003]

   why should they be so in a greater degree to us than to ants and
   flies?  For the night is created for them in order that they may rest,
   and the day that they may see and resume their work."  Now it is
   undoubted, that not only have certain of the Jews and Christians
   declared that the sun and the heavenly bodies [4004] are our servants;
   but he also has said this, who, according to some, is the philosopher
   of the stage, [4005] and who was a hearer of the lectures on the
   philosophy of nature delivered by Anaxagoras.  But this man asserts
   that all things in the world are subject to all rational beings,--one
   rational nature being taken to represent all, on the principle of a
   part standing for the whole; [4006] which, again, clearly appears from
   the verse:--

   "The Sun and Night are to mortals slaves."

   Perhaps the tragic poet meant the day when he said the sun, inasmuch as
   it is the cause of the day,--teaching that those things which most need
   the day and night are the things which are under the moon, and other
   things in a less degree than those which are upon the earth.  Day and
   night, then, are subject to mortals, being created for the sake of
   rational beings.  And if ants and flies, which labour by day and rest
   by night, have, besides, the benefit of those things which were created
   for the sake of men, we must not say that day and night were brought
   into being for the sake of ants and flies, nor must we suppose that
   they were created for the sake of nothing, but, agreeably to the design
   of Providence, were formed for the sake of man.
     __________________________________________________________________

   [4003] Cf. Eurip., Phoeniss., 546.

   [4004] ta en ourano.

   [4005] ho kata tinas Skenikos philosophos.  Euripides himself is the
   person alluded to.  He is called by Athenæus and Clemens Alexandrinus
   (Strom., v. vol. ii. p. 461), ho epi tes skenes philosophos.-- De La
   Rue.

   [4006] sunekdochikos.
     __________________________________________________________________

   Chapter LXXVIII.

   He next proceeds further to object against himself [4007] what is said
   on behalf of man, viz., that the irrational animals were created on his
   account, saying:  "If one were to call us the lords of the animal
   creation because we hunt the other animals and live upon their flesh,
   we would say, Why were not we rather created on their account, since
   they hunt and devour us?  Nay, we require nets and weapons, and the
   assistance of many persons, along with dogs, when engaged in the chase;
   while they are immediately and spontaneously provided by nature with
   weapons which easily bring us under their power."  And here we may
   observe, that the gift of understanding has been bestowed upon us as a
   mighty aid, far superior to any weapon which wild beasts may seem to
   possess.  We, indeed, who are far weaker in bodily strength than the
   beasts, and shorter in stature than some of them, yet by means of our
   understanding obtain the mastery, and capture the huge elephants.  We
   subdue by our gentle treatment those animals whose nature it is to be
   tamed, while with those whose nature is different, or which do not
   appear likely to be of use to us when tamed, we take such precautionary
   measures, that when we desire it, we keep such wild beasts shut up; and
   when we need the flesh of their bodies for food, we slaughter them, as
   we do those beasts which are not of a savage nature.  The Creator,
   then, has constituted all things the servants of the rational being and
   of his natural understanding.  For some purposes we require dogs, say
   as guardians of our sheep-folds, or of our cattle-yards, or
   goat-pastures, or of our dwellings; and for other purposes we need
   oxen, as for agriculture; and for others, again, we make use of those
   which bear the yoke, or beasts of burden.  And so it may be said that
   the race of lions, and bears, and leopards, and wild boars, and such
   like, has been given to us in order to call into exercise the elements
   of the manly character that exists within us.
     __________________________________________________________________

   [4007] heauto anthupopherei.
     __________________________________________________________________

   Chapter LXXIX.

   In the next place, in answer to the human race, who perceive their own
   superiority, which far exceeds that of the irrational animals, he
   says:  "With respect to your assertion, that God gave you the power to
   capture wild beasts, and to make your own use of them, we would say
   that, in all probability, before cities were built, and arts invented,
   and societies such as now exist were formed, and weapons and nets
   employed, men were generally caught and devoured by wild beasts, while
   wild beasts were very seldom captured by men."  Now, in reference to
   this, observe that although men catch wild beasts, and wild beasts make
   prey of men, there is a great difference between the case of such as by
   means of their understanding obtain the mastery over those whose
   superiority consists in their savage and cruel nature, and that of
   those who do not make use of their understanding to secure their safety
   from injury by wild beasts.  But when Celsus says, "before cities were
   built, and arts invented, and societies such as now exist were formed,"
   he appears to have forgotten what he had before said, that "the world
   was uncreated and incorruptible, and that it was only the things on
   earth which underwent deluges and conflagrations, and that all these
   things did not happen at the same time."  Now let it be granted that
   these admissions on his part are entirely in harmony with our views,
   though not at all with him and his statements made above; yet what does
   it all avail to prove that in the beginning men were mostly captured
   and devoured by wild beasts, while wild beasts were never caught by
   men?  For, since the world was created in conformity with the will of
   Providence, and God presided over the universe of things, it was
   necessary that the elements [4008] of the human race should at the
   commencement of its existence be placed under some protection of the
   higher powers, so that there might be formed from the beginning a union
   of the divine nature with that of men.  And the poet of Ascra,
   perceiving this, sings:--

   "For common then were banquets, and common were seats,

   Alike to immortal gods and mortal men." [4009]
     __________________________________________________________________

   [4008] zopura.

   [4009] Cf. Hesiod, Fragmenta Incerta, ed. Goettling, p. 231.
     __________________________________________________________________

   Chapter LXXX.

   Those holy Scriptures, moreover, which bear the name of Moses,
   introduce the first men as hearing divine voices and oracles, and
   beholding sometimes the angels of God coming to visit them. [4010]
   For it was probable that in the beginning of the world's existence
   human nature would be assisted to a greater degree (than afterwards),
   until progress had been made towards the attainment of understanding
   and the other virtues, and the invention of the arts, and they should
   thus be able to maintain life of themselves, and no longer stand in
   need of superintendents, and of those to guide them who do so with a
   miraculous manifestation of the means which subserve the will of God.
   Now it follows from this, that it is false that "in the beginning men
   were captured and devoured by wild beasts, while wild beasts were very
   seldom caught by men."  And from this, too, it is evident that the
   following statement of Celsus is untrue, that "in this way God rather
   subjected men to wild beasts."  For God did not subject men to wild
   beasts, but gave wild beasts to be a prey to the understanding of man,
   and to the arts, which are directed against them, and which are the
   product of the understanding.  For it was not without the help of God
   [4011] that men desired for themselves the means of protection against
   wild beasts, and of securing the mastery over them.
     __________________________________________________________________

   [4010] [Cf. Wordsworth, Excursion:  "He sat and talked," etc., book
   iv., circa med.]

   [4011] ou gar atheei.
     __________________________________________________________________

   Chapter LXXXI.

   Our noble opponent, however, not observing how many philosophers there
   are who admit the existence of Providence, and who hold that Providence
   created all things for the sake of rational beings, overturns as far as
   he can those doctrines which are of use in showing the harmony that
   prevails in these matters between Christianity and philosophy; nor does
   he see how great is the injury done to religion from accepting the
   statement that before God there is no difference between a man and an
   ant or a bee, but proceeds to add, that "if men appear to be superior
   to irrational animals on this account, that they have built cities, and
   make use of a political constitution, and forms of government, and
   sovereignties, [4012] this is to say nothing to the purpose, for ants
   and bees do the same.  Bees, indeed, have a sovereign, who has
   followers and attendants; and there occur among them wars and
   victories, and slaughterings of the vanquished, [4013] and cities and
   suburbs, and a succession of labours, and judgments passed upon the
   idle and the wicked; for the drones are driven away and punished."  Now
   here he did not observe the difference that exists between what is done
   after reason and consideration, and what is the result of an irrational
   nature, and is purely mechanical.  For the origin of these things is
   not explained by the existence of any rational principle in those who
   make them, because they do not possess any such principle; but the most
   ancient Being, who is also the Son of God, and the King of all things
   that exist, has created an irrational nature, which, as being
   irrational, acts as a help to those who are deemed worthy of reason.
   Cities, accordingly, were established among men, with many arts and
   well-arranged laws; while constitutions, and governments, and
   sovereignties among men are either such as are properly so termed, and
   which exemplify certain virtuous tendencies and workings, or they are
   those which are improperly so called, and which were devised, so far as
   could be done, in imitation of the former:  for it was by contemplating
   these that the most successful legislators established the best
   constitutions, and governments, and sovereignties.  None of these
   things, however, can be found among irrational animals, although Celsus
   may transfer rational names, and arrangements which belong to rational
   beings, as cities and constitutions, and rulers and sovereignties, even
   to ants and bees; in respect to which matters, however, ants and bees
   merit no approval, because they do not act from reflection.  But we
   ought to admire the divine nature, which extended even to irrational
   animals the capacity, as it were, of imitating rational beings, perhaps
   with a view of putting rational beings to shame; so that by looking
   upon ants, for instance, they might become more industrious and more
   thrifty in the management of their goods; while, by considering the
   bees, they might place themselves in subjection to their Ruler, and
   take their respective parts in those constitutional duties which are of
   use in ensuring the safety of cities.
     __________________________________________________________________

   [4012] hegemoniais.

   [4013] ton hettemenon haireseis.  "Nota haireseis hoc loco sumi pro
   internecionibus, cædibus.  Haud scio an alibi reperiatur pari
   significatu.  Forte etiam scribendum kathaireseis ."--Ruæus.
     __________________________________________________________________

   Chapter LXXXII.

   Perhaps also the so-called wars among the bees convey instruction as to
   the manner in which wars, if ever there arise a necessity for them,
   should be waged in a just and orderly way among men.  But the bees have
   no cities or suburbs; while their hives and hexagonal cells, and
   succession of labours, are for the sake of men, who require honey for
   many purposes, both for cure of disordered bodies, and as a pure
   article of food.  Nor ought we to compare the proceedings taken by the
   bees against the drones with the judgments and punishments inflicted on
   the idle and wicked in cities.  But, as I formerly said, we ought on
   the one hand in these things to admire the divine nature, and on the
   other to express our admiration of man, who is capable of considering
   and admiring all things (as co-operating with Providence), and who
   executes not merely the works which are determined by the providence of
   God, but also those which are the consequences of his own foresight.
     __________________________________________________________________

   Chapter LXXXIII.

   After Celsus has finished speaking of the bees, in order to depreciate
   (as far as he can) the cities, and constitutions, and governments, and
   sovereignties not only of us Christians, but of all mankind, as well as
   the wars which men undertake on behalf of their native countries, he
   proceeds, by way of digression, to pass a eulogy upon the ants, in
   order that, while praising them, he may compare the measures which men
   take to secure their subsistence with those adopted by these insects,
   [4014] and so evince his contempt for the forethought which makes
   provision for winter, as being nothing higher than the irrational
   providence of the ants, as he regards it.  Now might not some of the
   more simple-minded, and such as know not how to look into the nature of
   all things, be turned away (so far, at least, as Celsus could
   accomplish it) from helping those who are weighed down with the burdens
   (of life), and from sharing their toils, when he says of the ants, that
   "they help one another with their loads, when they see one of their
   number toiling under them?"  For he who needs to be disciplined by the
   word, but who does not at all understand [4015] its voice, will say:
   "Since, then, there is no difference between us and the ants, even when
   we help those who are weary with bearing their heavy burdens, why
   should we continue to do so to no purpose?"  And would not the ants, as
   being irrational creature, be greatly puffed up, and think highly of
   themselves, because their works were compared to those of men? while
   men, on the other hand, who by means of their reason are enabled to
   hear how their philanthropy [4016] towards others is contemned, would
   be injured, so far as could be effected by Celsus and his arguments:
   for he does not perceive that, while he wishes to turn away from
   Christianity those who read his treatise, he turns away also the
   sympathy of those who are not Christians from those who bear the
   heaviest burdens (of life).  Whereas, had he been a philosopher, who
   was capable of perceiving the good which men may do each other, he
   ought, in addition to not removing along with Christianity the
   blessings which are found amongst men, to have lent his aid to
   co-operate (if he had it in his power) with those principles of
   excellence which are common to Christianity and the rest of mankind.
   Moreover, even if the ants set apart in a place by themselves those
   grains which sprout forth, that they may not swell into bud, but may
   continue throughout the year as their food, this is not to be deemed as
   evidence of the existence of reason among ants, but as the work of the
   universal mother, Nature, which adorned even irrational animals, so
   that even the most insignificant is not omitted, but bears traces of
   the reason implanted in it by nature.  Unless, indeed, by these
   assertions Celsus means obscurely to intimate (for in many instances he
   would like to adopt Platonic ideas) that all souls are of the same
   species, and that there is no difference between that of a man and
   those of ants and bees, which is the act of one who would bring down
   the soul from the vault of heaven, and cause it to enter not only a
   human body, but that of an animal.  Christians, however, will not yield
   their assent to such opinions:  for they have been instructed before
   now that the human soul was created in the image of God; and they see
   that it is impossible for a nature fashioned in the divine image to
   have its (original) features altogether obliterated, and to assume
   others, formed after I know not what likeness of irrational animals.
     __________________________________________________________________

   [4014] parabale to logo pros tous murmekas.  "Verba:  ta logo pros tous
   murmekas addititia videntur et recidenda."--Ruæus.

   [4015] epaion.

   [4016] to koinonikon.
     __________________________________________________________________

   Chapter LXXXIV.

   And since he asserts that, "when ants die, the survivors set apart a
   special place (for their interment), and that their ancestral
   sepulchres such a place is," we have to answer, that the greater the
   laudations which he heaps upon irrational animals, so much the more
   does he magnify (although against his will) the work of that reason
   which arranged all things in order, and points out the skill [4017]
   which exists among men, and which is capable of adorning by its reason
   even the gifts which are bestowed by nature on the irrational
   creation.  But why do I say "irrational," since Celsus is of opinion
   that these animals, which, agreeably to the common ideas of all men,
   are termed irrational, are not really so?  Nor does he regard the ants
   as devoid of reason, who professed to speak of "universal nature," and
   who boasted of his truthfulness in the inscription of his book.  For,
   speaking of the ants conversing with one another, he uses the following
   language:  "And when they meet one another they enter into
   conversation, for which reason they never mistake their way;
   consequently they possess a full endowment of reason, and some common
   ideas on certain general subjects, and a voice by which they express
   themselves regarding accidental things." [4018]   Now conversation
   between one man and another is carried on by means of a voice, which
   gives expression to the meaning intended, and which also gives
   utterances concerning what are called "accidental things;" but to say
   that this was the case with ants would be a most ridiculous assertion.
     __________________________________________________________________

   [4017] entrecheian.

   [4018] oukoun kai logou sumplerosis esti par' autois, kai koinai
   ennoiai katholikon tinon, kai phone, kai tunchanonta semainomena.
     __________________________________________________________________

   Chapter LXXXV.

   He is not ashamed, moreover, to say, in addition to these statements
   (that the unseemly character [4019] of his opinions may be manifest to
   those who will live after him):  "Come now, if one were to look down
   from heaven upon earth, in what respect would our actions appear to
   differ from those of ants and bees?"  Now does he who, according to his
   own supposition, looks from heaven upon the proceedings of men and
   ants, look upon their bodies alone, and not rather have regard to the
   controlling reason which is called into action by reflection; [4020]
   while, on the other hand, the guiding principle of the latter is
   irrational, and set in motion irrationally by impulse and fancy, in
   conjunction with a certain natural apparatus? [4021]   But it is absurd
   to suppose that he who looks from heaven upon earthly things would
   desire to look from such a distance upon the bodies of men and ants,
   and would not rather consider the nature of the guiding principles, and
   the source of impulses, whether that be rational or irrational.  And if
   he once look upon the source of all impulses, it is manifest that he
   would behold also the difference which exists, and the superiority of
   man, not only over ants, but even over elephants.  For he who looks
   from heaven will see among irrational creatures, however large their
   bodies, no other principle [4022] than, so to speak, irrationality;
   [4023] while amongst rational beings he will discover reason, the
   common possession of men, and of divine and heavenly beings, and
   perhaps of the Supreme God Himself, on account of which man is said to
   have been created in the image of God, for the image of the Supreme God
   is his reason. [4024]
     __________________________________________________________________

   [4019] aschemosunen.

   [4020] ou katanoei de to logikon hegemonikon kai logismo kinoumenon;

   [4021] meta tinos phusikes hupokataskeues;

   [4022] archen.

   [4023] ten alogian.

   [4024] logos.
     __________________________________________________________________

   Chapter LXXXVI.

   Immediately after this, as if doing his utmost to reduce the human race
   to a still lower position, and to bring them to the level of the
   irrational animals, and desiring to omit not a single circumstance
   related of the latter which manifests their greatness, he declares that
   "in certain individuals among the irrational creation there exists the
   power of sorcery;" so that even in this particular men cannot specially
   pride themselves, nor wish to arrogate a superiority over irrational
   creatures.  And the following are his words:  "If, however, men
   entertain lofty notions because of their possessing the power of
   sorcery, yet even in that respect are serpents and eagles their
   superiors in wisdom; for they are acquainted with many prophylactics
   against persons and diseases, and also with the virtues of certain
   stones which help to preserve their young.  If men, however, fall in
   with these, they think that they have gained a wonderful possession."
   Now, in the first place, I know not why he should designate as sorcery
   the knowledge of natural prophylactics displayed by animals,--whether
   that knowledge be the result of experience, or of some natural power of
   apprehension; [4025] for the term "sorcery" has by usage been assigned
   to something else.  Perhaps, indeed, he wishes quietly, as an
   Epicurean, to censure the entire use of such arts, as resting only on
   the professions of sorcerers.  However, let it be granted him that men
   do pride themselves greatly upon the knowledge of such arts, whether
   they are sorcerers or not:  how can serpents be in this respect wiser
   than men, when they make use of the well-known fennel [4026] to sharpen
   their power of vision and to produce rapidity of movement, having
   obtained this natural power not from the exercise of reflection, but
   from the constitution of their body, [4027] while men do not, like
   serpents, arrive at such knowledge merely by nature, but partly by
   experiment, partly by reason, and sometimes by reflection and
   knowledge?  So, if eagles, too, in order to preserve their young in the
   nest, carry thither the eagle-stone [4028] when they have discovered
   it, how does it appear that they are wise, and more intelligent than
   men, who find out by the exercise of their reflective powers and of
   their understanding what has been bestowed by nature upon eagles as a
   gift?
     __________________________________________________________________

   [4025] phusiken tina katalepsin.

   [4026] to marathro.

   [4027] all' ek kataskeues.

   [4028] [The aetites.  See Pliny, N. H., x. 4.]
     __________________________________________________________________

   Chapter LXXXVII.

   Let it be granted, however, that there are other prophylactics against
   poisons known to animals:  what does that avail to prove that it is not
   nature, but reason, which leads to the discovery of such things among
   them?  For if reason were the discoverer, this one thing (or, if you
   will, one or two more things) would not be (exclusive [4029] of all
   others) the sole discovery made by serpents, and some other thing the
   sole discovery of the eagle, and so on with the rest of the animals;
   but as many discoveries would have been made amongst them as among
   men.  But now it is manifest from the determinate inclination of the
   nature of each animal towards certain kinds of help, that they possess
   neither wisdom nor reason, but a natural constitutional tendency
   implanted by the Logos [4030] towards such things in order to ensure
   the preservation of the animal.  And, indeed, if I wished to join issue
   with Celsus in these matters, I might quote the words of Solomon from
   the book of Proverbs, which run thus:  "There be four things which are
   little upon the earth, but these are wiser than the wise:  The ants are
   a people not strong, yet they prepare their meat in the summer; the
   conies [4031] are but a feeble folk, yet make they their houses in the
   rocks; the locusts have no king, yet go they forth in order at one
   command; and the spotted lizard, [4032] though leaning upon its hands,
   and being easily captured, dwelleth in kings' fortresses." [4033]   I
   do not quote these words, however, as taking them in their literal
   signification, but, agreeably to the title of the book (for it is
   inscribed "Proverbs"), I investigate them as containing a secret
   meaning.  For it is the custom of these writers (of Scripture) to
   distribute into many classes those writings which express one sense
   when taken literally, [4034] but which convey a different signification
   as their hidden meaning; and one of these kinds of writing is
   "Proverbs."  And for this reason, in our Gospels too, is our Saviour
   described as saying:  "These things have I spoken to you in proverbs,
   but the time cometh when I shall no more speak unto you in proverbs."
   [4035]   It is not, then, the visible ants which are "wiser even than
   the wise," but they who are indicated as such under the "proverbial"
   style of expression.  And such must be our conclusion regarding the
   rest of the animal creation, although Celsus regards the books of the
   Jews and Christians as exceedingly simple and commonplace, [4036] and
   imagines that those who give them an allegorical interpretation do
   violence to the meaning of the writers.  By what we have said, then,
   let it appear that Celsus calumniates us in vain, and let his
   assertions that serpents and eagles are wiser than men also receive
   their refutation.
     __________________________________________________________________

   [4029] apotetagmenos.

   [4030] hupo tou Logou gegenemene.

   [4031] choirogrullioi.  Heb. synphs.

   [4032] askalabotes.

   [4033] Cf. Prov. xxx. 24-28.

   [4034] autothen.

   [4035] John xvi. 25.

   [4036] idiotika.
     __________________________________________________________________

   Chapter LXXXVIII.

   And wishing to show at greater length that even the thoughts of God
   entertained by the human race are not superior to those of all other
   mortal creatures, but that certain of the irrational animals are
   capable of thinking about Him regarding whom opinions so discordant
   have existed among the most acute of mankind--Greeks and Barbarians--he
   continues:  "If, because man has been able to grasp the idea of God, he
   is deemed superior to the other animals, let those who hold this
   opinion know that this capacity will be claimed by many of the other
   animals; and with good reason:  for what would any one maintain to be
   more divine than the power of foreknowing and predicting future
   events?  Men accordingly acquire the art from the other animals, and
   especially from birds.  And those who listen to the indications
   furnished by them, become possessed of the gift of prophecy.  If, then,
   birds, and the other prophetic animals, which are enabled by the gift
   of God to foreknow events, instruct us by means of signs, so much the
   nearer do they seem to be to the society of God, and to be endowed with
   greater wisdom, and to be more beloved by Him.  The more intelligent of
   men, moreover, say that the animals hold meetings which are more sacred
   than our assemblies, and that they know what is said at these meetings,
   and show that in reality they possess this knowledge, when, having
   previously stated that the birds have declared their intention of
   departing to some particular place, and of doing this thing or the
   other, the truth of their assertions is established by the departure of
   the birds to the place in question, and by their doing what was
   foretold.  And no race of animals appears to be more observant of oaths
   than the elephants are, or to show greater devotion to divine things;
   and this, I presume, solely because they have some knowledge of God."
   See here now how he at once lays hold of, and brings forward as
   acknowledged facts, questions which are the subject of dispute among
   those philosophers, not only among the Greeks, but also among the
   Barbarians, who have either discovered or learned from certain demons
   some things about birds of augury and other animals, by which certain
   prophetic intimations are said to be made to men.  For, in the first
   place, it has been disputed whether there is an art of augury, and, in
   general, a method of divination by animals, or not.  And, in the second
   place, they who admit that there is an art of divination by birds, are
   not agreed about the manner of the divination; since some maintain that
   it is from certain demons or gods of divination [4037] that the animals
   receive their impulses to action--the birds to flights and sounds of
   different kinds, and the other animals to movements of one sort or
   another.  Others, again, believe that their souls are more divine in
   their nature, and fitted to operations of that kind, which is a most
   incredible supposition.
     __________________________________________________________________

   [4037] theon mantikon.
     __________________________________________________________________

   Chapter LXXXIX.

   Celsus, however, seeing he wished to prove by the foregoing statements
   that the irrational animals are more divine and intelligent than human
   beings, ought to have established at greater length the actual
   existence of such an art of divination, and in the next place have
   energetically undertaken its defence, and effectually refuted the
   arguments of those who would annihilate such arts of divination, and
   have overturned in a convincing manner also the arguments of those who
   say that it is from demons or from gods that animals receive the
   movements which lead them to divination, and to have proved in the next
   place that the soul of irrational animals is more divine than that of
   man.  For, had he done so, and manifested a philosophical spirit in
   dealing with such things, we should to the best of our power have met
   his confident assertions, refuting in the first place the allegation
   that irrational animals are wiser than men, and showing the falsity of
   the statement that they have ideas of God more sacred than ours, and
   that they hold among themselves certain sacred assemblies.  But now, on
   the contrary, he who accuses us because we believe in the Supreme God,
   requires us to believe that the souls of birds entertain ideas of God
   more divine and distinct than those of men.  Yet if this is true, the
   birds have clearer ideas of God than Celsus himself; and it is not
   matter of surprise that it should be so with him, who so greatly
   depreciates human beings.  Nay, so far as Celsus can make it appear,
   the birds possess grander and more divine ideas than, I do not say we
   Christians do, or than the Jews, who use the same Scriptures with
   ourselves, but even than are possessed by the theologians among the
   Greeks, for they were only human beings.  According to Celsus, indeed,
   the tribe of birds that practise divination, forsooth, understand the
   nature of the Divine Being better than Pherecydes, and Pythagoras, and
   Socrates and Plato!  We ought then to go to the birds as our teachers,
   in order that as, according to the view of Celsus, they instruct us by
   their power of divination in the knowledge of future events, so also
   they may free men from doubts regarding the Divine Being, by imparting
   to them the clear ideas which they have obtained respecting Him!  It
   follows, accordingly, that Celsus, who regards birds as superior to
   men, ought to employ them as his instructors, and not one of the Greek
   philosophers.
     __________________________________________________________________

   Chapter XC.

   But we have a few remarks to make, out of a larger number, in answer to
   these statements of Celsus, that we may show the ingratitude towards
   his Maker which is involved in his holding these false opinions. [4038]
     For Celsus, although a man, and "being in honour," [4039] does not
   possess understanding, and therefore he did not compare himself with
   the birds and the other irrational animals, which he regards as capable
   of divining; but yielding to them the foremost place, he lowered
   himself, and as far as he could the whole human race with him (as
   entertaining lower and inferior views of God than the irrational
   animals), beneath the Egyptians, who worship irrational animals as
   divinities.  Let the principal point of investigation, however, be
   this:  whether there actually is or not an art of divination, by means
   of birds and other living things believed to have such power.  For the
   arguments which tend to establish either view are not to be despised.
   On the one hand, it is pressed upon us not to admit such an art, lest
   the rational being should abandon the divine oracles, and betake
   himself to birds; and on the other, there is the energetic testimony of
   many, that numerous individuals have been saved from the greatest
   dangers by putting their trust in divination by birds.  For the
   present, however, let it be granted that an art of divination does
   exist, in order that I may in this way show to those who are prejudiced
   on the subject, that if this be admitted, the superiority of man over
   irrational animals, even over those that are endowed with power of
   divination, is great, and beyond all reach of comparison with the
   latter.  We have then to say, that if there was in them any divine
   nature capable of foretelling future events, and so rich (in that
   knowledge) as out of its superabundance to make them known to any man
   who wished to know them, it is manifest that they would know what
   concerned themselves far sooner (than what concerned others); and had
   they possessed this knowledge, they would have been upon their guard
   against flying to any particular place where men had planted snares and
   nets to catch them, or where archers took aim and shot at them in their
   flight.  And especially, were eagles aware beforehand of the designs
   formed against their young, either by serpents crawling up to their
   nests and destroying them, or by men who take them for their amusement,
   or for any other useful purpose or service, they would not have placed
   their young in a spot where they were to be attacked; and, in general,
   not one of these animals would have been captured by men, because they
   were more divine and intelligent than they.
     __________________________________________________________________

   [4038] ten achariston pseudodoxian.

   [4039] Ps. xlix. 12.
     __________________________________________________________________

   Chapter XCI.

   But besides, if birds of augury converse with one another, [4040] as
   Celsus maintains they do, the prophetic birds having a divine nature,
   and the other rational animals also ideas of the divinity and
   foreknowledge of future events; and if they had communicated this
   knowledge to others, the sparrow mentioned in Homer would not have
   built her nest in the spot where a serpent was to devour her and her
   young ones, nor would the serpent in the writings of the same poet have
   failed to take precautions against being captured by the eagle.  For
   this wonderful poet says, in his poem regarding the former:--

   "A mighty dragon shot, of dire portent;

   From Jove himself the dreadful sign was sent.

   Straight to the tree his sanguine spires he rolled,

   And curled around in many a winding fold.

   The topmost branch a mother-bird possessed;

   Eight callow infants filled the mossy nest;

   Herself the ninth:  the serpent, as he hung,

   Stretched his black jaws, and crashed the dying young;

   While hovering near, with miserable moan,

   The drooping mother wailed her children gone.

   The mother last, as round the nest she flew,

   Seized by the beating wing, the monster slew:

   Nor long survived:  to marble turned, he stands

   A lasting prodigy on Aulis' sands.

   Such was the will of Jove; and hence we dare

   Trust in his omen, and support the war." [4041]

   And regarding the second--the bird--the poet says:--

   "Jove's bird on sounding pinions beat the skies;

   A bleeding serpent of enormous size,

   His talons twined; alive, and curling round,

   He stung the bird, whose throat received the wound.

   Mad with the smart, he drops the fatal prey,

   In airy circles wings his painful way,

   Floats on the winds, and rends the heaven with cries;

   Amidst the host, the fallen serpent lies.

   They, pale with terror, mark its spires unrolled,

   And Jove's portent with beating hearts behold." [4042]

   Did the eagle, then, possess the power of divination, and the serpent
   (since this animal also is made use of by the augurs) not?  But as this
   distinction can be easily refuted, cannot the assertion that both were
   capable of divination be refuted also?  For if the serpent had
   possessed this knowledge, would not he have been on his guard against
   suffering what he did from the eagle?  And innumerable other instances
   of a similar character may be found, to show that animals do not
   possess a prophetic soul, but that, according to the poet and the
   majority of mankind, it is the "Olympian himself who sent him to the
   light."  And it is with a symbolical meaning [4043] that Apollo employs
   the hawk [4044] as his messenger, for the hawk [4045] is called the
   "swift messenger of Apollo." [4046]
     __________________________________________________________________

   [4040] eiper oionoi oionois machontai.  For machontai Ruæus conjectures
   dialegontai, which is adopted by Lommatzsch.

   [4041] Homer, Iliad, ii. 308 sq. (Pope's translation).

   [4042] Homer, Iliad, xii. 200 sq. (Pope's translation).

   [4043] kata de ti semeion.

   [4044] hierax.

   [4045] kirkos, "the hen-harrier," "Falco," or "Circus pygargus."  Cf.
   Liddell and Scott, s.v.

   [4046] Cf. Homer, Odyss., xv. 526.
     __________________________________________________________________

   Chapter XCII.

   In my opinion, however, it is certain wicked demons, and, so to speak,
   of the race of Titans or Giants, who have been guilty of impiety
   towards the true God, and towards the angels in heaven, and who have
   fallen from it, and who haunt the denser parts of bodies, and frequent
   unclean places upon earth, and who, possessing some power of
   distinguishing future events, because they are without bodies of
   earthly material, engage in an employment of this kind, and desiring to
   lead the human race away from the true God, secretly enter the bodies
   of the more rapacious and savage and wicked of animals, and stir them
   up to do whatever they choose, and at whatever time they choose:
   either turning the fancies of these animals to make flights and
   movements of various kinds, in order that men may be caught by the
   divining power that is in the irrational animals, and neglect to seek
   after the God who contains all things; or to search after the pure
   worship of God, but allow their reasoning powers to grovel on the
   earth, and amongst birds and serpents, and even foxes and wolves.  For
   it has been observed by those who are skilled in such matters, that the
   clearest prognostications are obtained from animals of this kind;
   because the demons cannot act so effectively in the milder sort of
   animals as they can in these, in consequence of the similarity between
   them in point of wickedness; and yet it is not wickedness, but
   something like wickedness, [4047] which exist in these animals.
     __________________________________________________________________

   [4047] kai ou kakian men, hoionei de kakian ousan.
     __________________________________________________________________

   Chapter XCIII.

   For which reason, whatever else there may be in the writings of Moses
   which excites my wonder, I would say that the following is worthy of
   admiration, viz., that Moses, having observed the varying natures of
   animals, and having either learned from God what was peculiar to them,
   and to the demons which are kindred to each of the animals, or having
   himself ascertained these things by his own wisdom, has, in arranging
   the different kinds of animals, pronounced all those which are supposed
   by the Egyptians and the rest of mankind to possess the power of
   divination to be unclean, and, as a general rule, all that are not of
   that class to be clean.  And amongst the unclean animals mentioned by
   Moses are the wolf, and fox, and serpent, and eagle, and hawk, and such
   like.  And, generally speaking, you will find that not only in the law,
   but also in the prophets, these animals are employed as examples of all
   that is most wicked; and that a wolf or a fox is never mentioned for a
   good purpose.  Each species of demon, consequently, would seem to
   possess a certain affinity with a certain species of animal.  And as
   among men there are some who are stronger than others, and this not at
   all owing to their moral character, so, in the same way, some demons
   will be more powerful in things indifferent than others; [4048] and one
   class of them employs one kind of animal for the purpose of deluding
   men, in accordance with the will of him who is called in our Scriptures
   the "prince of this world," while others predict future events by means
   of another kind of animal.  Observe, moreover, to what a pitch of
   wickedness the demons proceed, so that they even assume the bodies of
   weasels in order to reveal the future!  And now, consider with yourself
   whether it is better to accept the belief that it is the Supreme God
   and His Son who stir up the birds and the other living creatures to
   divination, or that those who stir up these creatures, and not human
   beings (although they are present before them), are wicked, and, as
   they are called by our Scriptures, unclean demons.
     __________________________________________________________________

   [4048] en mesois.
     __________________________________________________________________

   Chapter XCIV.

   But if the soul of birds is to be esteemed divine because future events
   are predicted by them, why should we not rather maintain, that when
   omens [4049] are accepted by men, the souls of those are divine through
   which the omens are heard?  Accordingly, among such would be ranked the
   female slave mentioned in Homer, who ground the corn, when she said
   regarding the suitors:--

   "For the very last time, now, will they sup here." [4050]

   This slave, then, was divine, while the great Ulysses, the friend of
   Homer's Pallas Athene, was not divine, but understanding the words
   spoken by this "divine" grinder of corn as an omen, rejoiced, as the
   poet says:--

   "The divine Ulysses rejoiced at the omen." [4051]

   Observe, now, as the birds are possessed of a divine soul, and are
   capable of perceiving God, or, as Celsus says, the gods, it is clear
   that when we men also sneeze, we do so in consequence of a kind of
   divinity that is within us, and which imparts a prophetic power to our
   soul.  For this belief is testified by many witnesses, and therefore
   the poet also says:--

   "And while he prayed, he sneezed." [4052]

   And Penelope, too, said:--

   "Perceiv'st thou not that at every word my son did sneeze?" [4053]
     __________________________________________________________________

   [4049] kledones.

   [4050] Cf. Homer, Odyss., iv. 685; cf. also xx. 116, 119.

   [4051] Cf. Homer, Odyss., xx. 120.

   [4052] Cf. Homer, Odyss., xvii. 541.

   [4053] Cf. Homer, Odyss., xvii. 545.
     __________________________________________________________________

   Chapter XCV.

   The true God, however, neither employs irrational animals, nor any
   individuals whom chance may offer, [4054] to convey a knowledge of the
   future; but, on the contrary, the most pure and holy of human souls,
   whom He inspires and endows with prophetic power.  And therefore,
   whatever else in the Mosaic writings may excite our wonder, the
   following must be considered as fitted to do so:  "Ye shall not
   practise augury, nor observe the flight of birds;" [4055] and in
   another place:  "For the nations whom the Lord thy God will destroy
   from before thy face, shall listen to omens and divinations; but as for
   thee, the Lord thy God has not suffered thee to do so." [4056]   And he
   adds:  "A prophet shall the Lord your God raise up unto you from among
   your brethren." [4057]   On one occasion, moreover, God, wishing by
   means of an augur to turn away (His people) from the practice of
   divination, caused the spirit that was in the augur to speak as
   follows:  "For there is no enchantment in Jacob, nor is there
   divination in Israel.  In due time will it be declared to Jacob and
   Israel what the Lord will do." [4058]   And now, we who knew these and
   similar sayings wish to observe this precept with the mystical meaning,
   viz., "Keep thy heart with all diligence," [4059] that nothing of a
   demoniacal nature may enter into our minds, or any spirit of our
   adversaries turn our imagination whither it chooses.  But we pray that
   the light of the knowledge of the glory of God may shine in our hearts,
   and that the Spirit of God may dwell in our imaginations, and lead them
   to contemplate the things of God; for "as many as are led by the Spirit
   of God, they are the sons of God." [4060]
     __________________________________________________________________

   [4054] oute tois tuchousi ton anthropon.

   [4055] Cf. Lev. xix. 26.  The Septuagint here differs from the
   Masoretic text.

   [4056] Cf. Deut. xviii. 14, cf. 12.

   [4057] Cf. Deut. xviii. 15.

   [4058] Cf. Num. xxiii. 23.

   [4059] Prov. iv. 23.

   [4060] Cf. Rom. viii. 14.
     __________________________________________________________________

   Chapter XCVI.

   We ought to take note, however, that the power of foreknowing the
   future is by no means a proof of divinity; for in itself it is a thing
   indifferent, and is found occurring amongst both good and bad.
   Physicians, at any rate, by means of their professional skill foreknow
   certain things, although their character may happen to be bad.  And in
   the same way also pilots, although perhaps wicked men, are able to
   foretell the signs [4061] (of good or bad weather), and the approach of
   violent tempests of wind, and atmospheric changes, [4062] because they
   gather this knowledge from experience and observation, although I do
   not suppose that on that account any one would term them "gods" if
   their characters happened to be bad.  The assertion, then, of Celsus is
   false, when he says:  "What could be called more divine than the power
   of foreknowing and foretelling the future?"  And so also is this, that
   "many of the animals claim to have ideas of God;" for none of the
   irrational animals possess any idea of God.  And wholly false, too, is
   his assertion, that "the irrational animals are nearer the society of
   God (than men)," when even men who are still in a state of wickedness,
   however great their progress in knowledge, are far removed from that
   society.  It is, then, those alone who are truly wise and sincerely
   religious who are nearer to God's society; such persons as were our
   prophets, and Moses, to the latter of whom, on account of his exceeding
   purity, the Scripture said:  "Moses alone shall come near the Lord, but
   the rest shall not come nigh." [4063]
     __________________________________________________________________

   [4061] episemasias.

   [4062] tropas.

   [4063] Cf. Ex. xxiv. 2.
     __________________________________________________________________

   Chapter XCVII.

   How impious, indeed, is the assertion of this man, who charges us with
   impiety, that "not only are the irrational animals wiser than the human
   race, but that they are more beloved by God (than they)!"  And who
   would not be repelled (by horror) from paying any attention to a man
   who declared that a serpent, and a fox, and a wolf, and an eagle, and a
   hawk, were more beloved by God than the human race?  For it follows
   from his maintaining such a position, that if these animals be more
   beloved by God than human beings, it is manifest that they are dearer
   to God than Socrates, and Plato, and Pythagoras, and Pherecydes, and
   those theologians whose praises he had sung a little before.  And one
   might address him with the prayer:  "If these animals be dearer to God
   than men, may you be beloved of God along with them, and be made like
   to those whom you consider as dearer to Him than human beings!"  And
   let no one suppose that such a prayer is meant as an imprecation; for
   who would not pray to resemble in all respects those whom he believes
   to be dearer to God than others, in order that he, like them, may enjoy
   the divine love?  And as Celsus is desirous to show that the assemblies
   of the irrational animals are more sacred than ours, he ascribes the
   statement to that effect not to any ordinary individuals, but to
   persons of intelligence.  Yet it is the virtuous alone who are truly
   wise, for no wicked man is so.  He speaks, accordingly, in the
   following style:  "Intelligent men say that these animals hold
   assemblies which are more sacred than ours, and that they know what is
   spoken at them, and actually prove that they are not without such
   knowledge, when they mention beforehand that the birds have announced
   their intention of departing to a particular place, or of doing this
   thing or that, and then show that they have departed to the place in
   question, and have done the particular thing which was foretold."  Now,
   truly, no person of intelligence ever related such things; nor did any
   wise man ever say that the assemblies of the irrational animals were
   more sacred than those of men.  But if, for the purpose of examining
   (the soundness of) his statements, we look to their consequences, it is
   evident that, in his opinion, the assemblies of the irrational animals
   are more sacred than those of the venerable Pherecydes, and Pythagoras,
   and Socrates, and Plato, and of philosophers in general; which
   assertion is not only incongruous [4064] in itself, but full of
   absurdity.  In order that we may believe, however, that certain
   individuals do learn from the indistinct sound of birds that they are
   about to take their departure, and do this thing or that, and announce
   these things beforehand, we would say that this information is imparted
   to men by demons by means of signs, with the view of having men
   deceived by demons, and having their understanding dragged down from
   God and heaven to earth, and to places lower still.
     __________________________________________________________________

   [4064] apemphainon.
     __________________________________________________________________

   Chapter XCVIII.

   I do not know, moreover, how Celsus could hear of the elephants'
   (fidelity to) oaths, and of their great devotedness to our God, and of
   the knowledge which they possess of Him.  For I know many wonderful
   things which are related of the nature of this animal, and of its
   gentle disposition.  But I am not aware that any one has spoken of its
   observance of oaths; unless indeed to its gentle disposition, and its
   observance of compacts, so to speak, when once concluded between it and
   man, he give the name of keeping its oath, which statement also in
   itself is false.  For although rarely, yet sometimes it has been
   recorded that, after their apparent tameness, they have broken out
   against men in the most savage manner, and have committed murder, and
   have been on that account condemned to death, because no longer of any
   use.  And seeing that after this, in order to establish (as he thinks
   he does) that the stork is more pious than any human being, he adduces
   the accounts which are narrated regarding that creature's display of
   filial affection [4065] in bringing food to its parents for their
   support, we have to say in reply, that this is done by the storks, not
   from a regard to what is proper, nor from reflection, but from a
   natural instinct; the nature which formed them being desirous to show
   an instance among the irrational animals which might put men to shame,
   in the matter of exhibiting their gratitude to their parents.  And if
   Celsus had known how great the difference is between acting in this way
   from reason, and from an irrational natural impulse, he would not have
   said that storks are more pious than human beings.  But further,
   Celsus, as still contending for the piety of the irrational creation,
   quotes the instance of the Arabian bird the phoenix, which after many
   years repairs to Egypt, and bears thither its parent, when dead and
   buried in a ball of myrrh, and deposits its body in the Temple of the
   Sun.  Now this story is indeed recorded, and, if it be true, [4066] it
   is possible that it may occur in consequence of some provision of
   nature; divine providence freely displaying to human beings, by the
   differences which exist among living things, the variety of
   constitution which prevails in the world, and which extends even to
   birds, and in harmony with which He has brought into existence one
   creature, the only one of its kind, in order that by it men may be led
   to admire, not the creature, but Him who created it.
     __________________________________________________________________

   [4065] antipelargountos.

   [4066] [See vol. i. pp. viii., 12, this series.  Observe, Origen, in
   Egypt, doubts the story.]
     __________________________________________________________________

   Chapter XCIX.

   In addition to all that he has already said, Celsus subjoins the
   following:  "All things, accordingly, were not made for man, any more
   than they were made for lions, or eagles, or dolphins, but that this
   world, as being God's work, might be perfect and entire in all
   respects.  For this reason all things have been adjusted, not with
   reference to each other, but with regard to their bearing upon the
   whole. [4067]   And God takes care of the whole, and (His) providence
   will never forsake it; and it does not become worse; nor does God after
   a time bring it back to himself; nor is He angry on account of men any
   more than on account of apes or flies; nor does He threaten these
   beings, each one of which has received its appointed lot in its proper
   place."  Let us then briefly reply to these statements.  I think,
   indeed, that I have shown in the preceding pages that all things were
   created for man, and every rational being, and that it was chiefly for
   the sake of the rational creature that the creation took place.
   Celsus, indeed, may say that this was done not more for man than for
   lions, or the other creatures which he mentions; but we maintain that
   the Creator did not form these things for lions, or eagles, or
   dolphins, but all for the sake of the rational creature, and "in order
   that this world, as being God's work, might be perfect and complete in
   all things."  For to this sentiment we must yield our assent as being
   well said.  And God takes care, not, as Celsus supposes, merely of the
   whole, but beyond the whole, in a special degree of every rational
   being.  Nor will Providence ever abandon the whole; for although it
   should become more wicked, owing to the sin of the rational being,
   which is a portion of the whole, He makes arrangements to purify it,
   and after a time to bring back the whole to Himself.  Moreover, He is
   not angry with apes or flies; but on human beings, as those who have
   transgressed the laws of nature, He sends judgments and chastisements,
   and threatens them by the mouth of the prophets, and by the Saviour who
   came to visit the whole human race, that those who hear the
   threatenings may be converted by them, while those who neglect these
   calls to conversion may deservedly suffer those punishments which it
   becomes God, in conformity with that will of His which acts for the
   advantage of the whole, to inflict upon those who need such painful
   discipline and correction.  But as our fourth book has now attained
   sufficient dimensions, we shall here terminate our discourse.  And may
   God grant, through His Son, who is God the Word, and Wisdom, and Truth,
   and Righteousness, and everything else which the sacred Scriptures when
   speaking of God call Him, that we may make a good beginning of the
   fifth book, to the benefit of our readers, and may bring it to a
   successful conclusion, with the aid of His word abiding in our soul.
     __________________________________________________________________

   [4067] all' ei me pan ergon.  "Gelenius does not recognise these words,
   and Guietus regards them as superfluous."  They are omitted in the
   translation.
     __________________________________________________________________

   Elucidation.

   ------------------------

   (Stated in obscure terms, with advantage, p. 495.)

   Turn back to the Second Apology of Justin (cap. ix.), "Eternal
   punishment not a mere threat;" [4068] also to Clement (Stromata, iv.
   cap. xxiv.), "the reason and end of divine punishments." [4069]   Now
   compare Gieseler [4070] (vol. i. p. 212) for what he so sweepingly
   asserts.  And on the doctrine of Origen, let me quote a very learned
   and on such points a most capable judge, the late erudite and pious
   half-Gallican Dr. Pusey.  He says:--

   "Celsus and Origen are both witnesses that Christians believed in the
   eternity of punishment.  Celsus, to weaken the force of the argument
   from the sufferings which the martyrs underwent sooner than abjure
   Christianity, tells Origen that heathen priests taught the same
   doctrine of eternal punishment as the Christians, and that the only
   question was, which was right. [4071]

   "Origen answers, I should say that the truth lies with those who are
   able to induce their hearers to live as men convinced of the truth of
   what they have heard.  Jews and Christians have been thus affected by
   the doctrines which they hold about the world to come, the rewards of
   the righteous, and the punishments of the wicked.  Who have been moved
   in this way, in regard to eternal punishments, by the teaching of
   heathen priests and mystagogues?'

   "Origen's answer acknowledges that the doctrine of eternal punishment
   had been taught to Christians, that One [Christ] had taught it, and
   that it had produced the effects He had [in view] in teaching it; viz.,
   to set Christians to strive with all their might to conquer the sin
   which produced it." [4072]

   On this most painful subject my natural feelings are much with Canon
   Farrar; but, after lifelong application to the subject, I must think
   Dr. Pusey holds with his Master, Christ.  I feel willing to leave it
   all with Him who died for sinners, and the cross shuts my mouth.
   "Herein is love;" and I cannot dictate to such love, from my limited
   mind, and capacity, and knowledge of His universe.  Here let "every
   thought be brought into captivity to the obedience of Christ."  Let us
   sacrifice "imaginations and every high thing that exalteth itself," and
   leave our Master alike supreme in our affections and over our
   intellectual powers.  He merits such subjection.  Let us preach His
   words, and leave Him to explain them when He shall "condemn every
   tongue that shall rise against Him in judgment."

   Let me also refer to Bledsoe's most solemn and searching reply to John
   Foster; also to his answer to Lord Kames's effort to help the Lord out
   of a supposed difficulty. [4073]   I am sorry that Tillotson exposed
   himself to a witty retort by the same author, in these words:  "If the
   Almighty really undertook to deceive the world for its own good, it is
   a pity He did not take the precaution to prevent the archbishop from
   detecting the cheat,...not suffering his secret to get into the
   possession of one who has so indiscreetly published it."  The awful
   importance of the subject, and the recently awakened interest in its
   discussion, have led me to enlarge this annotation.
     __________________________________________________________________

   [4068] Our vol. i. p. 191.

   [4069] Our vol. ii. p. 437.

   [4070] Ed. Philadelphia, 1836.

   [4071] See this treatise, Book VIII. cap. xlviii., infra.

   [4072] What is of Faith as to Everlasting Punishment? in reply to Dr.
   Farrar's Challenge, 1879.  By the Rev. E. B. Pusey, D.D., Oxford, 1881.

   [4073] Theodicy, pp. 295-311 (answer to Foster), p. 81 (to Lord Kames),
   p. 310 (to Tillotson).  I must confess that Bledsoe is paulo iniquior
   when he gives no reference to Tillotson's language.  If the retort is
   based on the sermon (xxxv. vol. iii. p. 350, ed. folio, 1720) on the
   "Eternity of Torment," however, I do not think it just.  The
   latitudinarian primate restricts himself therein to a very guarded
   statement of that reserved right by which any governor commutes or
   remits punishment, though he cannot modify a promise of reward.  I wish
   modern apologists for the divine sovereignty had not gone farther.
     __________________________________________________________________
     __________________________________________________________________
     __________________________________________________________________

   Book V.

   Chapter I.

   It is not, my reverend Ambrosius, because we seek after many words--a
   thing which is forbidden, and in the indulgence of which it is
   impossible to avoid sin [4074] --that we now begin the fifth book of
   our reply to the treatise of Celsus, but with the endeavour, so far as
   may be within our power, to leave none of his statements without
   examination, and especially those in which it might appear to some that
   he had skilfully assailed us and the Jews.  If it were possible,
   indeed, for me to enter along with my words into the conscience of
   every one without exception who peruses this work, and to extract each
   dart which wounds him who is not completely protected with the "whole
   armour" of God, and apply a rational medicine to cure the wound
   inflicted by Celsus, which prevents those who listen to his words from
   remaining "sound in the faith," I would do so.  But since it is the
   work of God alone, in conformity with His own Spirit, and along with
   that of Christ, to take up His abode invisibly in those persons whom He
   judges worthy of being visited; so, on the other hand, is our object to
   try, by means of arguments and treatises, to confirm men in their
   faith, and to earn the name of "workmen needing not to be ashamed,
   rightly dividing the word of truth." [4075]   And there is one thing
   above all which it appears to us we ought to do, if we would discharge
   faithfully the task enjoined upon us by you, and that is to overturn to
   the best of our ability the confident assertions of Celsus.  Let us
   then quote such assertions of his as follow those which we have already
   refuted (the reader must decide whether we have done so successfully or
   not), and let us reply to them.  And may God grant that we approach not
   our subject with our understanding and reason empty and devoid of
   divine inspiration, that the faith of those whom we wish to aid may not
   depend upon human wisdom, but that, receiving the "mind" of Christ from
   His Father, who alone can bestow it, and being strengthened by
   participating in the word of God, we may pull down "every high thing
   that exalteth itself against the knowledge of God," [4076] and the
   imagination of Celsus, who exalts himself against us, and against
   Jesus, and also against Moses and the prophets, in order that He who
   "gave the word to those who published it with great power" [4077] may
   supply us also, and bestow upon us "great power," so that faith in the
   word and power of God may be implanted in the minds of all who will
   peruse our work.
     __________________________________________________________________

   [4074] Cf. Prov. x. 19.

   [4075] Cf. 2 Tim. ii. 15.

   [4076] Cf. 2 Cor. x. 5.

   [4077] Cf. Ps. lxviii. 11.
     __________________________________________________________________

   Chapter II.

   We have now, then, to refute that statement of his which runs as
   follows:  "O Jews and Christians, no God or son of a God either came or
   will come down (to earth).  But if you mean that certain angels did so,
   then what do you call them?  Are they gods, or some other race of
   beings?  Some other race of beings (doubtless), and in all probability
   demons."  Now as Celsus here is guilty of repeating himself (for in the
   preceding pages such assertions have been frequently advanced by him),
   it is unnecessary to discuss the matter at greater length, seeing what
   we have already said upon this point may suffice.  We shall mention,
   however, a few considerations out of a greater number, such as we deem
   in harmony with our former arguments, but which have not altogether the
   same bearing as they, and by which we shall show that in asserting
   generally that no God, or son of God, ever descended (among men), he
   overturns not only the opinions entertained by the majority of mankind
   regarding the manifestation of Deity, but also what was formerly
   admitted by himself.  For if the general statement, that "no God or son
   of God has come down or will come down," be truly maintained by Celsus,
   it is manifest that we have here overthrown the belief in the existence
   of gods upon the earth who had descended from heaven either to predict
   the future to mankind or to heal them by means of divine responses; and
   neither the Pythian Apollo, nor Æsculapius, nor any other among those
   supposed to have done so, would be a god descended from heaven.  He
   might, indeed, either be a god who had obtained as his lot (the
   obligation) to dwell on earth for ever, and be thus a fugitive, as it
   were, from the abode of the gods, or he might be one who had no power
   to share in the society of the gods in heaven; [4078] or else Apollo,
   and Æsculapius, and those others who are believed to perform acts on
   earth, would not be gods, but only certain demons, much inferior to
   those wise men among mankind, who on account of their virtue ascend to
   the vault [4079] of heaven.
     __________________________________________________________________

   [4078] tois ekei theois.

   [4079] hapsida.
     __________________________________________________________________

   Chapter III.

   But observe how, in his desire to subvert our opinions, he who never
   acknowledged himself throughout his whole treatise to be an Epicurean,
   is convicted of being a deserter to that sect.  And now is the time for
   you, (reader), who peruse the works of Celsus, and give your assent to
   what has been advanced, either to overturn the belief in a God who
   visits the human race, and exercises a providence over each individual
   man, or to grant this, and prove the falsity of the assertions of
   Celsus.  If you, then, wholly annihilate providence, you will falsify
   those assertions of his in which he grants the existence of "God and a
   providence," in order that you may maintain the truth of your own
   position; but if, on the other hand, you still admit the existence of
   providence, because you do not assent to the dictum of Celsus, that
   "neither has a God nor the son of a God come down nor is to come down
   [4080] to mankind," why not rather carefully ascertain from the
   statements made regarding Jesus, and the prophecies uttered concerning
   Him, who it is that we are to consider as having come down to the human
   race as God, and the Son of God?--whether that Jesus who said and
   ministered so much, or those who under pretence of oracles and
   divinations, do not reform the morals of their worshippers, but who
   have besides apostatized from the pure and holy worship and honour due
   to the Maker of all things, and who tear away the souls of those who
   give heed to them from the one only visible and true God, under a
   pretence of paying honour to a multitude of deities?
     __________________________________________________________________

   [4080] katerchesthai.
     __________________________________________________________________

   Chapter IV.

   But since he says, in the next place, as if the Jews or Christians had
   answered regarding those who come down to visit the human race, that
   they were angels:  "But if ye say that they are angels, what do you
   call them?" he continues, "Are they gods, or some other race of
   beings?" and then again introduces us as if answering, "Some other race
   of beings, and probably demons,"--let us proceed to notice these
   remarks.  For we indeed acknowledge that angels are "ministering
   spirits," and we say that "they are sent forth to minister for them who
   shall be heirs of salvation;" [4081] and that they ascend, bearing the
   supplications of men, to the purest of the heavenly places in the
   universe, or even to supercelestial regions purer still; [4082] and
   that they come down from these, conveying to each one, according to his
   deserts, something enjoined by God to be conferred by them upon those
   who are to be the recipients of His benefits.  Having thus learned to
   call these beings "angels" from their employments, we find that because
   they are divine they are sometimes termed "god" in the sacred
   Scriptures, [4083] but not so that we are commanded to honour and
   worship in place of God those who minister to us, and bear to us His
   blessings.  For every prayer, and supplication, and intercession, and
   thanksgiving, is to be sent up to the Supreme God through the High
   Priest, who is above all the angels, the living Word and God.  And to
   the Word Himself shall we also pray and make intercessions, and offer
   thanksgivings and supplications to Him, if we have the capacity of
   distinguishing between the proper use and abuse of prayer. [4084]
     __________________________________________________________________

   [4081] Cf. Heb. i. 14.

   [4082] en tois katharotatois tou kosmou choriois epouraniois, e kai
   tois touton katharoterois uperouraniois.

   [4083] Cf. Ps. lxxxvi. 8; xcvi. 4; cxxxvi. 2.

   [4084] ean dunometha katakouein tes peri proseuches kuriolexias kai
   katachreseos.
     __________________________________________________________________

   Chapter V.

   For to invoke angels without having obtained a knowledge of their
   nature greater than is possessed by men, would be contrary to reason.
   But, conformably to our hypothesis, let this knowledge of them, which
   is something wonderful and mysterious, be obtained.  Then this
   knowledge, making known to us their nature, and the offices to which
   they are severally appointed, will not permit us to pray with
   confidence to any other than to the Supreme God, who is sufficient for
   all things, and that through our Saviour the Son of God, who is the
   Word, and Wisdom, and Truth, and everything else which the writings of
   God's prophets and the apostles of Jesus entitle Him.  And it is enough
   to secure that the holy angels of God be propitious to us, [4085] and
   that they do all things on our behalf, that our disposition of mind
   towards God should imitate as far as it is within the power of human
   nature the example of these holy angels, who again follow the example
   of their God; and that the conceptions which we entertain of His Son,
   the Word, so far as attainable by us, should not be opposed to the
   clearer conceptions of Him which the holy angels possess, but should
   daily approach these in clearness and distinctness.  But because Celsus
   has not read our holy Scriptures, he gives himself an answer as if it
   came from us, saying that we "assert that the angels who come down from
   heaven to confer benefits on mankind are a different race from the
   gods," and adds that "in all probability they would be called demons by
   us:"  not observing that the name "demons" is not a term of indifferent
   meaning like that of "men," among whom some are good and some bad, nor
   yet a term of excellence like that of "the gods," which is applied not
   to wicked demons, or to statues, or to animals, but (by those who know
   divine things) to what is truly divine and blessed; whereas the term
   "demons" is always applied to those wicked powers, freed from the
   encumbrance of a grosser body, who lead men astray, and fill them with
   distractions and drag them down from God and supercelestial thoughts to
   things here below.
     __________________________________________________________________

   [4085] [Comp. Col. iii. 18 and cap. viii., infra.]
     __________________________________________________________________

   Chapter VI.

   He next proceeds to make the following statement about the Jews:--"The
   first point relating to the Jews which is fitted to excite wonder, is
   that they should worship the heaven and the angels who dwell therein,
   and yet pass by and neglect its most venerable and powerful parts, as
   the sun, the moon, and the other heavenly bodies, both fixed stars and
   planets, as if it were possible that the whole' could be God, and yet
   its parts not divine; or (as if it were reasonable) to treat with the
   greatest respect those who are said to appear to such as are in
   darkness somewhere, blinded by some crooked sorcery, or dreaming dreams
   through the influence of shadowy spectres, [4086] while those who
   prophesy so clearly and strikingly to all men, by means of whom rain,
   and heat, and clouds, and thunder (to which they offer worship), and
   lightnings, and fruits, and all kinds of productiveness, are brought
   about,--by means of whom God is revealed to them,--the most prominent
   heralds among those beings that are above,--those that are truly
   heavenly angels,--are to be regarded as of no account!"  In making
   these statements, Celsus appears to have fallen into confusion, and to
   have penned them from false ideas of things which he did not
   understand; for it is patent to all who investigate the practices of
   the Jews, and compare them with those of the Christians, that the Jews
   who follow the law, which, speaking in the person of God, says, "Thou
   shalt have no other gods before Me:  thou shalt not make unto thee an
   image, nor a likeness of anything that is in heaven above, or that is
   in the earth beneath, or that is in the waters under the earth; thou
   shalt not bow down to them, nor serve them," [4087] worship nothing
   else than the Supreme God, who made the heavens, and all things
   besides.  Now it is evident that those who live according to the law,
   and worship the Maker of heaven, will not worship the heaven at the
   same time with God.  Moreover, no one who obeys the law of Moses will
   bow down to the angels who are in heaven; and, in like manner, as they
   do not bow down to sun, moon, and stars, the host of heaven, they
   refrain from doing obeisance to heaven and its angels, obeying the law
   which declares:  "Lest thou lift up thine eyes to heaven, and when thou
   seest the sun, and the moon, and the stars, even all the host of
   heaven, shouldst be driven to worship them, and serve them, which the
   Lord thy God hath divided unto all nations." [4088]
     __________________________________________________________________

   [4086] e tous men en skoto pou ek goeteias ouk orthes tuphlottousin, e
   di' amudron phasmaton oneirottousin enchrimptein legomenous, eu mala
   threskeuein.

   [4087] Cf. Ex. xx. 3, 4, 5.

   [4088] Cf. Deut. iv. 19.
     __________________________________________________________________

   Chapter VII.

   Having, moreover, assumed that the Jews consider the heaven to be God,
   he adds that this is absurd; finding fault with those who bow down to
   the heaven, but not also to the sun, and moon, and stars, saying that
   the Jews do this, as if it were possible that "the whole" should be
   God, and its several parts not divine.  And he seems to call the heaven
   "a whole," and sun, moon, and stars its several parts.  Now, certainly
   neither Jews nor Christians call the "heaven" God.  Let it be granted,
   however, that, as he alleges, the heaven is called God by the Jews, and
   suppose that sun, moon, and stars are parts of "heaven,"--which is by
   no means true, for neither are the animals and plants upon the earth
   any portion of it,--how is it true, even according to the opinions of
   the Greeks, that if God be a whole, His parts also are divine?
   Certainly they say that the Cosmos taken as the whole [4089] is God,
   the Stoics calling it the First God, the followers of Plato the Second,
   and some of them the Third.  According to these philosophers, then,
   seeing the whole Cosmos is God, its parts also are divine; so that not
   only are human beings divine, but the whole of the irrational creation,
   as being "portions" of the Cosmos; and besides these, the plants also
   are divine.  And if the rivers, and mountains, and seas are portions of
   the Cosmos, then, since the whole Cosmos is God, are the rivers and
   seas also gods?  But even this the Greeks will not assert.  Those,
   however, who preside over rivers and seas (either demons or gods, as
   they call them), they would term gods.  Now from this it follows that
   the general statement of Celsus, even according to the Greeks, who hold
   the doctrine of Providence, is false, that if any "whole" be a god, its
   parts necessarily are divine.  But it follows from the doctrine of
   Celsus, that if the Cosmos be God, all that is in it is divine, being
   parts of the Cosmos.  Now, according to this view, animals, as flies,
   and gnats, and worms, and every species of serpent, as well as of birds
   and fishes, will be divine,--an assertion which would not be made even
   by those who maintain that the Cosmos is God.  But the Jews, who live
   according to the law of Moses, although they may not know how to
   receive the secret meaning of the law, which is conveyed in obscure
   language, will not maintain that either the heaven or the angels are
   God.
     __________________________________________________________________

   [4089] to holon ho kosmos.
     __________________________________________________________________

   Chapter VIII.

   As we allege, however, that he has fallen into confusion in consequence
   of false notions which he has imbibed, come and let us point them out
   to the best of our ability, and show that although Celsus considers it
   to be a Jewish custom to bow down to the heaven and the angels in it,
   such a practice is not at all Jewish, but is in violation of Judaism,
   as it also is to do obeisance to sun, moon, and stars, as well as
   images.  You will find at least in the book of Jeremiah the words of
   God censuring by the mouth of the prophet the Jewish people for doing
   obeisance to such objects, and for sacrificing to the queen of heaven,
   and to all the host of heaven. [4090]   The writings of the Christians,
   moreover, show, in censuring the sins committed among the Jews, that
   when God abandoned that people on account of certain sins, these sins
   (of idol-worship) also were committed by them.  For it is related in
   the Acts of the Apostles regarding the Jews, that "God turned, and gave
   them up to worship the host of heaven; as it is written in the book of
   the prophets, O ye house of Israel, have ye offered to Me slain beasts
   and sacrifices by the space of forty years in the wilderness?  Yea, ye
   took up the tabernacle of Moloch, and the star of your god Remphan,
   figures which you made to worship them." [4091]   And in the writings
   of Paul, who was carefully trained in Jewish customs, and converted
   afterwards to Christianity by a miraculous appearance of Jesus, the
   following words may be read in the Epistle to the Colossians:  "Let no
   man beguile you of your reward in a voluntary humility and worshipping
   of angels, intruding into those things which he hath not seen, vainly
   puffed up by his fleshly mind; and not holding the Head, from which all
   the body by joint and bands having nourishment ministered, and knit
   together, increaseth with the increase of God." [4092]   But Celsus,
   having neither read these verses, nor having learned their contents
   from any other source, has represented, I know not how, the Jews as not
   transgressing their law in bowing down to the heavens, and to the
   angels therein.
     __________________________________________________________________

   [4090] Cf. Jer. vii. 17, 18.

   [4091] Cf. Acts vii. 42, 43.

   [4092] Cf. Col. ii. 18, 19.
     __________________________________________________________________

   Chapter IX.

   And still continuing a little confused, and not taking care to see what
   was relevant to the matter, he expressed his opinion that the Jews were
   induced by the incantations employed in jugglery and sorcery (in
   consequence of which certain phantoms appear, in obedience to the
   spells employed by the magicians) to bow down to the angels in heaven,
   not observing that this was contrary to their law, which said to them
   who practised such observances:  "Regard not them which have familiar
   spirits, [4093] neither seek after wizards, [4094] to be defiled by
   them:  I am the Lord your God." [4095]   He ought, therefore, either
   not to have at all attributed this practice to the Jews, seeing he has
   observed that they keep their law, and has called them "those who live
   according to their law;" or if he did attribute it, he ought to have
   shown that the Jews did this in violation of their code.  But again, as
   they transgress their law who offer worship to those who are said to
   appear to them who are involved in darkness and blinded by sorcery, and
   who dream dreams, owing to obscure phantoms presenting themselves; so
   also do they transgress the law who offer sacrifice to sun, moon, and
   stars. [4096]   And there is thus great inconsistency in the same
   individual saying that the Jews are careful to keep their law by not
   bowing down to sun, and moon, and stars, while they are not so careful
   to keep it in the matter of heaven and the angels.
     __________________________________________________________________

   [4093] engastrimuthois.

   [4094] epaoidois.

   [4095] Cf. Lev. xix. 31.

   [4096] The emendations of Ruæus have been adopted in the translation,
   the text being probably corrupt.  Cf. Ruæus, in loc.
     __________________________________________________________________

   Chapter X.

   And if it be necessary for us to offer a defence of our refusal to
   recognise as gods, equally with angels, and sun, and moon, and stars,
   those who are called by the Greeks "manifest and visible" divinities,
   we shall answer that the law of Moses knows that these latter have been
   apportioned by God among all the nations under the heaven, but not
   amongst those who were selected by God as His chosen people above all
   the nations of the earth.  For it is written in the book of
   Deuteronomy:  "And lest thou lift up thine eyes unto heaven, and when
   thou seest the sun, and the moon, and the stars, even all the host of
   heaven, shouldst be driven to worship them, and serve them, which the
   Lord thy God hath divided unto all nations unto the whole heaven.  But
   the Lord hath taken us, and brought us forth out of the iron furnace,
   even out of Egypt, to be unto Him a people of inheritance, as ye are
   this day." [4097]   The Hebrew people, then, being called by God a
   "chosen generation, and a royal priesthood, and a holy nation, and a
   purchased people," [4098] regarding whom it was foretold to Abraham by
   the voice of the Lord addressed to him, "Look now towards heaven, and
   tell the stars, if thou be able to number them:  and He said unto him,
   So shall thy seed be;" [4099] and having thus a hope that they would
   become as the stars of heaven, were not likely to bow down to those
   objects which they were to resemble as a result of their understanding
   and observing the law of God.  For it was said to them:  "The Lord our
   God hath multiplied us; and, behold, ye are this day as the stars of
   heaven for multitude." [4100]   In the book of Daniel, also, the
   following prophecies are found relating to those who are to share in
   the resurrection:  "And at that time thy people shall be delivered,
   every one that has been written in the book.  And many of them that
   sleep in the dust [4101] of the earth shall awake, some to everlasting
   life, and some to shame and everlasting contempt.  And they that be
   wise shall shine as the brightness of the firmament, and (those) of the
   many righteous [4102] as the stars for ever and ever," [4103] etc.  And
   hence Paul, too, when speaking of the resurrection, says:  "And there
   are also celestial bodies, and bodies terrestrial:  but the glory of
   the celestial is one, and the glory of the terrestrial is another.
   There is one glory of the sun, and another glory of the moon, and
   another glory of the stars; for one star differeth from another star in
   glory.  So also is the resurrection of the dead." [4104]   It was not
   therefore consonant to reason that those who had been taught sublimely
   [4105] to ascend above all created things, and to hope for the
   enjoyment of the most glorious rewards with God on account of their
   virtuous lives, and who had heard the words, "Ye are the light of the
   world," [4106] and, "Let your light so shine before men, that they,
   seeing your good works, may glorify your Father who is in heaven,"
   [4107] and who possessed through practice this brilliant and unfading
   wisdom, or who had secured even the "very reflection of everlasting
   light," [4108] should be so impressed with the (mere) visible light of
   sun, and moon, and stars, that, on account of that sensible light of
   theirs, they should deem themselves (although possessed of so great a
   rational light of knowledge, and of the true light, and the light of
   the world, and the light of men) to be somehow inferior to them, and to
   bow down to them; seeing they ought to be worshipped, if they are to
   receive worship at all, not for the sake of the sensible light which is
   admired by the multitude, but because of the rational and true light,
   if indeed the stars in heaven are rational and virtuous beings, and
   have been illuminated with the light of knowledge by that wisdom which
   is the "reflection of everlasting light."  For that sensible light of
   theirs is the work of the Creator of all things, while that rational
   light is derived perhaps from the principle of free-will within them.
   [4109]
     __________________________________________________________________

   [4097] Cf. Deut. iv. 19, 20.

   [4098] Cf. 1 Pet. ii. 9.

   [4099] Cf. Gen. xv. 5.

   [4100] Cf. Deut. i. 10.

   [4101] chomati.

   [4102] apo ton dikaion ton pollon.

   [4103] Cf. Dan. xii. 1, 2, 3.

   [4104] Cf. 1 Cor. xv. 40-42.

   [4105] megalophuos.

   [4106] Matt. v. 14.

   [4107] Cf. Matt. v. 16.

   [4108] Cf. Origen, de Principiis, i. c. vii.

   [4109] ek tou en autois autexousiou eleluthos.
     __________________________________________________________________

   Chapter XI.

   But even this rational light itself ought not to be worshipped by him
   who beholds and understands the true light, by sharing in which these
   also are enlightened; nor by him who beholds God, the Father of the
   true light,--of whom it has been said, "God is light, and in Him there
   is no darkness at all." [4110]   Those, indeed, who worship sun, moon,
   and stars because their light is visible and celestial, would not bow
   down to a spark of fire or a lamp upon earth, because they see the
   incomparable superiority of those objects which are deemed worthy of
   homage to the light of sparks and lamps.  So those who understand that
   God is light, and who have apprehended that the Son of God is "the true
   light which lighteth every man that cometh into the world," and who
   comprehend also how He says, "I am the light of the world," would not
   rationally offer worship to that which is, as it were, a spark in sun,
   moon, and stars, in comparison with God, who is light of the true
   light.  Nor is it with a view to depreciate these great works of God's
   creative power, or to call them, after the fashion of Anaxagoras,
   "fiery masses," [4111] that we thus speak of sun, and moon, and stars;
   but because we perceive the inexpressible superiority of the divinity
   of God, and that of His only-begotten Son, which surpasses all other
   things.  And being persuaded that the sun himself, and moon, and stars
   pray to the Supreme God through His only-begotten Son, we judge it
   improper to pray to those beings who themselves offer up prayers (to
   God), seeing even they themselves would prefer that we should send up
   our requests to the God to whom they pray, rather than send them
   downwards to themselves, or apportion our power of prayer [4112]
   between God and them. [4113]   And here I may employ this illustration,
   as bearing upon this point:  Our Lord and Saviour, hearing Himself on
   one occasion addressed as "Good Master," [4114] referring him who used
   it to His own Father, said, "Why callest thou Me good?  There is none
   good but one, that is, God the Father." [4115]   And since it was in
   accordance with sound reason that this should be said by the Son of His
   Father's love, as being the image of the goodness of God, why should
   not the sun say with greater reason to those that bow down to him, Why
   do you worship me? "for thou wilt worship the Lord thy God, and Him
   only shalt thou serve;" [4116] for it is He whom I and all who are with
   me serve and worship.  And although one may not be so exalted (as the
   sun), nevertheless let such an one pray to the Word of God (who is able
   to heal him), and still more to His Father, who also to the righteous
   of former times "sent His word, and healed them, and delivered them
   from their destructions." [4117]
     __________________________________________________________________

   [4110] Cf. 1 John i. 5.

   [4111] mudron diapuron.

   [4112] ten euktiken dunamin.

   [4113] [See note in Migne's edition of Origen's Works, vol. i. p. 1195;
   also note supra, p. 262.  S.]

   [4114] Cf. Matt. xix. 17; cf. Mark x. 18.

   [4115] Ibid.

   [4116] Cf. Deut. vi. 13.

   [4117] Cf. Ps. cvii. 20.
     __________________________________________________________________

   Chapter XII.

   God accordingly, in His kindness, condescends to mankind, not in any
   local sense, but through His providence; [4118] while the Son of God,
   not only (when on earth), but at all times, is with His own disciples,
   fulfilling the promise, "Lo, I am with you always, even to the end of
   the world." [4119]   And if a branch cannot bear fruit except it abide
   in the vine, it is evident that the disciples also of the Word, who are
   the rational branches of the Word's true vine, cannot produce the
   fruits of virtue unless they abide in the true vine, the Christ of God,
   who is with us locally here below upon the earth, and who is with those
   who cleave to Him in all parts of the world, and is also in all places
   with those who do not know Him.  Another is made manifest by that John
   who wrote the Gospel, when, speaking in the person of John the Baptist,
   he said, "There standeth one among you whom ye know not; He it is who
   cometh after me." [4120]   And it is absurd, when He who fills heaven
   and earth, and who said, "Do I not fill heaven and earth? saith the
   Lord," [4121] is with us, and near us (for I believe Him when He says,
   "I am a God nigh at hand, and not afar off, saith the Lord" [4122] ) to
   seek to pray to sun or moon, or one of the stars, whose influence does
   not reach the whole of the world. [4123]   But, to use the very words
   of Celsus, let it be granted that "the sun, moon, and stars do foretell
   rain, and heat, and clouds, and thunders," why, then, if they really do
   foretell such great things, ought we not rather to do homage to God,
   whose servant they are in uttering these predictions, and show
   reverence to Him rather than His prophets?  Let them predict, then, the
   approach of lightnings, and fruits, and all manner of productions, and
   let all such things be under their administration; yet we shall not on
   that account worship those who themselves offer worship, as we do not
   worship even Moses, and those prophets who came from God after him, and
   who predicted better things than rain, and heat, and clouds, and
   thunders, and lightnings, and fruits, and all sorts of productions
   visible to the senses.  Nay, even if sun, and moon, and stars were able
   to prophesy better things than rain, not even then shall we worship
   them, but the Father of the prophecies which are in them, and the Word
   of God, their minister.  But grant that they are His heralds, and truly
   messengers of heaven, why, even then ought we not to worship the God
   whom they only proclaim and announce, rather than those who are the
   heralds and messengers?
     __________________________________________________________________

   [4118] pronoetikos.

   [4119] Matt. xxviii. 20.

   [4120] Cf. John i. 26, 27.

   [4121] Cf. Jer. xxiii. 24.

   [4122] Cf. Jer. xxiii. 23.

   [4123] zetein euchesthai to me phthanonti epi ta sumpanta.
     __________________________________________________________________

   Chapter XIII.

   Celsus, moreover, assumes that sun, and moon, and stars are regarded by
   us as of no account.  Now, with regard to these, we acknowledge that
   they too are "waiting for the manifestation of the sons of God," being
   for the present subjected to the "vanity" of their material bodies, "by
   reason of Him who has subjected the same in hope." [4124]   But if
   Celsus had read the innumerable other passages where we speak of sun,
   moon, and stars, and especially these,--"Praise Him, all ye stars, and
   thou, O light," and, "Praise Him, ye heaven of heavens," [4125] --he
   would not have said of us that we regard such mighty beings, which
   "greatly praise" the Lord God, as of no account.  Nor did Celsus know
   the passage:  "For the earnest expectation of the creature waiteth for
   the manifestation of the sons of God.  For the creature was made
   subject to vanity, not willingly, but by reason of Him who hath
   subjected the same in hope; because the creature itself also shall be
   delivered from the bondage of corruption into the glorious liberty of
   the children of God." [4126]   And with these words let us terminate
   our defence against the charge of not worshipping sun, moon, and
   stars.  And let us now bring forward those statements of his which
   follow, that we may, God willing, address to him in reply such
   arguments as shall be suggested by the light of truth.
     __________________________________________________________________

   [4124] Cf. Rom. viii. 19-21.

   [4125] Cf. Ps. cxlviii. 3, 4.

   [4126] Cf. Rom. viii. 19-21.
     __________________________________________________________________

   Chapter XIV.

   The following, then, are his words:  "It is folly on their part to
   suppose that when God, as if He were a cook, [4127] introduces the fire
   (which is to consume the world), all the rest of the human race will be
   burnt up, while they alone will remain, not only such of them as are
   then alive, but also those who are long since dead, which latter will
   arise from the earth clothed with the self-same flesh (as during life);
   for such a hope is simply one which might be cherished by worms.  For
   what sort of human soul is that which would still long for a body that
   had been subject to corruption?  Whence, also, this opinion of yours is
   not shared by some of the Christians, and they pronounce it to be
   exceedingly vile, and loathsome, and impossible; for what kind of body
   is that which, after being completely corrupted, can return to its
   original nature, and to that self-same first condition out of which it
   fell into dissolution?  Being unable to return any answer, they betake
   themselves to a most absurd refuge, viz., that all things are possible
   to God.  And yet God cannot do things that are disgraceful, nor does He
   wish to do things that are contrary to His nature; nor, if (in
   accordance with the wickedness of your own heart) you desired anything
   that was evil, would God accomplish it; nor must you believe at once
   that it will be done.  For God does not rule the world in order to
   satisfy inordinate desires, or to allow disorder and confusion, but to
   govern a nature that is upright and just. [4128]   For the soul,
   indeed, He might be able to provide an everlasting life; while dead
   bodies, on the contrary, are, as Heraclitus observes, more worthless
   than dung.  God, however, neither can nor will declare, contrary to all
   reason, that the flesh, which is full of those things which it is not
   even honourable to mention, is to exist for ever.  For He is the reason
   of all things that exist, and therefore can do nothing either contrary
   to reason or contrary to Himself."
     __________________________________________________________________

   [4127] hosper mageiros.

   [4128] ou gar tes plemmelous orexeos, oude tes peplanemenes akosmias,
   alla tes orthes kai dikaias phuseos Theos estin archegetes.
     __________________________________________________________________

   Chapter XV.

   Observe, now, here at the very beginning, how, in ridiculing the
   doctrine of a conflagration of the world, held by certain of the Greeks
   who have treated the subject in a philosophic spirit not to be
   depreciated, he would make us, "representing God, as it were, as a
   cook, hold the belief in a general conflagration;" not perceiving that,
   as certain Greeks were of opinion (perhaps having received their
   information from the ancient nation of the Hebrews), it is a
   purificatory fire which is brought upon the world, and probably also on
   each one of those who stand in need of chastisement by the fire and
   healing at the same time, seeing it burns indeed, but does not consume,
   those who are without a material body, [4129] which needs to be
   consumed by that fire, and which burns and consumes those who by their
   actions, words, and thoughts have built up wood, or hay, or stubble, in
   that which is figuratively termed a "building." [4130]   And the holy
   Scriptures say that the Lord will, like a refiner's fire and fullers'
   soap, [4131] visit each one of those who require purification, because
   of the intermingling in them of a flood of wicked matter proceeding
   from their evil nature; who need fire, I mean, to refine, as it were,
   (the dross of) those who are intermingled with copper, and tin, and
   lead.  And he who likes may learn this from the prophet Ezekiel. [4132]
     But that we say that God brings fire upon the world, not like a cook,
   but like a God, who is the benefactor of them who stand in need of the
   discipline of fire, [4133] will be testified by the prophet Isaiah, in
   whose writings it is related that a sinful nation was thus addressed:
   "Because thou hast coals of fire, sit upon them:  they shall be to thee
   a help." [4134]   Now the Scripture is appropriately adapted to the
   multitudes of those who are to peruse it, because it speaks obscurely
   of things that are sad and gloomy, [4135] in order to terrify those who
   cannot by any other means be saved from the flood of their sins,
   although even then the attentive reader will clearly discover the end
   that is to be accomplished by these sad and painful punishments upon
   those who endure them.  It is sufficient, however, for the present to
   quote the words of Isaiah:  "For My name's sake will I show Mine anger,
   and My glory I will bring upon thee, that I may not destroy thee."
   [4136]   We have thus been under the necessity of referring in obscure
   terms to questions not fitted to the capacity of simple believers,
   [4137] who require a simpler instruction in words, that we might not
   appear to leave unrefuted the accusation of Celsus, that "God
   introduces the fire (which is to destroy the world), as if He were a
   cook."
     __________________________________________________________________

   [4129] hulen.

   [4130] Cf. 1 Cor. iii. 12.

   [4131] Cf. Mal. iii. 2.

   [4132] Cf. Ezek. xxii. 18, 20.

   [4133] ponou kai puros.

   [4134] Cf. Isa. xlvii. 14, 15.

   [4135] ta skuthropa.

   [4136] Cf. Isa. xlviii. 9 (Septuagint).

   [4137] [See Robertson's History of the Church, vol. i. p. 156, 157.
   S.]
     __________________________________________________________________

   Chapter XVI.

   From what has been said, it will be manifest to intelligent hearers how
   we have to answer the following:  "All the rest of the race will be
   completely burnt up, and they alone will remain."  It is not to be
   wondered at, indeed, if such thoughts have been entertained by those
   amongst us who are called in Scripture the "foolish things" of the
   world, and "base things," and "things which are despised," and "things
   which are not," because "by the foolishness of preaching it pleased God
   to save them that believe on Him, after that, in the wisdom of God, the
   world by wisdom knew not God," [4138] --because such individuals are
   unable to see distinctly the sense of each particular passage, [4139]
   or unwilling to devote the necessary leisure to the investigation of
   Scripture, notwithstanding the injunction of Jesus, "Search the
   Scriptures." [4140]   The following, moreover, are his ideas regarding
   the fire which is to be brought upon the world by God, and the
   punishments which are to befall sinners.  And perhaps, as it is
   appropriate to children that some things should be addressed to them in
   a manner befitting their infantile condition, to convert them, as being
   of very tender age, to a better course of life; so, to those whom the
   word terms "the foolish things of the world," and "the base," and "the
   despised," the just and obvious meaning of the passages relating to
   punishments is suitable, inasmuch as they cannot receive any other mode
   of conversion than that which is by fear and the presentation of
   punishment, and thus be saved from the many evils (which would befall
   them). [4141]   The Scripture accordingly declares that only those who
   are unscathed by the fire and the punishments are to remain,--those,
   viz., whose opinions, and morals, and mind have been purified to the
   highest degree; while, on the other hand, those of a different
   nature--those, viz., who, according to their deserts, require the
   administration of punishment by fire--will be involved in these
   sufferings with a view to an end which it is suitable for God to bring
   upon those who have been created in His image, but who have lived in
   opposition to the will of that nature which is according to His image.
   And this is our answer to the statement, "All the rest of the race will
   be completely burnt up, but they alone are to remain."
     __________________________________________________________________

   [4138] Cf. 1 Cor. i. 21.

   [4139] ta kata tous topous.

   [4140] Cf. John v. 39.

   [4141] kai ton pollon kakon apochen.
     __________________________________________________________________

   Chapter XVII.

   Then, in the next place, having either himself misunderstood the sacred
   Scriptures, or those (interpreters) by whom they were not understood,
   he proceeds to assert that "it is said by us that there will remain at
   the time of the visitation which is to come upon the world by the fire
   of purification, not only those who are then alive, but also those who
   are long ago dead;" not observing that it is with a secret kind of
   wisdom that it was said by the apostle of Jesus:  "We shall not all
   sleep, but we shall all be changed, in a moment, in the twinkling of an
   eye, at the last trump; for the trumpet shall sound, and the dead shall
   be raised incorruptible, and we shall be changed." [4142]   Now he
   ought to have noticed what was the meaning of him who uttered these
   words, as being one who was by no means dead, who made a distinction
   between himself and those like him and the dead, and who said
   afterwards, "The dead shall be raised incorruptible," and "we shall be
   changed."  And as a proof that such was the apostle's meaning in
   writing those words which I have quoted from the first Epistle to the
   Corinthians, I will quote also from the first to the Thessalonians, in
   which Paul, as one who is alive and awake, and different from those who
   are asleep, speaks as follows:  "For this we say unto you by the word
   of the Lord, that we who are alive and remain unto the coming of the
   Lord, shall not prevent them who are asleep; for the Lord Himself shall
   descend from heaven with a shout, with the voice of the archangel, and
   with the trump of God." [4143]   Then, again, after this, knowing that
   there were others dead in Christ besides himself and such as he, he
   subjoins the words, "The dead in Christ shall rise first; then we who
   are alive and remain shall be caught up together with them in the
   clouds, to meet the Lord in the air." [4144]
     __________________________________________________________________

   [4142] Cf. 1 Cor. xv. 51, 52.

   [4143] Cf. 1 Thess. iv. 15, 16.

   [4144] Cf. 1 Thess. iv. 16, 17.
     __________________________________________________________________

   Chapter XVIII.

   But since he has ridiculed at great length the doctrine of the
   resurrection of the flesh, which has been preached in the Churches, and
   which is more clearly understood by the more intelligent believer; and
   as it is unnecessary again to quote his words, which have been already
   adduced, let us, with regard to the problem [4145] (as in an apologetic
   work directed against an alien from the faith, and for the sake of
   those who are still "children, tossed to and fro, and carried about
   with every wind of doctrine, by the sleight of men, and cunning
   craftiness, whereby they lie in wait to deceive" [4146] ), state and
   establish to the best of our ability a few points expressly intended
   for our readers.  Neither we, then, nor the holy Scriptures, assert
   that with the same bodies, without a change to a higher condition,
   "shall those who were long dead arise from the earth and live again;"
   for in so speaking, Celsus makes a false charge against us.  For we may
   listen to many passages of Scripture treating of the resurrection in a
   manner worthy of God, although it may suffice for the present to quote
   the language of Paul from the first Epistle to the Corinthians, where
   he says:  "But some man will say, How are the dead raised up? and with
   what body do they come?  Thou fool, that which thou sowest is not
   quickened, except it die.  And that which thou sowest, thou sowest not
   that body that shall be, but bare grain, it may chance of wheat, or of
   some other grain; but God giveth it a body as it hath pleased Him, and
   to every seed his own body." [4147]   Now, observe how in these words
   he says that there is sown, "not that body that shall be;" but that of
   the body which is sown and cast naked into the earth (God giving to
   each seed its own body), there takes place as it were a resurrection:
   from the seed that was cast into the ground there arising a stalk,
   e.g., among such plants as the following, viz., the mustard plant, or
   of a larger tree, as in the olive, [4148] or one of the fruit-trees.
     __________________________________________________________________

   [4145] peri tou problematos toutou.

   [4146] Cf. Eph. iv. 14.

   [4147] Cf. 1 Cor. xv. 35-38.

   [4148] en elaias pureni.
     __________________________________________________________________

   Chapter XIX.

   God, then, gives to each thing its own body as He pleases:  as in the
   case of plants that are sown, so also in the case of those beings who
   are, as it were, sown in dying, and who in due time receive, out of
   what has been "sown," the body assigned by God to each one according to
   his deserts.  And we may hear, moreover, the Scripture teaching us at
   great length the difference between that which is, as it were, "sown,"
   and that which is, as it were, "raised" from it in these words:  "It is
   sown in corruption, it is raised in incorruption; it is sown in
   dishonour, it is raised in glory; it is sown in weakness, it is raised
   in power; it is sown a natural body, it is raised a spiritual body."
   [4149]   And let him who has the capacity understand the meaning of the
   words:  "As is the earthy, such are they also that are earthy; and as
   is the heavenly, such are they also that are heavenly.  And as we have
   borne the image of the earthy, we shall also bear the image of the
   heavenly." [4150]   And although the apostle wished to conceal the
   secret meaning of the passage, which was not adapted to the simpler
   class of believers, and to the understanding of the common people, who
   are led by their faith to enter on a better course of life, he was
   nevertheless obliged afterwards to say (in order that we might not
   misapprehend his meaning), after "Let us bear the image of the
   heavenly," these words also:  "Now this I say, brethren, that flesh and
   blood cannot inherit the kingdom of God; neither doth corruption
   inherit incorruption." [4151]   Then, knowing that there was a secret
   and mystical meaning in the passage, as was becoming in one who was
   leaving, in his Epistles, to those who were to come after him words
   full of significance, he subjoins the following, "Behold, I show you a
   mystery;" [4152] which is his usual style in introducing matters of a
   profounder and more mystical nature, and such as are fittingly
   concealed from the multitude, as is written in the book of Tobit:  "It
   is good to keep close the secret of a king, but honourable to reveal
   the works of God," [4153] --in a way consistent with truth and God's
   glory, and so as to be to the advantage of the multitude.  Our hope,
   then, is not "the hope of worms, nor does our soul long for a body that
   has seen corruption;" for although it may require a body, for the sake
   of moving from place to place, [4154] yet it understands--as having
   meditated on the wisdom (that is from above), agreeably to the
   declaration, "The mouth of the righteous will speak wisdom" [4155]
   --the difference between the "earthly house," in which is the
   tabernacle of the building that is to be dissolved, and that in which
   the righteous do groan, being burdened,--not wishing to "put off" the
   tabernacle, but to be "clothed therewith," that by being clothed upon,
   mortality might be swallowed up of life.  For, in virtue of the whole
   nature of the body being corruptible, the corruptible tabernacle must
   put on incorruption; and its other part, being mortal, and becoming
   liable to the death which follows sin, must put on immortality, in
   order that, when the corruptible shall have put on incorruption, and
   the mortal immortality, then shall come to pass what was predicted of
   old by the prophets,--the annihilation of the "victory" of death
   (because it had conquered and subjected us to his sway), and of its
   "sting," with which it stings the imperfectly defended soul, and
   inflicts upon it the wounds which result from sin.
     __________________________________________________________________

   [4149] Cf. 1 Cor. xv. 42-44.

   [4150] Cf. 1 Cor. xv. 48, 49.

   [4151] Cf. 1 Cor. xv. 50.

   [4152] Cf. 1 Cor. xv. 51.

   [4153] Cf. Tobit xii. 7.

   [4154] dia tas topikas metabaseis.

   [4155] Cf. Ps. xxxvii. 30.
     __________________________________________________________________

   Chapter XX.

   But since our views regarding the resurrection have, as far as time
   would permit, been stated in part on the present occasion (for we have
   systematically examined the subject in greater detail in other parts of
   our writings); and as now we must by means of sound reasoning refute
   the fallacies of Celsus, who neither understands the meaning of our
   Scripture, nor has the capacity of judging that the meaning of our wise
   men is not to be determined by those individuals who make no profession
   of anything more than of a (simple) faith in the Christian system, let
   us show that men, not to be lightly esteemed on account of their
   reasoning powers and dialectic subtleties, have given expression to
   very absurd [4156] opinions.  And if we must sneer [4157] at them as
   contemptible old wives' fables, it is at them rather than at our
   narrative that we must sneer.  The disciples of the Porch assert, that
   after a period of years there will be a conflagration of the world, and
   after that an arrangement of things in which everything will be
   unchanged, as compared with the former arrangement of the world.  Those
   of them, however, who evinced their respect for this doctrine have said
   that there will be a change, although exceedingly slight, at the end of
   the cycle, from what prevailed during the preceding. [4158]   And these
   men maintain, that in the succeeding cycle the same things will occur,
   and Socrates will be again the son of Sophroniscus, and a native of
   Athens; and Phænarete, being married to Sophroniscus, will again become
   his mother.  And although they do not mention the word "resurrection,"
   they show in reality that Socrates, who derived his origin from seed,
   will spring from that of Sophroniscus, and will be fashioned in the
   womb of Phænarete; and being brought up at Athens, will practise the
   study of philosophy, as if his former philosophy had arisen again, and
   were to be in no respect different from what it was before.  Anytus and
   Melitus, too, will arise again as accusers of Socrates, and the Council
   of Areopagus will condemn him to death!  But what is more ridiculous
   still, is that Socrates will clothe himself with garments not at all
   different from those which he wore during the former cycle, and will
   live in the same unchanged state of poverty, and in the same unchanged
   city of Athens!  And Phalaris will again play the tyrant, and his
   brazen bull will pour forth its bellowings from the voices of victims
   within, unchanged from those who were condemned in the former cycle!
   And Alexander of Pheræ, too, will again act the tyrant with a cruelty
   unaltered from the former time, and will condemn to death the same
   "unchanged" individuals as before.  But what need is there to go into
   detail upon the doctrine held by the Stoic philosophers on such things,
   and which escapes the ridicule of Celsus, and is perhaps even venerated
   by him, since he regards Zeno as a wiser man than Jesus?
     __________________________________________________________________

   [4156] sphodr' apemphainonta.

   [4157] muchthizein.

   [4158] [Comp. book iv. capp. lxv.-lxix. pp. 526-528, supra.]
     __________________________________________________________________

   Chapter XXI.

   The disciples of Pythagoras, too, and of Plato, although they appear to
   hold the incorruptibility of the world, yet fall into similar errors.
   For as the planets, after certain definite cycles, assume the same
   positions, and hold the same relations to one another, all things on
   earth will, they assert, be like what they were at the time when the
   same state of planetary relations existed in the world.  From this view
   it necessarily follows, that when, after the lapse of a lengthened
   cycle, the planets come to occupy towards each other the same relations
   which they occupied in the time of Socrates, Socrates will again be
   born of the same parents, and suffer the same treatment, being accused
   by Anytus and Melitus, and condemned by the Council of Areopagus!  The
   learned among the Egyptians, moreover, hold similar views, and yet they
   are treated with respect, and do not incur the ridicule of Celsus and
   such as he; while we, who maintain that all things are administered by
   God in proportion to the relation of the free-will of each individual,
   and are ever being brought into a better condition, so far as they
   admit of being so, [4159] and who know that the nature of our free-will
   admits of the occurrence of contingent events [4160] (for it is
   incapable of receiving the wholly unchangeable character of God), yet
   do not appear to say anything worthy of a testing examination.
     __________________________________________________________________

   [4159] kata to endechomenon.

   [4160] kai ten tou eph' hemin phusin gignoskontes endechomenou ha
   endechetai.
     __________________________________________________________________

   Chapter XXII.

   Let no one, however, suspect that, in speaking as we do, we belong to
   those who are indeed called Christians, but who set aside the doctrine
   of the resurrection as it is taught in Scripture.  For these persons
   cannot, so far as their principles apply, at all establish that the
   stalk or tree which springs up comes from the grain of wheat, or
   anything else (which was cast into the ground); whereas we, who believe
   that that which is "sown" is not "quickened" unless it die, and that
   there is sown not that body that shall be (for God gives it a body as
   it pleases Him, raising it in incorruption after it is sown in
   corruption; and after it is sown in dishonour, raising it in glory; and
   after it is sown in weakness, raising it in power; and after it is sown
   a natural body, raising it a spiritual),--we preserve both the doctrine
   [4161] of the Church of Christ and the grandeur of the divine promise,
   proving also the possibility of its accomplishment not by mere
   assertion, but by arguments; knowing that although heaven and earth,
   and the things that are in them, may pass away, yet His words regarding
   each individual thing, being, as parts of a whole, or species of a
   genus, the utterances of Him who was God the Word, who was in the
   beginning with God, shall by no means pass away.  For we desire to
   listen to Him who said:  "Heaven and earth shall pass away, but My
   words shall not pass away." [4162]
     __________________________________________________________________

   [4161] boulema.

   [4162] Cf. Matt. xxiv. 35; cf. Mark xiii. 31.
     __________________________________________________________________

   Chapter XXIII.

   We, therefore, do not maintain that the body which has undergone
   corruption resumes its original nature, any more than the grain of
   wheat which has decayed returns to its former condition.  But we do
   maintain, that as above the grain of wheat there arises a stalk, so a
   certain power [4163] is implanted in the body, which is not destroyed,
   and from which the body is raised up in incorruption.  The philosophers
   of the Porch, however, in consequence of the opinions which they hold
   regarding the unchangeableness of things after a certain cycle, assert
   that the body, after undergoing complete corruption, will return to its
   original condition, and will again assume that first nature from which
   it passed into a state of dissolution, establishing these points, as
   they think, by irresistible arguments. [4164]   We, however, do not
   betake ourselves to a most absurd refuge, saying that with God all
   things are possible; for we know how to understand this word "all" as
   not referring either to things that are "non-existent" or that are
   inconceivable.  But we maintain, at the same time, that God cannot do
   what is disgraceful, since then He would be capable of ceasing to be
   God; for if He do anything that is disgraceful, He is not God.  Since,
   however, he lays it down as a principle, that "God does not desire what
   is contrary to nature," we have to make a distinction, and say that if
   any one asserts that wickedness is contrary to nature, while we
   maintain that "God does not desire what is contrary to nature,"--either
   what springs from wickedness or from an irrational principle,--yet, if
   such things happen according to the word and will of God, we must at
   once necessarily hold that they are not contrary to nature.  Therefore
   things which are done by God, although they may be, or may appear to
   some to be incredible, are not contrary to nature.  And if we must
   press the force of words, [4165] we would say that, in comparison with
   what is generally understood as "nature," there are certain things
   which are beyond its power, which God could at any time do; as, e.g.,
   in raising man above the level of human nature, and causing him to pass
   into a better and more divine condition, and preserving him in the
   same, so long as he who is the object of His care shows by his actions
   that he desires (the continuance of His help).
     __________________________________________________________________

   [4163] logos.

   [4164] dialektikais anankais.

   [4165] ei de chre bebiasmenos onomasai.
     __________________________________________________________________

   Chapter XXIV.

   Moreover, as we have already said that for God to desire anything
   unbecoming Himself would be destructive of His existence as Deity, we
   will add that if man, agreeably to the wickedness of his nature, should
   desire anything that is abominable, [4166] God cannot grant it.  And
   now it is from no spirit of contention that we answer the assertions of
   Celsus; but it is in the spirit of truth that we investigate them, as
   assenting to his view that "He is the God, not of inordinate desires,
   nor of error and disorder, but of a nature just and upright," because
   He is the source of all that is good.  And that He is able to provide
   an eternal life for the soul we acknowledge; and that He possesses not
   only the "power," but the "will."  In view, therefore, of these
   considerations, we are not at all distressed by the assertion of
   Heraclitus, adopted by Celsus, that "dead bodies are to be cast out as
   more worthless than dung;" and yet, with reference even to this, one
   might say that dung, indeed, ought to be cast out, while the dead
   bodies of men, on account of the soul by which they were inhabited,
   especially if it had been virtuous, ought not to be cast out.  For, in
   harmony with those laws which are based upon the principles of equity,
   bodies are deemed worthy of sepulture, with the honours accorded on
   such occasions, that no insult, so far as can be helped, may be offered
   to the soul which dwelt within, by casting forth the body (after the
   soul has departed) like that of the animals.  Let it not then be held,
   contrary to reason, that it is the will of God to declare that the
   grain of wheat is not immortal, but the stalk which springs from it,
   while the body which is sown in corruption is not, but that which is
   raised by Him in incorruption.  But according to Celsus, God Himself is
   the reason of all things, while according to our view it is His Son, of
   whom we say in philosophic language, "In the beginning was the Word,
   and the Word was with God, and the Word was God;" [4167] while in our
   judgment also, God cannot do anything which is contrary to reason, or
   contrary to Himself. [4168]
     __________________________________________________________________

   [4166] bdeluron.

   [4167] Cf. John i. 1.

   [4168] [See note infra, bk. vi. cap. xlvii.  S.]
     __________________________________________________________________

   Chapter XXV.

   Let us next notice the statements of Celsus, which follow the
   preceding, and which are as follow:  "As the Jews, then, became a
   peculiar people, and enacted laws in keeping with the customs of their
   country, [4169] and maintain them up to the present time, and observe a
   mode of worship which, whatever be its nature, is yet derived from
   their fathers, they act in these respects like other men, because each
   nation retains its ancestral customs, whatever they are, if they happen
   to be established among them.  And such an arrangement appears to be
   advantageous, not only because it has occurred to the mind of other
   nations to decide some things differently, but also because it is a
   duty to protect what has been established for the public advantage; and
   also because, in all probability, the various quarters of the earth
   were from the beginning allotted to different superintending spirits,
   [4170] and were thus distributed among certain governing powers, [4171]
   and in this manner the administration of the world is carried on.  And
   whatever is done among each nation in this way would be rightly done,
   wherever it was agreeable to the wishes (of the superintending powers),
   while it would be an act of impiety to get rid of [4172] the
   institutions established from the beginning in the various places."  By
   these words Celsus shows that the Jews, who were formerly Egyptians,
   subsequently became a "peculiar people," and enacted laws which they
   carefully preserve.  And not to repeat his statements, which have been
   already before us, he says that it is advantageous to the Jews to
   observe their ancestral worship, as other nations carefully attend to
   theirs.  And he further states a deeper reason why it is of advantage
   to the Jews to cultivate their ancestral customs, in hinting dimly that
   those to whom was allotted the office of superintending the country
   which was being legislated for, enacted the laws of each land in
   co-operation with its legislators.  He appears, then, to indicate that
   both the country of the Jews, and the nation which inhabits it, are
   superintended by one or more beings, who, whether they were one or
   more, co-operated with Moses, and enacted the laws of the Jews.
     __________________________________________________________________

   [4169] kai kata to epichorion nomous themenoi.

   [4170] ta mere tes ges ex arches alla allois epoptais nenememena.

   [4171] kai kata tinas epikrateias dieilemmena.

   [4172] paraluein.
     __________________________________________________________________

   Chapter XXVI.

   "We must," he says, "observe the laws, not only because it has occurred
   to the mind of others to decide some things differently, but because it
   is a duty to protect what has been enacted for the public advantage,
   and also because, in all probability, the various quarters of the earth
   were from the beginning allotted to different superintending spirits,
   and were distributed among certain governing powers, and in this manner
   the administration of the world is carried on."  Thus Celsus, as if he
   had forgotten what he had said against the Jews, now includes them in
   the general eulogy which he passes upon all who observe their ancestral
   customs, remarking:  "And whatever is done among each nation in this
   way, would be rightly done whenever agreeable to the wishes (of the
   superintendents)."  And observe here, whether he does not openly, so
   far as he can, express a wish that the Jew should live in the
   observance of his own laws, and not depart from them, because he would
   commit an act of impiety if he apostatized; for his words are:  "It
   would be an act of impiety to get rid of the institutions established
   from the beginning in the various places."  Now I should like to ask
   him, and those who entertain his views, who it was that distributed the
   various quarters of the earth from the beginning among the different
   superintending spirits; and especially, who gave the country of the
   Jews, and the Jewish people themselves, to the one or more
   superintendents to whom it was allotted?  Was it, as Celsus would say,
   Jupiter who assigned the Jewish people and their country to a certain
   spirit or spirits?  And was it his wish, to whom they were thus
   assigned, to enact among them the laws which prevail, or was it against
   his will that it was done?  You will observe that, whatever be his
   answer, he is in a strait.  But if the various quarters of the earth
   were not allotted by some one being to the various superintending
   spirits, then each one at random, and without the superintendence of a
   higher power, divided the earth according to chance; and yet such a
   view is absurd, and destructive in no small degree of the providence of
   the God who presides over all things.
     __________________________________________________________________

   Chapter XXVII.

   Any one, indeed, who chooses, may relate how the various quarters of
   the earth, being distributed among certain governing powers, are
   administered by those who superintend them; but let him tell us also
   how what is done among each nation is done rightly when agreeable to
   the wishes of the superintendents.  Let him, for example, tell us
   whether the laws of the Scythians, which permit the murder of parents,
   are right laws; or those of the Persians, which do not forbid the
   marriages of sons with their mothers, or of daughters with their own
   fathers.  But what need is there for me to make selections from those
   who have been engaged in the business of enacting laws among the
   different nations, and to inquire how the laws are rightly enacted
   among each, according as they please the superintending powers?  Let
   Celsus, however, tell us how it would be an act of impiety to get rid
   of those ancestral laws which permit the marriages of mothers and
   daughters; or which pronounce a man happy who puts an end to his life
   by hanging, or declare that they undergo entire purification who
   deliver themselves over to the fire, and who terminate their existence
   by fire; and how it is an act of impiety to do away with those laws
   which, for example, prevail in the Tauric Chersonese, regarding the
   offering up of strangers in sacrifice to Diana, or among certain of the
   Libyan tribes regarding the sacrifice of children to Saturn.  Moreover,
   this inference follows from the dictum of Celsus, that it is an act of
   impiety on the part of the Jews to do away with those ancestral laws
   which forbid the worship of any other deity than the Creator of all
   things.  And it will follow, according to his view, that piety is not
   divine by its own nature, but by a certain (external) arrangement and
   appointment.  For it is an act of piety among certain tribes to worship
   a crocodile, and to eat what is an object of adoration among other
   tribes; while, again, with others it is a pious act to worship a calf,
   and among others, again, to regard the goat as a god.  And, in this
   way, the same individual will be regarded as acting piously according
   to one set of laws, and impiously according to another; and this is the
   most absurd result that can be conceived!
     __________________________________________________________________

   Chapter XXVIII.

   It is probable, however, that to such remarks as the above, the answer
   returned would be, that he was pious who kept the laws of his own
   country, and not at all chargeable with impiety for the non-observance
   of those of other lands; and that, again, he who was deemed guilty of
   impiety among certain nations was not really so, when he worshipped his
   own gods, agreeably to his country's laws, although he made war
   against, and even feasted on, [4173] those who were regarded as
   divinities among those nations which possessed laws of an opposite
   kind.  Now, observe here whether these statements do not exhibit the
   greatest confusion of mind regarding the nature of what is just, and
   holy, and religious; since there is no accurate definition laid down of
   these things, nor are they described as having a peculiar character of
   their own, and stamping as religious those who act according to their
   injunctions.  If, then, religion, and piety, and righteousness belong
   to those things which are so only by comparison, so that the same act
   may be both pious and impious, according to different relations and
   different laws, see whether it will not follow that temperance [4174]
   also is a thing of comparison, and courage as well, and prudence, and
   the other virtues, than which nothing could be more absurd!  What we
   have said, however, is sufficient for the more general and simple class
   of answers to the allegations of Celsus.  But as we think it likely
   that some of those who are accustomed to deeper investigation will fall
   in with this treatise, let us venture to lay down some considerations
   of a profounder kind, conveying a mystical and secret view respecting
   the original distribution of the various quarters of the earth among
   different superintending spirits; and let us prove to the best of our
   ability, that our doctrine is free from the absurd consequences
   enumerated above.
     __________________________________________________________________

   [4173] katathoinatai.

   [4174] sophrosune.
     __________________________________________________________________

   Chapter XXIX.

   It appears to me, indeed, that Celsus has misunderstood some of the
   deeper reasons relating to the arrangement of terrestrial affairs, some
   of which are touched upon [4175] even in Grecian history, when certain
   of those who are considered to be gods are introduced as having
   contended with each other about the possession of Attica; while in the
   writings of the Greek poets also, some who are called gods are
   represented as acknowledging that certain places here are preferred by
   them [4176] before others.  The history of barbarian nations, moreover,
   and especially that of Egypt, contains some such allusions to the
   division of the so-called Egyptian homes, when it states that Athena,
   who obtained Saïs by lot, is the same who also has possession of
   Attica.  And the learned among the Egyptians can enumerate innumerable
   instances of this kind, although I do not know whether they include the
   Jews and their country in this division.  And now, so far as
   testimonies outside the word of God bearing on this point are
   concerned, enough have been adduced for the present.  We say, moreover,
   that our prophet of God and His genuine servant Moses, in his song in
   the book of Deuteronomy, makes a statement regarding the portioning out
   of the earth in the following terms:  "When the Most High divided the
   nations, when He dispersed the sons of Adam, He set the bounds of the
   people according to the number of the angels of God; and the portion
   was His people Jacob, and Israel the cord of His inheritance." [4177]
   And regarding the distribution of the nations, the same Moses, in his
   work entitled Genesis, thus expresses himself in the style of a
   historical narrative:  "And the whole earth was of one language and of
   one speech; and it came to pass, as they journeyed from the east, that
   they found a plain in the land of Shinar, and they dwelt there." [4178]
     A little further on he continues:  "And the Lord came down to see the
   city and the tower, which the children of men had built.  And the Lord
   said, Behold, the people is one, and they have all one language; and
   this they have begun to do:  and now nothing will be restrained from
   them which they have imagined to do.  Go to, let Us go down, and there
   confound their language, that they may not understand one another's
   speech.  And the Lord scattered them abroad from thence upon the face
   of all the earth:  and they left off to build the city and the tower.
   Therefore is the name of it called Confusion; [4179] because the Lord
   did there confound the language of all the earth:  and from thence did
   the Lord scatter them abroad upon the face of all the earth." [4180]
   In the treatise of Solomon, moreover, on "Wisdom," and on the events at
   the time of the confusion of languages, when the division of the earth
   took place, we find the following regarding Wisdom:  "Moreover, the
   nations in their wicked conspiracy being confounded, she found out the
   righteous, and preserved him blameless unto God, and kept him strong in
   his tender compassion towards his son." [4181]   But on these subjects
   much, and that of a mystical kind, might be said; in keeping with which
   is the following:  "It is good to keep close the secret of a king,"
   [4182] --in order that the doctrine of the entrance of souls into
   bodies (not, however, that of the transmigration from one body into
   another) may not be thrown before the common understanding, nor what is
   holy given to the dogs, nor pearls be cast before swine.  For such a
   procedure would be impious, being equivalent to a betrayal of the
   mysterious declarations of God's wisdom, of which it has been well
   said:  "Into a malicious soul wisdom shall not enter, nor dwell in a
   body subject to sin." [4183]   It is sufficient, however, to represent
   in the style of a historic narrative what is intended to convey a
   secret meaning in the garb of history, that those who have the capacity
   may work out for themselves all that relates to the subject.  (The
   narrative, then, may be understood as follows.)
     __________________________________________________________________

   [4175] ephaptetai.

   [4176] oikeioterous.

   [4177] Cf. Deut. xxxii. 8, 9 (LXX.).

   [4178] Cf. Gen. xi. 1, 2.

   [4179] sunchusis.

   [4180] Cf. Gen. xi. 5-9.

   [4181] Cf. Wisd. of Sol. x. 5.

   [4182] Cf. Tobit xii. 7.

   [4183] Cf. Wisd. of Sol. i. 4.
     __________________________________________________________________

   Chapter XXX.

   All the people upon the earth are to be regarded as having used one
   divine language, and so long as they lived harmoniously together were
   preserved in the use of this divine language, and they remained without
   moving from the east so long as they were imbued with the sentiments of
   the "light," and of the "reflection" of the eternal light. [4184]   But
   when they departed from the east, and began to entertain sentiments
   alien to those of the east, [4185] they found a place in the land of
   Shinar (which, when interpreted, means "gnashing of teeth," by way of
   indicating symbolically that they had lost the means of their support),
   and in it they took up their abode.  Then, desiring to gather together
   material things, [4186] and to join to heaven what had no natural
   affinity for it, that by means of material things they might conspire
   against such as were immaterial, they said, "Come, let us made bricks,
   and burn them with fire."  Accordingly, when they had hardened and
   compacted these materials of clay and matter, and had shown their
   desire to make brick into stone, and clay into bitumen, and by these
   means to build a city and a tower, the head of which was, at least in
   their conception, to reach up to the heavens, after the manner of the
   "high things which exalt themselves against the knowledge of God," each
   one was handed over (in proportion to the greater or less departure
   from the east which had taken place among them, and in proportion to
   the extent in which bricks had been converted into stones, and clay
   into bitumen, and building carried on out of these materials) to angels
   of character more or less severe, and of a nature more or less stern,
   until they had paid the penalty of their daring deeds; and they were
   conducted by those angels, who imprinted on each his native language,
   to the different parts of the earth according to their deserts:  some,
   for example, to a region of burning heat, others to a country which
   chastises its inhabitants by its cold; others, again, to a land
   exceedingly difficult of cultivation, others to one less so in degree;
   while a fifth were brought into a land filled with wild beasts, and a
   sixth to a country comparatively free of these.
     __________________________________________________________________

   [4184] es hoson eisi ta tou photos kai tou apo photos aidiou
   apaugasmatos phronountes.

   [4185] allotria anatolon phronountes.

   [4186] ta tes hules.
     __________________________________________________________________

   Chapter XXXI.

   Now, in the next place, if any one has the capacity, let him understand
   that in what assumes the form of history, and which contains some
   things that are literally true, while yet it conveys a deeper meaning,
   those who preserved their original language continued, by reason of
   their not having migrated from the east, in possession of the east, and
   of their eastern language.  And let him notice, that these alone became
   the portion of the Lord, and His people who were called Jacob, and
   Israel the cord of His inheritance; and these alone were governed by a
   ruler who did not receive those who were placed under him for the
   purpose of punishment, as was the case with the others.  Let him also,
   who has the capacity to perceive as far as mortals may, observe that in
   the body politic [4187] of those who were assigned to the Lord as His
   pre-eminent portion, sins were committed, first of all, such as might
   be forgiven, and of such a nature as not to make the sinner worthy of
   entire desertion while subsequently they became more numerous though
   still of a nature to be pardoned.  And while remarking that this state
   of matters continued for a considerable time, and that a remedy was
   always applied, and that after certain intervals these persons returned
   to their duty, let him notice that they were given over, in proportion
   to their transgressions, to those to whom had been assigned the other
   quarters of the earth; and that, after being at first slightly
   punished, and having made atonement, [4188] they returned, as if they
   had undergone discipline, [4189] to their proper habitations.  Let him
   notice also that afterwards they were delivered over to rulers of a
   severer character--to Assyrians and Babylonians, as the Scriptures
   would call them.  In the next place, notwithstanding that means of
   healing were being applied, let him observe that they were still
   multiplying their transgressions, and that they were on that account
   dispersed into other regions by the rulers of the nations that
   oppressed them.  And their own ruler intentionally overlooked their
   oppression at the hands of the rulers of the other nations, in order
   that he also with good reason, as avenging himself, having obtained
   power to tear away from the other nations as many as he can, may do so,
   and enact for them laws, and point out a manner of life agreeably to
   which they ought to live, that so he may conduct them to the end to
   which those of the former people were conducted who did not commit sin.
     __________________________________________________________________

   [4187] politeia.

   [4188] kai tisantas diken.

   [4189] hosperei paideuthentas.
     __________________________________________________________________

   Chapter XXXII.

   And by this means let those who have the capacity of comprehending
   truths so profound, learn that he to whom were allotted those who had
   not formerly sinned is far more powerful than the others, since he has
   been able to make a selection of individuals from the portion of the
   whole, [4190] and to separate them from those who received them for the
   purpose of punishment, and to bring them under the influence of laws,
   and of a mode of life which helps to produce an oblivion of their
   former transgressions.  But, as we have previously observed, these
   remarks are to be understood as being made by us with a concealed
   meaning, by way of pointing out the mistakes of those who asserted that
   "the various quarters of the earth were from the beginning distributed
   among different superintending spirits, and being allotted among
   certain governing powers, were administered in this way;" from which
   statement Celsus took occasion to make the remarks referred to.  But
   since those who wandered away from the east were delivered over, on
   account of their sins, to "a reprobate mind," and to "vile affections,"
   and to "uncleanness through the lusts of their own hearts," [4191] in
   order that, being sated with sin, they might hate it, we shall refuse
   our assent to the assertion of Celsus, that "because of the
   superintending spirits distributed among the different parts of the
   earth, what is done among each nation is rightly done;" for our desire
   is to do what is not agreeable to these spirits. [4192]   For we see
   that it is a religious act to do away with the customs originally
   established in the various places by means of laws of a better and more
   divine character, which were enacted by Jesus, as one possessed of the
   greatest power, who has rescued us "from the present evil world," and
   "from the princes of the world that come to nought;" and that it is a
   mark of irreligion not to throw ourselves at the feet of Him who has
   manifested Himself to be holier and more powerful than all other
   rulers, and to whom God said, as the prophets many generations before
   predicted:  "Ask of Me, and I shall give Thee the heathen for Thine
   inheritance, and the uttermost parts of the earth for Thy possession."
   [4193]   For He, too, has become the "expectation" of us who from among
   the heathen have believed upon Him, and upon His Father, who is God
   over all things.
     __________________________________________________________________

   [4190] apo tes panton meridos.

   [4191] Cf. Rom. i. 24, 26, 28.

   [4192] alla kai boulometha, ouch hope e ekeinois philon, poiein ta
   ekeinon.

   [4193] Ps. ii. 8.
     __________________________________________________________________

   Chapter XXXIII.

   The remarks which we have made not only answer the statements of Celsus
   regarding the superintending spirits, but anticipate in some measure
   what he afterwards brings forward, when he says:  "Let the second party
   come forward; and I shall ask them whence they come, and whom they
   regard as the originator of their ancestral customs.  They will reply,
   No one, because they spring from the same source as the Jews
   themselves, and derive their instruction and superintendence [4194]
   from no other quarter, and notwithstanding they have revolted from the
   Jews."  Each one of us, then, is come "in the last days," when one
   Jesus has visited us, to the "visible mountain of the Lord," the Word
   that is above every word, and to the "house of God," which is "the
   Church of the living God, the pillar and ground of the truth." [4195]
   And we notice how it is built upon "the tops of the mountains," i.e.,
   the predictions of all the prophets, which are its foundations.  And
   this house is exalted above the hills, i.e., those individuals among
   men who make a profession of superior attainments in wisdom and truth;
   and all the nations come to it, and the "many nations" go forth, and
   say to one another, turning to the religion which in the last days has
   shone forth through Jesus Christ:  "Come ye, and let us go up to the
   mountain of the Lord, to the house of the God of Jacob; and He will
   teach us of His ways, and we will walk in them." [4196]   For the law
   came forth from the dwellers in Sion, and settled among us as a
   spiritual law.  Moreover, the word of the Lord came forth from that
   very Jerusalem, that it might be disseminated through all places, and
   might judge in the midst of the heathen, selecting those whom it sees
   to be submissive, and rejecting [4197] the disobedient, who are many in
   number.  And to those who inquire of us whence we come, or who is our
   founder, [4198] we reply that we are come, agreeably to the counsels of
   Jesus, to "cut down our hostile and insolent wordy' [4199] swords into
   ploughshares, and to convert into pruning-hooks the spears formerly
   employed in war." [4200]   For we no longer take up "sword against
   nation," nor do we "learn war any more," having become children of
   peace, for the sake of Jesus, who is our leader, instead of those whom
   our fathers followed, among whom we were "strangers to the covenant,"
   and having received a law, for which we give thanks to Him that rescued
   us from the error (of our ways), saying, "Our fathers honoured lying
   idols, and there is not among them one that causeth it to rain." [4201]
     Our Superintendent, then, and Teacher, having come forth from the
   Jews, regulates the whole world by the word of His teaching.  And
   having made these remarks by way of anticipation, we have refuted as
   well as we could the untrue statements of Celsus, by subjoining the
   appropriate answer.
     __________________________________________________________________

   [4194] chorostaten.

   [4195] Cf. 1 Tim. iii. 15.

   [4196] Cf. Isa. ii. 3.

   [4197] elenche.

   [4198] archegeten.

   [4199] sunkopsai tas polemikas hemon logikas machairas kai hubristikas
   eis arotra, kai tas kata to proteron hemon machimon zibunas eis drepana
   metaskeuazomen.

   [4200] Cf. Isa. ii. 4.

   [4201] Cf. Jer. xvi. 19 and xiv. 22:  hos pseude ektesanto hoi pateres
   hemon eidola, kai ouk estin en autois huetizon.
     __________________________________________________________________

   Chapter XXXIV.

   But, that we may not pass without notice what Celsus has said between
   these and the preceding paragraphs, let us quote his words:  "We might
   adduce Herodotus as a witness on this point, for he expresses himself
   as follows:  For the people of the cities Marea and Apis, who inhabit
   those parts of Egypt that are adjacent to Libya, and who look upon
   themselves as Libyans, and not as Egyptians, finding their sacrificial
   worship oppressive, and wishing not to be excluded from the use of
   cows' flesh, sent to the oracle of Jupiter Ammon, saying that there was
   no relationship between them and the Egyptians, that they dwelt outside
   the Delta, that there was no community of sentiment between them and
   the Egyptians, and that they wished to be allowed to partake of all
   kinds of food.  But the god would not allow them to do as they desired,
   saying that that country was a part of Egypt, which was watered by the
   inundation of the Nile, and that those were Egyptians who dwell to the
   south of the city of Elephantine, and drink of the river Nile.' [4202]
     Such is the narrative of Herodotus.  But," continues Celsus, "Ammon
   in divine things would not make a worse ambassador than the angels of
   the Jews, [4203] so that there is nothing wrong in each nation
   observing its established method of worship.  Of a truth, we shall find
   very great differences prevailing among the nations, and yet each seems
   to deem its own by far the best.  Those inhabitants of Ethiopia who
   dwell in Meroe worship Jupiter and Bacchus alone; the Arabians, Urania
   and Bacchus only; all the Egyptians, Osiris and Isis; the Saïtes,
   Minerva; while the Naucratites have recently classed Serapis among
   their deities, and the rest according to their respective laws.  And
   some abstain from the flesh of sheep, and others from that of
   crocodiles; others, again, from that of cows, while they regard swine's
   flesh with loathing.  The Scythians, indeed, regard it as a noble act
   to banquet upon human beings.  Among the Indians, too, there are some
   who deem themselves discharging a holy duty in eating their fathers,
   and this is mentioned in a certain passage by Herodotus.  For the sake
   of credibility, I shall again quote his very words, for he writes as
   follows:  For if any one were to make this proposal to all men, viz.,
   to bid him select out of all existing laws the best, each would choose,
   after examination, those of his own country.  Men each consider their
   own laws much the best, and therefore it is not likely than any other
   than a madman would make these things a subject of ridicule.  But that
   such are the conclusions of all men regarding the laws, may be
   determined by many other evidences, and especially by the following
   illustration.  Darius, during his reign, having summoned before him
   those Greeks who happened to be present at the time, inquired of them
   for how much they would be willing to eat their deceased fathers? their
   answer was, that for no consideration would they do such a thing.
   After this, Darius summoned those Indians who are called Callatians,
   who are in the habit of eating their parents, and asked of them in the
   presence of these Greeks, who learned what passed through an
   interpreter, for what amount of money they would undertake to burn
   their deceased fathers with fire? on which they raised a loud shout,
   and bade the king say no more.' [4204]   Such is the way, then, in
   which these matters are regarded.  And Pindar appears to me to be right
   in saying that law' is the king of all things." [4205]
     __________________________________________________________________

   [4202] Cf. Herodot., ii. 18.

   [4203] ho de Ammon ouden ti kakion diapresbeusai ta daimonia, e hoi
   'Ioudaion angeloi.

   [4204] euphemein min ekeleuon.

   [4205] Cf. Herodot., iii. 38.
     __________________________________________________________________

   Chapter XXXV.

   The argument of Celsus appears to point by these illustrations to this
   conclusion:  that it is "an obligation incumbent on all men to live
   according to their country's customs, in which case they will escape
   censure; whereas the Christians, who have abandoned their native
   usages, and who are not one nation like the Jews, are to be blamed for
   giving their adherence to the teaching of Jesus."  Let him then tell us
   whether it is a becoming thing for philosophers, and those who have
   been taught not to yield to superstition, to abandon their country's
   customs, so as to eat of those articles of food which are prohibited in
   their respective cities? or whether this proceeding of theirs is
   opposed to what is becoming?  For if, on account of their philosophy,
   and the instructions which they have received against superstition,
   they should eat, in disregard of their native laws, what was
   interdicted by their fathers, why should the Christians (since the
   Gospel requires them not to busy themselves about statues and images,
   or even about any of the created works of God but to ascend on high,
   and present the soul to the Creator); when acting in a similar manner
   to the philosophers, be censured for so doing?  But if, for the sake of
   defending the thesis which he has proposed to himself, Celsus, or those
   who think with him, should say, that even one who had studied
   philosophy would keep his country's laws, then philosophers in Egypt,
   for example, would act most ridiculously in avoiding the eating of
   onions, in order to observe their country's laws, or certain parts of
   the body, as the head and shoulders, in order not to transgress the
   traditions of their fathers.  And I do not speak of those Egyptians who
   shudder with fear at the discharge of wind from the body, because if
   any one of these were to become a philosopher, and still observe the
   laws of his country, he would be a ridiculous philosopher, acting very
   unphilosophically. [4206]   In the same way, then, he who has been led
   by the Gospel to worship the God of all things, and, from regard to his
   country's laws, lingers here below among images and statues of men, and
   does not desire to ascend to the Creator, will resemble those who have
   indeed learned philosophy, but who are afraid of things which ought to
   inspire no terrors, and who regard it as an act of impiety to eat of
   those things which have been enumerated.
     __________________________________________________________________

   [4206] geloios an eie philosophos aphilosopha pratton.
     __________________________________________________________________

   Chapter XXXVI.

   But what sort of being is this Ammon of Herodotus, whose words Celsus
   has quoted, as if by way of demonstrating how each one ought to keep
   his country's laws?  For this Ammon would not allow the people of the
   cities of Marea and Apis, who inhabit the districts adjacent to Libya,
   to treat as a matter of indifference the use of cows' flesh, which is a
   thing not only indifferent in its own nature, but which does not
   prevent a man from being noble and virtuous.  If Ammon, then, forbade
   the use of cows' flesh, because of the advantage which results from the
   use of the animal in the cultivation of the ground, and in addition to
   this, because it is by the female that the breed is increased, the
   account would possess more plausibility.  But now he simply requires
   that those who drink of the Nile should observe the laws of the
   Egyptians regarding kine.  And hereupon Celsus, taking occasion to pass
   a jest upon the employment of the angels among the Jews as the
   ambassadors of God, says that "Ammon did not make a worse ambassador of
   divine things than did the angels of the Jews," into the meaning of
   whose words and manifestations he instituted no investigation;
   otherwise he would have seen, that it is not for oxen that God is
   concerned, even where He may appear to legislate for them, or for
   irrational animals, but that what is written for the sake of men, under
   the appearance of relating to irrational animals, contains certain
   truths of nature. [4207]   Celsus, moreover, says that no wrong is
   committed by any one who wishes to observe the religious worship
   sanctioned by the laws of his country; and it follows, according to his
   view, that the Scythians commit no wrong, when, in conformity with
   their country's laws, they eat human beings.  And those Indians who eat
   their own fathers are considered, according to Celsus, to do a
   religious, or at least not a wicked act.  He adduces, indeed, a
   statement of Herodotus which favours the principle that each one ought,
   from a sense of what is becoming, to obey his country's laws; and he
   appears to approve of the custom of those Indians called Callatians,
   who in the time of Darius devoured their parents, since, on Darius
   inquiring for how great a sum of money they would be willing to lay
   aside this usage, they raised a loud shout, and bade the king say no
   more.
     __________________________________________________________________

   [4207] phusiologian.
     __________________________________________________________________

   Chapter XXXVII.

   As there are, then, generally two laws presented to us, the one being
   the law of nature, of which God would be the legislator, and the other
   being the written law of cities, it is a proper thing, when the written
   law is not opposed to that of God, for the citizens not to abandon it
   under pretext of foreign customs; but when the law of nature, that is,
   the law of God, commands what is opposed to the written law, observe
   whether reason will not tell us to bid a long farewell to the written
   code, and to the desire of its legislators, and to give ourselves up to
   the legislator God, and to choose a life agreeable to His word,
   although in doing so it may be necessary to encounter dangers, and
   countless labours, and even death and dishonour.  For when there are
   some laws in harmony with the will of God, which are opposed to others
   which are in force in cities, and when it is impracticable to please
   God (and those who administer laws of the kind referred to), it would
   be absurd to contemn those acts by means of which we may please the
   Creator of all things, and to select those by which we shall become
   displeasing to God, though we may satisfy unholy laws, and those who
   love them.  But since it is reasonable in other matters to prefer the
   law of nature, which is the law of God, before the written law, which
   has been enacted by men in a spirit of opposition to the law of God,
   why should we not do this still more in the case of those laws which
   relate to God?  Neither shall we, like the Ethiopians who inhabit the
   parts about Meroe, worship, as is their pleasure, Jupiter and Bacchus
   only; nor shall we at all reverence Ethiopian gods in the Ethiopian
   manner; nor, like the Arabians, shall we regard Urania and Bacchus
   alone as divinities; nor in any degree at all deities in which the
   difference of sex has been a ground of distinction (as among the
   Arabians, who worship Urania as a female, and Bacchus as a male deity);
   nor shall we, like all the Egyptians, regard Osiris and Isis as gods;
   nor shall we enumerate Athena among these, as the Saïtes are pleased to
   do.  And if to the ancient inhabitants of Naucratis it seemed good to
   worship other divinities, while their modern descendants have begun
   quite recently to pay reverence to Serapis, who never was a god at all,
   we shall not on that account assert that a new being who was not
   formerly a god, nor at all known to men, is a deity.  For the Son of
   God, "the First-born of all creation," although He seemed recently to
   have become incarnate, is not by any means on that account recent.  For
   the holy Scriptures know Him to be the most ancient of all the works of
   creation; [4208] for it was to Him that God said regarding the creation
   of man, "Let Us make man in Our image, after Our likeness." [4209]
     __________________________________________________________________

   [4208] presbutaton panton ton demiourgematon.

   [4209] Cf. Gen. i. 26.
     __________________________________________________________________

   Chapter XXXVIII.

   I wish, however, to show how Celsus asserts without any good reason,
   that each one reveres his domestic and native institutions.  For he
   declares that "those Ethiopians who inhabit Meroe know only of two
   gods, Jupiter and Bacchus, and worship these alone; and that the
   Arabians also know only of two, viz., Bacchus, who is also an Ethiopian
   deity, and Urania, whose worship is confined to them."  According to
   his account, neither do the Ethiopians worship Urania, nor the Arabians
   Jupiter.  If, then, an Ethiopian were from any accident to fall into
   the hands of the Arabians, and were to be judged guilty of impiety
   because he did not worship Urania, and for this reason should incur the
   danger of death, would it be proper for the Ethiopian to die, or to act
   contrary to his country's laws, and do obeisance to Urania?  Now, if it
   would be proper for him to act contrary to the laws of his country, he
   will do what is not right, so far as the language of Celsus is any
   standard; while, if he should be led away to death, let him show the
   reasonableness of selecting such a fate.  I know not whether, if the
   Ethiopian doctrine taught men to philosophize on the immortality of the
   soul, and the honour which is paid to religion, they would reverence
   those as deities who are deemed to be such by the laws of the country.
   [4210]   A similar illustration may be employed in the case of the
   Arabians, if from any accident they happened to visit the Ethiopians
   about Meroe.  For, having been taught to worship Urania and Bacchus
   alone, they will not worship Jupiter along with the Ethiopians; and if,
   adjudged guilty of impiety, they should be led away to death, let
   Celsus tell us what it would be reasonable on their part to do.  And
   with regard to the fables which relate to Osiris and Isis, it is
   superfluous and out of place at present to enumerate them.  For
   although an allegorical meaning may be given to the fables, they will
   nevertheless teach us to offer divine worship to cold water, and to the
   earth, which is subject to men, and all the animal creation.  For in
   this way, I presume, they refer Osiris to water, and Isis to earth;
   while with regard to Serapis the accounts are numerous and conflicting,
   to the effect that very recently he appeared in public, agreeably to
   certain juggling tricks performed at the desire of Ptolemy, who wished
   to show to the people of Alexandria as it were a visible god.  And we
   have read in the writings of Numenius the Pythagorean regarding his
   formation, that he partakes of the essence of all the animals and
   plants that are under the control of nature, that he may appear to have
   been fashioned into a god, not by the makers of images alone, with the
   aid of profane mysteries, and juggling tricks employed to invoke
   demons, but also by magicians and sorcerers, and those demons who are
   bewitched by their incantations. [4211]
     __________________________________________________________________

   [4210] This sentence is regarded by Guietus as an interpolation, which
   should be struck out of the text.

   [4211] hina doxe meta ton ateleston teleton, kai ton kalouson daimonas
   manganeion, ouch hupo agalmatopoion monon kataskeuazesthai theos, alla
   kai hupo magon, kai pharmakon, kai ton epodais auton keloumenon
   daimonon.
     __________________________________________________________________

   Chapter XXXIX.

   We must therefore inquire what may be fittingly eaten or not by the
   rational and gentle [4212] animal, which acts always in conformity with
   reason; and not worship at random, sheep, or goats, or kine; to abstain
   from which is an act of moderation, [4213] for much advantage is
   derived by men from these animals.  Whereas, is it not the most foolish
   of all things to spare crocodiles, and to treat them as sacred to some
   fabulous divinity or other?  For it is a mark of exceeding stupidity to
   spare those animals which do not spare us, and to bestow care on those
   which make a prey of human beings.  But Celsus approves of those who,
   in keeping with the laws of their country, worship and tend crocodiles,
   and not a word does he say against them, while the Christians appear
   deserving of censure, who have been taught to loath evil, and to turn
   away from wicked works, and to reverence and honour virtue as being
   generated by God, and as being His Son.  For we must not, on account of
   their feminine name and nature, regard wisdom and righteousness as
   females; [4214] for these things are in our view the Son of God, as His
   genuine disciple has shown, when he said of Him, "Who of God is made to
   us wisdom, and righteousness, and sanctification, and redemption."
   [4215]   And although we may call Him a "second" God, let men know that
   by the term "second God" we mean nothing else than a virtue capable of
   including all other virtues, and a reason capable of containing all
   reason whatsoever which exists in all things, which have arisen
   naturally, directly, and for the general advantage, and which "reason,"
   we say, dwelt in the soul of Jesus, and was united to Him in a degree
   far above all other souls, seeing He alone was enabled completely to
   receive the highest share in the absolute reason, and the absolute
   wisdom, and the absolute righteousness.
     __________________________________________________________________

   [4212] hemero.

   [4213] metrion.

   [4214] ou gar para to thelukon onoma, kai te ousia theleian nomisteon
   einai ten sophian, kai ten dikaiosunen.

   [4215] Cf. 1 Cor. i. 30.
     __________________________________________________________________

   Chapter XL.

   But since, after Celsus had spoken to the above effect of the different
   kinds of laws, he adds the following remark, "Pindar appears to me to
   be correct in saying that law is king of all things," let us proceed to
   discuss this assertion.  What law do you mean to say, good sir, is
   "king of all things?"  If you mean those which exist in the various
   cities, then such an assertion is not true.  For all men are not
   governed by the same law.  You ought to have said that "laws are kings
   of all men," for in every nation some law is king of all.  But if you
   mean that which is law in the proper sense, then it is this which is by
   nature "king of all things;" although there are some individuals who,
   having like robbers abandoned the law, deny its validity, and live
   lives of violence and injustice.  We Christians, then, who have come to
   the knowledge of the law which is by nature "king of all things," and
   which is the same with the law of God, endeavour to regulate our lives
   by its prescriptions, having bidden a long farewell to those of an
   unholy kind.
     __________________________________________________________________

   Chapter XLI.

   Let us notice the charges which are next advanced by Celsus, in which
   there is exceedingly little that has reference to the Christians, as
   most of them refer to the Jews.  His words are:  "If, then, in these
   respects the Jews were carefully to preserve their own law, they are
   not to be blamed for so doing, but those persons rather who have
   forsaken their own usages, and adopted those of the Jews.  And if they
   pride themselves on it, as being possessed of superior wisdom, and keep
   aloof from intercourse with others, as not being equally pure with
   themselves, they have already heard that their doctrine concerning
   heaven is not peculiar to them, but, to pass by all others, is one
   which has long ago been received by the Persians, as Herodotus
   somewhere mentions.  For they have a custom,' he says, of going up to
   the tops of the mountains, and of offering sacrifices to Jupiter,
   giving the name of Jupiter to the whole circle of the heavens.' [4216]
     And I think," continues Celsus, "that it makes no difference whether
   you call the highest being Zeus, or Zen, or Adonai, or Sabaoth, or
   Ammoun like the Egyptians, or Pappæus like the Scythians.  Nor would
   they be deemed at all holier than others in this respect, that they
   observe the rite of circumcision, for this was done by the Egyptians
   and Colchians before them; nor because they abstain from swine's flesh,
   for the Egyptians practised abstinence not only from it, but from the
   flesh of goats, and sheep, and oxen, and fishes as well; while
   Pythagoras and his disciples do not eat beans, nor anything that
   contains life.  It is not probable, however, that they enjoy God's
   favour, or are loved by Him differently from others, or that angels
   were sent from heaven to them alone, as if they had had allotted to
   them some region of the blessed,' [4217] for we see both themselves and
   the country of which they were deemed worthy.  Let this band, [4218]
   then, take its departure, after paying the penalty of its vaunting, not
   having a knowledge of the great God, but being led away and deceived by
   the artifices of Moses, having become his pupil to no good end."
     __________________________________________________________________

   [4216] Cf. Herodot., i. 131.

   [4217] hoion de tina makaron choran lachousin.

   [4218] choros.
     __________________________________________________________________

   Chapter XLII.

   It is evident that, by the preceding remarks, Celsus charges the Jews
   with falsely giving themselves out as the chosen portion of the Supreme
   God above all other nations.  And he accuses them of boasting, because
   they gave out that they knew the great God, although they did not
   really know Him, but were led away by the artifices of Moses, and were
   deceived by him, and became his disciples to no good end.  Now we have
   in the preceding pages already spoken in part of the venerable and
   distinguished polity of the Jews, when it existed amongst them as a
   symbol of the city of God, and of His temple, and of the sacrificial
   worship offered in it and at the altar of sacrifice.  But if any one
   were to turn his attention to the meaning of the legislator, and to the
   constitution which he established, and were to examine the various
   points relating to him, and compare them with the present method of
   worship among other nations, there are none which he would admire to a
   greater degree; because, so far as can be accomplished among mortals,
   everything that was not of advantage to the human race was withheld
   from them, and only those things which are useful bestowed. [4219]
   And for this reason they had neither gymnastic contests, nor scenic
   representations, nor horse-races; nor were there among them women who
   sold their beauty to any one who wished to have sexual intercourse
   without offspring, and to cast contempt upon the nature of human
   generation.  And what an advantage was it to be taught from their
   tender years to ascend above all visible nature, and to hold the belief
   that God was not fixed anywhere within its limits, but to look for Him
   on high, and beyond the sphere of all bodily substance! [4220]   And
   how great was the advantage which they enjoyed in being instructed
   almost from their birth, and as soon as they could speak, [4221] in the
   immortality of the soul, and in the existence of courts of justice
   under the earth, and in the rewards provided for those who have lived
   righteous lives!  These truths, indeed, were proclaimed in the veil of
   fable to children, and to those whose views of things were childish;
   while to those who were already occupied in investigating the truth,
   and desirous of making progress therein, these fables, so to speak,
   were transfigured into the truths which were concealed within them.
   And I consider that it was in a manner worthy of their name as the
   "portion of God" that they despised all kinds of divination, as that
   which bewitches men to no purpose, and which proceeds rather from
   wicked demons than from anything of a better nature; and sought the
   knowledge of future events in the souls of those who, owing to their
   high degree of purity, received the spirit of the Supreme God.
     __________________________________________________________________

   [4219] [Note this eulogy on the law, even though it "made nothing
   perfect."]

   [4220] huper ta somata.

   [4221] sumplerosei tou logou.
     __________________________________________________________________

   Chapter XLIII.

   But what need is there to point out how agreeable to sound reason, and
   unattended with injury either to master or slave, was the law that one
   of the same faith [4222] should not be allowed to continue in slavery
   more than six years? [4223]   The Jews, then, cannot be said to
   preserve their own law in the same points with the other nations.  For
   it would be censurable in them, and would involve a charge of
   insensibility to the superiority of their law, if they were to believe
   that they had been legislated for in the same way as the other nations
   among the heathen.  And although Celsus will not admit it, the Jews
   nevertheless are possessed of a wisdom superior not only to that of the
   multitude, but also of those who have the appearance of philosophers;
   because those who engage in philosophical pursuits, after the utterance
   of the most venerable philosophical sentiments, fall away into the
   worship of idols and demons, whereas the very lowest Jew directs his
   look to the Supreme God alone; and they do well, indeed, so far as this
   point is concerned, to pride themselves thereon, and to keep aloof from
   the society of others as accursed and impious.  And would that they had
   not sinned, and transgressed the law, and slain the prophets in former
   times, and in these latter days conspired against Jesus, that we might
   be in possession of a pattern of a heavenly city which even Plato would
   have sought to describe; although I doubt whether he could have
   accomplished as much as was done by Moses and those who followed him,
   who nourished a "chosen generation," and "a holy nation," dedicated to
   God, with words free from all superstition.
     __________________________________________________________________

   [4222] ton apo ton auton horomenon dogmaton.

   [4223] Cf. Ex. xxi. 2 and Jer. xxxiv. 14.  [An important comment on
   Mosaic servitude.]
     __________________________________________________________________

   Chapter XLIV.

   But as Celsus would compare the venerable customs of the Jews with the
   laws of certain nations, let us proceed to look at them.  He is of
   opinion, accordingly, that there is no difference between the doctrine
   regarding "heaven" and that regarding "God;" and he says that "the
   Persians, like the Jews, offer sacrifices to Jupiter upon the tops of
   the mountains,"--not observing that, as the Jews were acquainted with
   one God, so they had only one holy house of prayer, and one altar of
   whole burnt-offerings, and one censer for incense, and one high priest
   of God.  The Jews, then, had nothing in common with the Persians, who
   ascend the summits of their mountains, which are many in number, and
   offer up sacrifices which have nothing in common with those which are
   regulated by the Mosaic code,--in conformity to which the Jewish
   priests "served unto the example and shadow of heavenly things,"
   explaining enigmatically the object of the law regarding the
   sacrifices, and the things of which these sacrifices were the symbols.
   The Persians therefore may call the "whole circle of heaven" Jupiter;
   but we maintain that "the heaven" is neither Jupiter nor God, as we
   indeed know that certain beings of a class inferior to God have
   ascended above the heavens and all visible nature:  and in this sense
   we understand the words, "Praise God, ye heaven of heavens, and ye
   waters that be above the heavens:  let them praise the name of the
   Lord." [4224]
     __________________________________________________________________

   [4224] Cf. Ps. cxlviii. 4, 5.
     __________________________________________________________________

   Chapter XLV.

   As Celsus, however, is of opinion that it matters nothing whether the
   highest being be called Jupiter, or Zen, or Adonai, or Sabaoth, or
   Ammoun (as the Egyptians term him), or Pappæus (as the Scythians
   entitle him), let us discuss the point for a little, reminding the
   reader at the same time of what has been said above upon this question,
   when the language of Celsus led us to consider the subject.  And now we
   maintain that the nature of names is not, as Aristotle supposes, an
   enactment of those who impose them. [4225]   For the languages which
   are prevalent among men do not derive their origin from men, as is
   evident to those who are able to ascertain the nature of the charms
   which are appropriated by the inventors of the languages differently,
   according to the various tongues, and to the varying pronunciations of
   the names, on which we have spoken briefly in the preceding pages,
   remarking that when those names which in a certain language were
   possessed of a natural power were translated into another, they were no
   longer able to accomplish what they did before when uttered in their
   native tongues.  And the same peculiarity is found to apply to men; for
   if we were to translate the name of one who was called from his birth
   by a certain appellation in the Greek language into the Egyptian or
   Roman, or any other tongue, we could not make him do or suffer the same
   things which he would have done or suffered under the appellation first
   bestowed upon him.  Nay, even if we translated into the Greek language
   the name of an individual who had been originally invoked in the Roman
   tongue, we could not produce the result which the incantation professed
   itself capable of accomplishing had it preserved the name first
   conferred upon him.  And if these statements are true when spoken of
   the names of men, what are we to think of those which are transferred,
   for any cause whatever, to the Deity?  For example, something is
   transferred [4226] from the name Abraham when translated into Greek,
   and something is signified by that of Isaac, and also by that of Jacob;
   and accordingly, if any one, either in an invocation or in swearing an
   oath, were to use the expression, "the God of Abraham," and "the God of
   Isaac," and "the God of Jacob," he would produce certain effects,
   either owing to the nature of these names or to their powers, since
   even demons are vanquished and become submissive to him who pronounces
   these names; whereas if we say, "the god of the chosen father of the
   echo, and the god of laughter, and the god of him who strikes with the
   heel," [4227] the mention of the name is attended with no result, as is
   the case with other names possessed of no power.  And in the same way,
   if we translate the word "Israel" into Greek or any other language, we
   shall produce no result; but if we retain it as it is, and join it to
   those expressions to which such as are skilled in these matters think
   it ought to be united, there would then follow some result from the
   pronunciation of the word which would accord with the professions of
   those who employ such invocations.  And we may say the same also of the
   pronunciation of "Sabaoth," a word which is frequently employed in
   incantations; for if we translate the term into "Lord of hosts," or
   "Lord of armies," or "Almighty" (different acceptation of it having
   been proposed by the interpreters), we shall accomplish nothing;
   whereas if we retain the original pronunciation, we shall, as those who
   are skilled in such matters maintain, produce some effect.  And the
   same observation holds good of Adonai.  If, then, neither "Sabaoth" nor
   "Adonai," when rendered into what appears to be their meaning in the
   Greek tongue, can accomplish anything, how much less would be the
   result among those who regard it as a matter of indifference whether
   the highest being be called Jupiter, or Zen, or Adonai, or Sabaoth!
     __________________________________________________________________

   [4225] hoti he ton onomaton phusis ou themenon eisi nomoi.

   [4226] metalambanetai gar ti, pher' eipein.  In the editions of
   Hoeschel and Spencer, ti is wanting.

   [4227] ho theos patros eklektou tes echous, kai ho theos tou gelotos,
   kai ho theos tou pternistou.  Cf. note in Benedictine ed.
     __________________________________________________________________

   Chapter XLVI.

   It was for these and similar mysterious reasons, with which Moses and
   the prophets were acquainted, that they forbade the name of other gods
   to be pronounced by him who bethought himself of praying to the one
   Supreme God alone, or to be remembered by a heart which had been taught
   to be pure from all foolish thoughts and words.  And for these reasons
   we should prefer to endure all manner of suffering rather than
   acknowledge Jupiter to be God.  For we do not consider Jupiter and
   Sabaoth to be the same, nor Jupiter to be at all divine, but that some
   demon, unfriendly to men and to the true God, rejoices under this
   title. [4228]   And although the Egyptians were to hold Ammon before us
   under threat of death, we would rather die than address him as God, it
   being a name used in all probability in certain Egyptian incantations
   in which this demon is invoked.  And although the Scythians may call
   Pappæus the supreme God, yet we will not yield our assent to this;
   granting, indeed, that there is a Supreme Deity, although we do not
   give the name Pappæus to Him as His proper title, but regard it as one
   which is agreeable to the demon to whom was allotted the desert of
   Scythia, with its people and its language.  He, however, who gives God
   His title in the Scythian tongue, or in the Egyptian or in any language
   in which he has been brought up, will not be guilty of sin. [4229]
     __________________________________________________________________

   [4228] daimona de tina chairein houtos onomazomenon.

   [4229] [Note the bearing of this chapter on the famous controversy
   concerning the Chinese renderings of God's name.]
     __________________________________________________________________

   Chapter XLVII.

   Now the reason why circumcision is practised among the Jews is not the
   same as that which explains its existence among the Egyptians and
   Colchians, and therefore it is not to be considered the same
   circumcision.  And as he who sacrifices does not sacrifice to the same
   god, although he appears to perform the rite of sacrifice in a similar
   manner, and he who offers up prayer does not pray to the same divinity,
   although he asks the same things in his supplication; so, in the same
   way, if one performs the rite of circumcision, it by no means follows
   that it is not a different act from the circumcision performed upon
   another.  For the purpose, and the law, and the wish of him who
   performs the rite, place the act in a different category.  But that the
   whole subject may be still better understood, we have to remark that
   the term for "righteousness" [4230] is the same among all the Greeks;
   but righteousness is shown to be one thing according to the view of
   Epicurus; and another according to the Stoics, who deny the threefold
   division of the soul; and a different thing again according to the
   followers of Plato, who hold that righteousness is the proper business
   of the parts of the soul. [4231]   And so also the "courage" [4232] of
   Epicures is one thing, who would undergo some labours in order to
   escape from a greater number; and a different thing that of the
   philosopher of the Porch, who would choose all virtue for its own sake;
   and a different thing still that of Plato, who maintains that virtue
   itself is the act of the irascible part of the soul, and who assigns to
   it a place about the breast. [4233]   And so circumcision will be a
   different thing according to the varying opinions of those who undergo
   it.  But on such a subject it is unnecessary to speak on this occasion
   in a treatise like the present; for whoever desires to see what led us
   to the subject, can read what we have said upon it in the Epistle of
   Paul to the Romans.
     __________________________________________________________________

   [4230] dikaiosune.

   [4231] idiopragian ton meron tes psuches.

   [4232] andreia.

   [4233] tou thumikou merous tes psuches phaskontos auto einai areten,
   kai apotassontos aute topon ton peri ton thoraka.
     __________________________________________________________________

   Chapter XLVIII.

   Although the Jews, then, pride themselves on circumcision, they will
   separate it not only from that of the Colchians and Egyptians, but also
   from that of the Arabian Ishmaelites; and yet the latter was derived
   from their ancestor Abraham, the father of Ishmael, who underwent the
   rite of circumcision along with his father.  The Jews say that the
   circumcision performed on the eighth day is the principal circumcision,
   and that which is performed according to circumstances is different;
   and probably it was performed on account of the hostility of some angel
   towards the Jewish nation, who had the power to injure such of them as
   were not circumcised, but was powerless against those who had undergone
   the rite.  This may be said to appear from what is written in the book
   of Exodus, where the angel before the circumcision of Eliezer [4234]
   was able to work against [4235] Moses, but could do nothing after his
   son was circumcised.  And when Zipporah had learned this, she took a
   pebble and circumcised her child, and is recorded, according to the
   reading of the common copies, to have said, "The blood of my child's
   circumcision is stayed," but according to the Hebrew text, "A bloody
   husband art thou to me." [4236]   For she had known the story about a
   certain angel having power before the shedding of the blood, but who
   became powerless through the blood of circumcision.  For which reason
   the words were addressed to Moses, "A bloody husband art thou to me."
   But these things, which appear rather of a curious nature, and not
   level to the comprehension of the multitude, I have ventured to treat
   at such length; and now I shall only add, as becomes a Christian, one
   thing more, and shall then pass on to what follows.  For this angel
   might have had power, I think, over those of the people who were not
   circumcised, and generally over all who worshipped only the Creator;
   and this power lasted so long as Jesus had not assumed a human body.
   But when He had done this, and had undergone the rite of circumcision
   in His own person, all the power of the angel over those who practise
   the same worship, but are not circumcised, [4237] was abolished; for
   Jesus reduced it to nought by (the power of) His unspeakable divinity.
   And therefore His disciples are forbidden to circumcise themselves, and
   are reminded (by the apostle):  "If ye be circumcised, Christ shall
   profit you nothing." [4238]
     __________________________________________________________________

   [4234] Cf. Ex. iv. 24, 25.  Eliezer was one of the two sons of Moses.
   Cf. Ex. xviii. 4.

   [4235] energein kata Mouseos.

   [4236] Cf. Ex. iv. 25, 26.

   [4237] kata ton en te theosebeia taute peritemnomenon dunamis.
   Boherellus inserts me before peritemnomenon,, which has been adopted in
   the text.

   [4238] Gal. v. 2.
     __________________________________________________________________

   Chapter XLIX.

   But neither do the Jews pride themselves upon abstaining from swine's
   flesh, as if it were some great thing; but upon their having
   ascertained the nature of clean and unclean animals, and the cause of
   the distinction, and of swine being classed among the unclean.  And
   these distinctions were signs of certain things until the advent of
   Jesus; after whose coming it was said to His disciple, who did not yet
   comprehend the doctrine concerning these matters, but who said,
   "Nothing that is common or unclean hath entered into my mouth," [4239]
   "What God hath cleansed, call not thou common."  It therefore in no way
   affects either the Jews or us that the Egyptian priests abstain not
   only from the flesh of swine, but also from that of goats, and sheep,
   and oxen, and fish.  But since it is not that "which entereth into the
   mouth that defiles a man," and since "meat does not commend us to God,"
   we do not set great store on refraining from eating, nor yet are we
   induced to eat from a gluttonous appetite.  And therefore, so far as we
   are concerned, the followers of Pythagoras, who abstain from all things
   that contain life may do as they please; only observe the different
   reason for abstaining from things that have life on the part of the
   Pythagoreans and our ascetics.  For the former abstain on account of
   the fable about the transmigration of souls, as the poet says:--

   "And some one, lifting up his beloved son,

   Will slay him after prayer; O how foolish he!" [4240]

   We, however, when we do abstain, do so because "we keep under our body,
   and bring it into subjection," [4241] and desire "to mortify our
   members that are upon the earth, fornication, uncleanness, inordinate
   affection, evil concupiscence;" [4242] and we use every effort to
   "mortify the deeds of the flesh." [4243]
     __________________________________________________________________

   [4239] Cf. Acts x. 14.

   [4240] kai tis philon huion aeiras, sphaxei epeuchomenos mega nepios.
   --A verse of Empedocles, quoted by Plutarch, de Superstitione, c. xii.
   Spencer.  Cf. note in loc. in Benedictine edition.

   [4241] Cf. 1 Cor. ix. 27.

   [4242] Cf. Col. iii. 5.

   [4243] Cf. Rom. viii. 13.
     __________________________________________________________________

   Chapter L.

   Celsus, still expressing his opinion regarding the Jews, says:  "It is
   not probable that they are in great favour with God, or are regarded by
   Him with more affection than others, or that angels are sent by Him to
   them alone, as if to them had been allotted some region of the
   blessed.  For we may see both the people themselves, and the country of
   which they were deemed worthy."  We shall refute this, by remarking
   that it is evident that this nation was in great favour with God, from
   the fact that the God who presides over all things was called the God
   of the Hebrews, even by those who were aliens to our faith.  And
   because they were in favour with God, they were not abandoned by Him;
   [4244] but although few in number, they continued to enjoy the
   protection of the divine power, so that in the reign of Alexander of
   Macedon they sustained no injury from him, although they refused, on
   account of certain covenants and oaths, to take up arms against
   Darius.  They say that on that occasion the Jewish high priest, clothed
   in his sacred robe, received obeisance from Alexander, who declared
   that he had beheld an individual arrayed in this fashion, who announced
   to him in his sleep that he was to be the subjugator of the whole of
   Asia. [4245]   Accordingly, we Christians maintain that "it was the
   fortune of that people in a remarkable degree to enjoy God's favour,
   and to be loved by Him in a way different from others;" but that this
   economy of things and this divine favour were transferred to us, after
   Jesus had conveyed the power which had been manifested among the Jews
   to those who had become converts to Him from among the heathen.  And
   for this reason, although the Romans desired to perpetrate many
   atrocities against the Christians, in order to ensure their
   extermination, they were unsuccessful; for there was a divine hand
   which fought on their behalf, and whose desire it was that the word of
   God should spread from one corner of the land of Judea throughout the
   whole human race.
     __________________________________________________________________

   [4244] kai hos eudokimountes ge hoson ouk enkatleiponto.  The negative
   particle (ouk) is wanting in the editions of Hoeschel and Spencer, but
   is found in the Royal, Basil, and Vatican mss.  Guietus would delete
   hoson (which emendation has been adopted in the translation), while
   Boherellus would read hosoi instead.--Ruæus.

   [4245] [Josephus, Antiquities, b. xi. cap. viii.]
     __________________________________________________________________

   Chapter LI.

   But seeing that we have answered to the best of our ability the charges
   brought by Celsus against the Jews and their doctrine, let us proceed
   to consider what follows, and to prove that it is no empty boast on our
   part when we make a profession of knowing the great God, and that we
   have not been led away by any juggling tricks [4246] of Moses (as
   Celsus imagines), or even of our own Saviour Jesus; but that for a good
   end we listen to the God who speaks in Moses, and have accepted Jesus,
   whom he testifies to be God, as the Son of God, in hope of receiving
   the best rewards if we regulate our lives according to His word.  And
   we shall willingly pass over what we have already stated by way of
   anticipation on the points, "whence we came and who is our leader, and
   what law proceeded from Him."  And if Celsus would maintain that there
   is no difference between us and the Egyptians, who worship the goat, or
   the ram, or the crocodile, or the ox, or the river-horse, or the
   dog-faced baboon, [4247] or the cat, he can ascertain if it be so, and
   so may any other who thinks alike on the subject.  We, however, have to
   the best of our ability defended ourselves at great length in the
   preceding pages on the subject of the honour which we render to our
   Jesus, pointing out that we have found the better part; [4248] and that
   in showing that the truth which is contained in the teaching of Jesus
   Christ is pure and unmixed with error, we are not commending ourselves,
   but our Teacher, to whom testimony was borne through many witnesses by
   the Supreme God and the prophetic writings among the Jews, and by the
   very clearness of the case itself, for it is demonstrated that He could
   not have accomplished such mighty works without the divine help.
     __________________________________________________________________

   [4246] goeteia.

   [4247] ton kunokephalon.

   [4248] hoti kreitton heuromen.
     __________________________________________________________________

   Chapter LII.

   But the statement of Celsus which we wish to examine at present is the
   following:  "Let us then pass over the refutations which might be
   adduced against the claims of their teacher, and let him be regarded as
   really an angel.  But is he the first and only one who came (to men),
   or were there others before him?  If they should say that he is the
   only one, they would be convicted of telling lies against themselves.
   For they assert that on many occasions others came, and sixty or
   seventy of them together, and that these became wicked, and were cast
   under the earth and punished with chains, and that from this source
   originate the warm springs, which are their tears; and, moreover, that
   there came an angel to the tomb of this said being--according to some,
   indeed, one, but according to others, two--who answered the women that
   he had arisen.  For the Son of God could not himself, as it seems, open
   the tomb, but needed the help of another to roll away the stone.  And
   again, on account of the pregnancy of Mary, there came an angel to the
   carpenter, and once more another angel, in order that they might take
   up the young Child and flee away (into Egypt).  But what need is there
   to particularize everything, or to count up the number of angels said
   to have been sent to Moses, and others amongst them?  If, then, others
   were sent, it is manifest that he also came from the same God.  But he
   may be supposed to have the appearance of announcing something of
   greater importance (than those who preceded him), as if the Jews had
   been committing sin, or corrupting their religion, or doing deeds of
   impiety; for these things are obscurely hinted at."
     __________________________________________________________________

   Chapter LIII.

   The preceding remarks might suffice as an answer to the charges of
   Celsus, so far as regards those points in which our Saviour Jesus
   Christ is made the subject of special investigation.  But that we may
   avoid the appearance of intentionally passing over any portion of his
   work, as if we were unable to meet him, let us, even at the risk of
   being tautological (since we are challenged to this by Celsus),
   endeavour as far as we can with all due brevity to continue our
   discourse, since perhaps something either more precise or more novel
   may occur to us upon the several topics.  He says, indeed, that "he has
   omitted the refutations which have been adduced against the claims
   which Christians advance on behalf of their teacher," although he has
   not omitted anything which he was able to bring forward, as is manifest
   from his previous language, but makes this statement only as an empty
   rhetorical device.  That we are not refuted, however, on the subject of
   our great Saviour, although the accuser may appear to refute us, will
   be manifest to those who peruse in a spirit of truth-loving
   investigation all that is predicted and recorded of Him.  And, in the
   next place, since he considers that he makes a concession in saying of
   the Saviour, "Let him appear to be really an angel," we reply that we
   do not accept of such a concession from Celsus; but we look to the work
   of Him who came to visit the whole human race in His word and teaching,
   as each one of His adherents was capable of receiving Him.  And this
   was the work of one who, as the prophecy regarding Him said, was not
   simply an angel, but the "Angel of the great counsel:" [4249]   for He
   announced to men the great counsel of the God and Father of all things
   regarding them, (saying) of those who yield themselves up to a life of
   pure religion, that they ascend by means of their great deeds to God;
   but of those who do not adhere to Him, that they place themselves at a
   distance from God, and journey on to destruction through their unbelief
   of Him.  He then continues:  "If even the angel came to men, is he the
   first and only one who came, or did others come on former occasions?"
   And he thinks he can meet either of these dilemmas at great length,
   although there is not a single real Christian who asserts that Christ
   was the only being that visited the human race.  For, as Celsus says,
   "If they should say the only one," there are others who appeared to
   different individuals.
     __________________________________________________________________

   [4249] Cf. Isa. ix. 6. [according to Sept.  See vol. i. pp. 223, 236,
   this series.]
     __________________________________________________________________

   Chapter LIV.

   In the next place, he proceeds to answer himself as he thinks fit in
   the following terms:  "And so he is not the only one who is recorded to
   have visited the human race, as even those who, under pretext of
   teaching in the name of Jesus, have apostatized from the Creator as an
   inferior being, and have given in their adherence to one who is a
   superior God and father of him who visited (the world), assert that
   before him certain beings came from the Creator to visit the human
   race."  Now, as it is in the spirit of truth that we investigate all
   that relates to the subject, we shall remark that it is asserted by
   Apelles, the celebrated disciple of Marcion, who became the founder of
   a certain sect, and who treated the writings of the Jews as fabulous,
   that Jesus is the only one that came to visit the human race.  Even
   against him, then, who maintained that Jesus was the only one that came
   from God to men, it would be in vain for Celsus to quote the statements
   regarding the descent of other angels, seeing Apelles discredits, as we
   have already mentioned, the miraculous narratives of the Jewish
   Scriptures; and much more will he decline to admit what Celsus has
   adduced, from not understanding the contents of the book of Enoch.  No
   one, then, convicts us of falsehood, or of making contradictory
   assertions, as if we maintained both that our Saviour was the only
   being that ever came to men, and yet that many others came on different
   occasions.  And in a most confused manner, moreover, does he adduce,
   when examining the subject of the visits of angels to men, what he has
   derived, without seeing its meaning, from the contents of the book of
   Enoch; for he does not appear to have read the passages in question,
   nor to have been aware that the books which bear the name Enoch [4250]
   do not at all circulate in the Churches as divine, although it is from
   this source that he might be supposed to have obtained the statement,
   that "sixty or seventy angels descended at the same time, who fell into
   a state of wickedness."
     __________________________________________________________________

   [4250] [See p. 380, supra.]
     __________________________________________________________________

   Chapter LV.

   But, that we may grant to him in a spirit of candour what he has not
   discovered in the contents of the book of Genesis, that "the sons of
   God, seeing the daughters of men, that they were fair, took to them
   wives of all whom they chose," [4251] we shall nevertheless even on
   this point persuade those who are capable of understanding the meaning
   of the prophet, that even before us there was one who referred this
   narrative to the doctrine regarding souls, which became possessed with
   a desire for the corporeal life of men, and this in metaphorical
   language, he said, was termed "daughters of men."  But whatever may be
   the meaning of the "sons of God desiring to possess the daughters of
   men," it will not at all contribute to prove that Jesus was not the
   only one who visited mankind as an angel, and who manifestly became the
   Saviour and benefactor of all those who depart from the flood of
   wickedness.  Then, mixing up and confusing whatever he had at any time
   heard, or had anywhere found written--whether held to be of divine
   origin among Christians or not--he adds:  "The sixty or seventy who
   descended together were cast under the earth, and were punished with
   chains."  And he quotes (as from the book of Enoch, but without naming
   it) the following:  "And hence it is that the tears of these angels are
   warm springs,"--a thing neither mentioned nor heard of in the Churches
   of God!  For no one was ever so foolish as to materialize into human
   tears those which were shed by the angels who had come down from
   heaven.  And if it were right to pass a jest upon what is advanced
   against us in a serious spirit by Celsus, we might observe that no one
   would ever have said that hot springs, the greater part of which are
   fresh water, were the tears of the angels, since tears are saltish in
   their nature, unless indeed the angels, in the opinion of Celsus, shed
   tears which are fresh.
     __________________________________________________________________

   [4251] [Gen. vi. 2.  S.]
     __________________________________________________________________

   Chapter LVI.

   Proceeding immediately after to mix up and compare with one another
   things that are dissimilar, and incapable of being united, he subjoins
   to his statement regarding the sixty or seventy angels who came down
   from heaven, and who, according to him, shed fountains of warm water
   for tears, the following:  "It is related also that there came to the
   tomb of Jesus himself, according to some, two angels, according to
   others, one;" having failed to notice, I think, that Matthew and Mark
   speak of one, and Luke and John of two, which statements are not
   contradictory.  For they who mention "one," say that it was he who
   rolled away the stone from the sepulchre; while they who mention "two,"
   refer to those who appeared in shining raiment to the women that
   repaired to the sepulchre, or who were seen within sitting in white
   garments.  Each of these occurrences might now be demonstrated to have
   actually taken place, and to be indicative of a figurative meaning
   existing in these "phenomena," (and intelligible) to those who were
   prepared to behold the resurrection of the Word.  Such a task, however,
   does not belong to our present purpose, but rather to an exposition of
   the Gospel. [4252]
     __________________________________________________________________

   [4252] [See Dr. Lee on The Inspiration of Holy Scripture, p. 383, where
   it is pointed out that the primitive Church was fully aware of the
   difficulties urged against the historic accuracy of the Four Gospels.
   Dr. Lee also notes that the culminating sarcasm of Gibbon's famous
   fifteenth chapter "has not even the poor merit of originality."  S.]
     __________________________________________________________________

   Chapter LVII.

   Now, that miraculous appearances have sometimes been witnessed by human
   beings, is related by the Greeks; and not only by those of them who
   might be suspected of composing fabulous narratives, but also by those
   who have given every evidence of being genuine philosophers, and of
   having related with perfect truth what had happened to them.  Accounts
   of this kind we have read in the writings of Chrysippus of Soli, and
   also some things of the same kind relating to Pythagoras; as well as in
   some of the more recent writers who lived a very short time ago, as in
   the treatise of Plutarch of Chæronea "on the Soul," and in the second
   book of the work of Numenius the Pythagorean on the "Incorruptibility
   of the Soul."  Now, when such accounts are related by the Greeks, and
   especially by the philosophers among them, they are not to be received
   with mockery and ridicule, nor to be regarded as fictions and fables;
   but when those who are devoted to the God of all things, and who endure
   all kinds of injury, even to death itself, rather than allow a
   falsehood to escape their lips regarding God, announce the appearances
   of angels which they have themselves witnessed, they are to be deemed
   unworthy of belief, and their words are not to be regarded as true!
   Now it is opposed to sound reason to judge in this way whether
   individuals are speaking truth or falsehood.  For those who act
   honestly, only after a long and careful examination into the details of
   a subject, slowly and cautiously express their opinion of the veracity
   or falsehood of this or that person with regard to the marvels which
   they may relate; since it is the case that neither do all men show
   themselves worthy of belief, nor do all make it distinctly evident that
   they are relating to men only fictions and fables.  Moreover, regarding
   the resurrection of Jesus from the dead, we have this remark to make,
   that it is not at all wonderful if, on such an occasion, either one or
   two angels should have appeared to announce that Jesus had risen from
   the dead, and to provide for the safety of those who believed in such
   an event to the advantage of their souls.  Nor does it appear to me at
   all unreasonable, that those who believe in the resurrection of Jesus,
   and who manifest, as a fruit of their faith not to be lightly esteemed,
   their possession of a virtuous [4253] life, and their withdrawal from
   the flood of evils, should not be unattended by angels who lend their
   help in accomplishing their conversion to God.
     __________________________________________________________________

   [4253] ton errhomenon bion.
     __________________________________________________________________

   Chapter LVIII.

   But Celsus challenges the account also that an angel rolled away the
   stone from the sepulchre where the body of Jesus lay, acting like a lad
   at school, who should bring a charge against any one by help of a
   string of commonplaces.  And, as if he had discovered some clever
   objection to the narrative, he remarks:  "The Son of God, then, it
   appears, could not open his tomb, but required the aid of another to
   roll away the stone."  Now, not to overdo the discussion of this
   matter, or to have the appearance of unreasonably introducing
   philosophical remarks, by explaining the figurative meaning at present,
   I shall simply say of the narrative alone, that it does appear in
   itself a more respectful proceeding, that the servant and inferior
   should have rolled away the stone, than that such an act should have
   been performed by Him whose resurrection was to be for the advantage of
   mankind.  I do not speak of the desire of those who conspired against
   the Word, and who wished to put Him to death, and to show to all men
   that He was dead and non-existent, [4254] that His tomb should not be
   opened, in order that no one might behold the Word alive after their
   conspiracy; but the "Angel of God" who came into the world for the
   salvation of men, with the help of another angel, proved more powerful
   than the conspirators, and rolled away the weighty stone, that those
   who deemed the Word to be dead might be convinced that He is not with
   the "departed," but is alive, and precedes those who are willing to
   follow Him, that He may manifest to them those truths which come after
   those which He formerly showed them at the time of their first entrance
   (into the school of Christianity), when they were as yet incapable of
   receiving deeper instruction.  In the next place, I do not understand
   what advantage he thinks will accrue to his purpose when he ridicules
   the account of "the angel's visit to Joseph regarding the pregnancy of
   Mary;" and again, that of the angel to warn the parents "to take up the
   new-born Child, whose life was in danger, and to flee with it into
   Egypt."  Concerning these matters, however, we have in the preceding
   pages answered his statements.  But what does Celsus mean by saying,
   that "according to the Scriptures, angels are recorded to have been
   sent to Moses, and others as well?"  For it appears to me to contribute
   nothing to his purpose, and especially because none of them made any
   effort to accomplish, as far as in his power, the conversion of the
   human race from their sins.  Let it be granted, however, that other
   angels were sent from God, but that he came to announce something of
   greater importance (than any others who preceded him); and when the
   Jews had fallen into sin, and corrupted their religion, and had done
   unholy deeds, transferred the kingdom of God to other husbandmen, who
   in all the Churches take special care of themselves, [4255] and use
   every endeavour by means of a holy life, and by a doctrine conformable
   thereto, to win over to the God of all things those who would rush away
   from the teaching of Jesus. [4256]
     __________________________________________________________________

   [4254] kai to meden tunchanonta.

   [4255] heauton.  Guietus would read auton, to agree with ton ekklesion.

   [4256] Instead of tas apo tes didaskalias tou 'Iesou haphormas,
   Boherellus conjectures tous...aphormontas, which has been adopted in
   the translation.
     __________________________________________________________________

   Chapter LIX.

   Celsus then continues:  "The Jews accordingly, and these (clearly
   meaning the Christians), have the same God;" and as if advancing a
   proposition which would not be conceded, he proceeds to make the
   following assertion:  "It is certain, indeed, that the members of the
   great Church [4257] admit this, and adopt as true the accounts
   regarding the creation of the world which are current among the Jews,
   viz., concerning the six days and the seventh;" on which day, as the
   Scripture says, God "ceased" [4258] from His works, retiring into the
   contemplation of Himself, but on which, as Celsus says (who does not
   abide by the letter of the history, and who does not understand its
   meaning), God "rested," [4259] --a term which is not found in the
   record.  With respect, however, to the creation of the world, and the
   "rest [4260] which is reserved after it for the people of God," the
   subject is extensive, and mystical, and profound, and difficult of
   explanation.  In the next place, as it appears to me, from a desire to
   fill up his book, and to give it an appearance of importance, he
   recklessly adds certain statements, such as the following, relating to
   the first man, of whom he says:  "We give the same account as do the
   Jews, and deduce the same genealogy from him as they do."  However, as
   regards "the conspiracies of brothers against one another," we know of
   none such, save that Cain conspired against Abel, and Esau against
   Jacob; but not Abel against Cain, nor Jacob against Esau:  for if this
   had been the case, Celsus would have been correct in saying that we
   give the same accounts as do the Jews of "the conspiracies of brothers
   against one another."  Let it be granted, however, that we speak of the
   same descent into Egypt as they, and of their return [4261] thence,
   which was not a "flight," [4262] as Celsus considers it to have been,
   what does that avail towards founding an accusation against us or
   against the Jews?  Here, indeed, he thought to cast ridicule upon us,
   when, in speaking of the Hebrew people, he termed their exodus a
   "flight;" but when it was his business to investigate the account of
   the punishments inflicted by God upon Egypt, that topic he purposely
   passed by in silence.
     __________________________________________________________________

   [4257] ton apo megales ekklesias.

   [4258] katepausen.

   [4259] anapausamenos.

   [4260] sabbatismou.

   [4261] ten ekeithen epanodon.

   [4262] phugen.
     __________________________________________________________________

   Chapter LX.

   If, however, it be necessary to express ourselves with precision in our
   answer to Celsus, who thinks that we hold the same opinions on the
   matters in question as do the Jews, we would say that we both agree
   that the books (of Scripture) were written by the Spirit of God, but
   that we do not agree about the meaning of their contents; for we do not
   regulate our lives like the Jews, because we are of opinion that the
   literal acceptation of the laws is not that which conveys the meaning
   of the legislation.  And we maintain, that "when Moses is read, the
   veil is upon their heart," [4263] because the meaning of the law of
   Moses has been concealed from those who have not welcomed [4264] the
   way which is by Jesus Christ.  But we know that if one turn to the Lord
   (for "the Lord is that Spirit"), the veil being taken away, "he
   beholds, as in a mirror with unveiled face, the glory of the Lord" in
   those thoughts which are concealed in their literal expression, and to
   his own glory becomes a participator of the divine glory; the term
   "face" being used figuratively for the "understanding," as one would
   call it without a figure, in which is the face of the "inner man,"
   filled with light and glory, flowing from the true comprehension of the
   contents of the law.
     __________________________________________________________________

   [4263] 2 Cor. iii. 15.

   [4264] aspasamenois.
     __________________________________________________________________

   Chapter LXI.

   After the above remarks he proceeds as follows:  "Let no one suppose
   that I am ignorant that some of them will concede that their God is the
   same as that of the Jews, while others will maintain that he is a
   different one, to whom the latter is in opposition, and that it was
   from the former that the Son came."  Now, if he imagine that the
   existence of numerous heresies among the Christians is a ground of
   accusation against Christianity, why, in a similar way, should it not
   be a ground of accusation against philosophy, that the various sects of
   philosophers differ from each other, not on small and indifferent
   points, but upon those of the highest importance?  Nay, medicine also
   ought to be a subject of attack, on account of its many conflicting
   schools.  Let it be admitted, then, that there are amongst us some who
   deny that our God is the same as that of the Jews:  nevertheless, on
   that account those are not to be blamed who prove from the same
   Scriptures that one and the same Deity is the God of the Jews and of
   the Gentiles alike, as Paul, too, distinctly says, who was a convert
   from Judaism to Christianity, "I thank my God, whom I serve from my
   forefathers with a pure conscience." [4265]   And let it be admitted
   also, that there is a third class who call certain persons "carnal,"
   and others "spiritual,"--I think he here means the followers of
   Valentinus,--yet what does this avail against us, who belong to the
   Church, and who make it an accusation against such as hold that certain
   natures are saved, and that others perish in consequence of their
   natural constitution? [4266]   And let it be admitted further, that
   there are some who give themselves out as Gnostics, in the same way as
   those Epicureans who call themselves philosophers:  yet neither will
   they who annihilate the doctrine of providence be deemed true
   philosophers, nor those true Christians who introduce monstrous
   inventions, which are disapproved of by those who are the disciples of
   Jesus.  Let it be admitted, moreover, that there are some who accept
   Jesus, and who boast on that account of being Christians, and yet would
   regulate their lives, like the Jewish multitude, in accordance with the
   Jewish law,--and these are the twofold sect of Ebionites, who either
   acknowledge with us that Jesus was born of a virgin, or deny this, and
   maintain that He was begotten like other human beings,--what does that
   avail by way of charge against such as belong to the Church, and whom
   Celsus has styled "those of the multitude?" [4267]   He adds, also,
   that certain of the Christians are believers in the Sibyl, [4268]
   having probably misunderstood some who blamed such as believed in the
   existence of a prophetic Sibyl, and termed those who held this belief
   Sibyllists.
     __________________________________________________________________

   [4265] 2 Tim. i. 3.

   [4266] ek kataskeues.

   [4267] apo tou plethous.

   [4268] Sibullistas.
     __________________________________________________________________

   Chapter LXII.

   He next pours down upon us a heap of names, saying that he knows of the
   existence of certain Simonians who worship Helene, or Helenus, as their
   teacher, and are called Helenians.  But it has escaped the notice of
   Celsus that the Simonians do not at all acknowledge Jesus to be the Son
   of God, but term Simon the "power" of God, regarding whom they relate
   certain marvellous stories, saying that he imagined that if he could
   become possessed of similar powers to those with which be believed
   Jesus to be endowed, he too would become as powerful among men as Jesus
   was amongst the multitude.  But neither Celsus nor Simon could
   comprehend how Jesus, like a good husbandman of the word of God, was
   able to sow the greater part of Greece, and of barbarian lands, with
   His doctrine, and to fill these countries with words which transform
   the soul from all that is evil, and bring it back to the Creator of all
   things.  Celsus knows, moreover, certain Marcellians, so called from
   Marcellina, and Harpocratians from Salome, and others who derive their
   name from Mariamme, and others again from Martha.  We, however, who
   from a love of learning examine to the utmost of our ability not only
   the contents of Scripture, and the differences to which they give rise,
   but have also, from love to the truth, investigated as far as we could
   the opinions of philosophers, have never at any time met with these
   sects.  He makes mention also of the Marcionites, whose leader was
   Marcion.
     __________________________________________________________________

   Chapter LXIII.

   In the next place, that he may have the appearance of knowing still
   more than he has yet mentioned, he says, agreeably to his usual custom,
   that "there are others who have wickedly invented some being as their
   teacher and demon, and who wallow about in a great darkness, more
   unholy and accursed than that of the companions of the Egyptian
   Antinous."  And he seems to me, indeed, in touching on these matters,
   to say with a certain degree of truth, that there are certain others
   who have wickedly invented another demon, and who have found him to be
   their lord, as they wallow about in the great darkness of their
   ignorance.  With respect, however, to Antinous, who is compared with
   our Jesus, we shall not repeat what we have already said in the
   preceding pages.  "Moreover," he continues, "these persons utter
   against one another dreadful blasphemies, saying all manner of things
   shameful to be spoken; nor will they yield in the slightest point for
   the sake of harmony, hating each other with a perfect hatred."  Now, in
   answer to this, we have already said that in philosophy and medicine
   sects are to be found warring against sects.  We, however, who are
   followers of the word of Jesus, and have exercised ourselves in
   thinking, and saying, and doing what is in harmony with His words,
   "when reviled, bless; being persecuted, we suffer it; being defamed, we
   entreat;" [4269] and we would not utter "all manner of things shameful
   to be spoken" against those who have adopted different opinions from
   ours, but, if possible, use every exertion to raise them to a better
   condition through adherence to the Creator alone, and lead them to
   perform every act as those who will (one day) be judged.  And if those
   who hold different opinions will not be convinced, we observe the
   injunction laid down for the treatment of such:  "A man that is a
   heretic, after the first and second admonition, reject, knowing that he
   that is such is subverted, and sinneth, being condemned of himself."
   [4270]   Moreover, we who know the maxim, "Blessed are the
   peacemakers," and this also, "Blessed are the meek," would not regard
   with hatred the corrupters of Christianity, nor term those who had
   fallen into error Circes and flattering deceivers. [4271]
     __________________________________________________________________

   [4269] 1 Cor. iv. 12, 13.

   [4270] Tit. iii. 10, 11.

   [4271] Kirkas kai kukethra haimula.
     __________________________________________________________________

   Chapter LXIV.

   Celsus appears to me to have misunderstood the statement of the
   apostle, which declares that "in the latter times some shall depart
   from the faith, giving heed to seducing spirits and doctrines of
   devils; speaking lies in hypocrisy, having their conscience seared with
   a hot iron; forbidding to marry, and commanding to abstain from meats,
   which God hath created to be received with thanksgiving of them who
   believe;" [4272] and to have misunderstood also those who employed
   these declarations of the apostle against such as had corrupted the
   doctrines of Christianity.  And it is owing to this cause that Celsus
   has said that "certain among the Christians are called cauterized in
   the ears;'" [4273] and also that some are termed "enigmas," [4274] --a
   term which we have never met.  The expression "stumbling-block" [4275]
   is, indeed, of frequent occurrence in these writings,--an appellation
   which we are accustomed to apply to those who turn away simple persons,
   and those who are easily deceived, from sound doctrine.  But neither
   we, nor, I imagine, any other, whether Christian or heretic, know of
   any who are styled Sirens, who betray and deceive, [4276] and stop
   their ears, and change into swine those whom they delude.  And yet this
   man, who affects to know everything, uses such language as the
   following:  "You may hear," he says, "all those who differ so widely,
   and who assail each other in their disputes with the most shameless
   language, uttering the words, The world is crucified to me, and I unto
   the world.'"  And this is the only phrase which, it appears, Celsus
   could remember out of Paul's writings; and yet why should we not also
   employ innumerable other quotations from the Scriptures, such as, "For
   though we do walk in the flesh, we do not war after the flesh; (for the
   weapons of our warfare are not carnal, but mighty through God to the
   pulling down of strongholds,) casting down imaginations, and every high
   thing that exalteth itself against the knowledge of God?" [4277]
     __________________________________________________________________

   [4272] Cf. 1 Tim. iv. 1-3.

   [4273] akoes kausteria.  Cf. note in Benedictine ed.

   [4274] ainigmata.  Cf. note in Benedictine ed.

   [4275] skandalou.

   [4276] exorchoumenas kai sophistrias.

   [4277] Cf. 2 Cor. x. 3-5.
     __________________________________________________________________

   Chapter LXV.

   But since he asserts that "you may hear all those who differ so widely
   saying, The world is crucified to me, and I unto the world,'" we shall
   show the falsity of such a statement.  For there are certain heretical
   sects which do not receive the Epistles of the Apostle Paul, as the two
   sects of Ebionites, and those who are termed Encratites. [4278]
   Those, then, who do not regard the apostle as a holy and wise man, will
   not adopt his language, and say, "The world is crucified to me, and I
   unto the world."  And consequently in this point, too, Celsus is guilty
   of falsehood.  He continues, moreover, to linger over the accusations
   which he brings against the diversity of sects which exist, but does
   not appear to me to be accurate in the language which he employs, nor
   to have carefully observed or understood how it is that those
   Christians who have made progress in their studies say that they are
   possessed of greater knowledge than the Jews; and also, whether they
   acknowledge the same Scriptures, but interpret them differently, or
   whether they do not recognise these books as divine.  For we find both
   of these views prevailing among the sects.  He then continues:
   "Although they have no foundation for the doctrine, let us examine the
   system itself; and, in the first place, let us mention the corruptions
   which they have made through ignorance and misunderstanding, when in
   the discussion of elementary principles they express their opinions in
   the most absurd manner on things which they do not understand, such as
   the following."  And then, to certain expressions which are continually
   in the mouths of the believers in Christianity, he opposes certain
   others from the writings of the philosophers, with the object of making
   it appear that the noble sentiments which Celsus supposes to be used by
   Christians have been expressed in better and clearer language by the
   philosophers, in order that he might drag away to the study of
   philosophy those who are caught by opinions which at once evidence
   their noble and religious character.  We shall, however, here terminate
   the fifth book, and begin the sixth with what follows.
     __________________________________________________________________

   [4278] [Irenæus, vol. i. p. 353.]
     __________________________________________________________________
     __________________________________________________________________
     __________________________________________________________________

   Book VI.

   Chapter I.

   In beginning this our sixth book, we desire, my reverend Ambrosius, to
   answer in it those accusations which Celsus brings against the
   Christians, not, as might be supposed, those objections which he has
   adduced from writers on philosophy.  For he has quoted a considerable
   number of passages, chiefly from Plato, and has placed alongside of
   these such declarations of holy Scripture as are fitted to impress even
   the intelligent mind; subjoining the assertion that "these things are
   stated much better among the Greeks (than in the Scriptures), and in a
   manner which is free from all exaggerations [4279] and promises on the
   part of God, or the Son of God."  Now we maintain, that if it is the
   object of the ambassadors of the truth to confer benefits upon the
   greatest possible number, and, so far as they can, to win over to its
   side, through their love to men, every one without
   exception--intelligent as well as simple--not Greeks only, but also
   Barbarians (and great, indeed, is the humanity which should succeed in
   converting the rustic and the ignorant [4280] ), it is manifest that
   they must adopt a style of address fitted to do good to all, and to
   gain over to them men of every sort.  Those, on the other hand, who
   turn away [4281] from the ignorant as being mere slaves, [4282] and
   unable to understand the flowing periods of a polished and logical
   discourse, and so devote their attention solely to such as have been
   brought up amongst literary pursuits, [4283] confine their views of the
   public good within very strait and narrow limits.
     __________________________________________________________________

   [4279] anataseos.

   [4280] polu de to hemeron ean...hoios te tis genetai epistrephein.

   [4281] polla chairein phrasantes.

   [4282] andrapodois.

   [4283] kai me hoioi te katakouein tes en phrasei logon kai taxei
   apangellomenon akolouthias, monon ephrontisan ton anatraphenton en
   logois kai matheuasin.
     __________________________________________________________________

   Chapter II.

   I have made these remarks in reply to the charges which Celsus and
   others bring against the simplicity of the language of Scripture, which
   appears to be thrown into the shade by the splendour of polished
   discourse.  For our prophets, and Jesus Himself, and His apostles, were
   careful to adopt [4284] a style of address which should not merely
   convey the truth, but which should be fitted to gain over the
   multitude, until each one, attracted and led onwards, should ascend as
   far as he could towards the comprehension of those mysteries which are
   contained in these apparently simple words.  For, if I may venture to
   say so, few have been benefited (if they have indeed been benefited at
   all) by the beautiful and polished style of Plato, and those who have
   written like him; [4285] while, on the contrary, many have received
   advantage from those who wrote and taught in a simple and practical
   manner, and with a view to the wants of the multitude.  It is easy,
   indeed, to observe that Plato is found only in the hands of those who
   profess to be literary men; [4286] while Epictetus is admired by
   persons of ordinary capacity, who have a desire to be benefited, and
   who perceive the improvement which may be derived from his writings.
   Now we make these remarks, not to disparage Plato (for the great world
   of men has found even him useful), but to point out the aim of those
   who said:  "And my speech and my preaching was not with enticing words
   of man's wisdom, but in demonstration of the Spirit and of power, that
   our faith should not stand in the wisdom of men, but in the power of
   God." [4287]   For the word of God declares that the preaching
   (although in itself true and most worthy of belief) is not sufficient
   to reach the human heart, unless a certain power be imparted to the
   speaker from God, and a grace appear upon his words; and it is only by
   the divine agency that this takes place in those who speak
   effectually.  The prophet says in the sixty-seventh Psalm, that "the
   Lord will give a word with great power to them who preach." [4288]
   If, then, it should be granted with respect to certain points, that the
   same doctrines are found among the Greeks as in our own Scriptures, yet
   they do not possess the same power of attracting and disposing the
   souls of men to follow them.  And therefore the disciples of Jesus, men
   ignorant so far as regards Grecian philosophy, yet traversed many
   countries of the world, impressing, agreeably to the desire of the
   Logos, each one of their hearers according to his deserts, so that they
   received a moral amelioration in proportion to the inclination of their
   will to accept of that which is good.
     __________________________________________________________________

   [4284] eneidon.

   [4285] [See Dr. Burton's Bampton Lectures On the Heresies of the
   Apostolic Age, pp. 198, 529.  S.]

   [4286] philologon.

   [4287] 1 Cor. ii. 4, 5.

   [4288] Such is the reading of the Septuagint version.  The Masoretic
   text has:  "The Lord gave a word; of them who published it there was a
   great host."  [Cf. Ps. lxviii. 11.  S.]
     __________________________________________________________________

   Chapter III.

   Let the ancient sages, then, make known their sayings to those who are
   capable of understanding them.  Suppose that Plato, for example, the
   son of Ariston, in one of his Epistles, is discoursing about the "chief
   good," and that he says, "The chief good can by no means be described
   in words, but is produced by long habit, and bursts forth suddenly as a
   light in the soul, as from a fire which had leapt forth."  We, then, on
   hearing these words, admit that they are well said, for it is God who
   revealed to men these as well as all other noble expressions.  And for
   this reason it is that we maintain that those who have entertained
   correct ideas regarding God, but who have not offered to Him a worship
   in harmony with the truth, are liable to the punishments which fall on
   sinners.  For respecting such Paul says in express words:  "The wrath
   of God is revealed from heaven against all ungodliness and
   unrighteousness of men, who hold the truth in unrighteousness; because
   that which may be known of God is manifest in them; for God hath showed
   it unto them.  For the invisible things of Him from the creation of the
   world are clearly seen, being understood by the things that are made,
   even His eternal power and Godhead; so that they are without excuse:
   because that, when they knew God, they glorified Him not as God,
   neither were thankful; but became vain in their imaginations, and their
   foolish heart was darkened.  Professing themselves to be wise, they
   became fools, and changed the glory of the incorruptible God into an
   image made like to corruptible man, and to birds, and four-footed
   beasts, and creeping things." [4289]   The truth, then, is verily held
   (in unrighteousness), as our Scriptures testify, by those who are of
   opinion that "the chief good cannot be described in words," but who
   assert that, "after long custom and familiar usage, [4290] a light
   becomes suddenly kindled in the soul, as if by a fire springing forth,
   and that it now supports itself alone."
     __________________________________________________________________

   [4289] Cf. Rom. i. 18-23.

   [4290] ek polles sunousias ginomenes peri to pragma auto, kai tou
   suzen.
     __________________________________________________________________

   Chapter IV.

   Notwithstanding, those who have written in this manner regarding the
   "chief good" will go down to the Piræus and offer prayer to Artemis, as
   if she were God, and will look (with approval) upon the solemn assembly
   held by ignorant men; and after giving utterance to philosophical
   remarks of such profundity regarding the soul, and describing its
   passage (to a happier world) after a virtuous life, they pass from
   those great topics which God has revealed to them, and adopt mean and
   trifling thoughts, and offer a cock to Æsculapius! [4291]   And
   although they had been enabled to form representations both of the
   "invisible things" of God and of the "archetypal forms" of things from
   the creation of the world, and from (the contemplation of) sensible
   things, from which they ascend to those objects which are comprehended
   by the understanding alone,--and although they had no mean glimpses of
   His "eternal power and Godhead," [4292] they nevertheless became
   "foolish in their imaginations," and their "foolish heart" was involved
   in darkness and ignorance as to the (true) worship of God.  Moreover,
   we may see those who greatly pride themselves upon their wisdom and
   theology worshipping the image of a corruptible man, in honour, they
   say, of Him, and sometimes even descending, with the Egyptians, to the
   worship of birds, and four-footed beasts, and creeping things!  And
   although some may appear to have risen above such practices,
   nevertheless they will be found to have changed the truth of God into a
   lie, and to worship and serve the "creature more than the Creator."
   [4293]   As the wise and learned among the Greeks, then, commit errors
   in the service which they render to God, God "chose the foolish things
   of the world to confound the wise; and base things of the world, and
   things that are weak, and things which are despised, and things which
   are nought, to bring to nought things that are;" and this, truly, "that
   no flesh should glory in the presence of God." [4294]   Our wise men,
   however,--Moses, the most ancient of them all, and the prophets who
   followed him,--knowing that the chief good could by no means be
   described in words, were the first who wrote that, as God manifests
   Himself to the deserving, and to those who are qualified to behold Him,
   [4295] He appeared to Abraham, or to Isaac, or to Jacob.  But who He
   was that appeared, and of what form, and in what manner, and like to
   which of mortal beings, [4296] they have left to be investigated by
   those who are able to show that they resemble those persons to whom God
   showed Himself:  for He was seen not by their bodily eyes, but by the
   pure heart.  For, according to the declaration of our Jesus, "Blessed
   are the pure in heart, for they shall see God." [4297]
     __________________________________________________________________

   [4291] Cf. Plato, Phædo [lxvi. p. 118.  S.]

   [4292] kai ta aorata tou Theou, kai tas ideas phantasthentes apo tes
   ktiseos tou kosmou, kai ton aistheton, aph' hon anabainousin epi ta
   nooumena; ten te aidion autou dunamin kai theioteta ouk agennos
   idontes, etc.

   [4293] Rom. i. 25.

   [4294] Cf. 1 Cor. i. 27, 28, 29.

   [4295] epitedeiois.

   [4296] kai tini ton en hemin.  Boherellus understands homoios, which
   has been adopted in the translation.

   [4297] Cf. Matt. v. 8.
     __________________________________________________________________

   Chapter V.

   But that a light is suddenly kindled in the soul, as by a fire leaping
   forth, is a fact known long ago to our Scriptures; as when the prophet
   said, "Light ye for yourselves the light of knowledge." [4298]   John
   also, who lived after him, said, "That which was in the Logos was life,
   and the life was the light of men;" [4299] which "true light lighteneth
   every man that cometh into the world" (i.e., the true world, which is
   perceived by the understanding [4300] ), and maketh him a light of the
   world:"  For this light shone in our hearts, to give the light of the
   glorious Gospel of God in the face of Christ Jesus." [4301]   And
   therefore that very ancient prophet, who prophesied many generations
   before the reign of Cyrus (for he was older than he by more than
   fourteen generations), expressed himself in these words:  "The Lord is
   my light and my salvation:  whom shall I fear?" [4302] and, "Thy law is
   a lamp unto my feet, and a light unto my path;" [4303] and again, "The
   light of Thy countenance, O Lord, was manifested towards us;" [4304]
   and, "In Thy light we shall see light." [4305]   And the Logos,
   exhorting us to come to this light, says, in the prophecies of Isaiah:
   "Enlighten thyself, enlighten thyself, O Jerusalem; for thy light is
   come, and the glory of the Lord is risen upon thee." [4306]   The same
   prophet also, when predicting the advent of Jesus, who was to turn away
   men from the worship of idols, and of images, and of demons, says, "To
   those that sat in the land and shadow of death, upon them hath the
   light arisen;" [4307] and again, "The people that sat in darkness saw a
   great light." [4308]   Observe now the difference between the fine
   phrases of Plato respecting the "chief good," and the declarations of
   our prophets regarding the "light" of the blessed; and notice that the
   truth as it is contained in Plato concerning this subject did not at
   all help his readers to attain to a pure worship of God, nor even
   himself, who could philosophize so grandly about the "chief good,"
   whereas the simple language of the holy Scriptures has led to their
   honest readers being filled with a divine spirit; [4309] and this light
   is nourished within them by the oil, which in a certain parable is said
   to have preserved the light of the torches of the five wise virgins.
   [4310]
     __________________________________________________________________

   [4298] Hos. x. 12.  photisate heautois phos gnoseos (LXX.).  The
   Masoretic text is, t"v ryn skl vryn, where for t"v (and time) the
   Septuagint translator apparently read td (knowledge), d and v being
   interchanged for their similarity.

   [4299] Cf. John i. 3, 4.

   [4300] ton alethinon kai noeton.

   [4301] Cf. 2 Cor. iv. 6.

   [4302] Ps. xxvii. 1 (attributed to David).

   [4303] Ps. cxix. 105.

   [4304] Ps. iv. 6 (Heb. "Lift up upon us," etc.)

   [4305] Ps. xxxvi. 9.

   [4306] Cf. Isa. lx. 1.

   [4307] Cf. Isa. ix. 2.

   [4308] Cf. Isa. ix. 2.

   [4309] enthousian.

   [4310] Cf. Matt. xxv. 4.
     __________________________________________________________________

   Chapter VI.

   Seeing, however, that Celsus quotes from an epistle of Plato another
   statement to the following effect, viz.:  "If it appeared to me that
   these matters could be adequately explained to the multitude in writing
   and in oral address, what nobler pursuit in life could have been
   followed by me, than to commit to writing what was to prove of such
   advantage to human beings, and to lead the nature of all men onwards to
   the light?"--let us then consider this point briefly, viz., whether or
   not Plato were acquainted with any doctrines more profound than are
   contained in his writings, or more divine than those which he has left
   behind him, leaving it to each one to investigate the subject according
   to his ability, while we demonstrate that our prophets did know of
   greater things than any in the Scriptures, but which they did not
   commit to writing.  Ezekiel, e.g., received a roll, [4311] written
   within and without, in which were contained "lamentations," and
   "songs," and "denunciations;" [4312] but at the command of the Logos he
   swallowed the book, in order that its contents might not be written,
   and so made known to unworthy persons.  John also is recorded to have
   seen and done a similar thing. [4313]   Nay, Paul even heard
   "unspeakable words, which it is not lawful for a man to utter." [4314]
     And it is related of Jesus, who was greater than all these, that He
   conversed with His disciples in private, and especially in their sacred
   retreats, concerning the Gospel of God; but the words which He uttered
   have not been preserved, because it appeared to the evangelists that
   they could not be adequately conveyed to the multitude in writing or in
   speech.  And if it were not tiresome to repeat the truth regarding
   these illustrious individuals, I would say that they saw better than
   Plato (by means of the intelligence which they received by the grace of
   God), what things were to be committed to writing, and how this was to
   be done, and what was by no means to be written to the multitude, and
   what was to be expressed in words, and what was not to be so conveyed.
   And once more, John, in teaching us the difference between what ought
   to be committed to writing and what not, declares that he heard seven
   thunders instructing him on certain matters, and forbidding him to
   commit their words to writing. [4315]
     __________________________________________________________________

   [4311] kephalida bibliou.

   [4312] ouai:  cf. Ezek. ii. 9, 10.

   [4313] Cf. Rev. x. 9.

   [4314] 2 Cor. xii. 4.

   [4315] Cf. Rev. x. 4.
     __________________________________________________________________

   Chapter VII.

   There might also be found in the writings of Moses and of the prophets,
   who are older not only than Plato, but even than Homer and the
   invention of letters among the Greeks, passages worthy of the grace of
   God bestowed upon them, and filled with great thoughts, to which they
   gave utterance, but not because they understood Plato imperfectly, as
   Celsus imagines.  For how was it possible that they should have heard
   one who was not yet born?  And if any one should apply the words of
   Celsus to the apostles of Jesus, who were younger than Plato, say
   whether it is not on the very face of it an incredible assertion, that
   Paul the tentmaker, and Peter the fisherman, and John who left his
   father's nets, should, through misunderstanding the language of Plato
   in his Epistles, have expressed themselves as they have done regarding
   God?  But as Celsus now, after having often required of us immediate
   assent (to his views), as if he were babbling forth something new in
   addition to what he has already advanced, only repeats himself, [4316]
   what we have said in reply may suffice.  Seeing, however, he produces
   another quotation from Plato, in which he asserts that the employment
   of the method of question and answer sheds light on the thoughts of
   those who philosophize like him, let us show from the holy Scriptures
   that the word of God also encourages us to the practice of dialectics:
   Solomon, e.g., declaring in one passage, that "instruction unquestioned
   goes astray;" [4317] and Jesus the son of Sirach, who has left us the
   treatise called "Wisdom," declaring in another, that "the knowledge of
   the unwise is as words that will not stand investigation." [4318]   Our
   methods of discussion, however, are rather of a gentle kind; for we
   have learned that he who presides over the preaching of the word ought
   to be able to confute gainsayers.  But if some continue indolent, and
   do not train themselves so as to attend to the reading of the word, and
   "to search the Scriptures," and, agreeably to the command of Jesus, to
   investigate the meaning of the sacred writings, and to ask of God
   concerning them, and to keep "knocking" at what may be closed within
   them, the Scripture is not on that account to be regarded as devoid of
   wisdom.
     __________________________________________________________________

   [4316] pollakis de ede ho Kelsos thrullesas hos axioumenon eutheos
   pisteuein, hos kainon ti para ta proteron eiremena.  Guietus thus
   amends the passage:  pollakis de ede ho Kelsos axioumenos eutheos
   pisteuein, hos kainon ti para ta proteron eiremena thrullesas, etc.
   Boherellus would change axioumenon into axioumen.

   [4317] paideia anexelenktos planatai:  cf. Prov. x. 17 (Sept.).

   [4318] gnosis asunetou adiexetastoi logoi:  cf. Ecclus. xxi. 18.
     __________________________________________________________________

   Chapter VIII.

   In the next place, after other Platonic declarations, which demonstrate
   that "the good" can be known by few, he adds:  "Since the multitude,
   being puffed up with a contempt for others, which is far from right,
   and being filled with vain and lofty hopes, assert that, because they
   have come to the knowledge of some venerable doctrines, certain things
   are true."  "Yet although Plato predicted these things, he nevertheless
   does not talk marvels, [4319] nor shut the mouth of those who wish to
   ask him for information on the subject of his promises; nor does he
   command them to come at once and believe that a God of a particular
   kind exists, and that he has a son of a particular nature, who
   descended (to earth) and conversed with me."  Now, in answer to this we
   have to say, that with regard to Plato, it is Aristander, I think, who
   has related that he was not the son of Ariston, but of a phantom, which
   approached Amphictione in the guise of Apollo.  And there are several
   other of the followers of Plato who, in their lives of their master,
   have made the same statement.  What are we to say, moreover, about
   Pythagoras, who relates the greatest possible amount of wonders, and
   who, in a general assembly of the Greeks, showed his ivory thigh, and
   asserted that he recognised the shield which he wore when he was
   Euphorbus, and who is said to have appeared on one day in two different
   cities!  He, moreover, who will declare that what is related of Plato
   and Socrates belongs to the marvellous, will quote the story of the
   swan which was recommended to Socrates while he was asleep, and of the
   master saying when he met the young man, "This, then, was the swan!"
   [4320]   Nay, the third eye which Plato saw that he himself possessed,
   he will refer to the category of prodigies. [4321]   But occasion for
   slanderous accusations will never be wanting to those who are
   ill-disposed, and who wish to speak evil of what has happened to such
   as are raised above the multitude.  Such persons will deride as a
   fiction even the demon of Socrates.  We do not, then, relate marvels
   when we narrate the history of Jesus, nor have His genuine disciples
   recorded any such stories of Him; whereas this Celsus, who professes
   universal knowledge, and who quotes many of the sayings of Plato, is, I
   think, intentionally silent on the discourse concerning the Son of God
   which is related in Plato's Epistle to Hermeas and Coriscus.  Plato's
   words are as follows:  "And calling to witness the God of all
   things--the ruler both of things present and things to come, father and
   lord both of the ruler and cause--whom, if we are philosophers indeed,
   we shall all clearly know, so far as it is possible for happy human
   beings to attain such knowledge." [4322]
     __________________________________________________________________

   [4319] ou terateuetai.

   [4320] The night before Ariston brought Plato to Socrates as his pupil,
   the latter dreamed that a swan from the altar of Cupid alighted on his
   bosom.  Cf. Pausanias in Atticis, p. 58.

   [4321] "Alicubi forsan occurrit:  me vero uspiam legisse non memini.
   Credo Platonem per tertium oculum suam polumatheian et scientiam, quâ
   ceteris anteibat, denotare voluisse."--Spencer.

   [4322] Plato, Epist., vi.
     __________________________________________________________________

   Chapter IX.

   Celsus quotes another saying of Plato to the following effect:  "It has
   occurred to me to speak once more upon these subjects at greater
   length, as perhaps I might express myself about them more clearly than
   I have already done for there is a certain real' cause, which proves a
   hindrance in the way of him who has ventured, even to a slight extent,
   to write on such topics; and as this has been frequently mentioned by
   me on former occasions, it appears to me that it ought to be stated
   now.  In each of existing things, which are necessarily employed in the
   acquisition of knowledge, there are three elements; knowledge itself is
   the fourth; and that ought to be laid down as the fifth which is both
   capable of being known and is true.  Of these, one is name;' the second
   is word;' the third, image;' the fourth, knowledge.'" [4323]   Now,
   according to this division, John is introduced before Jesus as the
   voice of one crying in the wilderness, so as to correspond with the
   "name" of Plato; and the second after John, who is pointed out by him,
   is Jesus, with whom agrees the statement, "The Word became flesh;" and
   that corresponds to the "word" of Plato.  Plato terms the third
   "image;" but we, who apply the expression "image" to something
   different, would say with greater precision, that the mark of the
   wounds which is made in the soul by the word is the Christ which is in
   each one of us and this mark is impressed by Christ the Word. [4324]
   And whether Christ, the wisdom which is in those of us who are perfect,
   correspond to the "fourth" element--knowledge--will become known to him
   who has the capacity to ascertain it.
     __________________________________________________________________

   [4323] hon hen men onoma; deuteron de logos; to de triton eidolon; to
   tetarton de episteme.

   [4324] tranoteron phesomen en te psuche ginomenon meta ton logon ton
   traumaton tupon, touton einai ton hen hekasto Christon, apo Christou
   Logou.
     __________________________________________________________________

   Chapter X.

   He next continues:  "You see how Plato, although maintaining that (the
   chief good) cannot be described in words, yet, to avoid the appearance
   of retreating to an irrefutable position, subjoins a reason in
   explanation of this difficulty, as even nothing' [4325] might perhaps
   be explained in words."  But as Celsus adduces this to prove that we
   ought not to yield a simple assent, but to furnish a reason for our
   belief, we shall quote also the words of Paul, where he says, in
   censuring the hasty [4326] believer, "unless ye have believed
   inconsiderately." [4327]   Now, through his practice of repeating
   himself, Celsus, so far as he can, forces us to be guilty of tautology,
   reiterating, after the boastful language which has been quoted, that
   "Plato is not guilty of boasting and falsehood, giving out that he has
   made some new discovery, or that he has come down from heaven to
   announce it, but acknowledges whence these statements are derived."
   Now, if one wished to reply to Celsus, one might say in answer to such
   assertions, that even Plato is guilty of boasting, when in the Timæus
   [4328] he puts the following language in the month of Zeus:  "Gods of
   gods, whose creator and father I am," and so on.  And if any one will
   defend such language on account of the meaning which is conveyed under
   the name of Zeus, thus speaking in the dialogue of Plato, why should
   not he who investigates the meaning of the words of the Son of God, or
   those of the Creator [4329] in the prophets, express a profounder
   meaning than any conveyed by the words of Zeus in the Timæus?  For the
   characteristic of divinity is the announcement of future events,
   predicted not by human power, but shown by the result to be due to a
   divine spirit in him who made the announcement.  Accordingly, we do not
   say to each of our hearers, "Believe, first of all, that He whom I
   introduce to thee is the Son of God;" but we put the Gospel before each
   one, as his character and disposition may fit him to receive it,
   inasmuch as we have learned to know "how we ought to answer every man."
   [4330]   And there are some who are capable of receiving nothing more
   than an exhortation to believe, and to these we address that alone;
   while we approach others, again, as far as possible, in the way of
   demonstration, by means of question and answer.  Nor do we at all say,
   as Celsus scoffingly alleges, "Believe that he whom I introduce to thee
   is the Son of God, although he was shamefully bound, and disgracefully
   punished, and very recently [4331] was most contumeliously treated
   before the eyes of all men;" neither do we add, "Believe it even the
   more (on that account)."  For it is our endeavour to state, on each
   individual point, arguments more numerous even than we have brought
   forward in the preceding pages.
     __________________________________________________________________

   [4325] to meden.

   [4326] eike pisteuonti.

   [4327] 1 Cor. xv. 2.

   [4328] [p. 41.  S.]

   [4329] tou demiourgou.

   [4330] Cf. Col. iv. 6.

   [4331] chthes kai proen.
     __________________________________________________________________

   Chapter XI.

   After this Celsus continues:  "If these (meaning the Christians) bring
   forward this person, and others, again, a different individual (as the
   Christ), while the common and ready cry [4332] of all parties is,
   Believe, if thou wilt be saved, or else begone,' what shall those do
   who are in earnest about their salvation?  Shall they cast the dice, in
   order to divine whither they may betake themselves, and whom they shall
   join?"  Now we shall answer this objection in the following manner, as
   the clearness of the case impels us to do.  If it had been recorded
   that several individuals had appeared in human life as sons of God in
   the manner in which Jesus did, and if each of them had drawn a party of
   adherents to his side, so that, on account of the similarity of the
   profession (in the case of each individual) that he was the Son of God,
   he to whom his followers bore testimony to that effect was an object of
   dispute, there would have been ground for his saying, "If these bring
   forward this person, and others a different individual, while the
   common and ready cry of all parties is, Believe, if thou wilt be saved,
   or else begone,'" and so on; whereas it has been proclaimed to the
   entire world that Jesus Christ is the only Son of God who visited the
   human race:  for those who, like Celsus, have supposed that (the acts
   of Jesus) were a series of prodigies, [4333] and who for that reason
   wished to perform acts of the same kind, [4334] that they, too, might
   gain a similar mastery over the minds of men, were convicted of being
   utter nonentities. [4335]   Such were Simon, the Magus of Samaria, and
   Dositheus, who was a native of the same place; since the former gave
   out that he was the power of God that is called great, [4336] and the
   latter that he was the Son of God.  Now Simonians are found nowhere
   throughout the world; and yet, in order to gain over to himself many
   followers, Simon freed his disciples from the danger of death, which
   the Christians were taught to prefer, by teaching them to regard
   idolatry as a matter of indifference.  But even at the beginning of
   their existence the followers of Simon were not exposed to
   persecution.  For that wicked demon who was conspiring against the
   doctrine of Jesus, was well aware that none of his own maxims would be
   weakened by the teaching of Simon.  The Dositheans, again, even in
   former times, did not rise to any eminence, and now they are completely
   extinguished, so that it is said their whole number does not amount to
   thirty.  Judas of Galilee also, as Luke relates in the Acts of the
   Apostles, [4337] wished to call himself some great personage, as did
   Theudas before him; but as their doctrine was not of God, they were
   destroyed, and all who obeyed them were immediately dispersed.  We do
   not, then, "cast the dice in order to divine whither we shall betake
   ourselves, and whom we shall join," as if there were many claimants
   able to draw us after them by the profession of their having come down
   from God to visit the human race.  On these points, however, we have
   said enough.
     __________________________________________________________________

   [4332] koinon de panton e kai procheiron.  For e, Boherellus reads e.

   [4333] hoi gar homoios Kelso hupolabontes teterateusthai.  The word
   homoios formerly stood, in the text of Spencer and Ruæus, before
   teterateuthai, but is properly expunged, as arising from the preceding
   homoios.  Boherellus remarks:  "Forte aliud quid exciderit, verbi
   gratiâ, ta tou Iesou."

   [4334] terateusasthai.

   [4335] to ouden.

   [4336] Cf. Acts viii. 10 [and vol. i. p. 187, this series].

   [4337] Cf. Acts v. 36, 37.
     __________________________________________________________________

   Chapter XII.

   Accordingly, let us pass on to another charge made by Celsus, who is
   not even acquainted with the words (of our sacred books), but who, from
   misunderstanding them, has said that "we declare the wisdom that is
   among men to be foolishness with God;" Paul having said that "the
   wisdom of the world is foolishness with God." [4338]   Celsus says that
   "the reason of this has been stated long ago."  And the reason he
   imagines to be, "our desire to win over by means of this saying the
   ignorant and foolish alone."  But, as he himself has intimated, he has
   said the same thing before; and we, to the best of our ability, replied
   to it.  Notwithstanding this, however, he wished to show that this
   statement was an invention [4339] of ours, and borrowed from the
   Grecian sages, who declare that human wisdom is of one kind, and divine
   of another.  And he quotes the words of Heraclitus, where he says in
   one passage, that "man's method of action is not regulated by fixed
   principles, but that of God is;" [4340] and in another, that "a foolish
   man listens to a demon, as a boy does to a man."  He quotes, moreover,
   the following from the Apology of Socrates, of which Plato was the
   author:  "For I, O men of Athens, have obtained this name by no other
   means than by my wisdom.  And of what sort is this wisdom?  Such,
   probably, as is human; for in that respect I venture to think that I am
   in reality wise." [4341]   Such are the passages adduced by Celsus.
   But I shall subjoin also the following from Plato's letter to Hermeas,
   and Erastus, and Coriscus:  "To Erastus and Coriscus I say, although I
   am an old man, that, in addition to this noble knowledge of forms'
   (which they possess), they need a wisdom, with regard to the class of
   wicked and unjust persons, which may serve as a protective and
   repelling force against them.  For they are inexperienced, in
   consequence of having passed a large portion of their lives with us,
   who are moderate [4342] individuals, and not wicked.  I have
   accordingly said that they need these things, in order that they may
   not be compelled to neglect the true wisdom, and to apply themselves in
   a greater degree than is proper to that which is necessary and human."
     __________________________________________________________________

   [4338] Cf. 1 Cor. iii. 19.

   [4339] peplasmenon hemin.

   [4340] ethos gar anthropeion men ouk echei gnomas, theion de echei.

   [4341] Cf. Plato's Apolog., v.

   [4342] metrion onton.
     __________________________________________________________________

   Chapter XIII.

   According to the foregoing, then, the one kind of wisdom is human, and
   the other divine.  Now the "human" wisdom is that which is termed by us
   the wisdom of the "world," which is "foolishness with God;" whereas the
   "divine"--being different from the "human," because it is
   "divine"--comes, through the grace of God who bestows it, to those who
   have evinced their capacity for receiving it, and especially to those
   who, from knowing the difference between either kind of wisdom, say, in
   their prayers to God, "Even if one among the sons of men be perfect,
   while the wisdom is wanting that comes from Thee, he shall be accounted
   as nothing." [4343]   We maintain, indeed, that "human" wisdom is an
   exercise for the soul, but that "divine" wisdom is the "end," being
   also termed the "strong" meat of the soul by him who has said that
   "strong meat belongeth to them that are perfect, [4344] even those who
   by reason of use have their senses exercised to discern both good and
   evil." [4345]   This opinion, moreover, is truly an ancient one, its
   antiquity not being referred back, as Celsus thinks, merely to
   Heraclitus and Plato.  For before these individuals lived, the prophets
   distinguished between the two kinds of wisdom.  It is sufficient for
   the present to quote from the words of David what he says regarding the
   man who is wise, according to divine wisdom, that "he will not see
   corruption when he beholds wise men dying." [4346]   Divine wisdom,
   accordingly, being different from faith, is the "first" of the
   so-called "charismata" of God; and the "second" after it--in the
   estimation of those who know how to distinguish such things
   accurately--is what is called "knowledge;" [4347] and the
   "third"--seeing that even the more simple class of men who adhere to
   the service of God, so far as they can, must be saved--is faith.  And
   therefore Paul says:  "To one is given by the Spirit the word of
   wisdom; to another the word of knowledge by the same Spirit; to another
   faith by the same Spirit." [4348]   And therefore it is no ordinary
   individuals whom you will find to have participated in the "divine"
   wisdom, but the more excellent and distinguished among those who have
   given in their adherence to Christianity; for it is not "to the most
   ignorant, or servile, or most uninstructed of mankind," that one would
   discourse upon the topics relating to the divine wisdom.
     __________________________________________________________________

   [4343] Cf. Wisd. of Sol. ix. 6.

   [4344] teleioi.

   [4345] Heb. v. 14.

   [4346] Ps. xlix. 9, 10. (LXX.).

   [4347] gnosis.

   [4348] 1 Cor. xii. 8, 9.  [See Gieseler's Church History, on "The
   Alexandrian Theology," vol. i. p. 212.  S.]
     __________________________________________________________________

   Chapter XIV.

   In designating others by the epithets of "uninstructed, and servile,
   and ignorant," Celsus, I suppose, means those who are not acquainted
   with his laws, nor trained in the branches of Greek learning; while we,
   on the other hand, deem those to be "uninstructed" who are not ashamed
   to address (supplications) to inanimate objects, and to call upon those
   for health that have no strength, and to ask the dead for life, and to
   entreat the helpless for assistance. [4349]   And although some may say
   that these objects are not gods, but only imitations and symbols of
   real divinities, nevertheless these very individuals, in imagining that
   the hands of low mechanics [4350] can frame imitations of divinity, are
   "uninstructed, and servile, and ignorant;" for we assert that the
   lowest [4351] among us have been set free from this ignorance and want
   of knowledge, while the most intelligent can understand and grasp the
   divine hope.  We do not maintain, however, that it is impossible for
   one who has not been trained in earthly wisdom to receive the "divine,"
   but we do acknowledge that all human wisdom is "folly" in comparison
   with the "divine."  In the next place, instead of endeavouring to
   adduce reasons, as he ought, for his assertions, he terms us
   "sorcerers," [4352] and asserts that "we flee away with headlong speed
   [4353] from the more polished [4354] class of persons, because they are
   not suitable subjects for our impositions, while we seek to decoy
   [4355] those who are more rustic."  Now he did not observe that from
   the very beginning our wise men were trained in the external branches
   of learning:  Moses, e.g., in all the wisdom of the Egyptians; Daniel,
   and Ananias, and Azariah, and Mishael, in all Assyrian learning, so
   that they were found to surpass in tenfold degree all the wise men of
   that country.  At the present time, moreover, the Churches have, in
   proportion to the multitudes (of ordinary believers), a few "wise" men,
   who have come over to them from that wisdom which is said by us to be
   "according to the flesh;" [4356] and they have also some who have
   advanced from it to that wisdom which is "divine."
     __________________________________________________________________

   [4349] tous me aischunomenous en to tois apsuchois proslalein, kai peri
   men hugeias to asthenes epikaloumenous, peri de zoes to nekron
   axiountas, peri de epikourias to aporotaton hiketeuontas.

   [4350] banauson.

   [4351] tous eschatous.

   [4352] goetas.

   [4353] protropadn.

   [4354] tous chariesterous.

   [4355] paleuomen.  [See note supra, p. 482.  S.]

   [4356] Cf. 1 Cor. i. 26.
     __________________________________________________________________

   Chapter XV.

   Celsus, in the next place, as one who has heard the subject of humility
   greatly talked about, [4357] but who has not been at the pains to
   understand it, [4358] would wish to speak evil of that humility which
   is practised among us, and imagines that it is borrowed from some words
   of Plato imperfectly understood, where he expresses himself in the Laws
   as follows:  "Now God, according to the ancient account, having in
   Himself both the beginning and end and middle of all existing things,
   proceeds according to nature, and marches straight on. [4359]   He is
   constantly followed by justice, which is the avenger of all breaches of
   the divine law:  he who is about to become happy follows her closely in
   humility, and becomingly adorned." [4360]   He did not observe,
   however, that in writers much older than Plato the following words
   occur in a prayer:  "Lord, my heart is not haughty, nor mine eyes
   lofty, neither do I walk in great matters, nor in things too wonderful
   for me; if I had not been humble," [4361] etc.  Now these words show
   that he who is of humble mind does not by any means humble himself in
   an unseemly or inauspicious manner, falling down upon his knees, or
   casting himself headlong on the ground, putting on the dress of the
   miserable, or sprinkling himself with dust.  But he who is of humble
   mind in the sense of the prophet, while "walking in great and wonderful
   things," which are above his capacity--viz., those doctrines that are
   truly great, and those thoughts that are wonderful--"humbles himself
   under the mighty hand of God."  If there are some, however, who through
   their stupidity [4362] have not clearly understood the doctrine of
   humiliation, and act as they do, it is not our doctrine which is to be
   blamed; but we must extend our forgiveness to the stupidity [4363] of
   those who aim at higher things, and owing to their fatuity of mind
   [4364] fail to attain them.  He who is "humble and becomingly adorned,"
   is so in a greater degree than Plato's "humble and becomingly adorned"
   individual:  for he is becomingly adorned, on the one hand, because "he
   walks in things great and wonderful," which are beyond his capacity;
   and humble, on the other hand, because, while being in the midst of
   such, he yet voluntarily humbles himself, not under any one at random,
   but under "the mighty hand of God," through Jesus Christ, the teacher
   of such instruction, "who did not deem equality with God a thing to be
   eagerly clung to, but made Himself of no reputation, and took on Him
   the form of a servant, and being found in fashion as a man, humbled
   Himself, and became obedient unto death, even the death of the cross."
   [4365]   And so great is this doctrine of humiliation, that it has no
   ordinary individual as its teacher; but our great Saviour Himself
   says:  "Learn of Me, for I am meek and lowly of heart, and ye shall
   find rest for your souls." [4366]
     __________________________________________________________________

   [4357] hos periechetheis ta peri tapeinophrosunes.

   [4358] me epimelos auten noesas.

   [4359] eutheia perainei kata phusin paraporeuomenos.

   [4360] Plato, de Legibus, iv. p. 716.

   [4361] Ps. cxxxi. 1, 2 (LXX.).  The clause, "If I had not been humble,"
   seems to belong to the following verse.

   [4362] te idioteia.

   [4363] te idioteia.

   [4364] dia ton idiotismon.

   [4365] Cf. Phil. ii. 6, 8.

   [4366] Cf. Matt. xi. 20.
     __________________________________________________________________

   Chapter XVI.

   In the next place, with regard to the declaration of Jesus against rich
   men, when He said, "It is easier for a camel to go through the eye of a
   needle, than for a rich man to enter into the kingdom of God," [4367]
   Celsus alleges that this saying manifestly proceeded from Plato, and
   that Jesus perverted the words of the philosopher, which were, that "it
   was impossible to be distinguished for goodness, and at the same time
   for riches." [4368]   Now who is there that is capable of giving even
   moderate attention to affairs--not merely among the believers on Jesus,
   but among the rest of mankind--that would not laugh at Celsus, on
   hearing that Jesus, who was born and brought up among the Jews, and was
   supposed to be the son of Joseph the carpenter, and who had not studied
   literature--not merely that of the Greeks, but not even that of the
   Hebrews--as the truth-loving Scriptures testify regarding Him, [4369]
   had read Plato, and being pleased with the opinion he expressed
   regarding rich men, to the effect that "it was impossible to be
   distinguished for goodness and riches at the same time," had perverted
   this, and changed it into, "It is easier for a camel to go through the
   eye of a needle, than for a rich man to enter into the kingdom of
   God!"  Now, if Celsus had not perused the Gospels in a spirit of hatred
   and dislike, but had been imbued with a love of truth, he would have
   turned his attention to the point why a camel--that one of animals
   which, as regards its physical structure, is crooked--was chosen as an
   object of comparison with a rich man, and what signification the
   "narrow eye of a needle" had for him who saw that "strait and narrow
   was the way that leadeth unto life;" [4370] and to this point also,
   that this animal. according to the law, is described as "unclean,"
   having one element of acceptability, viz. that it ruminates, but one of
   condemnation, viz., that it does not divide the hoof.  He would have
   inquired, moreover, how often the camel was adduced as an object of
   comparison in the sacred Scriptures, and in reference to what objects,
   that he might thus ascertain the meaning of the Logos concerning the
   rich men.  Nor would he have left without examination the fact that
   "the poor" are termed "blessed" by Jesus, while "the rich" are
   designated as "miserable;" and whether these words refer to the rich
   and poor who are visible to the senses, or whether there is any kind of
   poverty known to the Logos which is to be deemed "altogether blessed,"
   and any rich man who is to be wholly condemned.  For even a common
   individual would not thus indiscriminately have praised the poor, many
   of whom lead most wicked lives.  But on this point we have said enough.
     __________________________________________________________________

   [4367] Cf. Matt. xix. 24.

   [4368] Cf. Plato, de Legibus, v. p. 743.

   [4369] Cf. Matt. xiii. 54, Mark vi. 2, and John vii. 15.

   [4370] Cf. Matt. vii. 14.
     __________________________________________________________________

   Chapter XVII.

   Since Celsus, moreover, from a desire to depreciate the accounts which
   our Scriptures give of the kingdom of God, has quoted none of them, as
   if they were unworthy of being recorded by him (or perhaps because he
   was unacquainted with them), while, on the other hand, he quotes the
   sayings of Plato, both from his Epistles and the Phædrus, as if these
   were divinely inspired, but our Scriptures were not, let us set forth a
   few points, for the sake of comparison with these plausible
   declarations of Plato, which did not however, dispose the philosopher
   to worship in a manner worthy of him the Maker of all things.  For he
   ought not to have adulterated or polluted this worship with what we
   call "idolatry," but what the many would describe by the term
   "superstition."  Now, according to a Hebrew figure of speech, it is
   said of God in the eighteenth Psalm, that "He made darkness His secret
   place," [4371] to signify that those notions which should be worthily
   entertained of God are invisible and unknowable, because God conceals
   Himself in darkness, as it were, from those who cannot endure the
   splendours of His knowledge, or are incapable of looking at them,
   partly owing to the pollution of their understanding, which is clothed
   with the body of mortal lowliness, and partly owing to its feebler
   power of comprehending God.  And in order that it may appear that the
   knowledge of God has rarely been vouchsafed to men, and has been found
   in very few individuals, Moses is related to have entered into the
   darkness where God was. [4372]   And again, with regard to Moses it is
   said:  "Moses alone shall come near the Lord, but the rest shall not
   come nigh." [4373]   And again, that the prophet may show the depth of
   the doctrines which relate to God, and which is unattainable by those
   who do not possess the "Spirit which searcheth all things, even the
   deep things of God," he added:  "The abyss like a garment is His
   covering." [4374]   Nay, our Lord and Saviour, the Logos of God,
   manifesting that the greatness of the knowledge of the Father is
   appropriately comprehended and known pre-eminently by Him alone, and in
   the second place by those whose minds are enlightened by the Logos
   Himself and God, declares:  "No man knoweth the Son, but the Father;
   neither knoweth any man the Father but the Son, and he to whomsoever
   the Son will reveal Him." [4375]   For no one can worthily know the
   "uncreated" [4376] and first-born of all created nature like the Father
   who begat Him, nor any one the Father like the living Logos, and His
   Wisdom and Truth. [4377]   By sharing in Him who takes away from the
   Father what is called "darkness," which He "made His secret place," and
   "the abyss," which is called His "covering," and in this way unveiling
   the Father, every one knows the Father who [4378] is capable of knowing
   Him.
     __________________________________________________________________

   [4371] Cf. Ps. xviii. 11.

   [4372] Cf. Ex. xx. 21.

   [4373] Cf. Ex. xxiv. 2.

   [4374] Cf. Ps. civ. 6.

   [4375] Cf. Matt. xi. 27.

   [4376] ageneton.  Locus diligenter notandus, ubi Filius e creaturarum
   numero diserte eximitur, dum agenetos dicitur.  At non dissimulandum in
   unico Cod. Anglicano secundo legi:  ton genneton:  cf. Origenianorum,
   lib. ii. quæstio 2, num. 23.--Ruæus.

   [4377] [Bishop Bull, in the Defensio Fidei Nicenæ, book ii. cap. ix. 9,
   says, "In these words, which are clearer than any light, Origen proves
   the absolutely divine and uncreated nature of the Son."  S.]

   [4378] ho ti pot' an chore gignoskein.  Boherellus proposes hostis pot'
   an chore, etc.
     __________________________________________________________________

   Chapter XVIII.

   I thought it right to quote these few instances from a much larger
   number of passages, in which our sacred writers express their ideas
   regarding God, in order to show that, to those who have eyes to behold
   the venerable character of Scripture, the sacred writings of the
   prophets contain things more worthy of reverence than those sayings of
   Plato which Celsus admires.  Now the declaration of Plato, quoted by
   Celsus, runs as follows:  "All things are around the King of all, and
   all things exist for his sake, and he is the cause of all good things.
   With things of the second rank he is second, and with those of the
   third rank he is third.  The human soul, accordingly, is eager to learn
   what these things are, looking to such things as are kindred to itself,
   none of which is perfect.  But as regards the King and those things
   which I mentioned, there is nothing which resembles them." [4379]   I
   might have mentioned, moreover, what is said of those beings which are
   called seraphim by the Hebrews, and described in Isaiah, [4380] who
   cover the face and feet of God, and of those called cherubim, whom
   Ezekiel [4381] has described, and the postures of these, and of the
   manner in which God is said to be borne upon the cherubim.  But since
   they are mentioned in a very mysterious manner, on account of the
   unworthy and the indecent, who are unable to enter into the great
   thoughts and venerable nature of theology, I have not deemed it
   becoming to discourse of them in this treatise.
     __________________________________________________________________

   [4379] Cf. Plato, Epist., ii., ad Dionys.

   [4380] Cf. Isa. vi. 2.

   [4381] Cf. Ezek. i. and x.
     __________________________________________________________________

   Chapter XIX.

   Celsus in the next place alleges, that "certain Christians, having
   misunderstood the words of Plato, loudly boast of a super-celestial'
   God, thus ascending beyond the heaven of the Jews."  By these words,
   indeed, he does not make it clear whether they also ascend beyond the
   God of the Jews, or only beyond the heaven by which they swear.  It is
   not our purpose at present, however, to speak of those who acknowledge
   another god than the one worshipped by the Jews, but to defend
   ourselves, and to show that it was impossible for the prophets of the
   Jews, whose writings are reckoned among ours, to have borrowed anything
   from Plato, because they were older than he.  They did not then borrow
   from him the declaration, that "all things are around the King of all,
   and that all exist on account of him;" for we have learned that nobler
   thoughts than these have been uttered by the prophets, by Jesus Himself
   and His disciples, who have clearly indicated the meaning of the spirit
   that was in them, which was none other than the spirit of Christ.  Nor
   was the philosopher the first to present to view the "super-celestial"
   place; for David long ago brought to view the profundity and multitude
   of the thoughts concerning God entertained by those who have ascended
   above visible things, when he said in the book of Psalms:  "Praise God,
   ye heaven of heavens and ye waters that be above the heavens, let them
   praise the name of the Lord." [4382]   I do not, indeed, deny that
   Plato learned from certain Hebrews the words quoted from the Phædrus,
   or even, as some have recorded, that he quoted them from a perusal of
   our prophetic writings, when he said:  "No poet here below has ever
   sung of the super-celestial place, or ever will sing in a becoming
   manner," and so on.  And in the same passage is the following:  "For
   the essence, which is both colourless and formless, and which cannot be
   touched, which really exists, is the pilot of the soul, and is beheld
   by the understanding alone; and around it the genus of true knowledge
   holds this place." [4383]   Our Paul, moreover, educated by these
   words, and longing after things "supra-mundane" and "super-celestial,"
   and doing his utmost for their sake to attain them, says in the second
   Epistle to the Corinthians:  "For our light affliction, which is but
   for a moment, worketh for us a far more exceeding and eternal weight of
   glory; while we look not at the things which are seen, but at the
   things which are not seen:  for the things which are seen are temporal;
   but the things which are unseen are eternal." [4384]
     __________________________________________________________________

   [4382] Ps. cxlviii. 4.

   [4383] Cf. Plato in Phædro, p. 247.

   [4384] Cf. 2 Cor. iv. 17, 18.
     __________________________________________________________________

   Chapter XX.

   Now, to those who are capable of understanding him, the apostle
   manifestly presents to view "things which are the objects of
   perception," calling them "things seen;" while he terms "unseen,"
   things which are the object of the understanding, and cognisable by it
   alone.  He knows, also, that things "seen" and visible are "temporal,"
   but that things cognisable by the mind, and "not seen," are "eternal;"
   and desiring to remain in the contemplation of these, and being
   assisted by his earnest longing for them, he deemed all affliction as
   "light" and as "nothing," and during the season of afflictions and
   troubles was not at all bowed down by them, but by his contemplation of
   (divine) things deemed every calamity a light thing, seeing we also
   have "a great High Priest," who by the greatness of His power and
   understanding "has passed through the heavens, even Jesus the Son of
   God," who has promised to all that have truly learned divine things,
   and have lived lives in harmony with them, to go before them to the
   things that are supra-mundane; for His words are:  "That where I go, ye
   may be also." [4385]   And therefore we hope, after the troubles and
   struggles which we suffer here, to reach the highest heavens, [4386]
   and receiving, agreeably to the teaching of Jesus, the fountains of
   water that spring up unto eternal life, and being filled with the
   rivers of knowledge, [4387] shall be united with those waters that are
   said to be above the heavens, and which praise His name.  And as many
   of us [4388] as praise Him shall not be carried about by the revolution
   of the heaven, but shall be ever engaged in the contemplation of the
   invisible things of God, which are no longer understood by us through
   the things which He hath made from the creation of the world, but
   seeing, as it was expressed by the true disciple of Jesus in these
   words, "then face to face;" [4389] and in these, "When that which is
   perfect is come, then that which is in part will be done away." [4390]
     __________________________________________________________________

   [4385] Cf. John xiv. 3.

   [4386] pros akrois tois ouranois.

   [4387] potamous ton theorematon.

   [4388] For hoson ge Boherellus proposes hosoi ge, which is adopted in
   the translation.

   [4389] Cf. 1 Cor. xiii. 12.

   [4390] Cf. 1 Cor. xiii. 10.
     __________________________________________________________________

   Chapter XXI.

   The Scriptures which are current in the Churches [4391] of God do not
   speak of "seven" heavens, or of any definite number at all, [4392] but
   they do appear to teach the existence of "heavens," whether that means
   the "spheres" of those bodies which the Greeks call "planets," or
   something more mysterious.  Celsus, too, agreeably to the opinion of
   Plato, [4393] asserts that souls can make their way to and from the
   earth through the planets; while Moses, our most ancient prophet, says
   that a divine vision was presented to the view of our prophet Jacob,
   [4394] --a ladder stretching to heaven, and the angels of God ascending
   and descending upon it, and the Lord supported [4395] upon its
   top,--obscurely pointing, by this matter of the ladder, either to the
   same truths which Plato had in view, or to something greater than
   these.  On this subject Philo has composed a treatise which deserves
   the thoughtful and intelligent investigation of all lovers of truth.
     __________________________________________________________________

   [4391] [Bishop Pearson, in his Exposition of the Creed, Art. IX., notes
   that "Origen for the most part speaks of the Church in the plural
   number, ai ekklesiai."  S.]

   [4392] [But see 2 Cor. xii. 2, and also Irenæus, vol. i. p. 405.]

   [4393] Cf. Plato in Timæo, p. 42.

   [4394] Cf. Gen. xxviii. 12, 13.

   [4395] epesterigmenon.
     __________________________________________________________________

   Chapter XXII.

   After this, Celsus, desiring to exhibit his learning in his treatise
   against us, quotes also certain Persian mysteries, where he says:
   "These things are obscurely hinted at in the accounts of the Persians,
   and especially in the mysteries of Mithras, which are celebrated
   amongst them.  For in the latter there is a representation of the two
   heavenly revolutions,--of the movement, viz., of the fixed [4396]
   stars, and of that which take place among the planets, and of the
   passage of the soul through these.  The representation is of the
   following nature:  There is a ladder with lofty gates, [4397] and on
   the top of it an eighth gate.  The first gate consists of lead, the
   second of tin, the third of copper, the fourth of iron, the fifth of a
   mixture of metals, [4398] the sixth of silver, and the seventh of
   gold.  The first gate they assign to Saturn, indicating by the lead'
   the slowness of this star; the second to Venus, comparing her to the
   splendour and softness of tin; the third to Jupiter, being firm [4399]
   and solid; the fourth to Mercury, for both Mercury and iron are fit to
   endure all things, and are money-making and laborious; [4400] the fifth
   to Mars, because, being composed of a mixture of metals, it is varied
   and unequal; the sixth, of silver, to the Moon; the seventh, of gold,
   to the Sun,--thus imitating the different colours of the two latter."
   He next proceeds to examine the reason of the stars being arranged in
   this order, which is symbolized by the names of the rest of matter.
   [4401]   Musical reasons, moreover, are added or quoted by the Persian
   theology; and to these, again, he strives to add a second explanation,
   connected also with musical considerations.  But it seems to me, that
   to quote the language of Celsus upon these matters would be absurd, and
   similar to what he himself has done, when, in his accusations against
   Christians and Jews, he quoted, most inappropriately, not only the
   words of Plato; but, dissatisfied even with these, [4402] he adduced in
   addition the mysteries of the Persian Mithras, and the explanation of
   them.  Now, whatever be the case with regard to these,--whether the
   Persians and those who conduct the mysteries of Mithras give false or
   true accounts regarding them,--why did he select these for quotation,
   rather than some of the other mysteries, with the explanation of them?
   For the mysteries of Mithras do not appear to be more famous among the
   Greeks than those of Eleusis, or than those in Ægina, where individuals
   are initiated in the rites of Hecate.  But if he must introduce
   barbarian mysteries with their explanation, why not rather those of the
   Egyptians, which are highly regarded by many, [4403] or those of the
   Cappadocians regarding the Comanian Diana, or those of the Thracians,
   or even those of the Romans themselves, who initiate the noblest
   members of their senate? [4404]   But if he deemed it inappropriate to
   institute a comparison with any of these, because they furnished no aid
   in the way of accusing Jews or Christians, why did it not also appear
   to him inappropriate to adduce the instance of the mysteries of
   Mithras?
     __________________________________________________________________

   [4396] tes te aplanous.

   [4397] klimax hipsipulos.  Boherellus conjectures heptapulos.

   [4398] kerastou nomismatos.

   [4399] ten chalkobaten kai sterrhan.

   [4400] tlemona gar ergon hapanton, kai chrematisten, kai polukmeton
   einai, ton te sideron kai ton Ermen.

   [4401] tes loipes hules.  For hules, another reading is pules.

   [4402] For hos ekeinois arkeisthai, Spencer introduced into his text,
   oud' ekeinois arkeisthai, which has been adopted in the translation.

   [4403] en hois polloi semnunontai.

   [4404] apo tes sunkletou boules.
     __________________________________________________________________

   Chapter XXIII.

   If one wished to obtain means for a profounder contemplation of the
   entrance of souls into divine things, not from the statements of that
   very insignificant sect from which he quoted, but from books--partly
   those of the Jews, which are read in their synagogues, and adopted by
   Christians, and partly from those of Christians alone--let him peruse,
   at the end of Ezekiel's prophecies, the visions beheld by the prophet,
   in which gates of different kinds are enumerated, [4405] which
   obscurely refer to the different modes in which divine souls enter into
   a better world; [4406] and let him peruse also, from the Apocalypse of
   John, what is related of the city of God, the heavenly Jerusalem, and
   of its foundations and gates. [4407]   And if he is capable of finding
   out also the road, which is indicated by symbols, of those who will
   march on to divine things, let him read the book of Moses entitled
   Numbers, and let him seek the help of one who is capable of initiating
   him into the meaning of the narratives concerning the encampments of
   the children of Israel; viz., of what sort those were which were
   arranged towards the east, as was the case with the first; and what
   those towards the south-west and south; and what towards the sea; and
   what the last were, which were stationed towards the north.  For he
   will see that there is in the respective places a meaning [4408] not to
   be lightly treated, nor, as Celsus imagines, such as calls only for
   silly and servile listeners: but he will distinguish in the encampments
   certain things relating to the numbers that are enumerated, and which
   are specially adapted to each tribe, of which the present does not
   appear to us to be the proper time to speak.  Let Celsus know,
   moreover, as well as those who read his book, that in no part of the
   genuine and divinely accredited Scriptures are "seven" heavens
   mentioned; neither do our prophets, nor the apostles of Jesus, nor the
   Son of God Himself, repeat anything which they borrowed from the
   Persians or the Cabiri.
     __________________________________________________________________

   [4405] Cf. Ezek. xlviii.

   [4406] epi ta kreittona.

   [4407] Cf. Rev. xxi.

   [4408] theoremata.
     __________________________________________________________________

   Chapter XXIV.

   After the instance borrowed from the Mithraic mysteries, Celsus
   declares that he who would investigate the Christian mysteries, along
   with the aforesaid Persian, will, on comparing the two together, and on
   unveiling the rites of the Christians, see in this way the difference
   between them.  Now, wherever he was able to give the names of the
   various sects, he was nothing loth to quote those with which he thought
   himself acquainted; but when he ought most of all to have done this, if
   they were really known to him, and to have informed us which was the
   sect that makes use of the diagram he has drawn, he has not done so.
   It seems to me, however, that it is from some statements of a very
   insignificant sect called Ophites, [4409] which he has misunderstood,
   that, in my opinion, he has partly borrowed what he says about the
   diagram. [4410]   Now, as we have always been animated by a love of
   learning, [4411] we have fallen in with this diagram, and we have found
   in it the representations of men who, as Paul says, "creep into houses,
   and lead captive silly women laden with sins, led away with divers
   lusts; ever learning, and never able to come to the knowledge of the
   truth." [4412]   The diagram was, however, so destitute of all
   credibility, that neither these easily deceived women, nor the most
   rustic class of men, nor those who were ready to be led away by any
   plausible pretender whatever, ever gave their assent to the diagram.
   Nor, indeed, have we ever met any individual, although we have visited
   many parts of the earth, and have sought out all those who anywhere
   made profession of knowledge, that placed any faith in this diagram.
     __________________________________________________________________

   [4409] [Vol. i. p. 354, this series.]

   [4410] "Utinam exstaret!  Multum enim lucis procul dubio
   antiquissimorum Patrum libris, priscæ ecclesiæ temporibus, et quibusdam
   sacræ Scripturæ locis, accederet."--Spencer.

   [4411] kata to philomathes hemon.

   [4412] Cf. 2 Tim. iii. 6, 7.
     __________________________________________________________________

   Chapter XXV.

   In this diagram were described ten circles, distinct from each other,
   but united by one circle, which was said to be the soul of all things,
   and was called "Leviathan." [4413]   This Leviathan, the Jewish
   Scriptures say, whatever they mean by the expression, was created by
   God for a plaything; [4414] for we find in the Psalms:  "In wisdom hast
   Thou made all things:  the earth is full of Thy creatures; so is this
   great and wide sea.  There go the ships; small animals with great;
   there is this dragon, which Thou hast formed to play therein." [4415]
   Instead of the word "dragon," the term "leviathan" is in the Hebrew.
   This impious diagram, then, said of this leviathan, which is so clearly
   depreciated by the Psalmist, that it was the soul which had travelled
   through all things!  We observed, also, in the diagram, the being named
   "Behemoth," placed as it were under the lowest circle.  The inventor of
   this accursed diagram had inscribed this leviathan at its circumference
   and centre, thus placing its name in two separate places.  Moreover,
   Celsus says that the diagram was "divided by a thick black line, and
   this line he asserted was called Gehenna, which is Tartarus."  Now as
   we found that Gehenna was mentioned in the Gospel as a place of
   punishment, we searched to see whether it is mentioned anywhere in the
   ancient Scriptures, and especially because the Jews too use the word.
   And we ascertained that where the valley of the son of Ennom was named
   in Scripture in the Hebrew, instead of "valley," with fundamentally the
   same meaning, it was termed both the valley of Ennom and also Geenna.
   And continuing our researches, we find that what was termed "Geenna,"
   or "the valley of Ennom," was included in the lot of the tribe of
   Benjamin, in which Jerusalem also was situated.  And seeking to
   ascertain what might be the inference from the heavenly Jerusalem
   belonging to the lot of Benjamin and the valley of Ennom, we find a
   certain confirmation of what is said regarding the place of punishment,
   intended for the purification of such souls as are to be purified by
   torments, agreeably to the saying:  "The Lord cometh like a refiner's
   fire, and like fullers' soap:  and He shall sit as a refiner and
   purifier of silver and of gold." [4416]
     __________________________________________________________________

   [4413] Cf. note in Spencer's edition.

   [4414] paignion.

   [4415] Cf. Ps. civ. 24-26.

   [4416] Cf. Mal. iii. 2, 3.
     __________________________________________________________________

   Chapter XXVI.

   It is in the precincts of Jerusalem, then, that punishments will be
   inflicted upon those who undergo the process of purification, [4417]
   who have received into the substance of their soul the elements of
   wickedness, which in a certain place [4418] is figuratively termed
   "lead," and on that account iniquity is represented in Zechariah as
   sitting upon a "talent of lead." [4419]   But the remarks which might
   be made on this topic are neither to be made to all, nor to be uttered
   on the present occasion; for it is not unattended with danger to commit
   to writing the explanation of such subjects, seeing the multitude need
   no further instruction than that which relates to the punishment of
   sinners; while to ascend beyond this is not expedient, for the sake of
   those who are with difficulty restrained, even by fear of eternal
   punishment, from plunging into any degree of wickedness, and into the
   flood of evils which result from sin. [4420]   The doctrine of Geenna,
   then, is unknown both to the diagram and to Celsus:  for had it been
   otherwise, the framers of the former would not have boasted of their
   pictures of animals and diagrams, as if the truth were represented by
   these; nor would Celsus, in his treatise against the Christians, have
   introduced among the charges directed against them statements which
   they never uttered instead of what was spoken by some who perhaps are
   no longer in existence, but have altogether disappeared, or been
   reduced to a very few individuals, and these easily counted.  And as it
   does not beseem those who profess the doctrines of Plato to offer a
   defence of Epicurus and his impious opinions, so neither is it for us
   to defend the diagram, or to refute the accusations brought against it
   by Celsus.  We may therefore allow his charges on these points to pass
   as superfluous and useless, [4421] for we would censure more severely
   than Celsus any who should be carried away by such opinions.
     __________________________________________________________________

   [4417] choneuomenon.

   [4418] pou.

   [4419] Cf. Zech. v. 7.

   [4420] [See Dean Plumptre's The Spirits in Prison, on "The Universalism
   of Origen," p. 137, et seqq.  S.]

   [4421] maten ekkeimena.
     __________________________________________________________________

   Chapter XXVII.

   After the matter of the diagram, he brings forward certain monstrous
   statements, in the form of question and answer, [4422] regarding what
   is called by ecclesiastical writers the "seal," statements which did
   not arise from imperfect information; such as that "he who impresses
   the seal is called father, and he who is sealed is called young man and
   son;" and who answers, "I have been anointed with white ointment from
   the tree of life,"--things which we never heard to have occurred even
   among the heretics.  In the next place, he determines even the number
   mentioned by those who deliver over the seal, as that "of seven angels,
   who attach themselves to both sides of the soul of the dying body; the
   one party being named angels of light, the others archontics;'" [4423]
   and he asserts that the "ruler of those named archontics' is termed the
   accursed' god."  Then, laying hold of the expression, he assails, not
   without reason, those who venture to use such language; and on that
   account we entertain a similar feeling of indignation with those who
   censure such individuals, if indeed there exist any who call the God of
   the Jews--who sends rain and thunder, and who is the Creator of this
   world, and the God of Moses, and of the cosmogony which he records--an
   "accursed" divinity.  Celsus, however, appears to have had in view in
   employing these expressions, not a rational [4424] object, but one of a
   most irrational kind, arising out of his hatred towards us, which is so
   unlike a philosopher.  For his aim was, that those who are unacquainted
   with our customs should, on perusing his treatise, at once assail us as
   if we called the noble Creator of this world an "accursed divinity."
   He appears to me, indeed, to have acted like those Jews who, when
   Christianity began to be first preached, scattered abroad false reports
   of the Gospel, such as that "Christians offered up an infant in
   sacrifice, and partook of its flesh;" and again, "that the professors
   of Christianity, wishing to do the works of darkness,' used to
   extinguish the lights (in their meetings), and each one to have sexual
   intercourse with any woman whom he chanced to meet."  These calumnies
   have long exercised, although unreasonably, an influence over the minds
   of very many, leading those who are aliens to the Gospel to believe
   that Christians are men of such a character; and even at the present
   day they mislead some, and prevent them from entering even into the
   simple intercourse of conversation with those who are Christians.
     __________________________________________________________________

   [4422] allokota kai amoibaias phonas.

   [4423] archontikon.

   [4424] ouk eugnomon alla...panu agnomonestaton.
     __________________________________________________________________

   Chapter XXVIII.

   With some such object as this in view does Celsus seem to have been
   actuated, when he alleged that Christians term the Creator an "accursed
   divinity;" in order that he who believes these charges of his against
   us, should, if possible, arise and exterminate the Christians as the
   most impious of mankind.  Confusing, moreover, things that are
   distinct, [4425] he states also the reason why the God of the Mosaic
   cosmogony is termed "accursed," asserting that "such is his character,
   and worthy of execration in the opinion of those who so regard him,
   inasmuch as he pronounced a curse upon the serpent, who introduced the
   first human beings to the knowledge of good and evil."  Now he ought to
   have known that those who have espoused the cause of the serpent,
   because he gave good advice to the first human beings, and who go far
   beyond the Titans and Giants of fable, and are on this account called
   Ophites, are so far from being Christians, that they bring accusations
   against Jesus to as great a degree as Celsus himself; and they do not
   admit any one into their assembly [4426] until he has uttered
   maledictions against Jesus.  See, then, how irrational is the procedure
   of Celsus, who, in his discourse against the Christians, represents as
   such those who will not even listen to the name of Jesus, or omit even
   that He was a wise man, or a person of virtuous [4427] character!
   What, then, could evince greater folly or madness, not only on the part
   of those who wish to derive their name from the serpent as the author
   of good, [4428] but also on the part of Celsus, who thinks that the
   accusations with which the Ophites [4429] are charged, are chargeable
   also against the Christians!  Long ago, indeed, that Greek philosopher
   who preferred a state of poverty, [4430] and who exhibited the pattern
   of a happy life, showing that he was not excluded from happiness
   although he was possessed of nothing, [4431] termed himself a Cynic;
   while these impious wretches, as not being human beings, whose enemy
   the serpent is, but as being serpents, pride themselves upon being
   called Ophites from the serpent, which is an animal most hostile to and
   greatly dreaded by man, and boast of one Euphrates [4432] as the
   introducer of these unhallowed opinions.
     __________________________________________________________________

   [4425] phuron de ta pragmata.

   [4426] sunedrion.

   [4427] metrios ta ethe.

   [4428] archegou ton kalon.

   [4429] 'Ophianoi:  cf. Irenæus, vol. i. pp. 354-358.

   [4430] ten euteleian agapesas.

   [4431] apo tes pantelous aktemosunes.

   [4432] "Euphraten hujus hæresis auctorem solus Origenes
   tradit."--Spencer; cf. note in Spencer's edition.
     __________________________________________________________________

   Chapter XXIX.

   In the next place, as if it were the Christians whom he was
   calumniating, he continues his accusations against those who termed the
   God of Moses and of his law an "accursed" divinity; and imagining that
   it is the Christians who so speak, he expresses himself thus:  "What
   could be more foolish or insane than such senseless [4433] wisdom?  For
   what blunder has the Jewish lawgiver committed? and why do you accept,
   by means, as you say, [4434] of a certain allegorical and typical
   method of interpretation, the cosmogony which he gives, and the law of
   the Jews, while it is with unwillingness, O most impious man, that you
   give praise to the Creator of the world, who promised to give them all
   things; who promised to multiply their race to the ends of the earth,
   and to raise them up from the dead with the same flesh and blood, and
   who gave inspiration [4435] to their prophets; and, again, you slander
   Him!  When you feel the force of such considerations, indeed, you
   acknowledge that you worship the same God; but when your teacher Jesus
   and the Jewish Moses give contradictory decisions, [4436] you seek
   another God, instead of Him, and the Father!"  Now, by such statements,
   this illustrious philosopher Celsus distinctly slanders the Christians,
   asserting that, when the Jews press them hard, they acknowledge the
   same God as they do; but that when Jesus legislates differently from
   Moses, they seek another god instead of Him.  Now, whether we are
   conversing with the Jews, or are alone with ourselves, we know of only
   one and the same God, whom the Jews also worshipped of old time, and
   still profess to worship as God, and we are guilty of no impiety
   towards Him.  We do not assert, however, that God will raise men from
   the dead with the same flesh and blood, as has been shown in the
   preceding pages; for we do not maintain that the natural [4437] body,
   which is sown in corruption, and in dishonour, and in weakness, will
   rise again such as it was sown.  On such subjects, however, we have
   spoken at adequate length in the foregoing pages.
     __________________________________________________________________

   [4433] anaisthetou.

   [4434] Boherellus proposes phes for the textual reading phesi.

   [4435] kai tois prophetais empneonta.

   [4436] hotan de ta enantia ho sos didaskalos 'Iesous, kai ho 'Ioudaion
   Mouses, nomothete.

   [4437] psuchikon.
     __________________________________________________________________

   Chapter XXX.

   He next returns to the subject of the Seven ruling Demons, [4438] whose
   names are not found among Christians, but who, I think, are accepted by
   the Ophites.  We found, indeed, that in the diagram, which on their
   account we procured a sight of, the same order was laid down as that
   which Celsus has given.  Celsus says that "the goat was shaped like a
   lion," not mentioning the name given him by those who are truly the
   most impious of individuals; whereas we discovered that He who is
   honoured in holy Scripture as the angel of the Creator is called by
   this accursed diagram Michael the Lion-like.  Again, Celsus says that
   the "second in order is a bull;" whereas the diagram which we possessed
   made him to be Suriel, the bull-like.  Further, Celsus termed the third
   "an amphibious sort of animal, and one that hissed frightfully;" while
   the diagram described the third as Raphael, the serpent-like.
   Moreover, Celsus asserted that the "fourth had the form of an eagle;"
   the diagram representing him as Gabriel, the eagle-like.  Again, the
   "fifth," according to Celsus, "had the countenance of a bear;" and
   this, according to the diagram, was Thauthabaoth, [4439] the
   bear-like.  Celsus continues his account, that the "sixth was described
   as having the face of a dog;" and him the diagram called Erataoth.  The
   "seventh," he adds, "had the countenance of an ass, and was named
   Thaphabaoth or Onoel;" whereas we discovered that in the diagram he is
   called Onoel, or Thartharaoth, being somewhat asinine in appearance.
   We have thought it proper to be exact in stating these matters, that we
   might not appear to be ignorant of those things which Celsus professed
   to know, but that we Christians, knowing them better than he, may
   demonstrate that these are not the words of Christians, but of those
   who are altogether alienated from salvation, and who neither
   acknowledge Jesus as Saviour, nor God, nor Teacher, nor Son of God.
     __________________________________________________________________

   [4438] Cf. Spencer's note, as quoted in Benedictine edition.

   [4439] "Nescio, an hæresium Scriptores hujus Thauthabaoth, Erataoth,
   Thaphabaoth, Onoeles, et Thartharaoth, usquam meminerint.  Hujus
   generis vocabula innumera invenies apud Epiphan., Hær., 31, quæ est
   Valentinianorum, pp. 165-171."--Spencer.
     __________________________________________________________________

   Chapter XXXI.

   Moreover, if any one would wish to become acquainted with the artifices
   of those sorcerers, through which they desire to lead men away by their
   teaching (as if they possessed the knowledge of certain secret rites),
   but are not at all successful in so doing, let him listen to the
   instruction which they receive after passing through what is termed the
   "fence of wickedness," [4440] --gates which are subjected to the world
   of ruling spirits. [4441]   (The following, then, is the manner in
   which they proceed):  "I salute the one-formed [4442] king, the bond of
   blindness, complete [4443] oblivion, the first power, preserved by the
   spirit of providence and by wisdom, from whom I am sent forth pure,
   being already part of the light of the son and of the father:  grace be
   with me; yea, O father, let it be with me."  They say also that the
   beginnings of the Ogdoad [4444] are derived from this.  In the next
   place, they are taught to say as follows, while passing through what
   they call Ialdabaoth:  "Thou, O first and seventh, who art born to
   command with confidence, thou, O Ialdabaoth, who art the rational ruler
   of a pure mind, and a perfect work to son and father, bearing the
   symbol of life in the character of a type, and opening to the world the
   gate which thou didst close against thy kingdom, I pass again in
   freedom through thy realm.  Let grace be with me; yea, O father, let it
   be with me."  They say, moreover, that the star Phænon [4445] is in
   sympathy [4446] with the lion-like ruler.  They next imagine that he
   who has passed through Ialdabaoth and arrived at Iao ought thus to
   speak:  "Thou, O second Iao, who shinest by night, [4447] who art the
   ruler of the secret mysteries of son and father, first prince of death,
   and portion of the innocent, bearing now mine own beard as symbol, I am
   ready to pass through thy realm, having strengthened him who is born of
   thee by the living word.  Grace be with me; father, let it be with
   me."  They next come to Sabaoth, to whom they think the following
   should be addressed:  "O governor of the fifth realm, powerful Sabaoth,
   defender of the law of thy creatures, who are liberated by thy grace
   through the help of a more powerful Pentad, [4448] admit me, seeing the
   faultless symbol of their art, preserved by the stamp of an image, a
   body liberated by a Pentad.  Let grace be with me, O father, let grace
   be with me."  And after Sabaoth they come to Astaphæus, to whom they
   believe the following prayer should be offered:  "O Astaphæus, ruler of
   the third gate, overseer of the first principle of water, look upon me
   as one of thine initiated, [4449] admit me who am purified with the
   spirit of a virgin, thou who seest the essence of the world.  Let grace
   be with me, O father, let grace be with me."  After him comes Aloæus,
   who is to be thus addressed:  "O Aloæus, governor of the second gate,
   let me pass, seeing I bring to thee the symbol of thy mother, a grace
   which is hidden by the powers of the realms. [4450]   Let grace be with
   me, O father, let it be with me."  And last of all they name Horæus,
   and think that the following prayer ought to be offered to him:  "Thou
   who didst fearlessly overleap the rampart of fire, O Horæus, who didst
   obtain the government of the first gate, let me pass, seeing thou
   beholdest the symbol of thine own power, sculptured [4451] on the
   figure of the tree of life, and formed after this image, in the
   likeness of innocence.  Let grace be with me, O father, let grace be
   with me."
     __________________________________________________________________

   [4440] phragmon kakias.

   [4441] pulas archonton aioni dedemenas.

   [4442] monotropon.

   [4443] lethen aperiskepton.

   [4444] 'Ogdoados.  Cf. Tertullian, de Præscript. adv. Hæreticos, cap.
   xxxiii. (vol. iii. p. 259), and other references in Benedictine ed.

   [4445] Phainon.  "Ea, quæ Saturni stella dicitur, phainon que a Græcis
   dicitur."--Cicero, de Nat. Deorum, book ii. c. 20.

   [4446] sumpathein.

   [4447] nuktophaes.

   [4448] pentadi dunatotera.

   [4449] musten.

   [4450] charin kruptomenen dunamesin exousion.

   [4451] For kataluthen Boherellus conjectures katagluphthen, which has
   been adopted in the translation.
     __________________________________________________________________

   Chapter XXXII.

   The supposed great learning of Celsus, which is composed, however,
   rather of curious trifles and silly talk than anything else, has made
   us touch upon these topics, from a wish to show to every one who
   peruses his treatise and our reply, that we have no lack of information
   on those subjects, from which he takes occasion to calumniate the
   Christians, who neither are acquainted with, nor concern themselves
   about, such matters.  For we, too, desired both to learn and set forth
   these things, in order that sorcerers might not, under pretext of
   knowing more than we, delude those who are easily carried away by the
   glitter [4452] of names.  And I could have given many more
   illustrations to show that we are acquainted with the opinions of these
   deluders, [4453] and that we disown them, as being alien to ours, and
   impious, and not in harmony with the doctrines of true Christians, of
   which we are ready to make confession even to the death.  It must be
   noticed, too, that those who have drawn up this array of fictions,
   have, from neither understanding magic, nor discriminating the meaning
   of holy Scripture, thrown everything into confusion; seeing that they
   have borrowed from magic the names of Ialdabaoth, and Astaphæus, and
   Horæus, and from the Hebrew Scriptures him who is termed in Hebrew Iao
   or Jah, and Sabaoth, and Adonæus, and Eloæus.  Now the names taken from
   the Scriptures are names of one and the same God; which, not being
   understood by the enemies of God, as even themselves acknowledge, led
   to their imagining that Iao was a different God, and Sabaoth another,
   and Adonæus, whom the Scriptures term Adonai, a third besides, and that
   Eloæus, whom the prophets name in Hebrew Eloi, was also different
     __________________________________________________________________

   [4452] phantasias.

   [4453] apateonon.
     __________________________________________________________________

   Chapter XXXIII.

   Celsus next relates other fables, to the effect that "certain persons
   return to the shapes of the archontics, [4454] so that some are called
   lions, others bulls, others dragons, or eagles, or bears, or dogs."  We
   found also in the diagram which we possessed, and which Celsus called
   the "square pattern," the statements [4455] made by these unhappy
   beings concerning the gates of Paradise.  The flaming sword was
   depicted as the diameter of a flaming circle, and as if mounting guard
   over the tree of knowledge and of life.  Celsus, however, either would
   not or could not repeat the harangues which, according to the fables of
   these impious individuals, are represented as spoken at each of the
   gates by those who pass through them; but this we have done in order to
   show to Celsus and those who read his treatise, that we know the depth
   of these unhallowed mysteries, [4456] and that they are far removed
   from the worship which Christians offer up to God.
     __________________________________________________________________

   [4454] eis tas archontikas morphas.

   [4455] Guietus thinks that some word has been omitted here, as xiphos,
   which seems very probable.

   [4456] to tes atelestou teletes peras.
     __________________________________________________________________

   Chapter XXXIV.

   After finishing the foregoing, and those analogous matters which we
   ourselves have added, Celsus continues as follows:  "They continue to
   heap together one thing after another,--discourses of prophets, and
   circles upon circles, and effluents [4457] from an earthly church, and
   from circumcision; and a power flowing from one Prunicos, a virgin and
   a living soul; and a heaven slain in order to live, and an earth
   slaughtered by the sword, and many put to death that they may live, and
   death ceasing in the world, when the sin of the world is dead; and,
   again, a narrow way, and gates that open spontaneously.  And in all
   their writings (is mention made) of the tree of life, and a
   resurrection of the flesh by means [4458] of the tree,' because, I
   imagine, their teacher was nailed to a cross, and was a carpenter by
   craft; so that if he had chanced to have been cast from a precipice, or
   thrust into a pit, or suffocated by hanging, or had been a
   leather-cutter, or stone-cutter, or worker in iron, there would have
   been (invented) a precipice of life beyond the heavens, or a pit of
   resurrection, or a cord of immortality, or a blessed stone, or an iron
   of love, or a sacred leather!  Now what old woman would not be ashamed
   to utter such things in a whisper, even when making stories to lull an
   infant to sleep?"  In using such language as this, Celsus appears to me
   to confuse together matters which he has imperfectly heard.  For it
   seems likely that, even supposing that he had heard a few words
   traceable to some existing heresy, he did not clearly understand the
   meaning intended to be conveyed; but heaping the words together, he
   wished to show before those who knew nothing either of our opinions or
   of those of the heretics, that he was acquainted with all the doctrines
   of the Christians.  And this is evident also from the foregoing words.
     __________________________________________________________________

   [4457] aporrhoias.

   [4458] apo xulou.
     __________________________________________________________________

   Chapter XXXV.

   It is our practice, indeed, to make use of the words of the prophets,
   who demonstrate that Jesus is the Christ predicted by them, and who
   show from the prophetic writings the events in the Gospels regarding
   Jesus have been fulfilled.  But when Celsus speaks of "circles upon
   circles," (he perhaps borrowed the expression) from the aforementioned
   heresy, which includes in one circle (which they call the soul of all
   things, and Leviathan) the seven circles of archontic demons, or
   perhaps it arises from misunderstanding the preacher, when he says:
   "The wind goeth in a circle of circles, and returneth again upon its
   circles." [4459]   The expression, too, "effluents of an earthly church
   and of circumcision," was probably taken from the fact that the church
   on earth was called by some an effluent from a heavenly church and a
   better world; and that the circumcision described in the law was a
   symbol of the circumcision performed there, in a certain place set
   apart for purification.  The adherents of Valentinus, moreover, in
   keeping with their system of error, [4460] give the name of Prunicos to
   a certain kind of wisdom, of which they would have the woman afflicted
   with the twelve years' issue of blood to be the symbol; so that Celsus,
   who confuses together all sorts of opinions--Greek, Barbarian, and
   Heretical--having heard of her, asserted that it was a power flowing
   forth from one Prunicos, a virgin.  The "living soul," again, is
   perhaps mysteriously referred by some of the followers of Valentinus to
   the being whom they term the psychic [4461] creator of the world; or
   perhaps, in contradistinction to a "dead" soul, the "living" soul is
   termed by some, not inelegantly, [4462] the soul of "him who is
   saved."  I know nothing, however, of a "heaven which is said to be
   slain," or of an "earth slaughtered by the sword," or of many persons
   slain in order that they might live; for it is not unlikely that these
   were coined by Celsus out of his own brain.
     __________________________________________________________________

   [4459] Eccles. i. 6. (literally rendered).  [Modern science
   demonstrates this physical truth.]

   [4460] kata ten peplaneenen heauton sophian.

   [4461] psuchikon demiourgon.

   [4462] ouk agennos.
     __________________________________________________________________

   Chapter XXXVI.

   We would say, moreover, that death ceases in the world when the sin of
   the world dies, referring the saying to the mystical words of the
   apostle, which run as follows:  "When He shall have put all enemies
   under His feet, then the last enemy that shall be destroyed is death."
   [4463]   And also:  "When this corruptible shall have put on
   incorruption, then shall be brought to pass the saying that is written,
   Death is swallowed up in victory." [4464]   The "strait descent,"
   [4465] again, may perhaps be referred by those who hold the doctrine of
   transmigration of souls to that view of things.  And it is not
   incredible that the gates which are said to open spontaneously are
   referred obscurely by some to the words, "Open to me the gates of
   righteousness, that I may go into them, and praise the Lord; this gate
   of the Lord, into it the righteous shall enter;" [4466] and again, to
   what is said in the ninth psalm, "Thou that liftest me up from the
   gates of death, that I may show forth all Thy praise in the gates of
   the daughter of Zion." [4467]   The Scripture further gives the name of
   "gates of death" to those sins which lead to destruction, as it terms,
   on the contrary, good actions the "gates of Zion."  So also "the gates
   of righteousness," which is an equivalent expression to "the gates of
   virtue," and these are ready to be opened to him who follows after
   virtuous pursuits.  The subject of the "tree of life" will be more
   appropriately explained when we interpret the statements in the book of
   Genesis regarding the paradise planted by God.  Celsus, moreover, has
   often mocked at the subject of a resurrection,--a doctrine which he did
   not comprehend; and on the present occasion, not satisfied with what he
   has formerly said, he adds, "And there is said to be a resurrection of
   the flesh by means of the tree;" not understanding, I think, the
   symbolical expression, that "through the tree came death, and through
   the tree comes life," [4468] because death was in Adam, and life in
   Christ.  He next scoffs at the "tree," assailing it on two grounds, and
   saying, "For this reason is the tree introduced, either because our
   teacher was nailed to a cross, or because he was a carpenter by trade;"
   not observing that the tree of life is mentioned in the Mosaic
   writings, and being blind also to this, that in none of the Gospels
   current in the Churches [4469] is Jesus Himself ever described as being
   a carpenter. [4470]
     __________________________________________________________________

   [4463] Cf. 1 Cor. xv. 25, 26.

   [4464] Cf. 1 Cor. xv. 54; cf. Hos. xiii. 14.

   [4465] kathodon stenen.

   [4466] Cf. Ps. cxviii. 19, 20.

   [4467] Cf. Ps. ix. 13, 14.

   [4468] Cf. 1 Cor. xv. 22.

   [4469] [See note supra, p. 582.  S.]

   [4470] Cf., however, Mark vi. 3.  [Some mss., though not of much value,
   have the reading here (Mark vi. 3), "Is not this the carpenter's son,
   the son of Mary?"  Origen seems to have so read the evangelist.  See
   Alford, in loc.  S.]
     __________________________________________________________________

   Chapter XXXVII.

   Celsus, moreover, thinks that we have invented this "tree of life" to
   give an allegorical meaning to the cross; and in consequence of his
   error upon this point, he adds:  "If he had happened to be cast down a
   precipice, or shoved into a pit, or suffocated by hanging, there would
   have been invented a precipice of life far beyond the heavens, or a pit
   of resurrection, or a cord of immortality."  And again:  "If the tree
   of life' were an invention, because he--Jesus--(is reported) to have
   been a carpenter, it would follow that if he had been a leather-cutter,
   something would have been said about holy leather; or had he been a
   stone-cutter, about a blessed stone; or if a worker in iron, about an
   iron of love."  Now, who does not see at once [4471] the paltry nature
   of his charge, in thus calumniating men whom he professed to convert on
   the ground of their being deceived?  And after these remarks, he goes
   on to speak in a way quite in harmony with the tone of those who have
   invented the fictions of lion-like, and ass-headed, and serpent-like
   ruling angels, [4472] and other similar absurdities, but which does not
   affect those who belong to the Church.  Of a truth, even a drunken old
   woman would be ashamed to chaunt or whisper to an infant, in order to
   lull him to sleep, any such fables as those have done who invented the
   beings with asses' heads, and the harangues, so to speak, which are
   delivered at each of the gates.  But Celsus is not acquainted with the
   doctrines of the members of the Church, which very few have been able
   to comprehend, even of those who have devoted all their lives, in
   conformity with the command of Jesus, to the searching of the
   Scriptures, and have laboured to investigate the meaning of the sacred
   books, to a greater degree than Greek philosophers in their efforts to
   attain a so-called wisdom.
     __________________________________________________________________

   [4471] autothen.

   [4472] archontas.
     __________________________________________________________________

   Chapter XXXVIII.

   Our noble (friend), moreover, not satisfied with the objections which
   he has drawn from the diagram, desires, in order to strengthen his
   accusations against us, who have nothing in common with it, to
   introduce certain other charges, which he adduces from the same
   (heretics), but yet as if they were from a different source.  His words
   are:  "And that is not the least of their marvels, for there are
   between the upper circles--those that are above the heavens--certain
   inscriptions of which they give the interpretation, and among others
   two words especially, a greater and a less,' which they refer to Father
   and Son." [4473]   Now, in the diagram referred to, we found the
   greater and the lesser circle, upon the diameter of which was inscribed
   "Father and Son;" and between the greater circle (in which the lesser
   was contained) and another [4474] composed of two circles,--the outer
   one of which was yellow, and the inner blue,--a barrier inscribed in
   the shape of a hatchet.  And above it, a short circle, close to the
   greater of the two former, having the inscription "Love;" and lower
   down, one touching the same circle, with the word "Life."  And on the
   second circle, which was intertwined with and included two other
   circles, another figure, like a rhomboid, (entitled) "The foresight of
   wisdom."  And within their point of common section was "The nature of
   wisdom."  And above their point of common section was a circle, on
   which was inscribed "Knowledge;" and lower down another, on which was
   the inscription, "Understanding."  We have introduced these matters
   into our reply to Celsus, to show to our readers that we know better
   than he, and not by mere report, those things, even although we also
   disapprove of them.  Moreover, if those who pride themselves upon such
   matters profess also a kind of magic and sorcery,--which, in their
   opinion, is the summit of wisdom,--we, on the other hand, make no
   affirmation about it, seeing we never have discovered anything of the
   kind.  Let Celsus, however, who has been already often convicted of
   false witness and irrational accusations, see whether he is not guilty
   of falsehood in these also, or whether he has not extracted and
   introduced into his treatise, statements taken from the writings of
   those who are foreigners and strangers to our Christian faith.
     __________________________________________________________________

   [4473] alla te, kai duo atta, meizon te kai mikroteron huiou kai
   patros.

   [4474] For allous, the textual reading, Gelenius, with the approval of
   Boherellus, proposes kai allou sunkeimenou, which has been followed in
   the translation.
     __________________________________________________________________

   Chapter XXXIX.

   In the next place, speaking of those who employ the arts of magic and
   sorcery, and who invoke the barbarous names of demons, he remarks that
   such persons act like those who, in reference to the same things,
   [4475] perform marvels before those who are ignorant that the names of
   demons among the Greeks are different from what they are among the
   Scythians.  He then quotes a passage from Herodotus, stating that
   "Apollo is called Gongosyrus by the Scythians; Poseidon, Thagimasada;
   Aphrodite, Argimpasan; Hestia, Tabiti." [4476]   Now, he who has the
   capacity can inquire whether in these matters Celsus and Herodotus are
   not both wrong; for the Scythians do not understand the same thing as
   the Greeks, in what relates to those beings which are deemed to be
   gods.  For how is it credible [4477] that Apollo should be called
   Gongosyrus by the Scythians?  I do not suppose that Gongosyrus, when
   transferred into the Greek language, yields the same etymology as
   Apollo; or that Apollo, in the dialect of the Scythians, has the
   signification of Gongosyrus.  Nor has any such assertion hitherto been
   made regarding the other names, [4478] for the Greeks took occasion
   from different circumstances and etymologies to give to those who are
   by them deemed gods the names which they bear; and the Scythians,
   again, from another set of circumstances; and the same also was the
   case with the Persians, or Indians, or Ethiopians, or Libyans, or with
   those who delight to bestow names (from fancy), and who do not abide by
   the just and pure idea of the Creator of all things.  Enough, however,
   has been said by us in the preceding pages, where we wished to
   demonstrate that Sabaoth and Zeus were not the same deity, and where
   also we made some remarks, derived from the holy Scriptures, regarding
   the different dialects.  We willingly, then, pass by these points, on
   which Celsus would make us repeat ourselves.  In the next place, again,
   mixing up together matters which belong to magic and sorcery, and
   referring them perhaps to no one,--because of the non-existence of any
   who practise magic under pretence of a worship of this character,--and
   yet, perhaps, having in view some who do employ such practices in the
   presence of the simple (that they may have the appearance of acting by
   divine power), he adds:  "What need to number up all those who have
   taught methods of purification, or expiatory hymns, or spells for
   averting evil, or (the making of) images, or resemblances of demons, or
   the various sorts of antidotes against poison (to be found) [4479] in
   clothes, or in numbers, or stones, or plants, or roots, or generally in
   all kinds of things?"  In respect to these matters, reason does not
   require us to offer any defence, since we are not liable in the
   slightest degree to suspicions of such a nature.
     __________________________________________________________________

   [4475] epi tois autois hupokeimenois.

   [4476] Cf. Herodot., iv. 59.

   [4477] poia gar pithanotes.

   [4478] For the textual reading, oupo de oude peri ton loipon tauton ti
   erei, Boherellus conjectures eiretai, which has been adopted in the
   translation.

   [4479] For aistheton, Lommatzsch adopts the conjecture of Boherellus,
   approved by Ruæus, estheton.
     __________________________________________________________________

   Chapter XL.

   After these things, Celsus appears to me to act like those who, in
   their intense hatred of the Christians, maintain, in the presence of
   those who are utterly ignorant of the Christian faith, that they have
   actually ascertained that Christians devour the flesh of infants, and
   give themselves without restraint to sexual intercourse with their
   women.  Now, as these statements have been condemned as falsehoods
   invented against the Christians, and this admission made by the
   multitude and those altogether aliens to our faith; so would the
   following statements of Celsus be found to be calumnies invented
   against the Christians, where he says that "he has seen in the hands of
   certain presbyters belonging to our faith [4480] barbarous books,
   containing the names and marvellous doings of demons;" asserting
   further, that "these presbyters of our faith professed to do no good,
   but all that was calculated to injure human beings."  Would, indeed,
   that all that is said by Celsus against the Christians was of such a
   nature as to be refuted by the multitude, who have ascertained by
   experience that such things are untrue, seeing that most of them have
   lived as neighbours with the Christians, and have not even heard of the
   existence of any such alleged practices!
     __________________________________________________________________

   [4480] doxes.
     __________________________________________________________________

   Chapter XLI.

   In the next place, as if he had forgotten that it was his object to
   write against the Christians, he says that, "having become acquainted
   with one Dionysius, an Egyptian musician, the latter told him, with
   respect to magic arts, that it was only over the uneducated and men of
   corrupt morals that they had any power, while on philosophers they were
   unable to produce any effect, because they were careful to observe a
   healthy manner of life."  If, now, it had been our purpose to treat of
   magic, we could have added a few remarks in addition to what we have
   already said on this topic; but since it is only the more important
   matters which we have to notice in answer to Celsus, we shall say of
   magic, that any one who chooses to inquire whether philosophers were
   ever led captive by it or not, can read what has been written by
   Moiragenes regarding the memoirs of the magician and philosopher
   Apollonius of Tyana, in which this individual, who is not a Christian,
   but a philosopher, asserts that some philosophers of no mean note were
   won over by the magic power possessed by Apollonius, and resorted to
   him as a sorcerer; and among these, I think, he especially mentioned
   Euphrates and a certain Epicurean.  Now we, on the other hand, affirm,
   and have learned by experience, that they who worship the God of all
   things in conformity with the Christianity which comes by Jesus, and
   who live according to His Gospel, using night and day, continuously and
   becomingly, the prescribed prayers, are not carried away either by
   magic or demons.  For verily "the angel of the Lord encamps round about
   them that fear Him, and delivereth them" [4481] from all evil; and the
   angels of the little ones in the Church, who are appointed to watch
   over them, are said always to behold the face of their Father who is in
   heaven, [4482] whatever be the meaning of "face" or of "behold."
     __________________________________________________________________

   [4481] Cf. Ps. xxxiv. 7.

   [4482] Cf. Matt. xviii. 10.
     __________________________________________________________________

   Chapter XLII.

   After these matters, Celsus brings the following charges against us
   from another quarter:  "Certain most impious errors," he says, "are
   committed by them, due to their extreme ignorance, in which they have
   wandered away from the meaning of the divine enigmas, creating an
   adversary to God, the devil, and naming him in the Hebrew tongue,
   Satan.  Now, of a truth, such statements are altogether of mortal
   invention, [4483] and not even proper to be repeated, viz., that the
   mighty God, in His desire to confer good upon men, has yet one
   counterworking Him, and is helpless.  The Son of God, it follows, is
   vanquished by the devil; and being punished by him, teaches us also to
   despise the punishments which he inflicts, telling us beforehand that
   Satan, after appearing to men as He Himself had done, will exhibit
   great and marvellous works, claiming for himself the glory of God, but
   that those who wish to keep him at a distance ought to pay no attention
   to these works of Satan, but to place their faith in Him alone.  Such
   statements are manifestly the words of a deluder, planning and
   manoeuvring against those who are opposed to his views, and who rank
   themselves against them."  In the next place, desiring to point out the
   "enigmas," our mistakes regarding which lead to the introduction of our
   views concerning Satan, he continues:  "The ancients allude obscurely
   to a certain war among the gods, Heraclitus speaking thus of it:  If
   one must say that there is a general war and discord, and that all
   things are done and administered in strife.'  Pherecydes, again, who is
   much older than Heraclitus, relates a myth of one army drawn up in
   hostile array against another, and names Kronos as the leader of the
   one, and Ophioneus of the other, and recounts their challenges and
   struggles, and mentions that agreements were entered into between them,
   to the end that whichever party should fall into the ocean [4484]
   should be held as vanquished, while those who had expelled and
   conquered them should have possession of heaven.  The mysteries
   relating to the Titans and Giants also had some such (symbolical)
   meaning, as well as the Egyptian mysteries of Typhon, and Horus, and
   Osiris."  After having made such statements, and not having got over
   the difficulty [4485] as to the way in which these accounts contain a
   higher view of things, while our accounts are erroneous copies of them,
   he continues his abuse of us, remarking that "these are not like the
   stories which are related of a devil, or demon, or, as he remarks with
   more truth, of a man who is an impostor, who wishes to establish an
   opposite doctrine."  And in the same way he understands Homer, as if he
   referred obscurely to matters similar to those mentioned by Heraclitus,
   and Pherecydes, and the originators of the mysteries about the Titans
   and Giants, in those words which Hephæstus addresses to Hera as
   follows:--

   "Once in your cause I felt his matchless might,

   Hurled headlong downward from the ethereal height." [4486]

   And in those of Zeus to Hera:--

   "Hast thou forgot, when, bound and fix'd on high,

   From the vast concave of the spangled sky,

   I hung thee trembling in a golden chain,

   And all the raging gods opposed in vain?

   Headlong I hurled them from the Olympian hall,

   Stunn'd in the whirl, and breathless with the fall." [4487]

   Interpreting, moreover, the words of Homer, he adds:  "The words of
   Zeus addressed to Hera are the words of God addressed to matter; and
   the words addressed to matter obscurely signify that the matter which
   at the beginning was in a state of discord (with God), was taken by
   Him, and bound together and arranged under laws, which may be
   analogically compared to chains; [4488] and that by way of chastising
   the demons who create disorder in it, he hurls them down headlong to
   this lower world."  These words of Homer, he alleges, were so
   understood by Pherecydes, when he said that beneath that region is the
   region of Tartarus, which is guarded by the Harpies and Tempest,
   daughters of Boreas, and to which Zeus banishes any one of the gods who
   becomes disorderly.  With the same ideas also are closely connected the
   peplos of Athena, which is beheld by all in the procession of the
   Panathenæa.  For it is manifest from this, he continues, that a
   motherless and unsullied demon [4489] has the mastery over the daring
   of the Giants.  While accepting, moreover, the fictions of the Greeks,
   he continues to heap against us such accusations as the following,
   viz., that "the Son of God is punished by the devil, and teaches us
   that we also, when punished by him, ought to endure it.  Now these
   statements are altogether ridiculous.  For it is the devil, I think,
   who ought rather to be punished, and those human beings who are
   calumniated by him ought not to be threatened with chastisement."
     __________________________________________________________________

   [4483] thneta.  Instead of this reading, Guietus conjectures ptekta,
   which is approved of by Ruæus.

   [4484] 'Ogenon, i.e., in Oceanum, Hesych.; 'Ogen, okeanos, Suid.

   [4485] kai me paramuthesamenos.

   [4486] Cf. Iliad, i. 590 (Pope's translation).

   [4487] Cf. Iliad, xv. 18-24 (Pope's translation).

   [4488] analogiais tisi sunedese kai ekosmesen ho Theos.

   [4489] ametor tis kai achrantos daimon.
     __________________________________________________________________

   Chapter XLIII.

   Mark now, whether he who charges us with having committed errors of the
   most impious kind, and with having wandered away from the (true
   meaning) of the divine enigmas, is not himself clearly in error, from
   not observing that in the writings of Moses, which are much older not
   merely than Heraclitus and Pherecydes, but even than Homer, mention is
   made of this wicked one, and of his having fallen from heaven.  For the
   serpent [4490] --from whom the Ophioneus spoken of by Pherecydes is
   derived--having become the cause of man's expulsion from the divine
   Paradise, obscurely shadows forth something similar, having deceived
   the woman [4491] by a promise of divinity and of greater blessings; and
   her example is said to have been followed also by the man.  And,
   further, who else could the destroying angel mentioned in the Exodus of
   Moses [4492] be, than he who was the author of destruction to them that
   obeyed him, and did not withstand his wicked deeds, nor struggle
   against them?  Moreover (the goat), which in the book of Leviticus
   [4493] is sent away (into the wilderness), and which in the Hebrew
   language is named Azazel, was none other than this; and it was
   necessary to send it away into the desert, and to treat it as an
   expiatory sacrifice, because on it the lot fell.  For all who belong to
   the "worse" part, on account of their wickedness, being opposed to
   those who are God's heritage, are deserted by God. [4494]   Nay, with
   respect to the sons of Belial in the book of Judges, [4495] whose sons
   are they said to be, save his, on account of their wickedness?  And
   besides all these instances, in the book of Job, which is older even
   than Moses himself, [4496] the devil is distinctly described as
   presenting himself before God, [4497] and asking for power against Job,
   that he might involve him in trials [4498] of the most painful kind;
   the first of which consisted in the loss of all his goods and of his
   children, and the second in afflicting the whole body of Job with the
   so-called disease of elephantiasis. [4499]   I pass by what might be
   quoted from the Gospels regarding the devil who tempted the Saviour,
   that I may not appear to quote in reply to Celsus from more recent
   writings on this question.  In the last (chapter) [4500] also of Job,
   in which the Lord utters to Job amid tempest and clouds what is
   recorded in the book which bears his name, there are not a few things
   referring to the serpent.  I have not yet mentioned the passages in
   Ezekiel, [4501] where he speaks, as it were, of Pharaoh, or
   Nebuchadnezzar, or the prince of Tyre; or those in Isaiah, [4502] where
   lament is made for the king of Babylon, from which not a little might
   be learned concerning evil, as to the nature of its origin and
   generation, and as to how it derived its existence from some who had
   lost their wings, [4503] and who had followed him who was the first to
   lose his own.
     __________________________________________________________________

   [4490] Cf. Gen. iii.

   [4491] to theluteron genos.

   [4492] Cf. Ex. xii. 23.

   [4493] Cf. Lev. xvi. 8.

   [4494] enantioi ontes tois hapo tou klerou tou Theou, eremoi eisi
   Theou.

   [4495] [Judg. xix. 22.  S.]

   [4496] [See the elaborate articles on the book of Job, by Canon Cook,
   in Dr. Smith's Dictionary of the Bible, vol. i. pp. 1087-1100.  S.]

   [4497] Cf. Job i. 11.

   [4498] peristasesi.

   [4499] agrio elephanti.

   [4500] Cf. Job xl. 20.

   [4501] Cf. Ezek. xxxii. 1-28.

   [4502] Isa. xiv. 4 sqq.

   [4503] pterorrhuesanton.  Cf. supra, bk. iv. cap. xl. p. 516.
     __________________________________________________________________

   Chapter XLIV.

   For it is impossible that the good which is the result of accident, or
   of communication, should be like that good which comes by nature; and
   yet the former will never be lost by him who, so to speak, partakes of
   the "living" bread with a view to his own preservation.  But if it
   should fail any one, it must be through his own fault, in being
   slothful to partake of this "living bread" and "genuine drink," by
   means of which the wings, nourished and watered, are fitted for their
   purpose, even according to the saying of Solomon, the wisest of men,
   concerning the truly rich man, that "he made to himself wings like an
   eagle, and returns to the house of his patron." [4504]   For it became
   God, who knows how to turn to proper account even those who in their
   wickedness have apostatized from Him, to place wickedness of this sort
   in some part of the universe, and to appoint a training-school of
   virtue, wherein those must exercise themselves who would desire to
   recover in a "lawful manner" [4505] the possession (which they had
   lost); in order that being tested, like gold in the fire, by the
   wickedness of these, and having exerted themselves to the utmost to
   prevent anything base injuring their rational nature, they may appear
   deserving of an ascent to divine things, and may be elevated by the
   Word to the blessedness which is above all things, and so to speak, to
   the very summit of goodness.  Now he who in the Hebrew language is
   named Satan, and by some Satanas--as being more in conformity with the
   genius of the Greek language--signifies, when translated into Greek,
   "adversary."  But every one who prefers vice and a vicious life, is
   (because acting in a manner contrary to virtue) Satanas, that is, an
   "adversary" to the Son of God, who is righteousness, and truth, and
   wisdom. [4506]   With more propriety, however, is he called
   "adversary," who was the first among those that were living a peaceful
   and happy life to lose his wings, and to fall from blessedness; he who,
   according to Ezekiel, walked faultlessly in all his ways, "until
   iniquity was found in him," [4507] and who being the "seal of
   resemblance" and the "crown of beauty" in the paradise of God, being
   filled as it were with good things, fell into destruction, in
   accordance with the word which said to him in a mystic sense:  "Thou
   hast fallen into destruction, and shalt not abide for ever." [4508]
   We have ventured somewhat rashly to make these few remarks, although in
   so doing we have added nothing of importance to this treatise.  If any
   one, however, who has leisure for the examination of the sacred
   writings, should collect together from all sources and form into one
   body of doctrine what is recorded concerning the origin of evil, and
   the manner of its dissolution, he would see that the views of Moses and
   the prophets regarding Satan had not been even dreamed of either by
   Celsus or any one of those whose soul had been dragged down, and torn
   away from God, and from right views of Him, and from His word, by this
   wicked demon.
     __________________________________________________________________

   [4504] Cf. Prov. xxiii. 5.  [See Neander's History of the Church, vol.
   ii. p. 299, with Rose's note.  S.]

   [4505] Cf. 2 Tim. ii. 5.

   [4506] Cf. 1 Cor. i. 30.

   [4507] Cf. Ezek. xxviii. 15.

   [4508] Cf. Ezek. xxviii. 19.
     __________________________________________________________________

   Chapter XLV.

   But since Celsus rejects the statements concerning Antichrist, as it is
   termed, having neither read what is said of him in the book of Daniel
   [4509] nor in the writings of Paul, [4510] nor what the Saviour in the
   Gospels [4511] has predicted about his coming, we must make a few
   remarks upon this subject also; because, "as faces do not resemble
   faces," [4512] so also neither do men's "hearts" resemble one another.
   It is certain, then, that there will be diversities amongst the hearts
   of men,--those which are inclined to virtue not being all modelled and
   shaped towards it in the same or like degree; while others, through
   neglect of virtue, rush to the opposite extreme.  And amongst the
   latter are some in whom evil is deeply engrained, and others in whom it
   is less deeply rooted.  Where is the absurdity, then, in holding that
   there exist among men, so to speak, two extremes, [4513] --the one of
   virtue, and the other of its opposite; so that the perfection of virtue
   dwells in the man who realizes the ideal given in Jesus, from whom
   there flowed to the human race so great a conversion, and healing, and
   amelioration, while the opposite extreme is in the man who embodies the
   notion of him that is named Antichrist?  For God, comprehending all
   things by means of His foreknowledge, and foreseeing what consequences
   would result from both of these, wished to make these known to mankind
   by His prophets, that those who understand their words might be
   familiarized with the good, and be on their guard against its
   opposite.  It was proper, moreover, that the one of these extremes, and
   the best of the two, should be styled the Son of God, on account of His
   pre-eminence; and the other, who is diametrically opposite, be termed
   the son of the wicked demon, and of Satan, and of the devil.  And, in
   the next place, since evil is specially characterized by its diffusion,
   and attains its greatest height when it simulates the appearance of the
   good, for that reason are signs, and marvels, and lying miracles found
   to accompany evil, through the co-operation of its father the devil.
   For, far surpassing the help which these demons give to jugglers (who
   deceive men for the basest of purposes), is the aid which the devil
   himself affords in order to deceive the human race.  Paul, indeed,
   speaks of him who is called Antichrist, describing, though with a
   certain reserve, [4514] both the manner, and time, and cause of his
   coming to the human race.  And notice whether his language on this
   subject is not most becoming, and undeserving of being treated with
   even the slightest degree of ridicule.
     __________________________________________________________________

   [4509] Cf. Dan. viii. 23.

   [4510] Cf. 2 Thess. ii. 3, 4.

   [4511] Cf. Matt. xxiv. 4, 5.

   [4512] Cf. Prov. xxvii. 19.

   [4513] akrotetas.

   [4514] meta tinos epikrupseos.  Cf. 2 Thess. ii. 9.
     __________________________________________________________________

   Chapter XLVI.

   It is thus that the apostle expresses himself:  "We beseech you,
   brethren, by the coming of our Lord Jesus Christ, and by our gathering
   together unto Him, that ye be not soon shaken in mind, or be troubled,
   neither by word, nor by spirit, nor by letter as from us, as that the
   day of the Lord is at hand.  Let no man deceive you by any means:  for
   that day shall not come, except there come a falling away first, and
   that man of sin be revealed, the son of perdition; who opposeth and
   exalteth himself above all that is called God, or that is worshipped;
   so that he sitteth in the temple of God, showing himself that he is
   God.  Remember ye not, that, when I was yet with you, I told you these
   things?  And now ye know what withholdeth, that he might be revealed in
   his time.  For the mystery of iniquity doth already work:  only he who
   now letteth will let, until he be taken out of the way.  And then shall
   that Wicked be revealed, whom the Lord shall consume with the spirit of
   His mouth, and shall destroy with the brightness of His coming:  even
   him, whose coming is after the working of Satan, with all power, and
   signs, and lying wonders, and with all deceivableness of
   unrighteousness in them that perish; because they received not the love
   of the truth, that they might be saved.  And for this cause God shall
   send them strong delusion, that they should believe a lie; that they
   all might be damned who believed not the truth, but had pleasure in
   unrighteousness." [4515]   To explain each particular here referred to
   does not belong to our present purpose.  The prophecy also regarding
   Antichrist is stated in the book of Daniel, and is fitted to make an
   intelligent and candid reader admire the words as truly divine and
   prophetic; for in them are mentioned the things relating to the coming
   kingdom, beginning with the times of Daniel, and continuing to the
   destruction of the world.  And any one who chooses may read it.
   Observe, however, whether the prophecy regarding Antichrist be not as
   follows:  "And at the latter time of their kingdom, when their sins are
   coming to the full, there shall arise a king, bold in countenance, and
   understanding riddles.  And his power shall be great, and he shall
   destroy wonderfully, and prosper, and practise; and shall destroy
   mighty men, and the holy people.  And the yoke of his chain shall
   prosper:  there is craft in his hand, and he shall magnify himself in
   his heart, and by craft shall destroy many; and he shall stand up for
   the destruction of many, and shall crush them as eggs in his hand."
   [4516]   What is stated by Paul in the words quoted from him, where he
   says, "so that he sitteth in the temple of God, showing himself that he
   is God," [4517] is in Daniel referred to in the following fashion:
   "And on the temple shall be the abomination of desolations, and at the
   end of the time an end shall be put to the desolation." [4518]   So
   many, out of a greater number of passages, have I thought it right to
   adduce, that the hearer may understand in some slight degree the
   meaning of holy Scripture, when it gives us information concerning the
   devil and Antichrist; and being satisfied with what we have quoted for
   this purpose, let us look at another of the charges of Celsus, and
   reply to it as we best may.
     __________________________________________________________________

   [4515] 2 Thess. ii. 1-12.

   [4516] Cf. Dan. viii. 23-25 (LXX.).

   [4517] Cf. 2 Thess. ii. 4.

   [4518] Cf. Dan. ix. 27 (LXX.).
     __________________________________________________________________

   Chapter XLVII.

   Celsus, after what has been said, goes on as follows:  "I can tell how
   the very thing occurred, viz., that they should call him Son of God.'
   Men of ancient times termed this world, as being born of God, both his
   child and his son. [4519]   Both the one and other Son of God,' then,
   greatly resembled each other."  He is therefore of opinion that we
   employed the expression "Son of God," having perverted [4520] what is
   said of the world, as being born of God, and being His "Son," and "a
   God."  For he was unable so to consider the times of Moses and the
   prophets, as to see that the Jewish prophets predicted generally that
   there was a "Son of God" long before the Greeks and those men of
   ancient time of whom Celsus speaks.  Nay, he would not even quote the
   passage in the letters of Plato, to which we referred in the preceding
   pages, concerning Him who so beautifully arranged this world, as being
   the Son of God; lest he too should be compelled by Plato, whom he often
   mentions with respect, to admit that the architect of this world is the
   Son of God, and that His Father is the first God and Sovereign Ruler
   over all things. [4521]   Nor is it at all wonderful if we maintain
   that the soul of Jesus is made one with so great a Son of God through
   the highest union with Him, being no longer in a state of separation
   from Him.  For the sacred language of holy Scripture knows of other
   things also, which, although "dual" in their own nature, are considered
   to be, and really are, "one" in respect to one another.  It is said of
   husband and wife, "They are no longer twain, but one flesh;" [4522] and
   of the perfect man, and of him who is joined to the true Lord, Word,
   and Wisdom, and Truth, that "he who is joined to the Lord is one
   spirit." [4523]   And if he who "is joined to the Lord is one spirit,"
   who has been joined to the Lord, the Very Word, and Wisdom, and Truth,
   and Righteousness, in a more intimate union, or even in a manner at all
   approaching to it than the soul of Jesus?  And if this be so, then the
   soul of Jesus and God the Word--the first-born of every creature--are
   no longer two, (but one).
     __________________________________________________________________

   [4519] paida te autou kai heitheon.

   [4520] parapoiesantas.

   [4521] [See Dr. Burton's learned discussion as to the Logos of Plato,
   and the connection of Plato's doctrines with the Gospel of the Son of
   God:  Bampton Lectures, pp. 211-223, 537-547.  See also Fisher's
   Beginnings of Christianity, p. 147 (1877).  S.]

   [4522] Cf. Gen. ii. 24.

   [4523] Cf. 1 Cor. vi. 17.
     __________________________________________________________________

   Chapter XLVIII.

   In the next place, when the philosophers of the Porch, who assert that
   the virtue of God and man is the same, maintain that the God who is
   over all things is not happier than their wise man, but that the
   happiness of both is equal, Celsus neither ridicules nor scoffs at
   their opinion.  If, however, holy Scripture says that the perfect man
   is joined to and made one with the Very Word by means of virtue, so
   that we infer that the soul of Jesus is not separated from the
   first-born of all creation, he laughs at Jesus being called "Son of
   God," not observing what is said of Him with a secret and mystical
   signification in the holy Scriptures.  But that we may win over to the
   reception of our views those who are willing to accept the inferences
   which flow from our doctrines, and to be benefited thereby, we say that
   the holy Scriptures declare the body of Christ, animated by the Son of
   God, to be the whole Church of God, and the members of this
   body--considered as a whole--to consist of those who are believers;
   since, as a soul vivifies and moves the body, which of itself has not
   the natural power of motion like a living being, so the Word, arousing
   and moving the whole body, the Church, to befitting action, awakens,
   moreover, each individual member belonging to the Church, so that they
   do nothing apart from the Word.  Since all this, then, follows by a
   train of reasoning not to be depreciated, where is the difficulty in
   maintaining that, as the soul of Jesus is joined in a perfect and
   inconceivable manner with the very Word, so the person of Jesus,
   generally speaking, [4524] is not separated from the only-begotten and
   first-born of all creation, and is not a different being from Him?  But
   enough here on this subject.
     __________________________________________________________________

   [4524] hapaxaplos.
     __________________________________________________________________

   Chapter XLIX.

   Let us notice now what follows, where, expressing in a single word his
   opinion regarding the Mosaic cosmogony, without offering, however, a
   single argument in its support, he finds fault with it, saying:
   "Moreover, their cosmogony is extremely silly." [4525]   Now, if he had
   produced some credible proofs of its silly character, we should have
   endeavoured to answer them; but it does not appear to me reasonable
   that I should be called upon to demonstrate, in answer to his mere
   assertion, that it is not "silly."  If any one, however, wishes to see
   the reasons which led us to accept the Mosaic account, and the
   arguments by which it may be defended, he may read what we have written
   upon Genesis, from the beginning of the book up to the passage, "And
   this is the book of the generation of men," [4526] where we have tried
   to show from the holy Scriptures themselves what the "heaven" was which
   was created in the beginning; and what the "earth," and the "invisible
   part of the earth," and that which was "without form;" [4527] and what
   the "deep" was, and the "darkness" that was upon it; and what the
   "water" was, and the "Spirit of God" which was "borne over it;" and
   what the "light" which was created, and what the "firmament," as
   distinct from the "heaven" which was created in the beginning; and so
   on with the other subjects that follow.  Celsus has also expressed his
   opinion that the narrative of the creation of man is "exceedingly
   silly," without stating any proofs, or endeavouring to answer our
   arguments; for he had no evidence, in my judgment, which was fitted to
   overthrow the statement that "man has been made in the image of God."
   [4528]   He does not even understand the meaning of the "Paradise" that
   was planted by God, and of the life which man first led in it; and of
   that which resulted from accident, [4529] when man was cast forth on
   account of his sin, and was settled opposite the Paradise of delight.
   Now, as he asserts that these are silly statements, let him turn his
   attention not merely to each one of them (in general), but to this in
   particular, "He placed the cherubim, and the flaming sword, which
   turned every way, to keep the way of the tree of life," [4530] and say
   whether Moses wrote these words with no serious object in view, but in
   the spirit of the writers of the old Comedy, who have sportively
   related that "Proetus slew Bellerophon," and that "Pegasus came from
   Arcadia."  Now their object was to create laughter in composing such
   stories; whereas it is incredible that he who left behind him laws
   [4531] for a whole nation, regarding which he wished to persuade his
   subjects that they were given by God, should have written words so
   little to the purpose, [4532] and have said without any meaning, "He
   placed the cherubim, and the flaming sword, which turned every way, to
   keep the way of the tree of life," or made any other statement
   regarding the creation of man, which is the subject of philosophic
   investigation by the Hebrew sages.
     __________________________________________________________________

   [4525] mala euethike.

   [4526] Cf. Gen. v. 1.

   [4527] akataskeuaston.

   [4528] Cf. Gen. i. 26.

   [4529] ten ek peristaseos genomenen.

   [4530] Gen. iii. 24.

   [4531] graphas.

   [4532] aprosloga.
     __________________________________________________________________

   Chapter L.

   In the next place, Celsus, after heaping together, simply as mere
   assertions, the varying opinions of some of the ancients regarding the
   world, and the origin of man, alleges that "Moses and the prophets, who
   have left to us our books, not knowing at all what the nature of the
   world is, and of man, have woven together a web of sheer nonsense."
   [4533]   If he had shown, now, how it appeared to him that the holy
   Scriptures contained "sheer nonsense," we should have tried to demolish
   the arguments which appeared to him to establish their nonsensical
   character; but on the present occasion, following his own example, we
   also sportively give it as our opinion that Celsus, knowing nothing at
   all about the nature of the meaning and language of the prophets,
   [4534] composed a work which contained "sheer nonsense," and boastfully
   gave it the title of a "true discourse."  And since he makes the
   statements about the "days of creation" ground of accusation,--as if he
   understood them clearly and correctly, some of which elapsed before the
   creation of light and heaven, and sun, and moon, and stars, and some of
   them after the creation of these,--we shall only make this observation,
   that Moses must then have forgotten that he had said a little before,
   "that in six days the creation of the world had been finished," and
   that in consequence of this act of forgetfulness he subjoins to these
   words the following:  "This is the book of the creation of man, in the
   day when God made the heaven and the earth!"  But it is not in the
   least credible, that after what he had said respecting the six days,
   Moses should immediately add, without a special meaning, the words, "in
   the day that God made the heavens and the earth;" and if any one thinks
   that these words may be referred to the statement, "In the beginning
   God made the heaven and the earth," let him observe that before the
   words, "Let there be light, and there was light," and these, "God
   called the light day," it has been stated that "in the beginning God
   made the heaven and the earth."
     __________________________________________________________________

   [4533] suntheinai leron bathun.

   [4534] hoti tis pote estin he phusis tou nou, kai tou en tois
   prophetais logou.
     __________________________________________________________________

   Chapter LI.

   On the present occasion, however, it is not our object to enter into an
   explanation of the subject of intelligent and sensible beings, [4535]
   nor of the manner in which the different kinds [4536] of days were
   allotted to both sorts, nor to investigate the details which belong to
   the subject, for we should need whole treatises for the exposition of
   the Mosaic cosmogony; and that work we had already performed, to the
   best of our ability, a considerable time before the commencement of
   this answer to Celsus, when we discussed with such measure of capacity
   as we then possessed the question of the Mosaic cosmogony of the six
   days.  We must keep in mind, however, that the Word promises to the
   righteous through the mouth of Isaiah, that days will come [4537] when
   not the sun, but the Lord Himself, will be to them an everlasting
   light, and God will be their glory. [4538]   And it is from
   misunderstanding, I think, some pestilent heresy which gave an
   erroneous interpretation to the words, "Let there be light," as if they
   were the expression of a wish [4539] merely on the part of the Creator,
   that Celsus made the remark:  "The Creator did not borrow light from
   above, like those persons who kindle their lamps at those of their
   neighbours."  Misunderstanding, moreover, another impious heresy, he
   has said:  "If, indeed, there did exist an accursed god opposed to the
   great God, who did this contrary to his approval, why did he lend him
   the light?"  So far are we from offering a defence of such puerilities,
   that we desire, on the contrary, distinctly to arraign the statements
   of these heretics as erroneous, and to undertake to refute, not those
   of their opinions with which we are unacquainted, as Celsus does, but
   those of which we have attained an accurate knowledge, derived in part
   from the statements of their own adherents, and partly from a careful
   perusal of their writings.
     __________________________________________________________________

   [4535] peri noeton kai aistheton.

   [4536] hai phuseis ton hemeron.

   [4537] en katastasei esesthai hemeras.

   [4538] Cf. Isa. lx. 19.

   [4539] euktikos.
     __________________________________________________________________

   Chapter LII.

   Celsus proceeds as follows:  "With regard to the origin of the world
   and its destruction, whether it is to be regarded as uncreated and
   indestructible, or as created indeed, but not destructible, or the
   reverse, I at present say nothing."  For this reason we too say nothing
   on these points, as the work in hand does not require it.  Nor do we
   allege that the Spirit of the universal God mingled itself in things
   here below as in things alien to itself, [4540] as might appear from
   the expression, "The Spirit of God moved upon the water;" nor do we
   assert that certain wicked devices directed against His Spirit, as if
   by a different creator from the great God, and which were tolerated by
   the Supreme Divinity, needed to be completely frustrated.  And,
   accordingly, I have nothing further to say to those [4541] who utter
   such absurdities; nor to Celsus, who does not refute them with
   ability.  For he ought either not to have mentioned such matters at
   all, or else, in keeping with that character for philanthropy which he
   assumes, have carefully set them forth, and then endeavoured to rebut
   these impious assertions.  Nor have we ever heard that the great God,
   after giving his spirit to the creator, demands it back again.
   Proceeding next foolishly to assail these impious assertions, he asks:
   "What god gives anything with the intention of demanding it back?  For
   it is the mark of a needy person to demand back (what he has given),
   whereas God stands in need of nothing."  To this he adds, as if saying
   something clever against certain parties:  "Why, when he lent (his
   spirit), was he ignorant that he was lending it to an evil being?"  He
   asks, further:  "Why does he pass without notice [4542] a wicked
   creator who was counter-working his purposes?"
     __________________________________________________________________

   [4540] hos en allotriois tois tede.

   [4541] makran chairetosan.

   [4542] periora.
     __________________________________________________________________

   Chapter LIII.

   In the next place, mixing up together various heresies, and not
   observing that some statements are the utterances of one heretical
   sect, and others of a different one, he brings forward the objections
   which we raised against Marcion. [4543]   And, probably, having heard
   them from some paltry and ignorant individuals, [4544] he assails the
   very arguments which combat them, but not in a way that shows much
   intelligence.  Quoting then our arguments against Marcion, and not
   observing that it is against Marcion that he is speaking, he asks:
   "Why does he send secretly, and destroy the works which he has
   created?  Why does he secretly employ force, and persuasion, and
   deceit?  Why does he allure those who, as ye assert, have been
   condemned or accused by him, and carry them away like a slave-dealer?
   Why does he teach them to steal away from their Lord?  Why to flee from
   their father?  Why does he claim them for himself against the father's
   will?  Why does he profess to be the father of strange children?"  To
   these questions he subjoins the following remark, as if by way of
   expressing his surprise: [4545]   "Venerable, indeed, is the god who
   desires to be the father of those sinners who are condemned by another
   (god), and of the needy, [4546] and, as themselves say, of the very
   offscourings [4547] (of men), and who is unable to capture and punish
   his messenger, who escaped from him!"  After this, as if addressing us
   who acknowledge that this world is not the work of a different and
   strange god, he continues in the following strain:  "If these are his
   works, how is it that God created evil?  And how is it that he cannot
   persuade and admonish (men)?  And how is it that he repents on account
   of the ingratitude and wickedness of men?  He finds fault, moreover,
   with his own handwork, [4548] and hates, and threatens, and destroys
   his own offspring?  Whither can he transport them out of this world,
   which he himself has made?"  Now it does not appear to me that by these
   remarks he makes clear what "evil" is; and although there have been
   among the Greeks many sects who differ as to the nature of good and
   evil, he hastily concludes, as if it were a consequence of our
   maintaining that this world also is a work of the universal God, that
   in our judgment God is the author of evil.  Let it be, however,
   regarding evil as it may--whether created by God or not--it
   nevertheless follows only as a result when you compare the principal
   design. [4549]   And I am greatly surprised if the inference regarding
   God's authorship of evil, which he thinks follows from our maintaining
   that this world also is the work of the universal God, does not follow
   too from his own statements.  For one might say to Celsus:  "If these
   are His works, how is it that God created evil? and how is it that He
   cannot persuade and admonish men?"  It is indeed the greatest error in
   reasoning to accuse those who are of different opinions of holding
   unsound doctrines, when the accuser himself is much more liable to the
   same charge with regard to his own.
     __________________________________________________________________

   [4543] Cf. bk. v. cap. liv.

   [4544] The textual reading is, apo tinon eutelos kai idiotikos, for
   which Ruæus reads, apo tinon eutelon kai idiotikon, which emendation
   has been adopted in the translation.

   [4545] hoionei thaumastikos.

   [4546] akleron.

   [4547] skubalon.

   [4548] technen.

   [4549] ek parakoloutheseos gegenetai tes pros ta proegoumena.
     __________________________________________________________________

   Chapter LIV.

   Let us see, then, briefly what holy Scripture has to say regarding good
   and evil, and what answer we are to return to the questions, "How is it
   that God created evil?" and, "How is He incapable of persuading and
   admonishing men?"  Now, according to holy Scripture, properly speaking,
   virtues and virtuous actions are good, as, properly speaking, the
   reverse of these are evil.  We shall be satisfied with quoting on the
   present occasion some verses from the thirty-fourth Psalm, to the
   following effect:  "They that seek the Lord shall not want any good
   thing.  Come, ye children, hearken unto me; I will teach you the fear
   of the Lord.  What man is he that desireth life, and loveth many days,
   that he may see good?  Keep thy tongue from evil, and thy lips from
   speaking guile.  Depart from evil, and do good." [4550]   Now, the
   injunctions to "depart from evil, and to do good," do not refer either
   to corporeal evils or corporeal blessings, as they are termed by some,
   nor to external things at all, but to blessings and evils of a
   spiritual kind; since he who departs from such evils, and performs such
   virtuous actions, will, as one who desires the true life, come to the
   enjoyment of it; and as one loving to see "good days," in which the
   word of righteousness will be the Sun, he will see them, God taking him
   away from this "present evil world," [4551] and from those evil days
   concerning which Paul said:  "Redeeming the time, because the days are
   evil." [4552]
     __________________________________________________________________

   [4550] Cf. Ps. xxxiv. 10-14.

   [4551] Cf. Gal. i. 4.

   [4552] Cf. Eph. v. 16.
     __________________________________________________________________

   Chapter LV.

   Passages, indeed, might be found where corporeal and external
   (benefits) are improperly [4553] called "good,"--those things, viz.,
   which contribute to the natural life, while those which do the reverse
   are termed "evil."  It is in this sense that Job says to his wife:  "If
   we have received good at the hand of the Lord, shall we not also
   receive evil!" [4554]   Since, then, there is found in the sacred
   Scriptures, in a certain passage, this statement put into the mouth of
   God, "I make peace, and create evil;" [4555] and again another, where
   it is said of Him that "evil came down from the Lord to the gate of
   Jerusalem, the noise of chariots and horsemen," [4556] --passages which
   have disturbed many readers of Scripture, who are unable to see what
   Scripture means by "good" and "evil,"--it is probable that Celsus,
   being perplexed thereby, gave utterance to the question, "How is it
   that God created evil?" or, perhaps, having heard some one discussing
   the matters relating to it in an ignorant manner, he made this
   statement which we have noticed.  We, on the other hand, maintain that
   "evil," or "wickedness," and the actions which proceed from it, were
   not created by God.  For if God created that which is really evil, how
   was it possible that the proclamation regarding (the last) judgment
   should be confidently announced, [4557] which informs us that the
   wicked are to be punished for their evil deeds in proportion to the
   amount of their wickedness, while those who have lived a virtuous life,
   or performed virtuous actions, will be in the enjoyment of blessedness,
   and will receive rewards from God?  I am well aware that those who
   would daringly assert that these evils were created by God will quote
   certain expressions of Scripture (in their support), because we are not
   able to show one consistent series [4558] of passages; for although
   Scripture (generally) blames the wicked and approves of the righteous,
   it nevertheless contains some statements which, although comparatively
   [4559] few in number, seem to disturb the minds of ignorant readers of
   holy Scripture.  I have not, however, deemed it appropriate to my
   present treatise to quote on the present occasion those discordant
   statements, which are many in number, [4560] and their explanations,
   which would require a long array of proofs.  Evils, then, if those be
   meant which are properly so called, were not created by God; but some,
   although few in comparison with the order of the whole world, have
   resulted from His principal works, as there follow from the chief works
   of the carpenter such things as spiral shavings and sawdust, [4561] or
   as architects might appear to be the cause of the rubbish [4562] which
   lies around their buildings in the form of the filth which drops from
   the stones and the plaster.
     __________________________________________________________________

   [4553] katachrestikoteron.

   [4554] Cf. Job ii. 10.

   [4555] Cf. Isa. xlv. 7.

   [4556] Cf. Mic. i. 12, 13.  The rendering of the Heb. in the first
   clause of the thirteenth verse is different from that of the LXX.

   [4557] parrhesian echein.

   [4558] huphos.

   [4559] oliga must be taken comparatively, on account of the pollas that
   follows afterwards.

   [4560] pollas.  See note 11.

   [4561] ta helikoeide xesmata kai prismata.

   [4562] ta parakeimena.
     __________________________________________________________________

   Chapter LVI.

   If we speak, however, of what are called "corporeal" and "external"
   evils,--which are improperly so termed,--then it may be granted that
   there are occasions when some of these have been called into existence
   by God, in order that by their means the conversion of certain
   individuals might be effected.  And what absurdity would follow from
   such a course?  For as, if we should hear those sufferings [4563]
   improperly termed "evils" which are inflicted by fathers, and
   instructors, and pedagogues upon those who are under their care, or
   upon patients who are operated upon or cauterized by the surgeons in
   order to effect a cure, we were to say that a father was ill-treating
   his son, or pedagogues and instructors their pupils, or physicians
   their patients, no blame would be laid upon the operators or
   chastisers; so, in the same way, if God is said to bring upon men such
   evils for the conversion and cure of those who need this discipline,
   there would be no absurdity in the view, nor would "evils come down
   from the Lord upon the gates of Jerusalem," [4564] --which evils
   consist of the punishments inflicted upon the Israelites by their
   enemies with a view to their conversion; nor would one visit "with a
   rod the transgressions of those who forsake the law of the Lord, and
   their iniquities with stripes;" [4565] nor could it be said, "Thou hast
   coals of fire to set upon them; they shall be to thee a help." [4566]
   In the same way also we explain the expressions, "I, who make peace,
   and create evil;" [4567] for He calls into existence "corporeal" or
   "external" evils, while purifying and training those who would not be
   disciplined by the word and sound doctrine.  This, then, is our answer
   to the question, "How is it that God created evil?"
     __________________________________________________________________

   [4563] ponous.

   [4564] Cf. Mic. i. 12.

   [4565] Cf. Ps. lxxxix. 32.

   [4566] Cf. Isa. xlvii. 14, 15 (LXX.).

   [4567] Cf. Isa. xlv. 7.
     __________________________________________________________________

   Chapter LVII.

   With respect to the question, "How is he incapable of persuading and
   admonishing men?" it has been already stated that, if such an objection
   were really a ground of charge, then the objection of Celsus might be
   brought against those who accept the doctrine of providence.  Any one
   might answer the charge that God is incapable of admonishing men; for
   He conveys His admonitions throughout the whole of Scripture, and by
   means of those persons who, through God's gracious appointment, are the
   instructors of His hearers.  Unless, indeed, some peculiar meaning be
   understood to attach to the word "admonish," as if it signified both to
   penetrate into the mind of the person admonished, and to make him hear
   the words of his [4568] instructor, which is contrary to the usual
   meaning of the word.  To the objection, "How is he incapable of
   persuading?"--which also might be brought against all who believe in
   providence,--we have to make the following remarks.  Since the
   expression "to be persuaded" belongs to those words which are termed,
   so to speak, "reciprocal" [4569] (compare the phrase "to shave a man,"
   when he makes an effort to submit himself to the barber [4570] ), there
   is for this reason needed not merely the effort of him who persuades,
   but also the submission, so to speak, which is to be yielded to the
   persuader, or the acceptance of what is said by him.  And therefore it
   must not be said that it is because God is incapable of persuading men
   that they are not persuaded, but because they will not accept the
   faithful words of God.  And if one were to apply this expression to men
   who are the "artificers of persuasion," [4571] he would not be wrong;
   for it is possible for a man who has thoroughly learned the principles
   of rhetoric, and who employs them properly, to do his utmost to
   persuade, and yet appear to fail, because he cannot overcome the will
   of him who ought to yield to his persuasive arts.  Moreover, that
   persuasion does not come from God, although persuasive words may be
   uttered by him, is distinctly taught by Paul, when he says:  "This
   persuasion cometh not of him that calleth you." [4572]   Such also is
   the view indicated by these words:  "If ye be willing and obedient, ye
   shall eat the good of the land; but if ye refuse and rebel, a sword
   shall devour you." [4573]   For that one may (really) desire what is
   addressed to him by one who admonishes, and may become deserving of
   those promises of God which he hears, it is necessary to secure the
   will of the hearer, and his inclination to what is addressed to him.
   And therefore it appears to me, that in the book of Deuteronomy the
   following words are uttered with peculiar emphasis:  "And now, O
   Israel, what doth the Lord thy God require of thee, but to fear the
   Lord thy God, and to walk in all His ways, and to love Him, and to keep
   His commandments?" [4574]
     __________________________________________________________________

   [4568] to kai epitunchanein en to nouthetoumeno kai akouein ton tou
   didaskontos logon.

   [4569] hosperei ton kaloumenon antipeponthoton estin.

   [4570] analogon to keiresthai anthropon, energounta to parechein
   heauton to keironti.

   [4571] peithous demiourgon.

   [4572] Cf. Gal. v. 8.

   [4573] Cf. Isa. i. 19, 20.

   [4574] Cf. Deut. x. 12, 13.
     __________________________________________________________________

   Chapter LVIII.

   There is next to be answered the following query:  "And how is it that
   he repents when men become ungrateful and wicked; and finds fault with
   his own handwork, and hates, and threatens, and destroys his own
   offspring?"  Now Celsus here calumniates and falsities what is written
   in the book of Genesis to the following effect:  "And the Lord God,
   seeing that the wickedness of men upon the earth was increasing, and
   that every one in his heart carefully meditated to do evil continually,
   was grieved [4575] He had made man upon the earth.  And God meditated
   in His heart, and said, I will destroy man, whom I have made, from the
   face of the earth, both man and beast, and creeping thing, and fowl of
   the air, because I am grieved [4576] that I made them;" [4577] quoting
   words which are not written in Scripture, as if they conveyed the
   meaning of what was actually written.  For there is no mention in these
   words of the repentance of God, nor of His blaming and hating His own
   handwork.  And if there is the appearance of God threatening the
   catastrophe of the deluge, and thus destroying His own children in it,
   we have to answer that, as the soul of man is immortal, the supposed
   threatening has for its object the conversion of the hearers, while the
   destruction of men by the flood is a purification of the earth, as
   certain among the Greek philosophers of no mean repute have indicated
   by the expression:  "When the gods purify the earth." [4578]   And with
   respect to the transference to God of those anthropopathic phrases,
   some remarks have been already made by us in the preceding pages.
     __________________________________________________________________

   [4575] enethumethe, in all probability a corruption for ethumothe,
   which Hoeschel places in the text, and Spencer in the margin of his
   ed.:  Heb. schnyv.

   [4576] enethumethen.  Cf. remark in note 2.

   [4577] Cf. Gen. vi. 5-7.

   [4578] Cf. Plato in Timæo.
     __________________________________________________________________

   Chapter LIX.

   Celsus, in the next place, suspecting, or perhaps seeing clearly
   enough, the answer which might be returned by those who defend the
   destruction of men by the deluge, continues:  "But if he does not
   destroy his own offspring, whither does he convey them out of this
   world [4579] which he himself created?"  To this we reply, that God by
   no means removes out of the whole world, consisting of heaven and
   earth, those who suffered death by the deluge, but removes them from a
   life in the flesh, and, having set them free from their bodies,
   liberates them at the same time from an existence upon earth, which in
   many parts of Scripture it is usual to call the "world."  In the Gospel
   according to John especially, we may frequently find the regions of
   earth [4580] termed "world," as in the passage, "He was the true Light,
   which lighteneth every man that cometh into the world;'" [4581] as also
   in this, "In the world ye shall have tribulation; but be of good cheer,
   I have overcome the world." [4582]   If, then, we understand by
   "removing out of the world" a transference from "regions on earth,"
   there is nothing absurd in the expression.  If, on the contrary, the
   system of things which consists of heaven and earth be termed "world,"
   then those who perished in the deluge are by no means removed out of
   the so-called "world."  And yet, indeed, if we have regard to the
   words, "Looking not at the things which are seen, but at the things
   which are not seen;" [4583] and also to these, "For the invisible
   things of Him from the creation of the world are clearly seen, being
   understood by the things that are made," [4584] --we might say that he
   who dwells amid the "invisible" things, and what are called generally
   "things not seen," is gone out of the world, the Word having removed
   him hence, and transported him to the heavenly regions, in order to
   behold all beautiful things.
     __________________________________________________________________

   [4579] kosmos.

   [4580] ton perigeion topon.

   [4581] Cf. John i. 9.

   [4582] Cf. John xvi. 33.

   [4583] Cf. 2 Cor. iv. 18.

   [4584] Cf. Rom. i. 20.
     __________________________________________________________________

   Chapter LX.

   But after this investigation of his assertions, as if his object were
   to swell his book by many words, he repeats, in different language, the
   same charges which we have examined a little ago, saying:  "By far the
   most silly thing is the distribution of the creation of the world over
   certain days, before days existed:  for, as the heaven was not yet
   created, nor the foundation of the earth yet laid, [4585] nor the sun
   yet revolving, [4586] how could there be days?"  Now, what difference
   is there between these words and the following:  "Moreover, taking and
   looking at these things from the beginning, would it not be absurd in
   the first and greatest God to issue the command, Let this (first thing)
   come into existence, and this second thing, and this (third); and after
   accomplishing so much on the first day, to do so much more again on the
   second, and third, and fourth, and fifth, and sixth?"  We answered to
   the best of our ability this objection to God's "commanding this first,
   second, and third thing to be created," when we quoted the words, "He
   said, and it was done; He commanded, and all things stood fast;" [4587]
   remarking that the immediate [4588] Creator, and, as it were, very
   Maker [4589] of the world was the Word, the Son of God; while the
   Father of the Word, by commanding His own Son--the Word--to create the
   world, is primarily Creator.  And with regard to the creation of the
   light upon the first day, and of the firmament upon the second, and of
   the gathering together of the waters that are under the heaven into
   their several reservoirs [4590] on the third (the earth thus causing to
   sprout forth those (fruits) which are under the control of nature alone
   [4591] ), and of the (great) lights and stars upon the fourth, and of
   aquatic [4592] animals upon the fifth, and of land animals and man upon
   the sixth, we have treated to the best of our ability in our notes upon
   Genesis, as well as in the foregoing pages, when we found fault with
   those who, taking the words in their apparent signification, said that
   the time of six days was occupied in the creation of the world, and
   quoted the words:  "These are the generations of the heavens and of the
   earth when they were created, in the day that the Lord God made the
   earth and the heavens." [4593]
     __________________________________________________________________

   [4585] erereismenes.

   [4586] tede pheromenou.

   [4587] Cf. Ps. xxxiii. 9.

   [4588] ton prosechos demiourgon.

   [4589] autourgon.

   [4590] sunagogas.

   [4591] ta hupo mones phuseos dioikoumena.

   [4592] ta nekta.

   [4593] Cf. Gen. ii. 4.
     __________________________________________________________________

   Chapter LXI.

   Again, not understanding the meaning of the words, "And God ended
   [4594] on the sixth day His works which He had made, and ceased [4595]
   on the seventh day from all His works which He had made:  and God
   blessed the seventh day, and hallowed it, because on it He had ceased
   [4596] from all His works which He had begun to make;" [4597] and
   imagining the expression, "He ceased on the seventh day," to be the
   same as this, "He rested [4598] on the seventh day," he makes the
   remark:  "After this, indeed, he is weary, like a very bad workman, who
   stands in need of rest to refresh himself!"  For he knows nothing of
   the day of the Sabbath and rest of God, which follows the completion of
   the world's creation, and which lasts during the duration of the world,
   and in which all those will keep festival with God who have done all
   their works in their six days, and who, because they have omitted none
   of their duties, [4599] will ascend to the contemplation (of celestial
   things), and to the assembly of righteous and blessed beings.  In the
   next place, as if either the Scriptures made such a statement, or as if
   we ourselves so spoke of God as having rested from fatigue, he
   continues:  "It is not in keeping with the fitness of things [4600]
   that the first God should feel fatigue, or work with His hands, [4601]
   or give forth commands."  Celsus says, that "it is not in keeping with
   the fitness of things that the first God should feel fatigue.  Now we
   would say that neither does God the Word feel fatigue, nor any of those
   beings who belong to a better and diviner order of things, because the
   sensation of fatigue is peculiar to those who are in the body.  You can
   examine whether this is true of those who possess a body of any kind,
   or of those who have an earthly body, or one a little better than
   this.  But "neither is it consistent with the fitness of things that
   the first God should work with His own hands."  If you understand the
   words "work with His own hands" literally, then neither are they
   applicable to the second God, nor to any other being partaking of
   divinity.  But suppose that they are spoken in an improper and
   figurative sense, so that we may translate the following expressions,
   "And the firmament showeth forth His handywork," [4602] and "the
   heavens are the work of Thy hands," [4603] and any other similar
   phrases, in a figurative manner, so far as respects the "hands" and
   "limbs" of Deity, where is the absurdity in the words, "God thus
   working with His own hands?"  And as there is no absurdity in God thus
   working, so neither is there in His issuing "commands;" so that what is
   done at His bidding should be beautiful and praiseworthy, because it
   was God who commanded it to be performed.
     __________________________________________________________________

   [4594] [sunetelesen, complevit.  S.]

   [4595] katepausen.

   [4596] katepausen.

   [4597] Cf. Gen. ii. 2, 3.

   [4598] anepausato.

   [4599] ton epiballonton.

   [4600] ou themis.

   [4601] cheirourgein.

   [4602] Cf. Ps. xix. 1.

   [4603] Cf. Ps. cii. 25.
     __________________________________________________________________

   Chapter LXII.

   Celsus, again, having perhaps misunderstood the words, "For the mouth
   of the Lord hath spoken it," [4604] or perhaps because some ignorant
   individuals had rashly ventured upon the explanation of such things,
   and not understanding, moreover, on what principles parts called after
   the names of the bodily members are assigned to the attributes [4605]
   of God, asserts:  "He has neither mouth nor voice."  Truly, indeed, God
   can have no voice, if the voice is a concussion of the air, or a stroke
   on the air, or a species of air, or any other definition which may be
   given to the voice by those who are skilled in such matters; but what
   is called the "voice of God" is said to be seen as "God's voice" by the
   people in the passage, "And all the people saw the voice of God;"
   [4606] the word "saw" being taken, agreeably to the custom of
   Scripture, in a spiritual sense.  Moreover, he alleges that "God
   possesses nothing else of which we have any knowledge;" but of what
   things we have knowledge he gives no indication.  If he means "limbs,"
   we agree with him, understanding the things "of which we have
   knowledge" to be those called corporeal, and pretty generally so
   termed.  But if we are to understand the words "of which we have
   knowledge" in a universal sense, then there are many things of which we
   have knowledge, (and which may be attributed to God); for He possesses
   virtue, and blessedness, and divinity.  If we, however, put a higher
   meaning upon the words, "of which we have knowledge," since all that we
   know is less than God, there is no absurdity in our also admitting that
   God possesses none of those things "of which we have knowledge."  For
   the attributes which belong to God are far superior to all things with
   which not merely the nature of man is acquainted, but even that of
   those who have risen far above it.  And if he had read the writings of
   the prophets, David on the one hand saying, "But Thou art the same,"
   [4607] and Malachi on the other, "I am (the Lord), and change not,"
   [4608] he would have observed that none of us assert that there is any
   change in God, either in act or thought.  For abiding the same, He
   administers mutable things according to their nature, and His word
   elects to undertake their administration.
     __________________________________________________________________

   [4604] Cf. Isa. i. 20.

   [4605] epi ton dunameon.

   [4606] Cf. Ex. xx. 18 (LXX.).  The Masoretic text is different.

   [4607] Cf. Ps. cii. 27.

   [4608] Cf. Mal. iii. 6.
     __________________________________________________________________

   Chapter LXIII.

   Celsus, not observing the difference between "after the image of God"
   and "God's image," next asserts that the "first-born of every creature"
   is the image of God,--the very word and truth, and also the very
   wisdom, being the image of His goodness, while man has been created
   after the image of God; moreover, that every man whose head is Christ
   is the image and glory of God;--and further, not observing to which of
   the characteristics of humanity the expression "after the image of God"
   belongs, and that it consists in a nature which never had nor longer
   has "the old man with his deeds," being called "after the image of Him
   who created it," from its not possessing these qualities,--he
   maintains:  "Neither did He make man His image; for God is not such an
   one, nor like any other species of (visible) being."  Is it possible to
   suppose that the element which is "after the image of God" should exist
   in the inferior part--I mean the body--of a compound being like man,
   because Celsus has explained that to be made after the image of God?
   For if that which is "after the image of God" be in the body only, the
   better part, the soul, has been deprived of that which is "after His
   image," and this (distinction) exists in the corruptible body,--an
   assertion which is made by none of us.  But if that which is "after the
   image of God" be in both together, then God must necessarily be a
   compound being, and consist, as it were, of soul and body, in order
   that the element which is "after God's image," the better part, may be
   in the soul; while the inferior part, and that which "is according to
   the body," may be in the body,--an assertion, again, which is made by
   none of us.  It remains, therefore, that that which is "after the image
   of God" must be understood to be in our "inner man," which is also
   renewed, and whose nature it is to be "after the image of Him who
   created it," when a man becomes "perfect," as "our Father in heaven is
   perfect," and hears the command, "Be ye holy, for I the Lord your God
   am holy," [4609] and learning the precept, "Be ye followers of God,"
   [4610] receives into his virtuous soul the traits of God's image.  The
   body, moreover, of him who possesses such a soul is a temple of God;
   and in the soul God dwells, because it has been made after His image.
   [4611]
     __________________________________________________________________

   [4609] Lev. xi. 44.

   [4610] Cf. Eph. v. 1 (mimetai).

   [4611] The words as they stand in the text are probably corrupt:  we
   have adopted in the translation the emendation of Guietus:  eti kai
   naos esti tou Theou to soma tou toiauten echontos psuchen, kai en te
   psuche dia to kat' eikona, ton Theon.
     __________________________________________________________________

   Chapter LXIV.

   Celsus, again, brings together a number of statements, which he gives
   as admissions on our part, but which no intelligent Christian would
   allow.  For not one of us asserts that "God partakes of form or
   colour."  Nor does He even partake of "motion," because He stands firm,
   and His nature is permanent, and He invites the righteous man also to
   do the same, saying:  "But as for thee, stand thou here by Me." [4612]
     And if certain expressions indicate a kind of motion, as it were, on
   His part, such as this, "They heard the voice of the Lord God walking
   in the garden in the cool of the day," [4613] we must understand them
   in this way, that it is by sinners that God is understood as moving, or
   as we understand the "sleep" of God, which is taken in a figurative
   sense, or His "anger," or any other similar attribute.  But "God does
   not partake even of substance." [4614]   For He is partaken of (by
   others) rather than that Himself partakes of them, and He is partaken
   of by those who have the Spirit of God.  Our Saviour, also, does not
   partake of righteousness; but being Himself "righteousness," He is
   partaken of by the righteous.  A discussion about "substance" would be
   protracted and difficult, and especially if it were a question whether
   that which is permanent and immaterial be "substance" properly so
   called, so that it would be found that God is beyond "substance,"
   communicating of His "substance," by means of office and power, [4615]
   to those to whom He communicates Himself by His Word, as He does to the
   Word Himself; or even if He is "substance," yet He is said be in His
   nature "invisible," in these words respecting our Saviour, who is said
   to be "the image of the invisible God," [4616] while from the term
   "invisible" it is indicated that He is "immaterial."  It is also a
   question for investigation, whether the "only-begotten" and "first-born
   of every creature" is to be called "substance of substances," and "idea
   of ideas," and the "principle of all things," while above all there is
   His Father and God. [4617]
     __________________________________________________________________

   [4612] Deut. v. 31.

   [4613] Cf. Gen. iii. 8.

   [4614] ousia.

   [4615] presbeia kai dunamei.

   [4616] Cf. Col. i. 15.

   [4617] ["It is a remarkable fact, that it was Origen who discerned the
   heresy outside the Church on its first rise, and actually gave the
   alarm, sixty years before Arius's day.  See Athanasius, De Decret.
   Nic., § 27; also the peri archon (if Rufinus may be trusted), for
   Origen's denouncement of the still more characteristic Arianism of the
   en hote ouk en and the ex ouk onton."--Newman's The Arians of the
   Fourth Century, p. 97.  See also Hagenbach's History of Doctrines, vol.
   i. pp. 130-133.  S.]
     __________________________________________________________________

   Chapter LXV.

   Celsus proceeds to say of God that "of Him are all things," abandoning
   (in so speaking), I know not how, all his principles; [4618] while our
   Paul declares, that "of Him, and through Him, and to Him are all
   things," [4619] showing that He is the beginning of the substance of
   all things by the words "of Him," and the bond of their subsistence by
   the expression "through Him," and their final end by the terms "to
   Him."  Of a truth, God is of nothing.  But when Celsus adds, that "He
   is not to be reached by word," [4620] I make a distinction, and say
   that if he means the word that is in us--whether the word conceived in
   the mind, or the word that is uttered [4621] --I, too, admit that God
   is not to be reached by word.  If, however, we attend to the passage,
   "In the beginning was the Word, and the Word was with God, and the Word
   was God," [4622] we are of opinion that God is to be reached by this
   Word, and is comprehended not by Him only, but by any one whatever to
   whom He may reveal the Father; and thus we shall prove the falsity of
   the assertion of Celsus, when he says, "Neither is God to be reached by
   word."  The statement, moreover, that "He cannot be expressed by name,"
   requires to be taken with a distinction.  If he means, indeed, that
   there is no word or sign [4623] that can represent the attributes of
   God, the statement is true, since there are many qualities which cannot
   be indicated by words.  Who, for example, could describe in words the
   difference betwixt the quality of sweetness in a palm and that in a
   fig?  And who could distinguish and set forth in words the peculiar
   qualities of each individual thing?  It is no wonder, then, if in this
   way God cannot be described by name.  But if you take the phrase to
   mean that it is possible to represent by words something of God's
   attributes, in order to lead the hearer by the hand, [4624] as it were,
   and so enable him to comprehend something of God, so far as attainable
   by human nature, then there is no absurdity in saying that "He can be
   described by name."  And we make a similar distinction with regard to
   the expression, "for He has undergone no suffering that can be conveyed
   by words."  It is true that the Deity is beyond all suffering.  And so
   much on this point.
     __________________________________________________________________

   [4618] For autou Boherellus conjectures hautou, and translates,
   "Propria ipse principia, quæ sunt Epicuri, subruens."

   [4619] Rom. xi. 36.

   [4620] oude logo ephiktos.

   [4621] eite endiatheto eite kai prophoriko.

   [4622] John i. 1.

   [4623] ouden ton en lexesi kai semainomenois.

   [4624] cheiragogesai.
     __________________________________________________________________

   Chapter LXVI.

   Let us look also at his next statement, in which he introduces, as it
   were, a certain person, who, after hearing what has been said,
   expresses himself in the following manner, "How, then, shall I know
   God? and how shall I learn the way that leads to Him?  And how will you
   show Him to me?  Because now, indeed, you throw darkness before my
   eyes, and I see nothing distinctly."  He then answers, as it were, the
   individual who is thus perplexed, and thinks that he assigns the reason
   why darkness has been poured upon the eyes of him who uttered the
   foregoing words, when he asserts that "those whom one would lead forth
   out of darkness into the brightness of light, being unable to withstand
   its splendours, have their power of vision affected [4625] and injured,
   and so imagine that they are smitten with blindness."  In answer to
   this, we would say that all those indeed sit in darkness, and are
   rooted in it, who fix their gaze upon the evil handiwork of painters,
   and moulders and sculptors, and who will not look upwards, and ascend
   in thought from all visible and sensible things, to the Creator of all
   things, who is light; while, on the other hand, every one is in light
   who has followed the radiance of the Word, who has shown in consequence
   of what ignorance, and impiety, and want of knowledge of divine things
   these objects were worshipped instead of God, and who has conducted the
   soul of him who desires to be saved towards the uncreated God, who is
   over all.  For "the people that sat in darkness--the Gentiles--saw a
   great light, and to them who sat in the region and shadow of death
   light is sprung up," [4626] --the God Jesus.  No Christian, then, would
   give Celsus, or any accuser of the divine Word, the answer, "How shall
   I know God?" for each one of them knows God according to his capacity.
   And no one asks, "How shall I learn the way which leads to Him?"
   because he has heard Him who says, "I am the way, and the truth, and
   the life," [4627] and has tasted, in the course of the journey, the
   happiness which results from it.  And not a single Christian would say
   to Celsus, "How will you show me God?"
     __________________________________________________________________

   [4625] kolazesthai.

   [4626] Cf. Matt. iv. 16. and Isa. ix. 2.

   [4627] John xiv. 6.
     __________________________________________________________________

   Chapter LXVII.

   The remark, indeed, was true which Celsus made, that any one, on
   hearing his words, would answer, seeing that his words are words of
   darkness, "You pour darkness before my eyes."  Celsus verily, and those
   like him, do desire to pour darkness before our eyes:  we, however, by
   means of the light of the Word, disperse the darkness of their impious
   opinions.  The Christian, indeed, could retort on Celsus, who says
   nothing that is distinct or true, "I see nothing that is distinct among
   all your statements."  It is not, therefore, "out of darkness" into
   "the brightness of light" that Celsus leads us forth:  he wishes, on
   the contrary, to transport us from light into darkness, making the
   darkness light and the light darkness, and exposing himself to the woe
   well described by the prophet Isaiah in the following manner:  "Woe
   unto them that put darkness for light, and light for darkness." [4628]
     But we, the eyes of whose soul have been opened by the Word, and who
   see the difference between light and darkness, prefer by all means to
   take our stand "in the light," and will have nothing to do with
   darkness at all.  The true light, moreover, being endued with life,
   knows to whom his full splendours are to be manifested, and to whom his
   light; for he does not display his brilliancy on account of the still
   existing weakness in the eyes of the recipient.  And if we must speak
   at all of "sight being affected and injured," what other eyes shall we
   say are in this condition, than his who is involved in ignorance of
   God, and who is prevented by his passions from seeing the truth?
   Christians, however, by no means consider that they are blinded by the
   words of Celsus, or any other who is opposed to the worship of God.
   But let those who perceive that they are blinded by following
   multitudes who are in error, and tribes of those who keep festivals to
   demons, draw near to the Word, who can bestow the gift of sight, [4629]
   in order that, like those poor and blind who had thrown themselves down
   by the wayside, and who were healed by Jesus because they said to Him,
   "Son of David, have mercy upon me," they too may receive mercy and
   recover their eyesight, [4630] fresh and beautiful, as the Word of God
   can create it.
     __________________________________________________________________

   [4628] Cf. Isa. v. 20.

   [4629] ophthalmous.

   [4630] ophthalmous.
     __________________________________________________________________

   Chapter LXVIII.

   Accordingly, if Celsus were to ask us how we think we know God, and how
   we shall be saved by Him, we would answer that the Word of God, which
   entered into those who seek Him, or who accept Him when He appears, is
   able to make known and to reveal the Father, who was not seen (by any
   one) before the appearance of the Word.  And who else is able to save
   and conduct the soul of man to the God of all things, save God the
   Word, who, "being in the beginning with God," became flesh for the sake
   of those who had cleaved to the flesh, and had become as flesh, that He
   might be received by those who could not behold Him, inasmuch as He was
   the Word, and was with God, and was God?  And discoursing in human
   form, [4631] and announcing Himself as flesh, He calls to Himself those
   who are flesh, that He may in the first place cause them to be
   transformed according to the Word that was made flesh, and afterwards
   may lead them upwards to behold Him as He was before He became flesh;
   so that they, receiving the benefit, and ascending from their great
   introduction to Him, which was according to the flesh, say, "Even if we
   have known Christ after the flesh, yet henceforth know we Him no more."
   [4632]   Therefore He became flesh, and having become flesh, "He
   tabernacled among us," [4633] not dwelling without us; and after
   tabernacling and dwelling within us, He did not continue in the form in
   which He first presented Himself, but caused us to ascend to the lofty
   mountain of His word, and showed us His own glorious form, and the
   splendour of His garments; and not His own form alone, but that also of
   the spiritual law, which is Moses, seen in glory along with Jesus.  He
   showed to us, moreover, all prophecy, which did not perish even after
   His incarnation, but was received up into heaven, and whose symbol was
   Elijah.  And he who beheld these things could say, "We beheld His
   glory, the glory as of the only-begotten of the Father, full of grace
   and truth." [4634]   Celsus, then, has exhibited considerable ignorance
   in the imaginary answer to his question which he puts into our mouth,
   "How we think we can know God? and how we know we shall be saved by
   Him?" for our answer is what we have just stated.
     __________________________________________________________________

   [4631] somatikos.

   [4632] [2 Cor. v. 16.  S.]

   [4633] Cf. John i. 14.

   [4634] Cf. John i. 14.
     __________________________________________________________________

   Chapter LXIX.

   Celsus, however, asserts that the answer which we give is based upon a
   probable conjecture, [4635] admitting that he describes our answer in
   the following terms:  "Since God is great and difficult to see, [4636]
   He put His own Spirit into a body that resembled ours, and sent it down
   to us, that we might be enabled to hear Him and become acquainted with
   Him."  But the God and Father of all things is not the only being that
   is great in our judgment; for He has imparted (a share) of Himself and
   His greatness to His Only-begotten and First-born of every creature, in
   order that He, being the image of the invisible God, might preserve,
   even in His greatness, the image of the Father.  For it was not
   possible that there could exist a well-proportioned, [4637] so to
   speak, and beautiful image of the invisible God, which did not at the
   same time preserve the image of His greatness.  God, moreover, is in
   our judgment invisible, because He is not a body, while He can be seen
   by those who see with the heart, that is, the understanding; not indeed
   with any kind of heart, but with one which is pure.  For it is
   inconsistent with the fitness of things that a polluted heart should
   look upon God; for that must be itself pure which would worthily behold
   that which is pure.  Let it be granted, indeed, that God is "difficult
   to see," yet He is not the only being who is so; for His Only-begotten
   also is "difficult to see."  For God the Word is "difficult to see,"
   and so also is His [4638] wisdom, by which God created all things.  For
   who is capable of seeing the wisdom which is displayed in each
   individual part of the whole system of things, and by which God created
   every individual thing?  It was not, then, because God was "difficult
   to see" that He sent God His Son to be an object "easy to be seen."
   [4639]   And because Celsus does not understand this, he has
   represented us as saying, "Because God was difficult to see,' He put
   His own Spirit in a body resembling ours, and sent it down to us, that
   we might be enabled to hear Him and become acquainted with Him."  Now,
   as we have stated, the Son also is "difficult to see," because He is
   God the Word, through whom all things were made, and who "tabernacled
   amongst us."
     __________________________________________________________________

   [4635] eikoti stochasmo.

   [4636] dustheoretos.

   [4637] summetron.

   [4638] For houtosi we have adopted the conjecture of Guietus, toutou.

   [4639] hos eutheoreton.
     __________________________________________________________________

   Chapter LXX.

   If Celsus, indeed, had understood our teaching regarding the Spirit of
   God, and had known that "as many as are led by the Spirit of God, these
   are the sons of God," [4640] he would not have returned to himself the
   answer which he represents as coming from us, that "God put His own
   Spirit into a body, and sent it down to us;" for God is perpetually
   bestowing of His own Spirit to those who are capable of receiving it,
   although it is not by way of division and separation that He dwells in
   (the hearts of) the deserving.  Nor is the Spirit, in our opinion, a
   "body," any more than fire is a "body," which God is said to be in the
   passage, "Our God is a consuming fire." [4641]   For all these are
   figurative expressions, employed to denote the nature of "intelligent
   beings" by means of familiar and corporeal terms.  In the same way,
   too, if sins are called "wood, and straw, and stubble," we shall not
   maintain that sins are corporeal; and if blessings are termed "gold,
   and silver, and precious stones," [4642] we shall not maintain that
   blessings are "corporeal;" so also, if God be said to be a fire that
   consumes wood, and straw, and stubble, and all substance [4643] of sin,
   we shall not understand Him to be a "body," so neither do we understand
   Him to be a body if He should be called "fire."  In this way, if God be
   called "spirit," [4644] we do not mean that He is a "body."  For it is
   the custom of Scripture to give to "intelligent beings" the names of
   "spirits" and "spiritual things," by way of distinction from those
   which are the objects of "sense;" as when Paul says, "But our
   sufficiency is of God; who hath also made us able ministers of the New
   Testament; not of the letter, but of the spirit; for the letter
   killeth, but the spirit giveth life," [4645] where by the "letter" he
   means that "exposition of Scripture which is apparent to the senses,"
   [4646] while by the "spirit" that which is the object of the
   "understanding."  It is the same, too, with the expression, "God is a
   Spirit."  And because the prescriptions of the law were obeyed both by
   Samaritans and Jews in a corporeal and literal [4647] manner, our
   Saviour said to the Samaritan woman, "The hour is coming, when neither
   in Jerusalem, nor in this mountain, shall ye worship the Father.  God
   is a Spirit; and they that worship Him must worship Him in spirit and
   in truth." [4648]   And by these words He taught men that God must be
   worshipped not in the flesh, and with fleshly sacrifices, but in the
   spirit.  And He will be understood to be a Spirit in proportion as the
   worship rendered to Him is rendered in spirit, and with understanding.
   It is not, however, with images [4649] that we are to worship the
   Father, but "in truth," which "came by Jesus Christ," after the giving
   of the law by Moses.  For when we turn to the Lord (and the Lord is a
   Spirit [4650] ), He takes away the veil which lies upon the heart when
   Moses is read.
     __________________________________________________________________

   [4640] Rom. viii. 14.

   [4641] Cf. Heb. xii. 29.

   [4642] Cf. 1 Cor. iii. 12.

   [4643] pasan ousian.

   [4644] pneuma.  There is an allusion to the two meanings of pneuma,
   "wind" and "spirit."

   [4645] 2 Cor. iii. 5, 6.

   [4646] ten aistheten ekdochen.

   [4647] tupikos here evidently must have the above meaning.

   [4648] Cf. John iv. 21, 24.

   [4649] en tupois.

   [4650] Cf. 2 Cor. iii. 17.
     __________________________________________________________________

   Chapter LXXI.

   Celsus accordingly, as not understanding the doctrine relating to the
   Spirit of God ("for the natural man receiveth not the things of the
   Spirit of God, for they are foolishness unto him; neither can he know
   them, because they are spiritually discerned" [4651] ), weaves together
   (such a web) as pleases himself, [4652] imagining that we, in calling
   God a Spirit, differ in no respect in this particular from the Stoics
   among the Greeks, who maintain that "God is a Spirit, diffused through
   all things, and containing all things within Himself."  Now the
   superintendence and providence of God does extend through all things,
   but not in the way that spirit does, according to the Stoics.
   Providence indeed contains all things that are its objects, and
   comprehends them all, but not as a containing body includes its
   contents, because they also are "body," [4653] but as a divine power
   does it comprehend what it contains.  According to the philosophers of
   the Porch, indeed, who assert that principles are "corporeal," and who
   on that account make all things perishable, and who venture even to
   make the God of all things capable of perishing, the very Word of God,
   who descends even to the lowest of mankind, would be--did it not appear
   to them to be too gross an incongruity [4654] --nothing else than a
   "corporeal" spirit; whereas, in our opinion,--who endeavour to
   demonstrate that the rational soul is superior to all "corporeal"
   nature, and that it is an invisible substance, and incorporeal,--God
   the Word, by whom all things were made, who came, in order that all
   things might be made by the Word, not to men only, but to what are
   deemed the very lowest of things, under the dominion of nature alone,
   would be no body.  The Stoics, then, may consign all things to
   destruction by fire; we, however, know of no incorporeal substance that
   is destructible by fire, nor (do we believe) that the soul of man, or
   the substance of "angels," or of "thrones," or dominions," or
   "principalities," or "powers," can be dissolved by fire.
     __________________________________________________________________

   [4651] Cf. 1 Cor. ii. 14.

   [4652] heauto sunaptei.

   [4653] ouch hos soma de periechon periechei, hoti kai soma esti to
   periechomenon.

   [4654] panu apemphainon.
     __________________________________________________________________

   Chapter LXXII.

   It is therefore in vain that Celsus asserts, as one who knows not the
   nature of the Spirit of God, that "as the Son of God, who existed in a
   human body, is a Spirit, this very Son of God would not be immortal."
   He next becomes confused in his statements, as if there were some of us
   who did not admit that God is a Spirit, but maintain that only with
   regard to His Son, and he thinks that he can answer us by saying that
   there "is no kind of spirit which lasts for ever."  This is much the
   same as if, when we term God a "consuming fire," he were to say that
   there "is no kind of fire which lasts for ever;" not observing the
   sense in which we say that our God is a fire, and what the things are
   which He consumes, viz., sins, and wickedness.  For it becomes a God of
   goodness, after each individual has shown, by his efforts, what kind of
   combatant he has been, to consume vice by the fire of His
   chastisements.  He proceeds, in the next place, to assume what we do
   not maintain, that "God must necessarily have given up the ghost;" from
   which also it follows that Jesus could not have risen again with His
   body.  For God would not have received back the spirit which He had
   surrendered after it had been stained by contact with the body.  It is
   foolish, however, for us to answer statements as ours which were never
   made by us.
     __________________________________________________________________

   Chapter LXXIII.

   He proceeds to repeat himself, and after saying a great deal which he
   had said before, and ridiculing the birth of God from a virgin,--to
   which we have already replied as we best could,--he adds the
   following:  "If God had wished to send down His Spirit from Himself,
   what need was there to breathe it into the womb of a woman?  For as one
   who knew already how to form men, He could also have fashioned a body
   for this person, without casting His own Spirit into so much pollution;
   [4655] and in this way He would not have been received with
   incredulity, if He had derived His existence immediately from above."
   He had made these remarks, because he knows not the pure and virgin
   birth, unaccompanied by any corruption, of that body which was to
   minister to the salvation of men.  For, quoting the sayings of the
   Stoics, [4656] and affecting not to know the doctrine about "things
   indifferent," he thinks that the divine nature was cast amid pollution,
   and was stained either by being in the body of a woman, until a body
   was formed around it, or by assuming a body.  And in this he acts like
   those who imagine that the sun's rays are polluted by dung and by
   foul-smelling bodies, and do not remain pure amid such things.  If,
   however, according to the view of Celsus, the body of Jesus had been
   fashioned without generation, those who beheld the body would at once
   have believed that it had not been formed by generation; and yet an
   object, when seen, does not at the same time indicate the nature of
   that from which it has derived its origin.  For example, suppose that
   there were some honey (placed before one) which had not been
   manufactured by bees, no one could tell from the taste or sight that it
   was not their workmanship, because the honey which comes from bees does
   not make known its origin by the senses, [4657] but experience alone
   can tell that it does not proceed from them.  In the same way, too,
   experience teaches that wine comes from the vine, for taste does not
   enable us to distinguish (the wine) which comes from the vine.  In the
   same manner, therefore, the visible [4658] body does not make known the
   manner of its existence.  And you will be induced to accept this view,
   [4659] by (regarding) the heavenly bodies, whose existence and
   splendour we perceive as we gaze at them; and yet, I presume, their
   appearance does not suggest to us whether they are created or
   uncreated; and accordingly different opinions have existed on these
   points.  And yet those who say that they are created are not agreed as
   to the manner of their creation, for their appearance does not suggest
   it, although the force of reason [4660] may have discovered that they
   are created, and how their creation was effected.
     __________________________________________________________________

   [4655] eis tosouton miasma.

   [4656] Cf. book iv. capp. xiv. and lxviii.

   [4657] te aisthesei ten archen.

   [4658] to aistheton soma.

   [4659] prosachthese de to legomeno.

   [4660] khan biasamenos ho logos heure.
     __________________________________________________________________

   Chapter LXXIV.

   After this he returns to the subject of Marcion's opinions (having
   already spoken frequently of them), and states some of them correctly,
   while others he has misunderstood; these, however, it is not necessary
   for us to answer or refute.  Again, after this he brings forward the
   various arguments that may be urged on Marcion's behalf, and also
   against him, enumerating what the opinions are which exonerate him from
   the charges, and what expose him to them; and when he desires to
   support the statement which declares that Jesus has been the subject of
   prophecy,--in order to found a charge against Marcion and his
   followers,--he distinctly asks, "How could he, who was punished in such
   a manner, be shown to be God's Son, unless these things had been
   predicted of him?"  He next proceeds to jest, and, as his custom is, to
   pour ridicule upon the subject, introducing "two sons of God, one the
   son of the Creator, [4661] and the other the son of Marcion's God; and
   he portrays their single combats, saying that the Theomachies of the
   Fathers are like the battles between quails; [4662] or that the
   Fathers, becoming useless through age, and falling into their dotage
   [4663] do not meddle at all with one another, but leave their sons to
   fight it out."  The remark which he made formerly we will turn against
   himself:  "What old woman would not be ashamed to lull a child to sleep
   with such stories as he has inserted in the work which he entitles A
   True Discourse?  For when he ought seriously [4664] to apply himself to
   argument, he leaves serious argument aside, and betakes himself to
   jesting and buffoonery, imagining that he is writing mimes or scoffing
   verses; not observing that such a method of procedure defeats his
   purpose, which is to make us abandon Christianity and give in our
   adherence to his opinions, which, perhaps, had they been stated with
   some degree of gravity, [4665] would have appeared more likely to
   convince, whereas since he continues to ridicule, and scoff, and play
   the buffoon, we answer that it is because he has no argument of weight
   [4666] (for such he neither had, nor could understand) that he has
   betaken himself to such drivelling." [4667]
     __________________________________________________________________

   [4661] tou demiourgou.

   [4662] ortugon.

   [4663] lerountas.

   [4664] pragmatikos.

   [4665] esemnologei.

   [4666] semnon logon.

   [4667] tosauten phluarian.
     __________________________________________________________________

   Chapter LXXV.

   To the preceding remarks he adds the following:  "Since a divine Spirit
   inhabited the body (of Jesus), it must certainly have been different
   from that of other beings, in respect of grandeur, or beauty, or
   strength, or voice, or impressiveness, [4668] or persuasiveness.  For
   it is impossible that He, to whom was imparted some divine quality
   beyond other beings, should not differ from others; whereas this person
   did not differ in any respect from another, but was, as they report,
   little, and ill-favoured, and ignoble." [4669]   Now it is evident by
   these words, that when Celsus wishes to bring a charge against Jesus,
   he adduces the sacred writings, as one who believed them to be writings
   apparently fitted to afford a handle for a charge against Him; but
   wherever, in the same writings, statements would appear to be made
   opposed to those charges which are adduced, he pretends not even to
   know them!  There are, indeed, admitted to be recorded some statements
   respecting the body of Jesus having been "ill-favoured;" not, however,
   "ignoble," as has been stated, nor is there any certain evidence that
   he was "little."  The language of Isaiah runs as follows, who
   prophesied regarding Him that He would come and visit the multitude,
   not in comeliness of form, nor in any surpassing beauty:  "Lord, who
   hath believed our report, and to whom was the arm of the Lord
   revealed?  He made announcement before Him, as a child, as a root in a
   thirsty ground.  He has no form nor glory, and we beheld Him, and He
   had no form nor beauty; but His form was without honour, and inferior
   to that of the sons of men." [4670]   These passages, then, Celsus
   listened to, because he thought they were of use to him in bringing a
   charge against Jesus; but he paid no attention to the words of the
   forty-fifth Psalm, and why it is then said, "Gird Thy sword upon Thy
   thigh, O most mighty, with Thy comeliness and beauty; and continue, and
   prosper, and reign." [4671]
     __________________________________________________________________

   [4668] kataplexin.

   [4669] agenes.

   [4670] Cf. Isa. liii. 1-3 (LXX.).  [See Bishop Pearson's Exposition of
   the Creed, Art. II., note.  S.]

   [4671] Cf. Ps. xlv. 3, 4 (LXX.).
     __________________________________________________________________

   Chapter LXXVI.

   Let it be supposed, however, that he had not read the prophecy, or that
   he had read it, but had been drawn away by those who misinterpreted it
   as not being spoken of Jesus Christ.  What has he to say of the Gospel,
   in the narratives of which Jesus ascended up into a high mountain, and
   was transfigured before the disciples, and was seen in glory, when both
   Moses and Elias, "being seen in glory, spake of the decease which He
   was about to accomplish at Jerusalem?" [4672] or when the prophet says,
   "We beheld Him, and He had no form nor beauty," etc.? and Celsus
   accepts this prophecy as referring to Jesus, being blinded in so
   accepting it, and not seeing that it is a great proof that the Jesus
   who appeared to be "without form" was the Son of God, that His very
   appearance should have been made the subject of prophecy many years
   before His birth.  But if another prophet speak of His comeliness and
   beauty, he will no longer accept the prophecy as referring to Christ!
   And if it were to be clearly ascertained from the Gospels that "He had
   no form nor beauty, but that His appearance was without honour, and
   inferior to that of the sons of men," it might be said that it was not
   with reference to the prophetic writings, but to the Gospels, that
   Celsus made his remarks.  But now, as neither the Gospels nor the
   apostolic writings indicate that "He had no form nor beauty," it is
   evident that we must accept the declaration of the prophets as true of
   Christ, and this will prevent the charge against Jesus from being
   advanced. [4673]
     __________________________________________________________________

   [4672] [Luke ix. 31.  S.]

   [4673] probainein.
     __________________________________________________________________

   Chapter LXXVII.

   But again, how did he who said, "Since a divine Spirit inhabited the
   body (of Jesus), it must certainly have been different from that of
   other beings in respect of grandeur, or voice, or strength, or
   impressiveness, or persuasiveness," not observe the changing relation
   of His body according to the capacity of the spectators (and therefore
   its corresponding utility), inasmuch as it appeared to each one of such
   a nature as it was requisite for him to behold it?  Moreover it is not
   a subject of wonder that the matter, which is by nature susceptible of
   being altered and changed, and of being transformed into anything which
   the Creator chooses, and is capable of receiving all the qualities
   which the Artificer desires, should at one time possess a quality,
   agreeably to which it is said, "He had no form nor beauty," and at
   another, one so glorious, and majestic, and marvellous, that the
   spectators of such surpassing loveliness--three disciples who had
   ascended (the mount) with Jesus--should fall upon their faces.  He will
   say, however, that these are inventions, and in no respect different
   from myths, as are also the other marvels related of Jesus; which
   objection we have answered at greater length in what has gone before.
   But there is also something mystical in this doctrine, which announces
   that the varying appearances of Jesus are to be referred to the nature
   of the divine Word, who does not show Himself in the same manner to the
   multitude as He does to those who are capable of following Him to the
   high mountain which we have mentioned; for to those who still remain
   below, and are not yet prepared to ascend, the Word "has neither form
   nor beauty," because to such persons His form is "without honour," and
   inferior to the words given forth by men, which are figuratively termed
   "sons of men."  For we might say that the words of philosophers--who
   are "sons of men"--appear far more beautiful than the Word of God, who
   is proclaimed to the multitude, and who also exhibits (what is called)
   the "foolishness of preaching," and on account of this apparent
   "foolishness of preaching" those who look at this alone say, "We saw
   Him; but He had no form nor beauty."  To those, indeed, who have
   received power to follow Him, in order that they may attend Him even
   when He ascends to the "lofty mount," He has a diviner appearance,
   which they behold, if there happens to be (among them) a Peter, who has
   received within himself the edifice of the Church based upon the Word,
   and who has gained such a habit (of goodness) that none of the gates of
   Hades will prevail against him, having been exalted by the Word from
   the gates of death, that he may "publish the praises of God in the
   gates of the daughter of Sion," and any others who have derived their
   birth from impressive preaching, [4674] and who are not at all inferior
   to "sons of thunder."  But how can Celsus and the enemies of the divine
   Word, and those who have not examined the doctrines of Christianity in
   the spirit of truth, know the meaning of the different appearances of
   Jesus?  And I refer also to the different stages of His life, and to
   any actions performed by Him before His sufferings, and after His
   resurrection from the dead.
     __________________________________________________________________

   [4674] kai ei tines eisin ek logon ten genesin lachontes megalophonon.
     __________________________________________________________________

   Chapter LXXVIII.

   Celsus next makes certain observations of the following nature:
   "Again, if God, like Jupiter in the comedy, should, on awaking from a
   lengthened slumber, desire to rescue the human race from evil, why did
   He send this Spirit of which you speak into one corner (of the earth)?
   He ought to have breathed it alike into many bodies, and have sent them
   out into all the world.  Now the comic poet, to cause laughter in the
   theatre, wrote that Jupiter, after awakening, despatched Mercury to the
   Athenians and Lacedæmonians; but do not you think that you have made
   the Son of God more ridiculous in sending Him to the Jews?"  Observe in
   such language as this the irreverent character of Celsus, who, unlike a
   philosopher, takes the writer of a comedy, whose business is to cause
   laughter, and compares our God, the Creator of all things, to the being
   who, as represented in the play, on awaking, despatches Mercury (on an
   errand)!  We stated, indeed, in what precedes, that it was not as if
   awakening from a lengthened slumber that God sent Jesus to the human
   race, who has now, for good reasons, fulfilled the economy of His
   incarnation, but who has always conferred benefits upon the human
   race.  For no noble deed has ever been performed amongst men, where the
   divine Word did not visit the souls of those who were capable, although
   for a little time, of admitting such operations of the divine Word.
   Moreover, the advent of Jesus apparently to one corner (of the earth)
   was founded on good reasons, since it was necessary that He who was the
   subject of prophecy should make His appearance among those who had
   become acquainted with the doctrine of one God, and who perused the
   writings of His prophets, and who had come to know the announcement of
   Christ, and that He should come to them at a time when the Word was
   about to be diffused from one corner over the whole world.
     __________________________________________________________________

   Chapter LXXIX.

   And therefore there was no need that there should everywhere exist many
   bodies, and many spirits like Jesus, in order that the whole world of
   men might be enlightened by the Word of God.  For the one Word was
   enough, having arisen as the "Sun of righteousness," to send forth from
   Judea His coming rays into the soul of all who were willing to receive
   Him.  But if any one desires to see many bodies filled with a divine
   Spirit, similar to the one Christ, ministering to the salvation of men
   everywhere, let him take note of those who teach the Gospel of Jesus in
   all lands in soundness of doctrine and uprightness of life, and who are
   themselves termed "christs" by the holy Scriptures, in the passage,
   "Touch not Mine anointed, [4675] and do not My prophets any harm."
   [4676]   For as we have heard that Antichrist cometh, and yet have
   learned that there are many antichrists in the world, in the same way,
   knowing that Christ has come, we see that, owing to Him, there are many
   christs in the world, who, like Him, have loved righteousness and hated
   iniquity, and therefore God, the God of Christ, anointed them also with
   the "oil of gladness."  But inasmuch as He loved righteousness and
   hated iniquity above those who were His partners, [4677] He also
   obtained the first-fruits of His anointing, and, if we must so term it,
   the entire unction of the oil of gladness; while they who were His
   partners shared also in His unction, in proportion to their individual
   capacity.  Therefore, since Christ is the Head of the Church, so that
   Christ and the Church form one body, the ointment descended from the
   head to the beard of Aaron,--the symbols of the perfect man,--and this
   ointment in its descent reached to the very skirt of his garment.  This
   is my answer to the irreverent language of Celsus when he says, "He
   ought to have breathed (His Spirit) alike into many bodies, and have
   sent it forth into all the world."  The comic poet, indeed, to cause
   laughter, has represented Jupiter asleep and awaking from slumber, and
   despatching Mercury to the Greeks; but the Word, knowing that the
   nature of God is unaffected by sleep, may teach us that God administers
   in due season, and as right reason demands, the affairs of the world.
   It is not, however, a matter of surprise that, owing to the greatness
   and incomprehensibility [4678] of the divine judgments, ignorant
   persons should make mistakes, and Celsus among them.  There is
   therefore nothing ridiculous in the Son of God having been sent to the
   Jews, amongst whom the prophets had appeared, in order that, making a
   commencement among them in a bodily shape, He might arise with might
   and power upon a world of souls, which no longer desired to remain
   deserted by God.
     __________________________________________________________________

   [4675] ton christon mou.

   [4676] Cf. 1 Chron. xvi. 22 and Ps. cv. 15.

   [4677] tous metochous autou.

   [4678] dusdiegetous tas kriseis.
     __________________________________________________________________

   Chapter LXXX.

   After this, it seemed proper to Celsus to term the Chaldeans a most
   divinely-inspired nation from the very earliest times, [4679] from whom
   the delusive system of astrology [4680] has spread abroad among men.
   Nay, he ranks the Magi also in the same category, from whom the art of
   magic derived its name and has been transmitted to other nations, to
   the corruption and destruction of those who employ it.  In the
   preceding part of this work, (we mentioned) that, in the opinion even
   of Celsus, the Egyptians also were guilty of error, because they had
   indeed solemn enclosures around what they considered their temples,
   while within them there was nothing save apes, or crocodiles, or goats,
   or asps, or some other animal; but on the present occasion it pleases
   him to speak of the Egyptian people too as most divinely inspired, and
   that, too, from the earliest times,--perhaps because they made war upon
   the Jews from an early date.  The Persians, moreover, who marry their
   own mothers, [4681] and have intercourse with their own daughters, are,
   in the opinion of Celsus, an inspired race; nay, even the Indians are
   so, some of whom, in the preceding, he mentioned as eaters of human
   flesh.  To the Jews, however, especially those of ancient times, who
   employ none of these practices, he did not merely refuse the name of
   inspired, but declared that they would immediately perish.  And this
   prediction he uttered respecting them, as being doubtless endued with
   prophetic power, not observing that the whole history of the Jews, and
   their ancient and venerable polity, were administered by God; and that
   it is by their fall that salvation has come to the Gentiles, and that
   "their fall is the riches of the world, and the diminishing of them the
   riches of the Gentiles," [4682] until the fulness of the Gentiles come,
   that after that the whole of Israel, whom Celsus does not know, may be
   saved.
     __________________________________________________________________

   [4679] ex arches.

   [4680] genethlialogia.

   [4681] [On the manners of heathen nations, note this.  See 1 Cor. v.
   1.]

   [4682] Cf. Rom. xi. 11, 12.
     __________________________________________________________________

   Chapter LXXXI.

   I do not understand, however, how he should say of God, that although
   "knowing all things, He was not aware of this, that He was sending His
   Son amongst wicked men, who were both to be guilty of sin, and to
   inflict punishment upon Him."  Certainly he appears, in the present
   instance, to have forgotten that all the sufferings which Jesus was to
   undergo were foreseen by the Spirit of God, and foretold by His
   prophets; from which it does not follow that "God did not know that He
   was sending His Son amongst wicked and sinful men, who were also to
   inflict punishment upon Him."  He immediately adds, however, that "our
   defence on this point is that all these things were predicted."  But as
   our sixth book has now attained sufficient dimensions, we shall stop
   here, and begin, God willing, the argument of the seventh, in which we
   shall consider the reasons which he thinks furnish an answer to our
   statement, that everything regarding Jesus was foretold by the
   prophets; and as these are numerous, and require to be answered at
   length, we wished neither to cut the subject short, in consequence of
   the size of the present book, nor, in order to avoid doing so, to swell
   this sixth book beyond its proper proportions.
     __________________________________________________________________
     __________________________________________________________________
     __________________________________________________________________

   Book VII.

   Chapter I.

   In the six former books we have endeavoured, reverend brother
   Ambrosius, according to our ability to meet the charges brought by
   Celsus against the Christians, and have as far as possible passed over
   nothing without first subjecting it to a full and close examination.
   And now, while we enter upon the seventh book, we call upon God through
   Jesus Christ, whom Celsus accuses, that He who is the truth of God
   would shed light into our hearts and scatter the darkness of error, in
   accordance with that saying of the prophet which we now offer as our
   prayer, "Destroy them by Thy truth." [4683]   For it is evidently the
   words and reasonings opposed to the truth that God destroys by His
   truth; so that when these are destroyed, all who are delivered from
   deception may go on with the prophet to say, "I will freely sacrifice
   unto Thee," [4684] and may offer to the Most High a reasonable and
   smokeless sacrifice.
     __________________________________________________________________

   [4683] Ps. liv. 5.

   [4684] Ps. liv. 6.
     __________________________________________________________________

   Chapter II.

   Celsus now sets himself to combat the views of those who say that the
   Jewish prophets foretold events which happened in the life of Christ
   Jesus.  At the outset let us refer to a notion he has, that those who
   assume the existence of another God besides the God of the Jews have no
   ground on which to answer his objections; while we who recognise the
   same God rely for our defence on the prophecies which were delivered
   concerning Jesus Christ.  His words are:  "Let us see how they can
   raise a defence.  To those who admit another God, no defence is
   possible; and they who recognise the same God will always fall back
   upon the same reason, This and that must have happened.'  And why?
   Because it had been predicted long before.'"  To this we answer, that
   the arguments recently raised by Celsus against Jesus and Christians
   were so utterly feeble, that they might easily be overthrown even by
   those who are impious enough to bring in another God.  Indeed, were it
   not dangerous to give to the weak any excuse for embracing false
   notions, we could furnish the answer ourselves, and show Celsus how
   unfounded is his opinion, that those who admit another God are not in a
   position to meet his arguments.  However, let us for the present
   confine ourselves to a defence of the prophets, in continuation of what
   we have said on the subject before.
     __________________________________________________________________

   Chapter III.

   Celsus goes on to say of us:  "They set no value on the oracles of the
   Pythian priestess, of the priests of Dodona, of Clarus, of Branchidæ,
   of Jupiter Ammon, and of a multitude of others; although under their
   guidance we may say that colonies were sent forth, and the whole world
   peopled.  But those sayings which were uttered or not uttered in Judea,
   after the manner of that country, as indeed they are still delivered
   among the people of Phoenicia and Palestine--these they look upon as
   marvellous sayings, and unchangeably true."  In regard to the oracles
   here enumerated, we reply that it would be possible for us to gather
   from the writings of Aristotle and the Peripatetic school not a few
   things to overthrow the authority of the Pythian and the other
   oracles.  From Epicurus also, and his followers, we could quote
   passages to show that even among the Greeks themselves there were some
   who utterly discredited the oracles which were recognised and admired
   throughout the whole of Greece.  But let it be granted that the
   responses delivered by the Pythian and other oracles were not the
   utterances of false men who pretended to a divine inspiration; and let
   us see if, after all, we cannot convince any sincere inquirers that
   there is no necessity to attribute these oracular responses to any
   divinities, but that, on the other hand, they may be traced to wicked
   demons--to spirits which are at enmity with the human race, and which
   in this way wish to hinder the soul from rising upwards, from following
   the path of virtue, and from returning to God in sincere piety.  It is
   said of the Pythian priestess, whose oracle seems to have been the most
   celebrated, that when she sat down at the mouth of the Castalian cave,
   the prophetic Spirit of Apollo entered her private parts; and when she
   was filled with it, she gave utterance to responses which are regarded
   with awe as divine truths.  Judge by this whether that spirit does not
   show its profane and impure nature, by choosing to enter the soul of
   the prophetess not through the more becoming medium of the bodily pores
   which are both open and invisible, but by means of what no modest man
   would ever see or speak of.  And this occurs not once or twice, which
   would be more permissible, but as often as she was believed to receive
   inspiration from Apollo.  Moreover, it is not the part of a divine
   spirit to drive the prophetess into such a state of ecstasy and madness
   that she loses control of herself.  For he who is under the influence
   of the Divine Spirit ought to be the first to receive the beneficial
   effects; and these ought not to be first enjoyed by the persons who
   consult the oracle about the concerns of natural or civil life, or for
   purposes of temporal gain or interest; and, moreover, that should be
   the time of clearest perception, when a person is in close intercourse
   with the Deity.
     __________________________________________________________________

   Chapter IV.

   Accordingly, we can show from an examination of the sacred Scriptures,
   that the Jewish prophets, who were enlightened as far as was necessary
   for their prophetic work by the Spirit of God, were the first to enjoy
   the benefit of the inspiration; and by the contact--if I may so say--of
   the Holy Spirit they became clearer in mind, and their souls were
   filled with a brighter light.  And the body no longer served as a
   hindrance to a virtuous life; for to that which we call "the lust of
   the flesh" it was deadened.  For we are persuaded that the Divine
   Spirit "mortifies the deeds of the body," and destroys that enmity
   against God which the carnal passions serve to excite.  If, then, the
   Pythian priestess is beside herself when she prophesies, what spirit
   must that be which fills her mind and clouds her judgment with
   darkness, unless it be of the same order with those demons which many
   Christians cast out of persons possessed with them?  And this, we may
   observe, they do without the use of any curious arts of magic, or
   incantations, but merely by prayer and simple adjurations which the
   plainest person can use.  Because for the most part it is unlettered
   persons who perform this work; thus making manifest the grace which is
   in the word of Christ, and the despicable weakness of demons, which, in
   order to be overcome and driven out of the bodies and souls of men, do
   not require the power and wisdom of those who are mighty in argument,
   and most learned in matters of faith. [4685]
     __________________________________________________________________

   [4685] [See Dr. Lee on "the immemorial doctrine of the Church of God"
   as to the Divine influence upon the intellectual faculties of the
   prophets:  Inspiration of Holy Scripture:  its Nature and Proof, pp.
   78, 79.  S.]
     __________________________________________________________________

   Chapter V.

   Moreover, if it is believed not only among Christians and Jews, but
   also by many others among the Greeks and Barbarians, that the human
   soul lives and subsists after its separation from the body; and if
   reason supports the idea that pure souls which are not weighed down
   with sin as with a weight of lead ascend on high to the region of purer
   and more ethereal bodies, leaving here below their grosser bodies along
   with their impurities; whereas souls that are polluted and dragged down
   to the earth by their sins, so that they are unable even to breathe
   upwards, wander hither and thither, at some times about sepulchres,
   where they appear as the apparitions of shadowy spirits, at others
   among other objects on the ground;--if this is so, what are we to think
   of those spirits that are attached for entire ages, as I may say, to
   particular dwellings and places, whether by a sort of magical force or
   by their own natural wickedness?  Are we not compelled by reason to set
   down as evil such spirits as employ the power of prophesying--a power
   in itself neither good nor bad--for the purpose of deceiving men, and
   thus turn them away from God, and from the purity of His service?  It
   is moreover evident that this is their character, when we add that they
   delight in the blood of victims, and in the smoke odour of sacrifices,
   and that they feed their bodies on these, and that they take pleasure
   in such haunts as these, as though they sought in them the sustenance
   of their lives; in this resembling those depraved men who despise the
   purity of a life apart from the senses, and who have no inclination
   except for the pleasures of the body, and for that earthly and bodily
   life in which these pleasures are found.  If the Delphian Apollo were a
   god, as the Greeks suppose, would he not rather have chosen as his
   prophet some wise man? or if such an one was not to be found, then one
   who was endeavouring to become wise?  How came he not to prefer a man
   to a woman for the utterance of his prophesies?  And if he preferred
   the latter sex, as though he could only find pleasure in the breast of
   a woman, why did he not choose among women a virgin to interpret his
   will?
     __________________________________________________________________

   Chapter VI.

   But no; the Pythian, so much admired among the Greeks, judged no wise
   man, nay, no man at all, worthy of the divine possession, as they call
   it.  And among women he did not choose a virgin, or one recommended by
   her wisdom, or by her attainments in philosophy; but he selects a
   common woman.  Perhaps the better class of men were too good to become
   the subjects of the inspiration.  Besides, if he were a god, he should
   have employed his prophetic power as a bait, so to speak, with which he
   might draw men to a change of life, and to the practice of virtue.  But
   history nowhere makes mention of anything of the kind.  For if the
   oracle did call Socrates the wisest of all men, it takes from the value
   of that eulogy by what is said in regard to Euripides and Sophocles.
   The words are:--

   "Sophocles is wise, and Euripides is wiser,

   But wiser than all men is Socrates." [4686]

   As, then, he gives the designation "wise" to the tragic poets, it is
   not on account of his philosophy that he holds up Socrates to
   veneration, or because of his love of truth and virtue.  It is poor
   praise of Socrates to say that he prefers him to men who for a paltry
   reward compete upon the stage, and who by their representations excite
   the spectators at one time to tears and grief, and at another to
   unseemly laughter (for such is the intention of the satyric drama).
   And perhaps it was not so much in regard to his philosophy that he
   called Socrates the wisest of all men, as on account of the victims
   which he sacrificed to him and the other demons.  For it seems that the
   demons pay more regard in distributing their favours to the sacrifices
   which are offered them than to deeds of virtue.  Accordingly, Homer,
   the best of the poets, who describes what usually took place, when,
   wishing to show us what most influenced the demons to grant an answer
   to the wishes of their votaries, introduces Chryses, who, for a few
   garlands and the thighs of bulls and goats, obtained an answer to his
   prayers for his daughter Chryseis, so that the Greeks were driven by a
   pestilence to restore her back to him.  And I remember reading in the
   book of a certain Pythagorean, when writing on the hidden meanings in
   that poet, that the prayer of Chryses to Apollo, and the plague which
   Apollo afterwards sent upon the Greeks, are proofs that Homer knew of
   certain evil demons who delight in the smoke of sacrifices, and who, to
   reward those who offer them, grant in answer to their prayers the
   destruction of others.  "He," that is, Jupiter, "who rules over wintry
   Dodona, where his prophets have ever unwashed feet, and sleep upon the
   ground," [4687] has rejected the male sex, and, as Celsus observes,
   employs the women of Dodona for the prophetic office.  Granting that
   there are oracles similar to these, as that at Clarus, another in
   Branchidæ, another in the temple of Jupiter Ammon, or anywhere else;
   yet how shall it be proved that these are gods, and not demons?
     __________________________________________________________________

   [4686] Suidas in Sophos.

   [4687] Homer, Iliad, xvi. 234, etc.
     __________________________________________________________________

   Chapter VII.

   In regard to the prophets among the Jews, some of them were wise men
   before they became divinely inspired prophets, while others became wise
   by the illumination which their minds received when divinely inspired.
   They were selected by Divine Providence to receive the Divine Spirit,
   and to be the depositaries of His holy oracles, on the ground of their
   leading a life of almost unapproachable excellence, intrepid, noble,
   unmoved by danger or death.  For reason teaches that such ought to be
   the character of the prophets of the Most High, in comparison with
   which the firmness of Antisthenes, Crates, and Diogenes will seem but
   as child's play.  It was therefore for their firm adherence to truth,
   and their faithfulness in the reproof of the wicked, that "they were
   stoned; they were sawn asunder, were tempted, were slain with the
   sword; they wandered about in sheepskins and goatskins; being
   destitute, afflicted, tormented; they wandered in deserts and in
   mountains, and in dens and caves of the earth, of whom the world was
   not worthy:" [4688]   for they looked always to God and to His
   blessings, which, being invisible, and not to be perceived by the
   senses, are eternal.  We have the history of the life of each of the
   prophets; but it will be enough at present to direct attention to the
   life of Moses, whose prophecies are contained in the law; to that of
   Jeremiah, as it is given in the book which bears his name; to that of
   Isaiah, who with unexampled austerity walked naked and barefooted for
   the space of three years. [4689]   Read and consider the severe life of
   those children, Daniel and his companions, how they abstained from
   flesh, and lived on water and pulse. [4690]   Or if you will go back to
   more remote times, think of the life of Noah, who prophesied; [4691]
   and of Isaac, who gave his son a prophetic blessing; or of Jacob, who
   addressed each of his twelve sons, beginning with "Come, that I may
   tell you what shall befall you in the last days." [4692]   These, and a
   multitude of others, prophesying on behalf of God, foretold events
   relating to Jesus Christ.  We therefore for this reason set at nought
   the oracles of the Pythian priestess, or those delivered at Dodona, at
   Clarus, at Branchidæ, at the temple of Jupiter Ammon, or by a multitude
   of other so-called prophets; whilst we regard with reverent awe the
   Jewish prophets:  for we see that the noble, earnest, and devout lives
   of these men were worthy of the inspiration of the Divine Spirit, whose
   wonderful effects were widely different from the divination of demons.
     __________________________________________________________________

   [4688] Heb. xi. 37, 38.

   [4689] [Isa. xx. 3.  S.]

   [4690] [Dan. i. 16.  S.]

   [4691] [Gen. ix. 25-27. S.]

   [4692] [Gen. xlix. 1.  S.]
     __________________________________________________________________

   Chapter VIII.

   I do not know what led Celsus, when saying, "But what things were
   spoken or not spoken in the land of Judea, according to the custom of
   the country," to use the words "or not spoken," as though implying that
   he was incredulous, and that he suspected that those things which were
   written were never spoken.  In fact, he is unacquainted with these
   times; and he does not know that those prophets who foretold the coming
   of Christ, predicted a multitude of other events many years
   beforehand.  He adds, with the view of casting a slight upon the
   ancient prophets, that "they prophesied in the same way as we find them
   still doing among the inhabitants of Phoenicia and Palestine."  But he
   does not tell us whether he refers to persons who are of different
   principles from those of the Jews and Christians, or to persons whose
   prophecies are of the same character as those of the Jewish prophets.
   However it be, his statement is false, taken in either way.  For never
   have any of those who have not embraced our faith done any thing
   approaching to what was done by the ancient prophets; and in more
   recent times, since the coming of Christ, no prophets have arisen among
   the Jews, who have confessedly been abandoned by the Holy Spirit on
   account of their impiety towards God, and towards Him of whom their
   prophets spoke.  Moreover, the Holy Spirit gave signs of His presence
   at the beginning of Christ's ministry, and after His ascension He gave
   still more; but since that time these signs have diminished, although
   there are still traces of His presence in a few who have had their
   souls purified by the Gospel, and their actions regulated by its
   influence.  "For the holy Spirit of discipline will flee deceit, and
   remove from thoughts that are without understanding." [4693]
     __________________________________________________________________

   [4693] Wisd. of Sol. i. 5.
     __________________________________________________________________

   Chapter IX.

   But as Celsus promises to give an account of the manner in which
   prophecies are delivered in Phoenicia and Palestine, speaking as though
   it were a matter with which he had a full and personal acquaintance,
   let us see what he has to say on the subject.  First he lays it down
   that there are several kinds of prophecies, but he does not specify
   what they are; indeed, he could not do so, and the statement is a piece
   of pure ostentation.  However, let us see what he considers the most
   perfect kind of prophecy among these nations.  "There are many," he
   says, "who, although of no name, with the greatest facility and on the
   slightest occasion, whether within or without temples, assume the
   motions and gestures of inspired persons; while others do it in cities
   or among armies, for the purpose of attracting attention and exciting
   surprise.  These are accustomed to say, each for himself, I am God; I
   am the Son of God; or, I am the Divine Spirit; I have come because the
   world is perishing, and you, O men, are perishing for your iniquities.
   But I wish to save you, and you shall see me returning again with
   heavenly power.  Blessed is he who now does me homage.  On all the rest
   I will send down eternal fire, both on cities and on countries.  And
   those who know not the punishments which await them shall repent and
   grieve in vain; while those who are faithful to me I will preserve
   eternally.'"  Then he goes on to say:  "To these promises are added
   strange, fanatical, and quite unintelligible words, of which no
   rational person can find the meaning:  for so dark are they, as to have
   no meaning at all; but they give occasion to every fool or impostor to
   apply them to suit his own purposes."
     __________________________________________________________________

   Chapter X.

   But if he were dealing honestly in his accusations, he ought to have
   given the exact terms of the prophecies, whether those in which the
   speaker is introduced as claiming to be God Almighty, or those in which
   the Son of God speaks, or finally those under the name of the Holy
   Spirit.  For thus he might have endeavoured to overthrow these
   assertions, and have shown that there was no divine inspiration in
   those words which urged men to forsake their sins, which condemned the
   past and foretold the future.  For the prophecies were recorded and
   preserved by men living at the time, that those who came after might
   read and admire them as the oracles of God, and that they might profit
   not only by the warnings and admonitions, but also by the predictions,
   which, being shown by events to have proceeded from the Spirit of God,
   bind men to the practice of piety as set forth in the law and the
   prophets.  The prophets have therefore, as God commanded them, declared
   with all plainness those things which it was desirable that the hearers
   should understand at once for the regulation of their conduct; while in
   regard to deeper and more mysterious subjects, which lay beyond the
   reach of the common understanding, they set them forth in the form of
   enigmas and allegories, or of what are called dark sayings, parables,
   or similitudes.  And this plan they have followed, that those who are
   ready to shun no labour and spare no pains in their endeavours after
   truth and virtue might search into their meaning, and having found it,
   might apply it as reason requires.  But Celsus, ever vigorous in his
   denunciations, as though he were angry at his inability to understand
   the language of the prophets, scoffs at them thus:  "To these grand
   promises are added strange, fanatical, and quite unintelligible words,
   of which no rational person can find the meaning; for so dark are they
   as to have no meaning at all; but they give occasion to every fool or
   impostor to apply them so as to suit his own purposes."  This statement
   of Celsus seems ingeniously designed to dissuade readers from
   attempting any inquiry or careful search into their meaning.  And in
   this he is not unlike certain persons, who said to a man whom a prophet
   had visited to announce future events, "Wherefore came this mad fellow
   to thee?" [4694]
     __________________________________________________________________

   [4694] 2 Kings ix. 11.
     __________________________________________________________________

   Chapter XI.

   I am convinced, indeed, that much better arguments could be adduced
   than any I have been able to bring forward, to show the falsehood of
   these allegations of Celsus, and to set forth the divine inspiration of
   the prophecies; but we have according to our ability, in our
   commentaries on Isaiah, Ezekiel, and some of the twelve minor prophets,
   explained literally and in detail what he calls "those fanatical and
   utterly unintelligible passages." [4695]   And if God give us grace in
   the time that He appoints for us, to advance in the knowledge of His
   word, we shall continue our investigation into the parts which remain,
   or into such at least as we are able to make plain.  And other persons
   of intelligence who wish to study Scripture may also find out its
   meaning for themselves; for although there are many places in which the
   meaning is not obvious, yet there are none where, as Celsus affirms,
   "there is no sense at all."  Neither is it true that "any fool or
   impostor can explain the passages so as to make them suit his own
   purposes."  For it belongs only to those who are wise in the truth of
   Christ (and to all them it does belong) to unfold the connection and
   meaning of even the obscure parts of prophecy, "comparing spiritual
   things with spiritual," and interpreting each passage according to the
   usage of Scripture writers.  And Celsus is not to be believed when he
   says that he has heard such men prophesy; for no prophets bearing any
   resemblance to the ancient prophets have appeared in the time of
   Celsus.  If there had been any, those who heard and admired them would
   have followed the example of the ancients, and have recorded the
   prophecies in writing.  And it seems quite clear that Celsus is
   speaking falsely, when he says that "those prophets whom he had heard,
   on being pressed by him, confessed their true motives, and acknowledged
   that the ambiguous words they used really meant nothing."  He ought to
   have given the names of those whom he says he had heard, if he had any
   to give, so that those who were competent to judge might decide whether
   his allegations were true or false.
     __________________________________________________________________

   [4695] [See note supra, p. 612.  S.]
     __________________________________________________________________

   Chapter XII.

   He thinks, besides, that those who support the cause of Christ by a
   reference to the writings of the prophets can give no proper answer in
   regard to statements in them which attribute to God that which is
   wicked, shameful, or impure; and assuming that no answer can be given,
   he proceeds to draw a whole train of inferences, none of which can be
   allowed.  But he ought to know that those who wish to live according to
   the teaching of sacred Scripture understand the saying, "The knowledge
   of the unwise is as talk without sense," [4696] and have learnt "to be
   ready always to give an answer to every one that asketh us a reason for
   the hope that is in us." [4697]   And they are not satisfied with
   affirming that such and such things have been predicted; but they
   endeavour to remove any apparent inconsistencies, and to show that, so
   far from there being anything evil, shameful, or impure in these
   predictions, everything is worthy of being received by those who
   understand the sacred Scriptures.  But Celsus ought to have adduced
   from the prophets examples of what he thought bad, or shameful, or
   impure, if he saw any such passages; for then his argument would have
   had much more force, and would have furthered his purpose much better.
   He gives no instances, however, but contents himself with loudly
   asserting the false charge that these things are to be found in
   Scripture.  There is no reason, then, for us to defend ourselves
   against groundless charges, which are but empty sounds, or to take the
   trouble of showing that in the writings of the prophets there is
   nothing evil, shameful, impure, or abominable.
     __________________________________________________________________

   [4696] Ecclus. xxi. 18.

   [4697] 1 Pet. iii. 15.
     __________________________________________________________________

   Chapter XIII.

   And there is no truth in the statement of Celsus, that "God does the
   most shameless deeds, or suffers the most shameless sufferings," or
   that "He favours the commission of evil;" for whatever he may say, no
   such things have ever been foretold.  He ought to have cited from the
   prophets the passages in which God is represented as favouring evil, or
   as doing and enduring the most shameless deeds, and not to have sought
   without foundation to prejudice the minds of his readers.  The
   prophets, indeed, foretold what Christ should suffer, and set forth the
   reason why He should suffer.  God therefore also knew what Christ would
   suffer; but where has he learnt that those things which the Christ of
   God should suffer were most base and dishonourable?  He goes on to
   explain what those most shameful and degrading things were which Christ
   suffered, in these words:  "For what better was it for God to eat the
   flesh of sheep, or to drink vinegar and gall, than to feed on filth?"
   But God, according to us, did not eat the flesh of sheep; and while it
   may seem that Jesus ate, He did so only as possessing a body.  But in
   regard to the vinegar and gall mentioned in the prophecy, "They gave me
   also gall for my meat; and in my thirst they gave me vinegar to drink,"
   [4698] we have already referred [4699] to this point; and as Celsus
   compels us to recur to it again, we would only say further, that those
   who resist the word of truth do ever offer to Christ the Son of God the
   gall of their own wickedness, and the vinegar of their evil
   inclinations; but though He tastes of it, yet He will not drink it.
     __________________________________________________________________

   [4698] Ps. lxix. 21.

   [4699] Book ii. cap. xxxvii.
     __________________________________________________________________

   Chapter XIV.

   In the next place, wishing to shake the faith of those who believe in
   Jesus on the ground of the prophecies which were delivered in regard to
   Him, Celsus says:  "But pray, if the prophets foretold that the great
   God--not to put it more harshly--would become a slave, or become sick
   or die; would there be therefore any necessity that God should die, or
   suffer sickness, or become a slave, simply because such things had been
   foretold?  Must he die in order to prove his divinity?  But the
   prophets never would utter predictions so wicked and impious.  We need
   not therefore inquire whether a thing has been predicted or not, but
   whether the thing is honourable in itself, and worthy of God.  In that
   which is evil and base, although it seemed that all men in the world
   had foretold it in a fit of madness, we must not believe.  How then can
   the pious mind admit that those things which are said to have happened
   to him, could have happened to one who is God?"  From this it is plain
   that Celsus feels the argument from prophecy to be very effective for
   convincing those to whom Christ is preached; but he seems to endeavour
   to overthrow it by an opposite probability, namely, "that the question
   is not whether the prophets uttered these predictions or not."  But if
   he wished to reason justly and without evasion, he ought rather to have
   said, "We must show that these things were never predicted, or that
   those things which were predicted of Christ have never been fulfilled
   in him," and in that way he would have established the position which
   he holds.  In that way it would have been made plain what those
   prophecies are which we apply to Jesus, and how Celsus could justify
   himself in asserting that that application was false.  And we should
   thus have seen whether he fairly disproved all that we bring from the
   prophets in behalf of Jesus, or whether he himself is convicted of a
   shameless endeavour to resist the plainest truths by violent
   assertions.
     __________________________________________________________________

   Chapter XV.

   After assuming that some things were foretold which are impossible in
   themselves, and inconsistent with the character of God, he says:  "If
   these things were predicted of the Most High God, are we bound to
   believe them of God simply because they were predicted?"  And thus he
   thinks he proves, that although the prophets may have foretold truly
   such things of the Son of God, yet it is impossible for us to believe
   in those prophecies declaring that He would do or suffer such things.
   To this our answer is that the supposition is absurd, for it combines
   two lines of reasoning which are opposed to each other, and therefore
   mutually destructive.  This may be shown as follows.  The one argument
   is:  "If any true prophets of the Most High say that God will become a
   slave, or suffer sickness, or die, these things will come to God; for
   it is impossible that the prophets of the great God should utter
   lies."  The other is:  "If even true prophets of the Most High God say
   that these same things shall come to pass, seeing that these things
   foretold are by the nature of things impossible, the prophecies are not
   true, and therefore those things which have been foretold will not
   happen to God."  When, then, we find two processes of reasoning in both
   of which the major premiss is the same, leading to two contradictory
   conclusions, we use the form of argument called "the theorem of two
   propositions," [4700] to prove that the major premiss is false, which
   in the case before us is this, "that the prophets have foretold that
   the great God should become a slave, suffer sickness, or die."  We
   conclude, then, that the prophets never foretold such things; and the
   argument is formally expressed as follows:  1st, Of two things, if the
   first is true, the second is true; 2d, if the first is [4701] true, the
   second is not true, therefore the first is not true.  The concrete
   example which the Stoics give to illustrate this form of argument is
   the following:  1st, If you know that you are dead, you are dead; 2d,
   if you know that you are dead, you are not dead.  And the conclusion
   is--"you do not know that you are dead."  These propositions are worked
   out as follows:  If you know that you are dead, that which you know is
   certain; therefore you are dead.  Again, if you know that you are dead,
   your death is an object of knowledge; but as the dead know nothing,
   your knowing this proves that you are not dead.  Accordingly, by
   joining the two arguments together, you arrive at the conclusion--"you
   do not know that you are dead."  Now the hypothesis of Celsus which we
   have given above is much of the same kind.
     __________________________________________________________________

   [4700] dia duo tropikon theorema.

   [4701] We follow Bouhéreau and Valesius, who expunge the negative
   particle in this clause.
     __________________________________________________________________

   Chapter XVI.

   But besides, the prophecies which he introduces into his argument are
   very different from what the prophets actually foretold of Jesus
   Christ.  For the prophecies do not foretell that God will be crucified,
   when they say of Him who should suffer, "We beheld Him, and He had no
   form or comeliness; but His form was dishonoured and marred more than
   the sons of men; He was a man of sorrows, and acquainted with grief."
   [4702]   Observe, then, how distinctly they say that it was a man who
   should endure these human sufferings.  And Jesus Himself, who knew
   perfectly that one who was to die must be a man, said to His accusers:
   "But now ye seek to kill Me, a man that hath spoken unto you the truth
   which I heard of God." [4703]   And if in that man as He appeared among
   men there was something divine, namely the only-begotten Son of God,
   the first-born of all creation, one who said of Himself, "I am the
   truth," "I am the life," "I am the door," "I am the way," "I am the
   living bread which came down from heaven," of this Being and His nature
   we must judge and reason in a way quite different from that in which we
   judge of the man who was seen in Jesus Christ.  Accordingly, you will
   find no Christian, however simple he may be, and however little versed
   in critical studies, who would say that He who died was "the truth,"
   "the life," "the way," "the living bread which came down from heaven,"
   "the resurrection;" for it was He who appeared to us in the form of the
   man Jesus, who taught us, saying, "I am the resurrection."  There is no
   one amongst us, I say, so extravagant as to affirm "the Life died,"
   "the Resurrection died."  The supposition of Celsus would have some
   foundation if we were to say that it had been foretold by the prophets
   that death would befall God the Word, the Truth, the Life, the
   Resurrection, or any other name which is assumed by the Son of God.
     __________________________________________________________________

   [4702] Isa. liii. 2, 3.

   [4703] John viii. 40.
     __________________________________________________________________

   Chapter XVII.

   In one point alone is Celsus correct in his statements on this
   subject.  It is that in which he says:  "The prophets would not
   foretell this, because it involves that which is wicked and
   impious,"--namely, that the great God should become a slave or suffer
   death.  But that which is predicted by the prophets is worthy of God,
   that He who is the brightness and express image of the divine nature
   should come into the world with the holy human soul which was to
   animate the body of Jesus, to sow the seed of His word, which might
   bring all who received and cherished it into union with the Most High
   God, and which would lead to perfect blessedness all those who felt
   within them the power of God the Word, who was to be in the body and
   soul of a man.  He was to be in it indeed, but not in such a way as to
   confine therein all the rays of His glory; and we are not to suppose
   that the light of Him who is God the Word is shed forth in no other way
   than in this.  If, then, we consider Jesus in relation to the divinity
   that was in Him, the things which He did in this capacity present
   nothing to offend our ideas of God, nothing but what is holy; and if we
   consider Him as man, distinguished beyond all other men by an intimate
   communion with the Eternal Word, with absolute Wisdom, He suffered as
   one who was wise and perfect, whatever it behoved Him to suffer who did
   all for the good of the human race, yea, even for the good of all
   intelligent beings.  And there is nothing absurd in a man having died,
   and in His death being not only an example of death endured for the
   sake of piety, but also the first blow in the conflict which is to
   overthrow the power of that evil spirit the devil, who had obtained
   dominion over the whole world. [4704]   For we have signs and pledges
   of the destruction of his empire, in those who through the coming of
   Christ are everywhere escaping from the power of demons, and who, after
   their deliverance from this bondage in which they were held, consecrate
   themselves to God, and earnestly devote themselves day by day to
   advancement in a life of piety.
     __________________________________________________________________

   [4704] [John xii. 31 and xvi. 11.]
     __________________________________________________________________

   Chapter XVIII.

   Celsus adds:  "Will they not besides make this reflection?  If the
   prophets of the God of the Jews foretold that he who should come into
   the world would be the Son of this same God, how could he command them
   through Moses to gather wealth, to extend their dominion, to fill the
   earth, to put their enemies of every age to the sword, and to destroy
   them utterly, which indeed he himself did--as Moses says--threatening
   them, moreover, that if they did not obey his commands, he would treat
   them as his avowed enemies; whilst, on the other hand, his Son, the man
   of Nazareth, promulgated laws quite opposed to these, declaring that no
   one can come to the Father who loves power, or riches, or glory; that
   men ought not to be more careful in providing food than the ravens;
   that they were to be less concerned about their raiment than the
   lilies; that to him who has given them one blow, they should offer to
   receive another?  Whether is it Moses or Jesus who teaches falsely?
   Did the Father, when he sent Jesus, forget the commands which he had
   given to Moses?  Or did he change his mind, condemn his own laws, and
   send forth a messenger with counter instructions?"  Celsus, with all
   his boasts of universal knowledge, has here fallen into the most vulgar
   of errors, in supposing that in the law and the prophets there is not a
   meaning deeper than that afforded by a literal rendering of the words.
   He does not see how manifestly incredible it is that worldly riches
   should be promised to those who lead upright lives, when it is a matter
   of common observation that the best of men have lived in extreme
   poverty.  Indeed, the prophets themselves, who for the purity of their
   lives received the Divine Spirit, "wandered about in sheepskins and
   goatskins; being destitute, afflicted, tormented:  they wandered in
   deserts, and in mountains, and in dens and caves of the earth." [4705]
     For, as the Psalmist, says, "many are the afflictions of the
   righteous." [4706]   If Celsus had read the writings of Moses, he
   would, I daresay, have supposed that when it is said to him who kept
   the law, "Thou shalt lend unto many nations, and thou thyself shalt not
   borrow," [4707] the promise is made to the just man, that his temporal
   riches should be so abundant, that he would be able to lend not only to
   the Jews, not only to two or three nations, but "to many nations."
   What, then, must have been the wealth which the just man received
   according to the law for his righteousness, if he could lend to many
   nations?  And must we not suppose also, in accordance with this
   interpretation, that the just man would never borrow anything?  For it
   is written, "and thou shalt thyself borrow nothing."  Did then that
   nation remain for so long a period attached to the religion which was
   taught by Moses, whilst, according to the supposition of Celsus, they
   saw themselves so grievously deceived by that lawgiver?  For nowhere is
   it said of any one that he was so rich as to lend to many nations.  It
   is not to be believed that they would have fought so zealously in
   defence of a law whose promises had proved glaringly false, if they
   understood them in the sense which Celsus gives to them.  And if any
   one should say that the sins which are recorded to have been committed
   by the people are a proof that they despised the law, doubtless from
   the feeling that they had been deceived by it, we may reply that we
   have only to read the history of the times in order to find it shown
   that the whole people, after having done that which was evil in the
   sight of the Lord, returned afterwards to their duty, and to the
   religion prescribed by the law.
     __________________________________________________________________

   [4705] Heb. xi. 37, 38.

   [4706] Ps. xxiv. 19.

   [4707] Deut. xxviii. 12.
     __________________________________________________________________

   Chapter XIX.

   Now if these words in the law, "Thou shalt have dominion over many
   nations, and no one shall rule over thee," were simply a promise to
   them of dominion, and if they contain no deeper meaning than this, then
   it is certain that the people would have had still stronger grounds for
   despising the promises of the law.  Celsus brings forward another
   passage, although he changes the terms of it, where it is said that the
   whole earth shall be filled with the Hebrew race; which indeed,
   according to the testimony of history, did actually happen after the
   coming of Christ, although rather as a result of God's anger, if I may
   so say, than of His blessing.  As to the promise made to the Jews that
   they should slay their enemies, it may be answered that any one who
   examines carefully into the meaning of this passage will find himself
   unable to interpret it literally.  It is sufficient at present to refer
   to the manner in which in the Psalms the just man is represented as
   saying, among other things, "Every morning will I destroy the wicked of
   the land; that I may cut off all workers of iniquity from the city of
   Jehovah." [4708]   Judge, then, from the words and spirit of the
   speaker, whether it is conceivable that, after having in the preceding
   part of the Psalm, as any one may read for himself, uttered the noblest
   thoughts and purposes, he should in the sequel, according to the
   literal rendering of his words, say that in the morning, and at no
   other period of the day, he would destroy all sinners from the earth,
   and leave none of them alive, and that he would slay every one in
   Jerusalem who did iniquity.  And there are many similar expressions to
   be found in the law, as this, for example:  "We left not anything
   alive." [4709]
     __________________________________________________________________

   [4708] Ps. ci. 8.

   [4709] Deut. ii. 34.
     __________________________________________________________________

   Chapter XX.

   Celsus adds, that it was foretold to the Jews, that if they did not
   obey the law, they would be treated in the same way as they treated
   their enemies; and then he quotes from the teaching of Christ some
   precepts which he considers contrary to those of the law, and uses that
   as an argument against us.  But before proceeding to this point, we
   must speak of that which precedes.  We hold, then, that the law has a
   twofold sense,--the one literal, the other spiritual,--as has been
   shown by some before us.  Of the first or literal sense it is said, not
   by us, but by God, speaking in one of the prophets, that "the statutes
   are not good, and the judgments not good;" [4710] whereas, taken in a
   spiritual sense, the same prophet makes God say that "His statutes are
   good, and His judgments good."  Yet evidently the prophet is not saying
   things which are contradictory of each other.  Paul in like manner
   says, that "the letter killeth, and the spirit giveth life," [4711]
   meaning by "the letter" the literal sense, and by "the spirit" the
   spiritual sense of Scripture.  We may therefore find in Paul, as well
   as in the prophet, apparent contradictions.  Indeed, if Ezekiel says in
   one place, "I gave them commandments which were not good, and judgments
   whereby they should not live," and in another, "I gave them good
   commandments and judgments, which if a man shall do, he shall live by
   them," [4712] Paul in like manner, when he wishes to disparage the law
   taken literally, says, "If the ministration of death, written and
   engraven in stones, was glorious, so that the children of Israel could
   not stedfastly behold the face of Moses for the glory of his
   countenance, which glory was to be done away; how shall not the
   ministration of the Spirit be rather glorious?" [4713]   But when in
   another place he wishes to praise and recommend the law, he calls it
   "spiritual," and says, "We know that the law is spiritual;" and,
   "Wherefore the law is holy, and the commandment holy, and just, and
   good." [4714]
     __________________________________________________________________

   [4710] Ezek. xx. 25.

   [4711] 2 Cor. iii. 6.

   [4712] [Ezek. xx. 21, 25.  S.]

   [4713] 2 Cor. iii. 7, 8.

   [4714] Rom. vii. 12, 14.
     __________________________________________________________________

   Chapter XXI.

   When, then, the letter of the law promises riches to the just, Celsus
   may follow the letter which killeth, and understand it of worldly
   riches, which blind men; but we say that it refers to those riches
   which enlighten the eyes, and which enrich a man "in all utterance and
   in all knowledge."  And in this sense we "charge them that are rich in
   this world, that they be not high-minded, nor trust in uncertain
   riches, but in the living God, who giveth us richly all things to
   enjoy; that they do good, that they be rich in good works, ready to
   distribute, willing to communicate." [4715]   For, as Solomon says,
   "riches" are the true good, which "are the ransom of the life of a
   man;" but the poverty which is the opposite of these riches is
   destructive, for by it "the poor cannot bear rebuke." [4716]   And what
   has been said of riches applies to dominion, in regard to which it is
   said, "The just man shall chase a thousand, and two put ten thousand to
   flight." [4717]   Now if riches are to be taken in the sense we have
   just explained, consider if it is not according to God's promise that
   he who is rich in all utterance, in all knowledge, in all wisdom, in
   all good works, may not out of these treasures of utterance, of wisdom,
   and of knowledge, lend to many nations.  It was thus that Paul lent to
   all the nations that he visited, "carrying the Gospel of Christ from
   Jerusalem, and round about unto Illyricum." [4718]   And as the divine
   knowledge was given to him by revelation, and his mind was illumined by
   the Divine Word, he himself therefore needed to borrow from no one, and
   required not the ministry to any man to teach him the word of truth.
   Thus, as it had been written, "Thou shalt have dominion over many
   nations, and they shall not have dominion over thee," he ruled over the
   Gentiles whom he brought under the teaching of Jesus Christ; and he
   never "gave place by subjection to men, no, not for an hour," [4719] as
   being himself mightier than they.  And thus also he "filled the earth."
     __________________________________________________________________

   [4715] 1 Tim. vi. 17, 18.

   [4716] Prov. xiii. 8.

   [4717] Deut. xxxii. 30.

   [4718] Rom. xv. 19.

   [4719] Gal. ii. 5.
     __________________________________________________________________

   Chapter XXII.

   If I must now explain how the just man "slays his enemies," and
   prevails everywhere, it is to be observed that, when he says, "Every
   morning will I destroy the wicked of the land, that I may cut off all
   workers of iniquity from the city of Jehovah," by "the land" he means
   the flesh whose lusts are at enmity with God; and by "the city of
   Jehovah" he designates his own soul, in which was the temple of God,
   containing the true idea and conception of God, which makes it to be
   admired by all who look upon it.  As soon, then, as the rays of the Sun
   of righteousness shine into his soul, feeling strengthened and
   invigorated by their influence, he sets himself to destroy all the
   lusts of the flesh, which are called "the wicked of the land," and
   drives out of that city of the Lord which is in his soul all thoughts
   which work iniquity, and all suggestions which are opposed to the
   truth.  And in this way also the just give up to destruction all their
   enemies, which are their vices, so that they do not spare even the
   children, that is, the early beginnings and promptings of evil.  In
   this sense also we understand the language of the 137th Psalm:  "O
   daughter of Babylon, who art to be destroyed; happy shall he be that
   rewardeth thee as thou hast served us:  happy shall he be that taketh
   and dasheth thy little ones against the stones." [4720]   For "the
   little ones" of Babylon (which signifies confusion) are those
   troublesome sinful thoughts which arise in the soul and he who subdues
   them by striking, as it were, their heads against the firm and solid
   strength of reason and truth, is the man who "dasheth the little ones
   against the stones;" and he is therefore truly blessed.  God may
   therefore have commanded men to destroy all their vices utterly, even
   at their birth, without having enjoined anything contrary to the
   teaching of Christ; and He may Himself have destroyed before the eyes
   of those who were "Jews inwardly" [4721] all the offspring of evil as
   His enemies.  And, in like manner, those who disobey the law and word
   of God may well be compared to His enemies led astray by sin; and they
   may well be said to suffer the same fate as they deserve who have
   proved traitors to the truth of God.
     __________________________________________________________________

   [4720] Ps. cxxxvii. 8, 9.  [An instance of Origen's characteristic
   spiritualizing.]

   [4721] Rom. ii. 29.
     __________________________________________________________________

   Chapter XXIII.

   From what has been said, it is clear then that Jesus, "the man of
   Nazareth," did not promulgate laws opposed to those just considered in
   regard to riches, when He said, "It is hard for the rich man to enter
   into the kingdom of God;" [4722] whether we take the word "rich" in its
   simplest sense, as referring to the man whose mind is distracted by his
   wealth, and, as it were, entangled with thorns, so that he brings forth
   no spiritual fruit; or whether it is the man who is rich in the sense
   of abounding in false notions, of whom it is written in the Proverbs,
   "Better is the poor man who is just, than the rich man who is false."
   [4723]   Perhaps it is the following passages which have led Celsus to
   suppose that Jesus forbids ambition to His disciples:  "Whoever of you
   will be the chiefest, shall be servant of all;" [4724] "The princes of
   the Gentiles exercise dominion over them," [4725] and "they that
   exercise authority upon them are called benefactors." [4726]   But
   there is nothing here inconsistent with the promise, "Thou shalt rule
   over many nations, and they shall not rule over thee," especially after
   the explanation which we have given of these words.  Celsus next throws
   in an expression in regard to wisdom, as though he thought that,
   according to the teaching of Christ, no wise man could come to the
   Father.  But we would ask in what sense he speaks of a wise man.  For
   if he means one who is wise in "the wisdom of this world," as it is
   called, "which is foolishness with God," [4727] then we would agree
   with him in saying that access to the Father is denied to one who is
   wise in that sense.  But if by wisdom any one means Christ, who is "the
   power and wisdom of God," far from such a wise man being refused access
   to the Father, we hold that he who is adorned by the Holy Spirit with
   that gift which is called "the word of wisdom," far excels all those
   who have not received the same grace.
     __________________________________________________________________

   [4722] Matt. xix. 23.

   [4723] Prov. xxviii. 6.

   [4724] Mark x. 44.

   [4725] Matt. xx. 25.

   [4726] Luke xxii. 25.

   [4727] 1 Cor. iii. 19.
     __________________________________________________________________

   Chapter XXIV.

   The pursuit of human glory, we maintain, is forbidden not only by the
   teaching of Jesus, but also by the Old Testament.  Accordingly we find
   one of the prophets, when imprecating upon himself certain punishments
   for the commission of certain sins, includes among the punishments this
   one of earthly glory.  He says, "O Lord my God, if I have done this; if
   there be iniquity in my hands; if I have rewarded evil unto him that
   was at peace with me; (yea, rather, I have delivered him that without
   cause is mine enemy;) let the enemy persecute my soul, and take it;
   yea, let him tread down my life upon the earth, and set my glory up on
   high." [4728]   And these precepts of our Lord, "Take no thought what
   ye shall eat, or what ye shall drink.  Behold the fowls of the air, or
   behold the ravens:  for they sow not, neither do they reap; yet your
   heavenly Father feedeth them.  How much better are ye than they!  And
   why take ye thought for raiment?  Consider the lilies of the field;"
   [4729] --these precepts, and those which follow, are not inconsistent
   with the promised blessings of the law, which teaches that the just
   "shall eat their bread to the full;" [4730] nor with that saying of
   Solomon, "The righteous eateth to the satisfying of his soul, but the
   belly of the wicked shall want." [4731]   For we must consider the food
   promised in the law as the food of the soul, which is to satisfy not
   both parts of man's nature, but the soul only.  And the words of the
   Gospel, although probably containing a deeper meaning, may yet be taken
   in their more simple and obvious sense, as teaching us not to be
   disturbed with anxieties about our food and clothing, but, while living
   in plainness, and desiring only what is needful, to put our trust in
   the providence of God.
     __________________________________________________________________

   [4728] Ps. vii. 3-5.  Origen follows the reading eis choun (LXX.)
   instead of eis chnoun, "make my glory abide in the dust."

   [4729] Matt. vi. 25-28.

   [4730] Lev. xxvi. 5.

   [4731] Prov. xiii. 25.
     __________________________________________________________________

   Chapter XXV.

   Celsus then extracts from the Gospel the precept, "To him who strikes
   thee once, thou shalt offer thyself to be struck again," although
   without giving any passage from the Old Testament which he considers
   opposed to it.  On the one hand, we know that "it was said to them in
   old time, An eye for an eye, and a tooth for a tooth;" [4732] and on
   the other, we have read, "I say unto you, Whoever shall smite thee on
   the one cheek, turn to him the other also." [4733]   But as there is
   reason to believe that Celsus produces the objections which he has
   heard from those who wish to make a difference between the God of the
   Gospel and the God of the law, we must say in reply, that this precept,
   "Whosoever shall strike thee on the one cheek, turn to him the other,"
   is not unknown in the older Scriptures.  For thus, in the Lamentations
   of Jeremiah, it is said, "It is good for a man that he bear the yoke in
   his youth:  he sitteth alone, and keepeth silence, because he hath
   borne it upon him.  He giveth his cheek to him that smiteth him; he is
   filled full with reproach." [4734]   There is no discrepancy, then,
   between the God of the Gospel and the God of the law, even when we take
   literally the precept regarding the blow on the face.  So, then, we
   infer that neither "Jesus nor Moses has taught falsely."  The Father in
   sending Jesus did not "forget the commands which He had given to
   Moses:"  He did not "change His mind, condemn His own laws, and send by
   His messenger counter instructions."
     __________________________________________________________________

   [4732] Ex. xxi. 24.

   [4733] Matt. v. 39.

   [4734] Lam. iii. 27, 28, 30.
     __________________________________________________________________

   Chapter XXVI.

   However, if we must refer briefly to the difference between the
   constitution which was given to the Jews of old by Moses, and that
   which the Christians, under the direction of Christ's teaching, wish
   now to establish, we would observe that it must be impossible for the
   legislation of Moses, taken literally, to harmonize with the calling of
   the Gentiles, and with their subjection to the Roman government; and on
   the other hand, it would be impossible for the Jews to preserve their
   civil economy unchanged, supposing that they should embrace the
   Gospel.  For Christians could not slay their enemies, or condemn to be
   burned or stoned, as Moses commands, those who had broken the law, and
   were therefore condemned as deserving of these punishments; since the
   Jews themselves, however desirous of carrying out their law, are not
   able to inflict these punishments.  But in the case of the ancient
   Jews, who had a land and a form of government of their own, to take
   from them the right of making war upon their enemies, of fighting for
   their country, of putting to death or otherwise punishing adulterers,
   murderers, or others who were guilty of similar crimes, would be to
   subject them to sudden and utter destruction whenever the enemy fell
   upon them; for their very laws would in that case restrain them, and
   prevent them from resisting the enemy.  And that same providence which
   of old gave the law, and has now given the Gospel of Jesus Christ, not
   wishing the Jewish state to continue longer, has destroyed their city
   and their temple:  it has abolished the worship which was offered to
   God in that temple by the sacrifice of victims, and other ceremonies
   which He had prescribed.  And as it has destroyed these things, not
   wishing that they should longer continue, in like manner it has
   extended day by day the Christian religion, so that it is now preached
   everywhere with boldness, and that in spite of the numerous obstacles
   which oppose the spread of Christ's teaching in the world.  But since
   it was the purpose of God that the nations should receive the benefits
   of Christ's teaching, all the devices of men against Christians have
   been brought to nought; for the more that kings, and rulers, and
   peoples have persecuted them everywhere, the more have they increased
   in number and grown in strength.
     __________________________________________________________________

   Chapter XXVII.

   After this Celsus relates at length opinions which he ascribes to us,
   but which we do not hold, regarding the Divine Being, to the effect
   that "he is corporeal in his nature, and possesses a body like a man."
   As he undertakes to refute opinions which are none of ours, it would be
   needless to give either the opinions themselves or their refutation.
   Indeed, if we did hold those views of God which he ascribes to us, and
   which he opposes, we would be bound to quote his words, to adduce our
   own arguments, and to refute his.  But if he brings forward opinions
   which he has either heard from no one, or if it be assumed that he has
   heard them, it must have been from those who are very simple and
   ignorant of the meaning of Scripture, then we need not undertake so
   superfluous a task as that of refuting them.  For the Scriptures
   plainly speak of God as of a being without body.  Hence it is said, "No
   man hath seen God at any time;" [4735] and the First-born of all
   creation is called "the image of the invisible God," [4736] which is
   the same as if it were said that He is incorporeal. However, we have
   already said something on the nature of God while examining into the
   meaning of the words, "God is a Spirit, and they who worship Him must
   worship Him in spirit and in truth."
     __________________________________________________________________

   [4735] John i. 18.

   [4736] Col. i. 15.
     __________________________________________________________________

   Chapter XXVIII.

   After thus misrepresenting our views of the nature of God, Celsus goes
   on to ask of us "where we hope to go after death;" and he makes our
   answer to be, "to another land better than this."  On this he comments
   as follows:  "The divine men of a former age have spoken of a happy
   life reserved for the souls of the blessed.  Some designated it the
   isles of the blest,' and others the Elysian plain,' so called because
   they were there to be delivered from their present evils.  Thus Homer
   says:  But the gods shall send thee to the Elysian plain, on the
   borders of the earth, where they lead a most quiet life.' [4737]
   Plato also, who believed in the immortality of the soul, distinctly
   gives the name land' to the place where it is sent.  The extent of it,'
   [4738] says he, is immense, and we only occupy a small portion of it,
   from the Phasis to the Pillars of Hercules, where we dwell along the
   shores of the sea, as grasshoppers and frogs beside a marsh.  But there
   are many other places inhabited in like manner by other men.  For there
   are in different parts of the earth cavities, varying in form and in
   magnitude, into which run water, and clouds, and air.  But that land
   which is pure lies in the pure region of heaven.'"  Celsus therefore
   supposes that what we say of a land which is much better and more
   excellent than this, has been borrowed from certain ancient writers
   whom he styles "divine," and chiefly from Plato, who in his Phædon
   discourses on the pure land lying in a pure heaven.  But he does not
   see that Moses, who is much older than the Greek literature, introduces
   God as promising to those who lived according to His law the holy land,
   which is "a good land and a large, a land flowing with milk and honey;"
   [4739] which promise is not to be understood to refer, as some suppose,
   to that part of the earth which we call Judea; for it, however good it
   may be, still forms part of the earth, which was originally cursed for
   the transgression of Adam.  For these words, "Cursed shall the ground
   be for what thou hast done; with grief, that is, with labour, shalt
   thou eat of the fruit of it all the days of thy life," [4740] were
   spoken of the whole earth, the fruit of which every man who died in
   Adam eats with sorrow or labour all the days of his life.  And as all
   the earth has been cursed, it brings forth thorns and briers all the
   days of the life of those who in Adam were driven out of paradise; and
   in the sweat of his face every man eats bread until he returns to the
   ground from which he was taken.  For the full exposition of all that is
   contained in this passage much might be said; but we have confined
   ourselves to these few words at present, which are intended to remove
   the idea, that what is said of the good land promised by God to the
   righteous, refers to the land of Judea.
     __________________________________________________________________

   [4737] Odyss., iv. 563.

   [4738] Phædo, lviii. p. 109.

   [4739] Ex. iii. 8.

   [4740] Gen. iii. 17.
     __________________________________________________________________

   Chapter XXIX.

   If, then, the whole earth has been cursed in the deeds of Adam and of
   those who died in him, it is plain that all parts of the earth share in
   the curse, and among others the land of Judea; so that the words, "a
   good land and a large, a land flowing with milk and honey, cannot apply
   to it, although we may say of it, that both Judea and Jerusalem were
   the shadow and figure of that pure land, goodly and large, in the pure
   region of heaven, in which is the heavenly Jerusalem.  And it is in
   reference to this Jerusalem that the apostle spoke, as one who, "being
   risen with Christ, and seeking those things which are above," had found
   a truth which formed no part of the Jewish mythology.  "Ye are come,"
   says he, "unto Mount Sion, and unto the city of the living God, the
   heavenly Jerusalem, and to an innumerable company of angels." [4741]
   And in order to be assured that our explanation of "the good and large
   land" of Moses is not contrary to the intention of the Divine Spirit,
   we have only to read in all the prophets what they say of those who,
   after having left Jerusalem, and wandered astray from it, should
   afterwards return and be settled in the place which is called the
   habitation and city of God, as in the words, "His dwelling is in the
   holy place;" [4742] and, "Great is the Lord, and greatly to be praised
   in the city of our God, in the mountain of His holiness, beautiful for
   situation, the joy of the whole earth." [4743]   It is enough at
   present to quote the words of the thirty-seventh Psalm, which speaks
   thus of the land of the righteous, "Those that wait upon the Lord they
   shall inherit the earth;" and a little after, "But the meek shall
   inherit the earth, and shall delight themselves in the abundance of
   peace;" and again, "Those who bless Him shall inherit the earth;" and,
   "The righteous shall inherit the land, and dwell therein for ever."
   [4744]   And consider whether it is not evident to intelligent readers
   that the following words from this same Psalm refer to the pure land in
   the pure heaven:  "Wait on the Lord, and keep His way; and He shall
   exalt thee to inherit the land."
     __________________________________________________________________

   [4741] Heb. xii. 22.

   [4742] Ps. lxxvi. 2; English version, "In Salem is His tabernacle."

   [4743] Ps. xlviii. 1, 2.

   [4744] Ps. xxxvii. 9, 11, 22, 29, 34.
     __________________________________________________________________

   Chapter XXX.

   It seems to me also that the fancy of Plato, that those stones which we
   call precious stones derive their lustre from a reflection, as it were,
   of the stones in that better land, is taken from the words of Isaiah in
   describing the city of God, "I will make thy battlements of jasper, thy
   stones shall be crystal, and thy borders of precious stones;" [4745]
   and, "I will lay thy foundations with sapphires."  Those who hold in
   greatest reverence the teaching of Plato, explain this myth of his as
   an allegory.  And the prophecies from which, as we conjecture, Plato
   has borrowed, will be explained by those who, leading a godly life like
   that of the prophets, devote all their time to the study of the sacred
   Scriptures, to those who are qualified to learn by purity of life, and
   their desire to advance in divine knowledge.  For our part, our purpose
   has been simply to say that what we affirm of that sacred land has not
   been taken from Plato or any of the Greeks, but that they
   rather--living as they did not only after Moses, who was the oldest,
   but even after most of the prophets--borrowed from them, and in so
   doing either misunderstood their obscure intimations on such subjects,
   or else endeavoured, in their allusions to the better land, to imitate
   those portions of Scripture which had fallen into their hands.  Haggai
   expressly makes a distinction between the earth and the dry land,
   meaning by the latter the land in which we live.  He says:  "Yet once,
   and I will shake the heavens, and the earth, and the dry land, and the
   sea." [4746]
     __________________________________________________________________

   [4745] Isa. liv. 12, 11.

   [4746] Hagg. ii. 6.
     __________________________________________________________________

   Chapter XXXI.

   Referring to the passage in the Phædon of Plato, Celsus says:  "It is
   not easy for every one to understand the meaning of Plato's words, when
   he says that on account of our weakness and slowness we are unable to
   reach the highest region of the air; but that if our nature were
   capable of so sublime a contemplation, we would then be able to
   understand that that is the true heaven, and that the true light."  As
   Celsus has deferred to another opportunity the explanation of Plato's
   idea, we also think that it does not fall within our purpose at present
   to enter into any full description of that holy and good land, and of
   the city of God which is in it; but reserve the consideration of it for
   our Commentary on the Prophets, having already in part, according to
   our power, treated of the city of God in our remarks on the forty-sixth
   and forty-eighth Psalms.  The writings of Moses and the prophets--the
   most ancient of all books--teach us that all things here on earth which
   are in common use among men, have other things corresponding to them in
   name which are alone real.  Thus, for instance, there is the true
   light, and another heaven beyond the firmament, and a Sun of
   righteousness other than the sun we see.  In a word, to distinguish
   those things from the objects of sense, which have no true reality,
   they say of God that "His works are truth;" [4747] thus making a
   distinction between the works of God and the works of God's hands,
   which latter are of an inferior sort.  Accordingly, God in Isaiah
   complains of men, that "they regard not the works of the Lord, nor
   consider the operation of His hands." [4748]   But enough on this
   point.
     __________________________________________________________________

   [4747] Dan. iv. 37.

   [4748] Isa. v. 12.
     __________________________________________________________________

   Chapter XXXII.

   Celsus next assails the doctrine of the resurrection, which is a high
   and difficult doctrine, and one which more than others requires a high
   and advanced degree of wisdom to set forth how worthy it is of God; and
   how sublime a truth it is which teaches us that there is a seminal
   principle lodged in that which Scripture speaks of as the "tabernacle"
   of the soul, in which the righteous "do groan, being burdened, not for
   that they would be unclothed, but clothed upon." [4749]   Celsus
   ridicules this doctrine because he does not understand it, and because
   he has learnt it from ignorant persons, who were unable to support it
   on any reasonable grounds.  It will be profitable, therefore, that in
   addition to what we have said above, we should make this one remark.
   Our teaching on the subject of the resurrection is not, as Celsus
   imagines, derived from anything that we have heard on the doctrine of
   metempsychosis; but we know that the soul, which is immaterial and
   invisible in its nature, exists in no material place, without having a
   body suited to the nature of that place.  Accordingly, it at one time
   puts off one body which was necessary before, but which is no longer
   adequate in its changed state, and it exchanges it for a second; and at
   another time it assumes another in addition to the former, which is
   needed as a better covering, suited to the purer ethereal regions of
   heaven.  When it comes into the world at birth, it casts off the
   integuments which it needed in the womb; and before doing this, it puts
   on another body suited for its life upon earth.  Then, again, as there
   is "a tabernacle" and "an earthly house" which is in some sort
   necessary for this tabernacle, Scripture teaches us that "the earthly
   house of this tabernacle shall be dissolved," but that the tabernacle
   shall "be clothed upon with a house not made with hands, eternal in the
   heavens." [4750]   The men of God say also that "the corruptible shall
   put on incorruption," [4751] which is a different thing from "the
   incorruptible;" and "the mortal shall put on immortality," which is
   different from "the immortal."  Indeed, what "wisdom" is to "the wise,"
   and "justice" to "the just," and "peace" to "the peaceable," the same
   relation does "incorruption" hold to "the incorruptible," and
   "immortality" to "the immortal."  Behold, then, to what a prospect
   Scripture encourages us to look, when it speaks to us of being clothed
   with incorruption and immortality, which are, as it were, vestments
   which will not suffer those who are covered with them to come to
   corruption or death.  Thus far I have taken the liberty of referring to
   this subject, in answer to one who assails the doctrine of the
   resurrection without understanding it, and who, simply because he knew
   nothing about it, made it the object of contempt and ridicule.
     __________________________________________________________________

   [4749] 2 Cor. v. 1, 4.

   [4750] 2 Cor. v. 1.

   [4751] 1 Cor. xv. 53.
     __________________________________________________________________

   Chapter XXXIII.

   As Celsus supposes that we uphold the doctrine of the resurrection in
   order that we may see and know God, he thus follows out his notions on
   the subject:  "After they have been utterly refuted and vanquished,
   they still, as if regardless of all objections, come back again to the
   same question, How then shall we see and know God? how shall we go to
   Him?'"  Let any, however, who are disposed to hear us observe, that if
   we have need of a body for other purposes, as for occupying a material
   locality to which this body must be adapted, and if on that account the
   "tabernacle" is clothed in the way we have shown, we have no need of a
   body in order to know God.  For that which sees God is not the eye of
   the body; it is the mind which is made in the image of the Creator,
   [4752] and which God has in His providence rendered capable of that
   knowledge.  To see God belongs to the pure heart, out of which no
   longer proceed "evil thoughts, murders, adulteries, fornications,
   thefts, false witness, blasphemies, the evil eye," [4753] or any other
   evil thing.  Wherefore it is said, "Blessed are the pure in heart, for
   they shall see God." [4754]   But as the strength of our will is not
   sufficient to procure the perfectly pure heart, and as we need that God
   should create it, he therefore who prays as he ought, offers this
   petition to God, "Create in me a clean heart, O God." [4755]
     __________________________________________________________________

   [4752] Bouhèreau follows the reading, "the mind which sees what is made
   in the image of the Creator."

   [4753] Matt. xv. 19 and vi. 23.

   [4754] Matt. v. 8.

   [4755] Ps. li. 10.
     __________________________________________________________________

   Chapter XXXIV.

   And we do not ask the question, "How shall we go to God?" as though we
   thought that God existed in some place.  God is of too excellent a
   nature for any place:  He holds all things in His power, and is Himself
   not confined by anything whatever.  The precept, therefore, "Thou shalt
   walk after the Lord thy God," [4756] does not command a bodily approach
   to God; neither does the prophet refer to physical nearness to God,
   when he says in his prayer, "My soul followeth hard after Thee." [4757]
     Celsus therefore misrepresents us, when he says that we expect to see
   God with our bodily eyes, to hear Him with our ears, and to touch Him
   sensibly with our hands.  We know that the holy Scriptures make mention
   of eyes, of ears, and of hands, which have nothing but the name in
   common with the bodily organs; and what is more wonderful, they speak
   of a diviner sense, which is very different from the senses as commonly
   spoken of.  For when the prophet says, "Open Thou mine eyes, that I may
   behold wondrous things out of thy law," [4758] or, "the commandment of
   the Lord is pure, enlightening the eyes," [4759] or, "Lighten mine
   eyes, lest I sleep the sleep of death," [4760] no one is so foolish as
   to suppose that the eyes of the body behold the wonders of the divine
   law, or that the law of the Lord gives light to the bodily eyes, or
   that the sleep of death falls on the eyes of the body.  When our
   Saviour says, "He that hath ears to hear, let him hear," [4761] any one
   will understand that the ears spoken of are of a diviner kind.  When it
   is said that the word of the Lord was "in the hand" of Jeremiah or of
   some other prophet; or when the expression is used, "the law by the
   hand of Moses," or, "I sought the Lord with my hands, and was not
   deceived," [4762] --no one is so foolish as not to see that the word
   "hands" is taken figuratively, as when John says, "Our hands have
   handled the Word of life." [4763]   And if you wish further to learn
   from the sacred writings that there is a diviner sense than the senses
   of the body, you have only to hear what Solomon says, "Thou shalt find
   a divine sense." [4764]
     __________________________________________________________________

   [4756] Deut. xiii. 4.

   [4757] Ps. lxiii. 8.

   [4758] Ps. cxix. 18.

   [4759] Ps. xix. 8.

   [4760] Ps. xiii. 3.

   [4761] Matt. xiii. 9.

   [4762] Ps. lxxvii. 2, according to the LXX.

   [4763] 1 John i. 1.

   [4764] Prov. ii. 5, Eng. Vers. and LXX., "Thou shalt find the knowledge
   of God."
     __________________________________________________________________

   Chapter XXXV.

   Seeking God, then, in this way, we have no need to visit the oracles of
   Trophonius, of Amphiaraus, and of Mopsus, to which Celsus would send
   us, assuring us that we would there "see the gods in human form,
   appearing to us with all distinctness, and without illusion."  For we
   know that these are demons, feeding on the blood, and smoke, and odour
   of victims, and shut up by their base desires in prisons, which the
   Greeks call temples of the gods, but which we know are only the
   dwellings of deceitful demons.  To this Celsus maliciously adds, in
   regard to these gods which, according to him, are in human form, "they
   do not show themselves for once, or at intervals, like him who has
   deceived men, but they are ever open to intercourse with those who
   desire it."  From this remark, it would seem that Celsus supposes that
   the appearance of Christ to His disciples after His resurrection was
   like that of a spectre flitting before their eyes; whereas these gods,
   as he calls them, in human shape always present themselves to those who
   desire it.  But how is it possible that a phantom which, as he
   describes it, flew past to deceive the beholders, could produce such
   effects after it had passed away, and could so turn the hearts of men
   as to lead them to regulate their actions according to the will of God,
   as in view of being hereafter judged by Him?  And how could a phantom
   drive away demons, and show other indisputable evidences of power, and
   that not in any one place, like these so-called gods in human form, but
   making its divine power felt through the whole world, in drawing and
   congregating together all who are found disposed to lead a good and
   noble life?
     __________________________________________________________________

   Chapter XXXVI.

   After these remarks of Celsus, which we have endeavoured to answer as
   we could, he goes on to say, speaking of us:  "Again they will ask, How
   can we know God, unless by the perception of the senses? for how
   otherwise than through the senses are we able to gain any knowledge?'"
   To this he replies:  "This is not the language of a man; it comes not
   from the soul, but from the flesh.  Let them hearken to us, if such a
   spiritless and carnal race are able to do so:  if, instead of
   exercising the senses, you look upwards with the soul; if, turning away
   the eye of the body, you open the eye of the mind, thus and thus only
   will you be able to see God.  And if you seek one to be your guide
   along this way, you must shun all deceivers and jugglers, who will
   introduce you to phantoms.  Otherwise you will be acting the most
   ridiculous part, if, whilst you pronounce imprecations upon those
   others that are recognised as gods, treating them as idols, you yet do
   homage to a more wretched idol than any of these, which indeed is not
   even an idol or a phantom, but a dead man, and you seek a father like
   to him."  The first remark which we have to make on this passage is in
   regard to his use of personification, by which he makes us defend in
   this way the doctrine of the resurrection.  This figure of speech is
   properly employed when the character and sentiments of the person
   introduced are faithfully preserved; but it is an abuse of the figure
   when these do not agree with the character and opinions of the
   speaker.  Thus we should justly condemn a man who put into the mouths
   of barbarians, slaves, or uneducated people the language of philosophy;
   because we know that the philosophy belonged to the author, and not to
   such persons, who could not know anything of philosophy.  And in like
   manner we should condemn a man for introducing persons who are
   represented as wise and well versed in divine knowledge, and should
   make them give expression to language which could only come out of the
   mouths of those who are ignorant or under the influence of vulgar
   passions.  Hence Homer is admired, among other things, for preserving a
   consistency of character in his heroes, as in Nestor, Ulysses, Diomede,
   Agamemnon, Telemachus, Penelope, and the rest.  Euripides, on the
   contrary, was assailed in the comedies of Aristophanes as a frivolous
   talker, often putting into the mouth of a barbarian woman, a wretched
   slave, the wise maxims which he had learned from Anaxagoras or some
   other philosophers.
     __________________________________________________________________

   Chapter XXXVII.

   Now if this is a true account of what constitutes the right and the
   wrong use of personification, have we not grounds for holding Celsus up
   to ridicule for thus ascribing to Christians words which they never
   uttered?  For if those whom he represents as speaking are the
   unlearned, how is it possible that such persons could distinguish
   between "sense" and "reason," between "objects of sense" and "objects
   of the reason?"  To argue in this way, they would require to have
   studied under the Stoics, who deny all intellectual existences, and
   maintain that all that we apprehend is apprehended through the senses,
   and that all knowledge comes through the senses.  But if, on the other
   hand, he puts these words into the mouth of philosophers who search
   carefully into the meaning of Christian doctrines, the statements in
   question do not agree with their character and principles.  For no one
   who has learnt that God is invisible, and that certain of His works are
   invisible, that is to say, apprehended by the reason, [4765] can say,
   as if to justify his faith in a resurrection, "How can they know God,
   except by the perception of the senses?" or, "How otherwise than
   through the senses can they gain any knowledge?"  For it is not in any
   secret writings, perused only by a few wise men, but in such as are
   most widely diffused and most commonly known among the people, that
   these words are written:  "The invisible things of God from the
   creation of the world are clearly seen, being understood by the things
   that are made." [4766]   From whence it is to be inferred, that though
   men who live upon the earth have to begin with the use of the senses
   upon sensible objects, in order to go on from them to a knowledge of
   the nature of things intellectual, yet their knowledge must not stop
   short with the objects of sense.  And thus, while Christians would not
   say that it is impossible to have a knowledge of intellectual objects
   without the senses, but rather that the senses supply the first means
   of obtaining knowledge, they might well ask the question, "Who can gain
   any knowledge without the senses?" without deserving the abuse of
   Celsus, when he adds, "This is not the language of a man; it comes not
   from the soul, but from the flesh."
     __________________________________________________________________

   [4765] noeta, falling under the province of nous, the reason.  For
   convenience, we translate it elsewhere "intellectual."

   [4766] Rom. i. 20.
     __________________________________________________________________

   Chapter XXXVIII.

   Since we hold that the great God is in essence simple, invisible, and
   incorporeal, Himself pure intelligence, or something transcending
   intelligence and existence, we can never say that God is apprehended by
   any other means than through the intelligence which is formed in His
   image, though now, in the words of Paul, "we see in a glass obscurely,
   but then face to face." [4767]   And if we use the expression "face to
   face," let no one pervert its meaning; but let it be explained by this
   passage, "Beholding with open face the glory of the Lord, we are
   changed into the same image, from glory to glory," which shows that we
   do not use the word in this connection to mean the visible face, but
   take it figuratively, in the same way as we have shown that the eyes,
   the ears, and the other parts of the body are employed.  And it is
   certain that a man--I mean a soul using a body, otherwise called "the
   inner man," or simply "the soul"--would answer, not as Celsus makes us
   answer, but as the man of God himself teaches.  It is certain also that
   a Christian will not make use of "the language of the flesh," having
   learnt as he has "to mortify the deeds of the body" [4768] by the
   spirit, and "to bear about in his body the dying of Jesus;" [4769] and
   "mortify your members which are on the earth," [4770] and with a true
   knowledge of these words, "My spirit shall not always strive with man,
   for that he also is flesh," [4771] and again, "They that are in the
   flesh cannot please God," [4772] he strives in every way to live no
   longer according to the flesh, but only according to the Spirit.
     __________________________________________________________________

   [4767] 1 Cor. xiii. 12.

   [4768] Rom. viii. 13.

   [4769] 2 Cor. iv. 10.

   [4770] Col. iii. 5.

   [4771] Gen. vi. 3.

   [4772] Rom. viii. 8.
     __________________________________________________________________

   Chapter XXXIX.

   Now let us hear what it is that he invites us to learn, that we may
   ascertain from him how we are to know God, although he thinks that his
   words are beyond the capacity of all Christians.  "Let them hear," says
   he, "if they are able to do so."  We have then to consider what the
   philosopher wishes us to hear from him.  But instead of instructing us
   as he ought, he abuses us; and while he should have shown his goodwill
   to those whom he addresses at the outset of his discourse, he
   stigmatizes as "a cowardly race" men who would rather die than abjure
   Christianity even by a word, and who are ready to suffer every form of
   torture, or any kind of death.  He also applies to us that epithet
   "carnal" or "flesh-indulging," "although," as we are wont to say, "we
   have known Christ after the flesh, yet now henceforth we know Him no
   more," [4773] and although we are so ready to lay down our lives for
   the cause of religion, that no philosopher could lay aside his robes
   more readily.  He then addresses to us these words:  "If, instead of
   exercising your senses, you look upwards with the soul; if, turning
   away the eye of the body, you open the eye of the mind, thus and thus
   only you will be able to see God."  He is not aware that this reference
   to the two eyes, the eye of the body and the eye of the mind, which he
   has borrowed from the Greeks, was in use among our own writers; for
   Moses, in his account of the creation of the world, introduces man
   before his transgression as both seeing and not seeing:  seeing, when
   it is said of the woman, "The woman saw that the tree was good for
   food, and that it was pleasant to the eyes, and a tree to be desired to
   make one wise;" [4774] and again not seeing, as when he introduces the
   serpent saying to the woman, as if she and her husband had been blind,
   "God knows that on the day that ye eat thereof your eyes shall be
   opened;" [4775] and also when it is said, "They did eat, and the eyes
   of both of them were opened." [4776]   The eyes of sense were then
   opened, which they had done well to keep shut, that they might not be
   distracted, and hindered from seeing with the eyes of the mind; and it
   was those eyes of the mind which in consequence of sin, as I imagine,
   were then closed, with which they had up to that time enjoyed the
   delight of beholding God and His paradise.  This twofold kind of vision
   in us was familiar to our Saviour, who says, "For judgment I am come
   into this world, that they which see not, might see, and that they
   which see might be made blind," [4777] --meaning, by the eyes that see
   not, the eyes of the mind, which are enlightened by His teaching; and
   the eyes which see are the eyes of sense, which His words do render
   blind, in order that the soul may look without distraction upon proper
   objects.  All true Christians therefore have the eye of the mind
   sharpened, and the eye of sense closed; so that each one, according to
   the degree in which his better eye is quickened, and the eye of sense
   darkened, sees and knows the Supreme God, and His Son, who is the Word,
   Wisdom, and so forth.
     __________________________________________________________________

   [4773] 2 Cor. v. 16.

   [4774] Gen. iii. 6.

   [4775] Gen. iii. 5.

   [4776] Gen. iii. 7.

   [4777] John ix. 39.
     __________________________________________________________________

   Chapter XL.

   Next to the remarks of Celsus on which we have already commented, come
   others which he addresses to all Christians, but which, if applicable
   to any, ought to be addressed to persons whose doctrines differ
   entirely from those taught by Jesus.  For it is the Ophians who, as we
   have before shown, [4778] have utterly renounced Jesus, and perhaps
   some others of similar opinions who are "the impostors and jugglers,
   leading men away to idols and phantoms;" and it is they who with
   miserable pains learn off the names of the heavenly doorkeepers.  These
   words are therefore quite inappropriate as addressed to Christians:
   "If you seek one to be your guide along this way, you must shun all
   deceivers and jugglers, who will introduce you to phantoms."  And, as
   though quite unaware that these impostors entirely agree with him, and
   are not behind him in speaking ill of Jesus and His religion, he thus
   continues, confounding us with them:  "otherwise you will be acting the
   most ridiculous part, if, whilst you pronounce imprecations upon those
   other recognised gods, treating them as idols, you yet do homage to a
   more wretched idol than any of these, which indeed is not even an idol
   or a phantom, but a dead man, and you seek a father like to himself."
   That he is ignorant of the wide difference between our opinions and
   those of the inventors of these fables, and that he imagines the
   charges which he makes against them applicable to us, is evident from
   the following passage:  "For the sake of such a monstrous delusion, and
   in support of those wonderful advisers, and those wonderful words which
   you address to the lion, to the amphibious creature, to the creature in
   the form of an ass, and to others, for the sake of those divine
   doorkeepers whose names you commit to memory with such pains, in such a
   cause as this you suffer cruel tortures, and perish at the stake."
   Surely, then, he is unaware that none of those who regard beings in the
   form of an ass, a lion, or an amphibious animal, as the doorkeepers or
   guides on the way to heaven, ever expose themselves to death in defence
   of that which they think the truth.  That excess of zeal, if it may be
   so called, which leads us for the sake of religion to submit to every
   kind of death, and to perish at the stake, is ascribed by Celsus to
   those who endure no such sufferings; and he reproaches us who suffer
   crucifixion for our faith, with believing in fabulous creatures--in the
   lion, the amphibious animal, and other such monsters.  If we reject all
   these fables, it is not out of deference to Celsus, for we have never
   at any time held any such fancies; but it is in accordance with the
   teaching of Jesus that we oppose all such notions, and will not allow
   to Michael, or to any others that have been referred to, a form and
   figure of that sort.
     __________________________________________________________________

   [4778] See book vi. cap. xxx., etc.
     __________________________________________________________________

   Chapter XLI.

   But let us consider who those persons are whose guidance Celsus would
   have us to follow, so that we may not be in want of guides who are
   recommended both by their antiquity and sanctity.  He refers us to
   divinely inspired poets, as he calls them, to wise men and
   philosophers, without mentioning their names; so that, after promising
   to point out those who should guide us, he simply hands us over in a
   general way to divinely inspired poets, wise men, and philosophers.  If
   he had specified their names in particular, we should have felt
   ourselves bound to show him that he wished to give us as guides men who
   were blinded to the truth, and who must therefore lead us into error;
   or that if not wholly blinded, yet they are in error in many matters of
   belief.  But whether Orpheus, Parmenides, Empedocles, or even Homer
   himself, and Hesiod, are the persons whom he means by "inspired poets,"
   let any one show how those who follow their guidance walk in a better
   way, or lead a more excellent life, than those who, being taught in the
   school of Jesus Christ, have rejected all images and statues, and even
   all Jewish superstition, that they may look upward through the Word of
   God to the one God, who is the Father of the Word.  Who, then, are
   those wise men and philosophers from whom Celsus would have us to learn
   so many divine truths, and for whom we are to give up Moses the servant
   of God, the prophets of the Creator of the world, who have spoken so
   many things by a truly divine inspiration, and even Him who has given
   light and taught the way of piety to the whole human race, so that no
   one can reproach Him if he remains without a share in the knowledge of
   His mysteries?  Such, indeed, was the abounding love which He had for
   men, that He gave to the more learned a theology capable of raising the
   soul far above all earthly things; while with no less consideration He
   comes down to the weaker capacities of ignorant men, of simple women,
   of slaves, and, in short, of all those who from Jesus alone could have
   received that help for the better regulation of their lives which is
   supplied by his instructions in regard to the Divine Being, adapted to
   their wants and capacities.
     __________________________________________________________________

   Chapter XLII.

   Celsus next refers us to Plato as to a more effective teacher of
   theological truth, and quotes the following passage from the Timæus:
   "It is a hard matter to find out the Maker and Father of this universe;
   and after having found Him, it is impossible to make Him known to
   all."  To which he himself adds this remark:  "You perceive, then, how
   divine men seek after the way of truth, and how well Plato knew that it
   was impossible for all men to walk in it.  But as wise men have found
   it for the express purpose of being able to convey to us some notion of
   Him who is the first, the unspeakable Being,--a notion, namely; which
   may represent Him to us through the medium of other objects,--they
   endeavour either by synthesis, which is the combining of various
   qualities, or by analysis, which is the separation and setting aside of
   some qualities, or finally by analogy;--in these ways, I say, they
   endeavour to set before us that which it is impossible to express in
   words.  I should therefore be surprised if you could follow in that
   course, since you are so completely wedded to the flesh as to be
   incapable of seeing ought but what is impure."  These words of Plato
   are noble and admirable; but see if Scripture does not give us an
   example of a regard for mankind still greater in God the Word, who was
   "in the beginning with God," and "who was made flesh," in order that He
   might reveal to all men truths which, according to Plato, it would be
   impossible to make known to all men, even after he had found them
   himself.  Plato may say that "it is a hard thing to find out the
   Creator and Father of this universe;" by which language he implies that
   it is not wholly beyond the power of human nature to attain to such a
   knowledge as is either worthy of God, or if not, is far beyond that
   which is commonly attained (although if it were true that Plato or any
   other of the Greeks had found God, they would never have given homage
   and worship, or ascribed the name of God, to any other than to Him:
   they would have abandoned all others, and would not have associated
   with this great God objects which can have nothing in common with Him).
   [4779]   For ourselves, we maintain that human nature is in no way able
   to seek after God, or to attain a clear knowledge of Him without the
   help of Him whom it seeks.  He makes Himself known to those who, after
   doing all that their powers will allow, confess that they need help
   from Him, who discovers Himself to those whom He approves, in so far as
   it is possible for man and the soul still dwelling in the body to know
   God.
     __________________________________________________________________

   [4779] [See note supra, p. 573.  S.]
     __________________________________________________________________

   Chapter XLIII.

   Observe that when Plato says, that "after having found out the Creator
   and Father of the universe, it is impossible to make Him known to all
   men," he does not speak of Him as unspeakable, and as incapable of
   being expressed in words.  On the contrary, he implies that He may be
   spoken of, and that there are a few to whom He may be made known.  But
   Celsus, as if forgetting the language which he had just quoted from
   Plato, immediately gives God the name of "the unspeakable."  He says:
   "since the wise men have found out this way, in order to be able to
   give us some idea of the First of Beings, who is unspeakable."  For
   ourselves, we hold that not God alone is unspeakable, but other things
   also which are inferior to Him.  Such are the things which Paul labours
   to express when he says, "I heard unspeakable words, which it is not
   lawful for a man to utter," [4780] where the word "heard" is used in
   the sense of "understood;" as in the passage, "He who hath ears to
   hear, let him hear."  We also hold that it is a hard matter to see the
   Creator and Father of the universe; but it is possible to see Him in
   the way thus referred to, "Blessed are the pure in heart, for they
   shall see God;" [4781] and not only so, but also in the sense of the
   words of Him "who is the image of the invisible God;" "He who hath seen
   Me hath seen the Father who sent Me." [4782]   No sensible person could
   suppose that these last words were spoken in reference to His bodily
   presence, which was open to the view of all; otherwise all those who
   said, "Crucify him, crucify him," and Pilate, who had power over the
   humanity of Jesus, were among those who saw God the Father, which is
   absurd.  Moreover, that these words, "He that hath seen Me, hath seen
   the Father who sent Me," are not to be taken in their grosser sense, is
   plain from the answer which He gave to Philip, "Have I been so long
   time with you, and yet dost thou not know Me, Philip?" after Philip had
   asked, "Show us the Father, and it sufficeth us."  He, then, who
   perceives how these words, "The Word was made flesh," are to be
   understood of the only-begotten Son of God, the first-born of all
   creation, will also understand how, in seeing the image of the
   invisible God, we see "the Creator and Father of the universe."
     __________________________________________________________________

   [4780] 2 Cor. xii. 4.

   [4781] Matt. v. 8.

   [4782] John xiv. 9.
     __________________________________________________________________

   Chapter XLIV.

   Celsus supposes that we may arrive at a knowledge of God either by
   combining or separating certain things after the methods which
   mathematicians call synthesis and analysis, or again by analogy, which
   is employed by them also, and that in this way we may as it were gain
   admission to the chief good.  But when the Word of God says, "No man
   knoweth the Father but the Son, and he to whomsoever the Son will
   reveal Him," [4783] He declares that no one can know God but by the
   help of divine grace coming from above, with a certain divine
   inspiration.  Indeed, it is reasonable to suppose that the knowledge of
   God is beyond the reach of human nature, and hence the many errors into
   which men have fallen in their views of God.  It is, then, through the
   goodness and love of God to mankind, and by a marvellous exercise of
   divine grace to those whom He saw in His foreknowledge, and knew that
   they would walk worthy of Him who had made Himself known to them, and
   that they would never swerve from a faithful attachment to His service,
   although they were condemned to death or held up to ridicule by those
   who, in ignorance of what true religion is, give that name to what
   deserves to be called anything rather than religion.  God doubtless saw
   the pride and arrogance of those who, with contempt for all others,
   boast of their knowledge of God, and of their profound acquaintance
   with divine things obtained from philosophy, but who still, not less
   even than the most ignorant, run after their images, and temples, and
   famous mysteries; and seeing this, He "has chosen the foolish things of
   this world" [4784] --the simplest of Christians, who lead, however, a
   life of greater moderation and purity than many philosophers--"to
   confound the wise," who are not ashamed to address inanimate things as
   gods or images of the gods.  For what reasonable man can refrain from
   smiling when he sees that one who has learned from philosophy such
   profound and noble sentiments about God or the gods, turns straightway
   to images and offers to them his prayers, or imagines that by gazing
   upon these material things he can ascend from the visible symbol to
   that which is spiritual and immaterial. [4785]   But a Christian, even
   of the common people, is assured that every place forms part of the
   universe, and that the whole universe is God's temple.  In whatever
   part of the world he is, he prays; but he rises above the universe,
   "shutting the eyes of sense, and raising upwards the eyes of the
   soul."  And he stops not at the vault of heaven; but passing in thought
   beyond the heavens, under the guidance of the Spirit of God, and having
   thus as it were gone beyond the visible universe, he offers prayers to
   God.  But he prays for no trivial blessings, for he has learnt from
   Jesus to seek for nothing small or mean, that is, sensible objects, but
   to ask only for what is great and truly divine; and these things God
   grants to us, to lead us to that blessedness which is found only with
   Him through His Son, the Word, who is God.
     __________________________________________________________________

   [4783] Matt. xi. 27.

   [4784] 1 Cor. i. 27.

   [4785] [Vol. ii. p. 186, this series.]
     __________________________________________________________________

   Chapter XLV.

   But let us see further what the things are which he proposes to teach
   us, if indeed we can comprehend them, since he speaks of us as being
   "utterly wedded to the flesh;" although if we live well, and in
   accordance with the teaching of Jesus, we hear this said of us:  "Ye
   are not in the flesh, but in the Spirit, if the Spirit of God dwelleth
   in you." [4786]   He says also that we look upon nothing that is pure,
   although our endeavour is to keep even our thoughts free from all
   defilement of sin, and although in prayer we say, "Create in me a clean
   heart, O God, and renew a right spirit within me," [4787] so that we
   may behold Him with that "pure heart" to which alone is granted the
   privilege of seeing Him.  This, then, is what he proposes for our
   instruction:  "Things are either intelligible, which we call
   substance--being; or visible, which we call becoming: [4788]   with the
   former is truth; from the latter arises error.  Truth is the object of
   knowledge; truth and error form opinion.  Intelligible objects are
   known by the reason, visible objects by the eyes; the action of the
   reason is called intelligent perception, that of the eyes vision.  As,
   then, among visible things the sun is neither the eye nor vision, but
   that which enables the eye to see, and renders vision possible, and in
   consequence of it visible things are seen, all sensible things exist
   and itself is rendered visible; so among things intelligible, that
   which is neither reason, nor intelligent perception, nor knowledge, is
   yet the cause which enables the reason to know, which renders
   intelligent perception possible; and in consequence of it knowledge
   arises, all things intelligible, truth itself and substance have their
   existence; and itself, which is above all these things, becomes in some
   ineffable way intelligible.  These things are offered to the
   consideration of the intelligent; and if even you can understand any of
   them, it is well.  And if you think that a Divine Spirit has descended
   from God to announce divine things to men, it is doubtless this same
   Spirit that reveals these truths, and it was under the same influence
   that men of old made known many important truths.  But if you cannot
   comprehend these things, then keep silence; do not expose your own
   ignorance, and do not accuse of blindness those who see, or of lameness
   those who run, while you yourselves are utterly lamed and mutilated in
   mind, and lead a merely animal life--the life of the body, which is the
   dead part of our nature."
     __________________________________________________________________

   [4786] Rom. viii. 9.

   [4787] Ps. li. 10.

   [4788] genesis.  For the distinction between ousia and genesis, see
   Plato's Sophista, p. 246.
     __________________________________________________________________

   Chapter XLVI.

   We are careful not to oppose fair arguments even if they proceed from
   those who are not of our faith; we strive not to be captious, or to
   seek to overthrow any sound reasonings.  But here we have to reply to
   those who slander the character of persons wishing to do their best in
   the service of God, who accepts the faith which the meanest place in
   Him, as well as the more refined and intelligent piety of the learned;
   seeing that both alike address to the Creator of the world their
   prayers and thanksgivings through the High Priest who has set before
   men the nature of pure religion.  We say, then, that those who are
   stigmatized as "lamed and mutilated in spirit," as "living only for the
   sake of the body which is dead," are persons whose endeavour it is to
   say with sincerity:  "For though we live [4789] in the flesh, we do not
   war according to the flesh; for the weapons of our warfare are not
   fleshly, but mighty through God."  It is for those who throw out such
   vile accusations against men who desire to be God's servants, to beware
   lest, by the calumnies which they cast upon others who strive to live
   well, they "lame" their own souls, and "mutilate" the inner man, by
   severing from it that justice and moderation of mind which the Creator
   has planted in the nature of all His rational creatures.  As for those,
   however, who, along with other lessons given by the Divine Word, have
   learned and practised this, "when reviled to bless, when persecuted to
   endure, when defamed to entreat," [4790] they may be said to be walking
   in spirit in the ways of uprightness, to be purifying and setting in
   order the whole soul.  They distinguish--and to them the distinction is
   not one of words merely--between "substance," or that which is, and
   that which is "becoming;" between things apprehended by reason, and
   things apprehended by sense; and they connect truth with the one, and
   avoid the errors arising out of the other; looking, as they have been
   taught, not at the things "becoming" or phenomenal, which are seen, and
   therefore temporary, but at better things than these, whether we call
   them "substance," or "spiritual" things, as being apprehended by
   reason, or "invisible," because they lie out of the reach of the
   senses.  The disciples of Jesus regard these phenomenal things only
   that they may use them as steps to ascend to the knowledge of the
   things of reason.  For "the invisible things of God," that is, the
   objects of the reason, "from the creation of the world are clearly
   seen" by the reason, "being understood by the things that are made."
   And when they have risen from the created things of this world to the
   invisible things of God, they do not stay there; but after they have
   sufficiently exercised their minds upon these, and have understood
   their nature, they ascend to "the eternal power of God," in a word, to
   His divinity.  For they know that God, in His love to men, has
   "manifested" His truth, and "that which is known of Him," not only to
   those who devote themselves to His service, but also to some who are
   far removed from the purity of worship and service which He requires;
   and that some of those who by the providence of God had attained a
   knowledge of these truths, were yet doing things unworthy of that
   knowledge, and "holding the truth in unrighteousness," and who are
   unable to find any excuse before God after the knowledge of such great
   truths which He has given them.
     __________________________________________________________________

   [4789] 2 Cor. x. 3, 4.  The received text has "walk" instead of "live."

   [4790] 1 Cor. iv. 12, 13.
     __________________________________________________________________

   Chapter XLVII.

   For Scripture testifies, in regard to those who have a knowledge of
   those things of which Celsus speaks, and who profess a philosophy
   founded on these principles, that they, "when they knew God, glorified
   Him not as God, neither were thankful, but became vain in their
   imaginations;" and notwithstanding the bright light of knowledge with
   which God had enlightened them, "their foolish heart" was carried away,
   and became "darkened." [4791]   Thus we may see how those who accounted
   themselves wise gave proofs of great folly, when, after such grand
   arguments delivered in the schools on God and on things apprehended by
   the reason, they "changed the glory of the incorruptible God into an
   image made like to corruptible man, and to birds, and four-footed
   beasts, and creeping things." [4792]   As, then, they lived in a way
   unworthy of the knowledge which they had received from God, His
   providence leaving them to themselves, they were given "up to
   uncleanness, through the lusts of their own hearts to dishonour their
   own bodies," [4793] in shamelessness and licentiousness, because they
   "changed the truth of God into a lie, and worshipped and served the
   creature more than the Creator."
     __________________________________________________________________

   [4791] Rom. i. 21.

   [4792] Rom. i. 23.

   [4793] Rom. i. 24, 25.
     __________________________________________________________________

   Chapter XLVIII.

   But those who are despised for their ignorance, and set down as fools
   and abject slaves, no sooner commit themselves to God's guidance by
   accepting the teaching of Jesus, than, so far from defiling themselves
   by licentious indulgence or the gratification of shameless passion,
   they in many cases, like perfect priests, for whom such pleasures have
   no charm, keep themselves in act and in thought in a state of virgin
   purity.  The Athenians have one hierophant, who, not having confidence
   in his power to restrain his passions within the limits he prescribed
   for himself, determined to check them at their seat by the application
   of hemlock; and thus he was accounted pure, and fit for the celebration
   of religious worship among the Athenians.  But among Christians may be
   found men who have no need of hemlock to fit them for the pure service
   of God, and for whom the Word in place of hemlock is able to drive all
   evil desires from their thoughts, so that they may present their
   prayers to the Divine Being.  And attached to the other so-called gods
   are a select number of virgins, who are guarded by men, or it may be
   not guarded (for that is not the point in question at present), and who
   are supposed to live in purity for the honour of the god they serve.
   But among Christians, those who maintain a perpetual virginity do so
   for no human honours, for no fee or reward, from no motive of
   vainglory; [4794] but "as they choose to retain God in their
   knowledge," [4795] they are preserved by God in a spirit well-pleasing
   to Him, and in the discharge of every duty, being filled with all
   righteousness and goodness.
     __________________________________________________________________

   [4794] [See Robertson's History of the Church, vol. i. p. 145.  S.]

   [4795] Rom. i. 28.
     __________________________________________________________________

   Chapter XLIX.

   What I have now said, then, is offered not for the purpose of cavilling
   with any right opinions or sound doctrines held even by Greeks, but
   with the desire of showing that the same things, and indeed much better
   and diviner things than these, have been said by those divine men, the
   prophets of God and the apostles of Jesus.  These truths are fully
   investigated by all who wish to attain a perfect knowledge of
   Christianity, and who know that "the mouth of the righteous speaketh
   wisdom, and his tongue talketh of judgment; the law of his God is in
   his heart." [4796]   But even in regard to those who, either from
   deficiency or knowledge or want of inclination, or from not having
   Jesus to lead them to a rational view of religion, have not gone into
   these deep questions, we find that they believe in the Most High God,
   and in His Only-begotten Son, the Word and God, and that they often
   exhibit in their character a high degree of gravity, of purity, and
   integrity; while those who call themselves wise have despised these
   virtues, and have wallowed in the filth of sodomy, in lawless lust,
   "men with men working that which is unseemly." [4797]
     __________________________________________________________________

   [4796] Ps. xxxvii. 30, 31.

   [4797] Rom. i. 27.
     __________________________________________________________________

   Chapter L.

   Celsus has not explained how error accompanies the "becoming," or
   product of generation; nor has he expressed himself with sufficient
   clearness to enable us to compare his ideas with ours, and to pass
   judgment on them.  But the prophets, who have given some wise
   suggestions on the subject of things produced by generation, tell us
   that a sacrifice for sin was offered even for new-born infants, as not
   being free from sin. [4798]   They say, "I was shapen in iniquity, and
   in sin did my mother conceive me;" [4799] also, "They are estranged
   from the womb;" which is followed by the singular expression, "They go
   astray as soon as they are born, speaking lies." [4800]   Besides, our
   wise men have such a contempt for all sensible objects, that sometimes
   they speak of all material things as vanity:  thus, "For the creature
   was made subject to vanity, not willingly, but by reason of him that
   subjected the same in hope;" [4801] at other times as vanity of
   vanities, "Vanity of vanities, saith the Preacher, all is vanity."
   [4802]   Who has given so severe an estimate of the life of the human
   soul here on earth, as he who says:  "Verily every man at his best
   estate is altogether vanity?" [4803]   He does not hesitate at all as
   to the difference between the present life of the soul and that which
   it is to lead hereafter.  He does not say, "Who knows if to die is not
   to live, and if to live is not death" [4804]   But he boldly proclaims
   the truth, and says, "Our soul is bowed down to the dust;" [4805] and,
   "Thou hast brought me into the dust of death;" [4806] and similarly,
   "Who will deliver me from the body of this death?" [4807] also, "Who
   will change the body of our humiliation." [4808]   It is a prophet also
   who says, "Thou hast brought us down in a place of affliction;" [4809]
   meaning by the "place of affliction" this earthly region, to which
   Adam, that is to say, man, came after he was driven out of paradise for
   sin.  Observe also how well the different life of the soul here and
   hereafter has been recognised by him who says, "Now we see in a glass,
   obscurely, but then face to face;" [4810] and, "Whilst we are in our
   home in the body, we are away from our home in the Lord;" wherefore "we
   are well content to go from our home in the body, and to come to our
   home with the Lord." [4811]
     __________________________________________________________________

   [4798] [The noteworthy testimony of the Alexandrian school to the
   doctrine of birth-sin.]

   [4799] Ps. li. 5.

   [4800] Ps. lviii. 3.

   [4801] Rom. viii. 20.

   [4802] Eccles. i. 2.

   [4803] Ps. xxxix. 5.

   [4804] Euripides.  [See De la Rue's note ad loc. in his edition of
   Origen's Works.  S.]

   [4805] Ps. xliv. 25.

   [4806] Ps. xxii. 15.

   [4807] Rom. vii. 24.

   [4808] Phil. iii. 21.

   [4809] Ps. xliii. 20 (LXX.).

   [4810] 1 Cor. xiii. 12.

   [4811] 2 Cor. v. 6, 8.
     __________________________________________________________________

   Chapter LI.

   But what need is there to quote any more passages against Celsus, in
   order to prove that his words contain nothing which was not said long
   before among themselves, since that has been sufficiently established
   by what we have said?  It seems that what follows has some reference to
   this:  "If you think that a Divine Spirit has descended from God to
   announce divine things to men, it is doubtless this same Spirit that
   reveals these truths; and it was under the same influence that men of
   old made known many important truths."  But he does not know how great
   is the difference between those things and the clear and certain
   teaching of those who say to us, "Thine incorruptible spirit is in all
   things, wherefore God chasteneth them by little and little that
   offend;" [4812] and of those who, among their other instructions, teach
   us that words, "Receive ye the Holy Ghost," [4813] refer to a degree of
   spiritual influence higher than that in the passage, "Ye shall be
   baptized with the Holy Ghost not many days hence." [4814]   But it is a
   difficult matter, even after much careful consideration, to perceive
   the difference between those who have received a knowledge of the truth
   and a notion of God at different intervals and for short periods of
   time, and those who are more fully inspired by God, who have constant
   communion with Him, and are always led by His Spirit.  Had Celsus set
   himself to understand this, he would not have reproached as with
   ignorance, or forbidden us to characterize as "blind" those who believe
   that religion shows itself in such products of man's mechanical art as
   images.  For every one who sees with the eyes of his soul serves the
   Divine Being in no other way than in that which leads him ever to have
   regard to the Creator of all, to address his prayers to Him alone, and
   to do all things as in the sight of God, who sees us altogether, even
   to our thoughts.  Our earnest desire then is both to see for ourselves,
   and to be leaders of the blind, to bring them to the Word of God, that
   He may take away from their minds the blindness of ignorance.  And if
   our actions are worthy of Him who taught His disciples, "Ye are the
   light of the world," [4815] and of the Word, who says, "The light
   shineth in darkness," [4816] then we shall be light to those who are in
   darkness; we shall give wisdom to those who are without it, and we
   shall instruct the ignorant.
     __________________________________________________________________

   [4812] Wisd. xii. 1, 2.

   [4813] John xx. 22.

   [4814] Acts i. 5.

   [4815] Matt. v. 14.

   [4816] John i. 5.
     __________________________________________________________________

   Chapter LII.

   And let not Celsus be angry if we describe as lame and mutilated in
   soul those who run to the temples as to places having a real sacredness
   and who cannot see that no mere mechanical work of man can be truly
   sacred.  Those whose piety is grounded on the teaching of Jesus also
   run until they come to the end of their course, when they can say in
   all truth and confidence:  "I have fought a good fight, I have finished
   my course, I have kept the faith; henceforth there is laid up for me a
   crown of righteousness." [4817]   And each of us runs "not as
   uncertain," and he so fights with evil "not as one beating the air,"
   [4818] but as against those who are subject to "the prince of the power
   of the air, the spirit that now worketh in the children of
   disobedience." [4819]   Celsus may indeed say of us that we "live with
   the body which is a dead thing;" but we have learnt, "If ye live after
   the flesh, ye shall die; but if ye by the Spirit do mortify the deeds
   of the body, ye shall live;" [4820] and, "If we live in the Spirit, let
   us also walk in the Spirit." [4821]   Would that we might convince him
   by our actions that he did us wrong, when he said that we "live with
   the body which is dead!"
     __________________________________________________________________

   [4817] 2 Tim. iv. 7.

   [4818] 1 Cor. ix. 26.

   [4819] Eph. ii. 2.

   [4820] Rom. viii. 13.

   [4821] Gal. v. 25.
     __________________________________________________________________

   Chapter LIII.

   After these remarks of Celsus, which we have done our best to refute,
   he goes on to address us thus:  "Seeing you are so eager for some
   novelty, how much better it would have been if you had chosen as the
   object of your zealous homage some one of those who died a glorious
   death, and whose divinity might have received the support of some myth
   to perpetuate his memory!  Why, if you were not satisfied with Hercules
   or Æsculapius, and other heroes of antiquity, you had Orpheus, who was
   confessedly a divinely inspired man, who died a violent death.  But
   perhaps some others have taken him up before you.  You may then take
   Anaxarchus, who, when cast into a mortar, and beaten most barbarously,
   showed a noble contempt for his suffering, and said, Beat, beat the
   shell of Anaxarchus, for himself you do not beat,'--a speech surely of
   a spirit truly divine.  But others were before you in following his
   interpretation of the laws of nature.  Might you not, then, take
   Epictetus, who, when his master was twisting his leg, said, smiling
   and. unmoved, You will break my leg;' and when it was broken, he added,
   Did I not tell you that you would break it?'  What saying equal to
   these did your god utter under suffering?  If you had said even of the
   Sibyl, whose authority some of you acknowledge, that she was a child of
   God, you would have said something more reasonable.  But you have had
   the presumption to include in her writings many impious things, [4822]
   and set up as a god one who ended a most infamous life by a most
   miserable death.  How much more suitable than he would have been Jonah
   in the whale's belly, or Daniel delivered from the wild beasts, or any
   of a still more portentous kind!"
     __________________________________________________________________

   [4822] [See vol. i. p. 169, note 9, and cap. lvi. infra.]
     __________________________________________________________________

   Chapter LIV.

   But since he sends us to Hercules, let him repeat to us any of his
   sayings, and let him justify his shameful subjection to Omphale.  Let
   him show that divine honours should be paid to one who, like a highway
   robber, carries off a farmer's ox by force, and afterwards devours it,
   amusing himself meanwhile with the curses of the owner; in memory of
   which even to this day sacrifices offered to the demon of Hercules are
   accompanied with curses.  Again he proposes Æsculapius to us, as if to
   oblige us to repeat what we have said already; but we forbear.  In
   regard to Orpheus, what does he admire in him to make him assert that,
   by common consent, he was regarded as a divinely inspired man, and
   lived a noble life?  I am greatly deceived if it is not the desire
   which Celsus has to oppose us and put down Jesus that leads him to
   sound forth the praises of Orpheus; and whether, when he made himself
   acquainted with his impious fables about the gods, he did not cast them
   aside as deserving, even more than the poems of Homer, to be excluded
   from a well-ordered state.  For, indeed, Orpheus says much worse things
   than Homer of those whom they call gods.  Noble, indeed, it was in
   Anaxarchus to say to Aristocreon, tyrant of Cyprus, "Beat on, beat the
   shell of Anaxarchus," but it is the one admirable incident in the life
   of Anaxarchus known to the Greeks; and although, on the strength of
   that, some like Celsus might deservedly honour the man for his courage,
   yet to look up to Anaxarchus as a god is not consistent with reason.
   He also directs us to Epictetus, whose firmness is justly admired,
   although his saying when his leg was broken by his master is not to be
   compared with the marvellous acts and words of Jesus which Celsus
   refuses to believe; and these words were accompanied by such a divine
   power, that even to this day they convert not only some of the more
   ignorant and simple, but many also of the most enlightened of men.
     __________________________________________________________________

   Chapter LV.

   When, to his enumeration of those to whom he would send us, he adds,
   "What saying equal to these did your god utter under sufferings?" we
   would reply, that the silence of Jesus under scourgings, and amidst all
   His sufferings, spoke more for His firmness and submission than all
   that was said by the Greeks when beset by calamity.  Perhaps Celsus may
   believe what was recorded with all sincerity by trustworthy men, who,
   while giving a truthful account of all the wonders performed by Jesus,
   specify among these the silence which He preserved when subjected to
   scourgings; showing the same singular meekness under the insults which
   were heaped upon Him, when they put upon Him the purple robe, and set
   the crown of thorns upon His head, and when they put in His hand a reed
   in place of a sceptre:  no unworthy or angry word escaped Him against
   those who subjected Him to such outrages.  Since, then, He received the
   scourgings with silent firmness, and bore with meekness all the insults
   of those who outraged Him, it cannot be said, as is said by some, that
   it was in cowardly weakness that He uttered the words:  "Father, if it
   be possible, let this cup pass from Me:  nevertheless, not as I will,
   but as Thou wilt." [4823]   The prayer which seems to be contained in
   these words for the removal of what He calls "the cup" bears a sense
   which we have elsewhere examined and set forth at large.  But taking it
   in its more obvious sense, consider if it be not a prayer offered to
   God with all piety.  For no man naturally regards anything which may
   befall him as necessary and inevitable; though he may submit to what is
   not inevitable, if occasion requires.  Besides, these words,
   "nevertheless, not as I will, but as Thou wilt," are not the language
   of one who yielded to necessity, but of one who was contented with what
   was befalling Him, and who submitted with reverence to the arrangements
   of Providence.
     __________________________________________________________________

   [4823] Matt. xxvi. 39.
     __________________________________________________________________

   Chapter LVI.

   Celsus then adds, for what reason I know not, that instead of calling
   Jesus the Son of God, we had better have given that honour to the
   Sibyl, in whose books he maintains we have interpolated many impious
   statements, though he does not mention what those interpolations are.
   [4824]   He might have proved his assertion by producing some older
   copies which are free from the interpolations which he attributes to
   us; but he does not do so even to justify his statement that these
   passages are of an impious character.  Moreover, he again speaks of the
   life of Jesus as "a most infamous life," as he has done before, not
   once or twice, but many times, although he does not stay to specify any
   of the actions of His life which he thinks most infamous.  He seems to
   think that he may in this way make assertions without proving them, and
   rail against one of whom he knows nothing.  Had he set himself to show
   what sort of infamy he found in the actions of Jesus, we should have
   repelled the several charges brought against Him.  Jesus did indeed
   meet with a most sad death; but the same might be said of Socrates, and
   of Anaxarchus, whom he had just mentioned, and a multitude of others.
   If the death of Jesus was a miserable one, was not that of the others
   so too?  And if their death was not miserable, can it be said that the
   death of Jesus was?  You see from this, then, that the object of Celsus
   is to vilify the character of Jesus; and I can only suppose that he is
   driven to it by some spirit akin to those whose power has been broken
   and vanquished by Jesus, and which now finds itself deprived of the
   smoke and blood on which it lived, whilst deceiving those who sought
   for God here upon earth in images, instead of looking up to the true
   God, the Governor of all things.
     __________________________________________________________________

   [4824] [Vol. i. pp. 280, 288, 289; vol. ii. pp. 192, 194, 346, and
   622.]
     __________________________________________________________________

   Chapter LVII.

   After this, as though his object was to swell the size of his book, he
   advises us "to choose Jonah rather than Jesus as our God;" thus setting
   Jonah, who preached repentance to the single city of Nineveh, before
   Jesus, who has preached repentance to the whole world, and with much
   greater results.  He would have us to regard as God a man who, by a
   strange miracle, passed three days and three nights in the whale's
   belly; and he is unwilling that He who submitted to death for the sake
   of men, He to whom God bore testimony through the prophets, and who has
   done great things in heaven and earth, should receive on that ground
   honour second only to that which is given to the Most High God.
   Moreover, Jonah was swallowed by the whale for refusing to preach as
   God had commanded him; while Jesus suffered death for men after He had
   given the instructions which God wished Him to give.  Still further, he
   adds that Daniel rescued from the lions is more worthy of our adoration
   than Jesus, who subdued the fierceness of every opposing power, and
   gave to us "authority to tread on serpents and scorpions, and over all
   the power of the enemy." [4825]   Finally, having no other names to
   offer us, he adds, "and others of a still more monstrous kind," thus
   casting a slight upon both Jonah and Daniel, for the spirit which is in
   Celsus cannot speak well of the righteous.
     __________________________________________________________________

   [4825] Luke x. 19.
     __________________________________________________________________

   Chapter LVIII.

   Let us now consider what follows.  "They have also," says he, "a
   precept to this effect, that we ought not to avenge ourselves on one
   who injures us, or, as he expresses it, Whosoever shall strike thee on
   the one cheek, turn to him the other also.'  This is an ancient saying,
   which had been admirably expressed long before, and which they have
   only reported in a coarser way.  For Plato introduces Socrates
   conversing with Crito as follows:  Must we never do injustice to any?'
   Certainly not.'  And since we must never do injustice, must we not
   return injustice for an injustice that has been done to us, as most
   people think?'  It seems to me that we should not.'  But tell me,
   Crito, may we do evil to any one or not?'  Certainly not, O Socrates.'
   Well, is it just, as is commonly said, for one who has suffered wrong
   to do wrong in return, or is it unjust?'  It is unjust.  Yes; for to do
   harm to a man is the same as to do him injustice.'  You speak truly.
   We must then not do injustice in return for injustice, nor must we do
   evil to any one, whatever evil we may have suffered from him.'  Thus
   Plato speaks; and he adds, Consider, then, whether you are at one with
   me, and whether, starting from this principle, we may not come to the
   conclusion that it is never right to do injustice, even in return for
   an injustice which has been received; or whether, on the other hand,
   you differ from me, and do not admit the principle from which we
   started.  That has always been my opinion, and is so still.' [4826]
   Such are the sentiments of Plato, and indeed they were held by divine
   men before his time.  But let this suffice as one example of the way in
   which this and other truths have been borrowed and corrupted.  Any one
   who wishes can easily by searching find more of them."
     __________________________________________________________________

   [4826] Plato's Crito, p. 49.
     __________________________________________________________________

   Chapter LIX.

   When Celsus here or elsewhere finds himself unable to dispute the truth
   of what we say, but avers that the same things were said by the Greeks,
   our answer is, that if the doctrine be sound, and the effect of it
   good, whether it was made known to the Greeks by Plato or any of the
   wise men of Greece, or whether it was delivered to the Jews by Moses or
   any of the prophets, or whether it was given to the Christians in the
   recorded teaching of Jesus Christ, or in the instructions of His
   apostles, that does not affect the value of the truth communicated.  It
   is no objection to the principles of Jews or Christians, that the same
   things were also said by the Greeks, especially if it be proved that
   the writings of the Jews are older than those of the Greeks.  And
   further, we are not to imagine that a truth adorned with the graces of
   Grecian speech is necessarily better than the same when expressed in
   the more humble and unpretending language used by Jews and Christians,
   although indeed the language of the Jews, in which the prophets wrote
   the books which have come down to us, has a grace of expression
   peculiar to the genius of the Hebrew tongue.  And even if we were
   required to show that the same doctrines have been better expressed
   among the Jewish prophets or in Christian writings, however paradoxical
   it may seem, we are prepared to prove this by an illustration taken
   from different kinds of food, and from the different modes of preparing
   them.  Suppose that a kind of food which is wholesome and nutritious
   has been prepared and seasoned in such a way as to be fit, not for the
   simple tastes of peasants and poor labourers, but for those only who
   are rich and dainty in their tastes.  Suppose, again, that that same
   food is prepared not to suit the tastes of the more delicate, but for
   the peasants, the poor labourers, and the common people generally, in
   short, so that myriads of persons might eat of it.  Now if, according
   to the supposition, the food prepared in the one way promotes the
   health of those only who are styled the better classes, while none of
   the others could taste it, whereas when prepared in the other way it
   promoted the health of great multitudes of men, which shall we esteem
   as most contributing to the public welfare,--those who prepare food for
   persons of mark, or those who prepare it for the multitudes?--taking
   for granted that in both cases the food is equally wholesome and
   nourishing; while it is evident that the welfare of mankind and the
   common good are promoted better by that physician who attends to the
   health of the many, than by one who confines his attention to a few.
     __________________________________________________________________

   Chapter LX.

   Now, after understanding this illustration, we have to apply it to the
   qualities of spiritual food with which the rational part of man is
   nourished.  See, then, if Plato and the wise men among the Greeks, in
   the beautiful things they say, are not like those physicians who
   confine their attentions to what are called the better classes of
   society, and despise the multitude; whereas the prophets among the
   Jews, and the disciples of Jesus, who despise mere elegances of style,
   and what is called in Scripture "the wisdom of men," "the wisdom
   according to the flesh," which delights in what is obscure, resemble
   those who study to provide the most wholesome food for the largest
   number of persons.  For this purpose they adapt their language and
   style to the capacities of the common people, and avoid whatever would
   seem foreign to them, lest by the introduction of strange forms of
   expression they should produce a distaste for their teaching.  Indeed,
   if the true use of spiritual food, to keep up the figure, is to produce
   in him who partakes of it the virtues of patience and gentleness, must
   that discourse not be better prepared when it produces patience and
   gentleness in multitudes, or makes them grow in these virtues, than
   that which confines its effects to a select few, supposing that it does
   really make them gentle and patient?  If a Greek wished by wholesome
   instruction to benefit people who understood only Egyptian or Syriac,
   the first thing that he would do would be to learn their language; and
   he would rather pass for a Barbarian among the Greeks, by speaking as
   the Egyptians or Syrians, in order to be useful to them, than always
   remain Greek, and be without the means of helping them.  In the same
   way the divine nature, having the purpose of instructing not only those
   who are reputed to be learned in the literature of Greece, but also the
   rest of mankind, accommodated itself to the capacities of the simple
   multitudes whom it addressed.  It seeks to win the attention of the
   more ignorant by the use of language which is familiar to them, so that
   they may easily be induced, after their first introduction, to strive
   after an acquaintance with the deeper truths which lie hidden in
   Scripture.  For even the ordinary reader of Scripture may see that it
   contains many things which are too deep to be apprehended at first; but
   these are understood by such as devote themselves to a careful study of
   the divine word, and they become plain to them in proportion to the
   pains and zeal which they expend upon its investigation.
     __________________________________________________________________

   Chapter LXI.

   From these remarks it is evident, that when Jesus said "coarsely," as
   Celsus terms it, "To him who shall strike thee on the one cheek, turn
   the other also; and if any man be minded to sue thee at the law, and
   take away thy coat, let him have thy cloak also," [4827] He expressed
   Himself in such a way as to make the precept have more practical effect
   than the words of Plato in the Crito; for the latter is so far from
   being intelligible to ordinary persons, that even those have a
   difficulty in understanding him, who have been brought up in the
   schools of learning, and have been initiated into the famous philosophy
   of Greece.  It may also be observed, that the precept enjoining
   patience under injuries is in no way corrupted or degraded by the plain
   and simple language which our Lord employs, but that in this, as in
   other cases, it is a mere calumny against our religion which he utters
   when he says:  "But let this suffice as one example of the way in which
   this and other truths have been borrowed and corrupted.  Any one who
   wishes can easily by searching find more of them."
     __________________________________________________________________

   [4827] Matt. v. 39, 40.
     __________________________________________________________________

   Chapter LXII.

   Let us now see what follows.  "Let us pass on," says he, "to another
   point.  They cannot tolerate temples, altars, or images. [4828]   In
   this they are like the Scythians, the nomadic tribes of Libya, the
   Seres who worship no god, and some other of the most barbarous and
   impious nations in the world.  That the Persians hold the same notions
   is shown by Herodotus in these words:  I know that among the Persians
   it is considered unlawful to erect images, altars, or temples; but they
   charge those with folly who do so, because, as I conjecture, they do
   not, like the Greeks, suppose the gods to be of the nature of men.'
   [4829]   Heraclitus also says in one place:  Persons who address
   prayers to these images act like those who speak to the walls, without
   knowing who the gods or the heroes are.'  And what wiser lesson have
   they to teach us than Heraclitus?  He certainly plainly enough implies
   that it is a foolish thing for a man to offer prayers to images, whilst
   he knows not who the gods and heroes are.  This is the opinion of
   Heraclitus; but as for them, they go further, and despise without
   exception all images.  If they merely mean that the stone, wood, brass,
   or gold which has been wrought by this or that workman cannot be a god,
   they are ridiculous with their wisdom.  For who, unless he be utterly
   childish in his simplicity, can take these for gods, and not for
   offerings consecrated to the service of the gods, or images
   representing them?  But if we are not to regard these as representing
   the Divine Being, seeing that God has a different form, as the Persians
   concur with them in saying, then let them take care that they do not
   contradict themselves; for they say that God made man His own image,
   and that He gave him a form like to Himself.  However, they will admit
   that these images, whether they are like or not, are made and dedicated
   to the honour of certain beings.  But they will hold that the beings to
   whom they are dedicated are not gods, but demons, and that a worshipper
   of God ought not to worship demons."
     __________________________________________________________________

   [4828] [The temples here meant are such as enshrined images.]

   [4829] Herod., i. 131.
     __________________________________________________________________

   Chapter LXIII.

   To this our answer is, that if the Scythians, the nomadic tribes of
   Libya, the Seres, who according to Celsus have no god, if those other
   most barbarous and impious nations in the world, and if the Persians
   even cannot bear the sight of temples, altars, and images, it does not
   follow because we cannot suffer them any more than they, that the
   grounds on which we object to them are the same as theirs.  We must
   inquire into the principles on which the objection to temples and
   images is founded, in order that we may approve of those who object on
   sound principles, and condemn those whose principles are false.  For
   one and the same thing may be done for different reasons.  For example,
   the philosophers who follow Zeno of Citium abstain from committing
   adultery, the followers of Epicurus do so too, as well as others again
   who do so on no philosophical principles; but observe what different
   reasons determine the conduct of these different classes.  The first
   consider the interests of society, and hold it to be forbidden by
   nature that a man who is a reasonable being should corrupt a woman whom
   the laws have already given to another, and should thus break up the
   household of another man.  The Epicureans do not reason in this way;
   but if they abstain from adultery, it is because, regarding pleasure as
   the chief end of man, they perceive that one who gives himself up to
   adultery, encounters for the sake of this one pleasure a multitude of
   obstacles to pleasure, such as imprisonment, exile, and death itself.
   They often, indeed, run considerable risk at the outset, while watching
   for the departure from the house of the master and those in his
   interest.  So that, supposing it possible for a man to commit adultery,
   and escape the knowledge of the husband, of his servants, and of others
   whose esteem he would forfeit, then the Epicurean would yield to the
   commission of the crime for the sake of pleasure.  The man of no
   philosophical system, again, who abstains from adultery when the
   opportunity comes to him, does so generally from dread of the law and
   its penalties, and not for the sake of enjoying a greater number of
   other pleasures.  You see, then, that an act which passes for being one
   and the same--namely, abstinence from adultery--is not the same, but
   differs in different men according to the motives which actuate it:
   one man refraining for sound reasons, another for such bad and impious
   ones as those of the Epicurean, and the common person of whom we have
   spoken.
     __________________________________________________________________

   Chapter LXIV.

   As, then, this act of self-restraint, which in appearance is one and
   the same, is found in fact to be different in different persons,
   according to the principles and motives which lead to it; so in the
   same way with those who cannot allow in the worship of the Divine Being
   altars, or temples, or images.  The Scythians, the Nomadic Libyans, the
   godless Seres, and the Persians, agree in this with the Christians and
   Jews, but they are actuated by very different principles.  For none of
   these former abhor altars and images on the ground that they are afraid
   of degrading the worship of God, and reducing it to the worship of
   material things wrought by the hands of men. [4830]   Neither do they
   object to them from a belief that the demons choose certain forms and
   places, whether because they are detained there by virtue of certain
   charms, or because for some other possible reason they have selected
   these haunts, where they may pursue their criminal pleasures, in
   partaking of the smoke of sacrificial victims.  But Christians and Jews
   have regard to this command, "Thou shalt fear the Lord thy God, and
   serve Him alone;" [4831] and this other, "Thou shalt have no other gods
   before Me:  thou shalt not make unto thee any graven image, or any
   likeness of anything that is in heaven above, or that is in the earth
   beneath, or that is in the water under the earth:  thou shalt not bow
   down thyself to them, nor serve them;" [4832] and again, "Thou shalt
   worship the Lord thy God, and Him only shalt thou serve." [4833]   It
   is in consideration of these and many other such commands, that they
   not only avoid temples, altars, and images, but are ready to suffer
   death when it is necessary, rather than debase by any such impiety the
   conception which they have of the Most High God.
     __________________________________________________________________

   [4830] [Note this wholesome fear of early Christians.]

   [4831] Deut. vi. 13.

   [4832] Ex. xx. 3, 4.

   [4833] Matt. iv. 10.
     __________________________________________________________________

   Chapter LXV.

   In regard to the Persians, we have already said that though they do not
   build temples, yet they worship the sun and the other works of God.
   This is forbidden to us, for we have been taught not to worship the
   creature instead of the Creator, but to know that "the creation shall
   be delivered from the bondage of corruption into the liberty of the
   glory of the children of God;" and "the earnest expectation of the
   creation is waiting for the revelation of the sons of God;" and "the
   creation was made subject to vanity, not willingly, but by reason of
   him who made it subject, in hope." [4834]   We believe, therefore, that
   things "under the bondage of corruption," and "subject to vanity,"
   which remain in this condition "in hope" of a better state, ought not
   in our worship to hold the place of God, the all-sufficient, and of His
   Son, the First-born of all creation.  Let this suffice, in addition to
   what we have already said of the Persians, who abhor altars and images,
   but who serve the creature instead of the Creator.  As to the passage
   quoted by Celsus from Heraclitus, the purport of which he represents as
   being, "that it is childish folly for one to offer prayers to images,
   whilst he knows not who the gods and heroes are," we may reply that it
   is easy to know that God and the Only-begotten Son of God, and those
   whom God has honoured with the title of God, and who partake of His
   divine nature, are very different from all the gods of the nations
   which are demons; but it is not possible at the same time to know God
   and to address prayers to images. [4835]
     __________________________________________________________________

   [4834] Rom. viii. 19-21.

   [4835] [Let this be noted; and see book viii. 20, infra.]
     __________________________________________________________________

   Chapter LXVI.

   And the charge of folly applies not only to those who offer prayers to
   images, but also to such as pretend to do so in compliance with the
   example of the multitude:  and to this class belong the Peripatetic
   philosophers and the followers of Epicurus and Democritus.  For there
   is no falsehood or pretence in the soul which is possessed with true
   piety towards God.  Another reason also why we abstain from doing
   honour to images, is that we may give no support to the notion that the
   images are gods.  It is on this ground that we condemn Celsus, and all
   others who, while admitting that they are not gods, yet, with the
   reputation of being wise men, render to them what passes for homage.
   In this way they lead into sin the multitude who follow their example,
   and who worship these images not simply out of deference to custom, but
   from a belief into which they have fallen that they are true gods, and
   that those are not to be listened to who hold that the objects of their
   worship are not true gods.  Celsus, indeed, says that "they do not take
   them for gods, but only as offerings dedicated to the gods."  But he
   does not prove that they are not rather dedicated to men than, as he
   says, to the honour of the gods themselves; for it is clear that they
   are the offerings of men who were in error in their views of the Divine
   Being.  Moreover, we do not imagine that these images are
   representations of God, for they cannot represent a being who is
   invisible and incorporeal. [4836]   But as Celsus supposes that we fall
   into a contradiction, whilst on the one hand we say that God has not a
   human form, and on the other we profess to believe that God made man
   the image of Himself, and created man the image of God; our answer is
   the same as has been given already, that we hold the resemblance to God
   to be preserved in the reasonable soul, which is formed to virtue,
   although Celsus, who does not see the difference between "being the
   image of God," and "being created after the image of God," pretends
   that we said, "God made man His own image, and gave him a form like to
   His own."  But this also has been examined before.
     __________________________________________________________________

   [4836] [Vol. ii. p. 186, note 1.]
     __________________________________________________________________

   Chapter LXVII.

   His next remark upon the Christians is:  "They will admit that these
   images, whether they are like or not, are made and dedicated to the
   honour of certain beings; but they will hold that the beings to whom
   they are dedicated are not gods, but demons, and that a worshipper of
   God ought not to worship demons."  If he had been acquainted with the
   nature of demons, and with their several operations, whether led on to
   them by the conjurations of those who are skilled in the art, or urged
   on by their own inclination to act according to their power and
   inclination; if, I say, he had thoroughly understood this subject,
   which is both wide in extent and difficult for human comprehension, he
   would not have condemned us for saying that those who worship the
   Supreme Being should not serve demons.  For ourselves, so far are we
   from wishing to serve demons, that by the use of prayers and other
   means which we learn from Scripture, we drive them out of the souls of
   men, out of places where they have established themselves, and even
   sometimes from the bodies of animals; for even these creatures often
   suffer from injuries inflicted upon them by demons.
     __________________________________________________________________

   Chapter LXVIII.

   After all that we have already said concerning Jesus, it would be a
   useless repetition for us to answer these words of Celsus:  "It is easy
   to convict them of worshipping not a god, not even demons, but a dead
   person."  Leaving, then, this objection for the reason assigned, let us
   pass on to what follows:  "In the first place, I would ask why we are
   not to serve demons?  Is it not true that all things are ordered
   according to God's will, and that His providence governs all things?
   Is not everything which happens in the universe, whether it be the work
   of God, of angels, of other demons, or of heroes, regulated by the law
   of the Most High God?  Have these not had assigned them various
   departments of which they were severally deemed worthy?  Is it not
   just, therefore, that he who worships God should serve those also to
   whom God has assigned such power?  Yet it is impossible, he says, for a
   man to serve many masters."  Observe here again how he settles at once
   a number of questions which require considerable research, and a
   profound acquaintance with what is most mysterious in the government of
   the universe.  For we must inquire into the meaning of the statement,
   that "all things are ordered according to God's will," and ascertain
   whether sins are or are not included among the things which God
   orders.  For if God's government extends to sins not only in men, but
   also in demons and in any other spiritual beings who are capable of
   sin, it is for those who speak in this manner to see how inconvenient
   is the expression that "all things are ordered by the will of God."
   For it follows from it that all sins and all their consequences are
   ordered by the will of God, which is a different thing from saying that
   they come to pass with God's permission.  For if we take the word
   "ordered" in its proper signification, and say that "all the results of
   sin were ordered," then it is evident that all things are ordered
   according to God's will, and that all, therefore, who do evil do not
   offend against His government.  And the same distinction holds in
   regard to "providence."  When we say that "the providence of God
   regulates all things," we utter a great truth if we attribute to that
   providence nothing but what is just and right.  But if we ascribe to
   the providence of God all things whatsoever, however unjust they may
   be, then it is no longer true that the providence of God regulates all
   things, unless we refer directly to God's providence things which flow
   as results from His arrangements.  Celsus maintains also, that
   "whatever happens in the universe, whether it be the work of God, of
   angels, of other demons, or of heroes, is regulated by the law of the
   Most High God."  But this also is incorrect; for we cannot say that
   transgressors follow the law of God when they transgress; and Scripture
   declares that it is not only wicked men who are transgressors, but also
   wicked demons and wicked angels.
     __________________________________________________________________

   Chapter LXIX.

   And it is not we alone who speak of wicked demons, but almost all who
   acknowledge the existence of demons.  Thus, then, it is not true that
   all observe the law of the Most High; for all who fall away from the
   divine law, whether through heedlessness, or through depravity and
   vice, or through ignorance of what is right, all such do not keep the
   law of God, but, to use a new phrase which we find in Scripture, "the
   law of sin."  I say, then, that in the opinion of most of those who
   believe in the existence of demons, some of them are wicked; and these,
   instead of keeping the law of God, offend against it.  But, according
   to our belief, it is true of all demons, that they were not demons
   originally, but they became so in departing from the true way; so that
   the name "demons" is given to those beings who have fallen away from
   God.  Accordingly, those who worship God must not serve demons.  We may
   also learn the true nature of demons if we consider the practice of
   those who call upon them by charms to prevent certain things, or for
   many other purposes.  For this is the method they adopt, in order by
   means of incantations and magical arts to invoke the demons, and induce
   them to further their wishes.  Wherefore, the worship of all demons
   would be inconsistent in us who worship the Supreme God; and the
   service of demons is the service of so-called gods, for "all the gods
   of the heathen are demons." [4837]   The same thing also appears from
   the fact that the dedication of the most famous of the so-called sacred
   places, whether temples or statues, was accompanied by curious magical
   incantations, which were performed by those who zealously served the
   demons with magical arts.  Hence we are determined to avoid the worship
   of demons even as we would avoid death; and we hold that the worship,
   which is supposed among the Greeks to be rendered to gods at the
   altars, and images, and temples, is in reality offered to demons.
     __________________________________________________________________

   [4837] Ps. xcv. 5 (LXX.); xcvi. 5 (Heb.)
     __________________________________________________________________

   Chapter LXX.

   His next remark was, "Have not these inferior powers had assigned to
   them by God different departments, according as each was deemed
   worthy?"  But this is a question which requires a very profound
   knowledge.  For we must determine whether the Word of God, who governs
   all things, has appointed wicked demons for certain employments, in the
   same way as in states executioners are appointed, and other officers
   with cruel but needful duties to discharge; or whether as among
   robbers, who infest desert places, it is customary for them to choose
   out of their number one who may be their leader,--so the demons, who
   are scattered as it were in troops in different parts of the earth,
   have chosen for themselves a chief under whose command they may plunder
   and pillage the souls of men.  To explain this fully, and to justify
   the conduct of the Christians in refusing homage to any object except
   the Most High God, and the First-born of all creation, who is His Word
   and God, we must quote this from Scripture, "All that ever came before
   Me are thieves and robbers:  but the sheep did not hear them;" and
   again, "The thief cometh not, but for to steal, and to kill, and to
   destroy;" [4838] and other similar passages, as, "Behold, I have given
   you authority to tread on serpents and scorpions, and over all the
   power of the enemy:  and nothing shall by any means hurt you;" [4839]
   and again, "Thou shalt tread upon the lion and adder:  the young lion
   and the dragon shalt thou trample under feet." [4840]   But of these
   things Celsus knew nothing, or he would not have made use of language
   like this:  "Is not everything which happens in the universe, whether
   it be the work of God, of angels, of other demons, or of heroes,
   regulated by the law of the Most High God?  Have these not had assigned
   to them various departments of which they were severally deemed
   worthy?  Is it not just, therefore, that he who serves God should serve
   those also to whom God has assigned such power?"  To which he adds, "It
   is impossible, they say, for a man to serve many masters."  This last
   point we must postpone to the next book; for this, which is the seventh
   book which we have written in answer to the treatise of Celsus, is
   already of sufficient length.
     __________________________________________________________________

   [4838] John x. 8-10.

   [4839] Luke x. 19.

   [4840] Ps. xci. 13.
     __________________________________________________________________
     __________________________________________________________________
     __________________________________________________________________

   Book VIII.

   Chapter I.

   Having completed seven books, I now propose to begin the eighth.  And
   may God and His Only-begotten Son the Word be with us, to enable us
   effectively to refute the falsehoods which Celsus has published under
   the delusive title of A True Discourse, and at the same time to unfold
   the truths of Christianity with such fulness as our purpose requires.
   And as Paul said, "We are ambassadors for Christ, as though God did
   beseech you by us," [4841] so would we in the same spirit and language
   earnestly desire to be ambassadors for Christ to men, even as the Word
   of God beseeches them to the love of Himself, seeking to win over to
   righteousness, truth, and the other virtues, those who, until they
   receive the doctrines of Jesus Christ, live in darkness about God and
   in ignorance of their Creator.  Again, then, I would say, may God
   bestow upon us His pure and true Word, even "the Lord strong and mighty
   in battle" [4842] against sin.  We must now proceed to state the next
   objection of Celsus, and afterwards to answer it.
     __________________________________________________________________

   [4841] 2 Cor. v. 20.

   [4842] Ps. xxiv. 8.
     __________________________________________________________________

   Chapter II.

   In a passage previously quoted Celsus asks us why we do not worship
   demons, and to his remarks on demons we gave such an answer as seemed
   to us in accordance with the divine word.  After having put this
   question for the purpose of leading us to the worship of demons, he
   represents us as answering that it is impossible to serve many
   masters.  "This," he goes on to say, "is the language of sedition, and
   is only used by those who separate themselves and stand aloof from all
   human society.  Those who speak in this way ascribe," as he supposes,
   "their own feelings and passions to God.  It does hold true among men,
   that he who is in the service of one master cannot well serve another,
   because the service which he renders to the one interferes with that
   which he owes to the other; and no one, therefore, who has already
   engaged himself to the service of one, must accept that of another.
   And, in like manner, it is impossible to serve at the same time heroes
   or demons of different natures.  But in regard to God, who is subject
   to no suffering or loss, it is," he thinks, "absurd to be on our guard
   against serving more gods, as though we had to do with demi-gods, or
   other spirits of that sort."  He says also, "He who serves many gods
   does that which is pleasing to the Most High, because he honours that
   which belongs to Him."  And he adds, "It is indeed wrong to give honour
   to any to whom God has not given honour."  "Wherefore," he says, "in
   honouring and worshipping all belonging to God, we will not displease
   Him to whom they all belong."
     __________________________________________________________________

   Chapter III.

   Before proceeding to the next point, it may be well for us to see
   whether we do not accept with approval the saying, "No man can serve
   two masters," with the addition, "for either he will hate the one, and
   love the other; or else he will hold to the one, and despise the
   other," and further, "Ye cannot serve God and mammon." [4843]   The
   defence of this passage will lead us to a deeper and more searching
   inquiry into the meaning and application of the words "gods" and
   "lords."  Divine Scripture teaches us that there is "a great Lord above
   all gods." [4844]   And by this name "gods" we are not to understand
   the objects of heathen worship (for we know that "all the gods of the
   heathen are demons" [4845] ), but the gods mentioned by the prophets as
   forming an assembly, whom God "judges," and to each of whom He assigns
   his proper work.  For "God standeth in the assembly of the gods:  He
   judgeth among the gods." [4846]   For "God is Lord of gods," who by His
   Son "hath called the earth from the rising of the sun unto the going
   down thereof." [4847]   We are also commanded to "give thanks to the
   God of gods." [4848]   Moreover, we are taught that "God is not the God
   of the dead, but of the living." [4849]   Nor are these the only
   passages to this effect; but there are very many others.
     __________________________________________________________________

   [4843] Matt. vi. 24.

   [4844] Ps. xcvii. 9.

   [4845] Ps. xcvi. 5.

   [4846] Ps. lxxxii. 1.

   [4847] Ps. l. 1.

   [4848] Ps. cxxxvi. 2.

   [4849] Matt. xxii. 32.
     __________________________________________________________________

   Chapter IV.

   The sacred Scriptures teach us to think, in like manner, of the Lord of
   lords.  For they say in one place, "Give thanks to the God of gods, for
   His mercy endureth for ever.  Give thanks to the Lord of lords, for His
   mercy endureth for ever;" and in another, "God is King of kings, and
   Lord of lords."  For Scripture distinguishes between those gods which
   are such only in name and those which are truly gods, whether they are
   called by that name or not; and the same is true in regard to the use
   of the word "lords."  To this effect Paul says, "For though there be
   that are called gods, whether in heaven or in earth, as there are gods
   many, and lords many." [4850]   But as the God of gods calls whom He
   pleases through Jesus to his inheritance, "from the east and from the
   west," and the Christ of God thus shows His superiority to all rulers
   by entering into their several provinces, and summoning men out of them
   to be subject to Himself, Paul therefore, with this in view, goes on to
   say, "But to us there is but one God, the Father, of whom are all
   things, and one Lord Jesus Christ, by whom are all things, and we by
   Him;" adding, as if with a deep sense of the marvellous and mysterious
   nature of the doctrine, "Howbeit there is not in every man that
   knowledge."  When he says, "To us there is but one God, the Father, of
   whom are all things; and one Lord Jesus Christ, by whom are all
   things," by "us" he means himself and all those who have risen up to
   the supreme God of gods and to the supreme Lord of lords.  Now he has
   risen to the supreme God who gives Him an entire and undivided worship
   through His Son--the word and wisdom of God made manifest in Jesus.
   For it is the Son alone who leads to God those who are striving, by the
   purity of their thoughts, words, and deeds, to come near to God the
   Creator of the universe.  I think, therefore, that the prince of this
   world, who "transforms himself into an angel of light," [4851] was
   referring to this and such like statements in the words, "Him follows a
   host of gods and demons, arranged in eleven bands." [4852]   Speaking
   of himself and the philosophers, he says, "We are of the party of
   Jupiter; others belong to other demons."
     __________________________________________________________________

   [4850] 1 Cor. viii. 5, etc.

   [4851] 2 Cor. xi. 14.

   [4852] Plato, Phædrus, p. 246.
     __________________________________________________________________

   Chapter V.

   Whilst there are thus many gods and lords, whereof some are such in
   reality, and others are such only in name, we strive to rise not only
   above those whom the nations of the earth worship as gods, but also
   beyond those spoken of as gods in Scripture, of whom they are wholly
   ignorant who are strangers to the covenants of God given by Moses and
   by our Saviour Jesus, and who have no part in the promises which He has
   made to us through them.  That man rises above all demon-worship who
   does nothing that is pleasing to demons; and he rises to a blessedness
   beyond that of those whom Paul calls "gods," if he is enabled, like
   them, or in any way he may, "to look not at the things which are seen,
   but at the things which are unseen."  And he who considers that "the
   earnest expectation of the creature waiteth for the manifestation of
   the sons of God, not willingly, but by reason of him who subjected the
   same in hope," whilst he praises the creature, and sees how "it shall
   be freed altogether from the bondage of corruption, and restored to the
   glorious liberty of the children of God," [4853] --such a one cannot be
   induced to combine with the service of God the service of any other, or
   to serve two masters.  There is therefore nothing seditious or factious
   in the language of those who hold these views, and who refuse to serve
   more masters than one.  To them Jesus Christ is an all-sufficient Lord,
   who Himself instructs them, in order that when fully instructed He may
   form them into a kingdom worthy of God, and present them to God the
   Father.  But indeed they do in a sense separate themselves and stand
   aloof from those who are aliens from the commonwealth of God and
   strangers to His covenants, in order that they may live as citizens of
   heaven, "coming to the living God, and to the city of God, the heavenly
   Jerusalem, and to an innumerable company of angels, to the general
   assembly and Church of the first-born, which are written in heaven."
   [4854]
     __________________________________________________________________

   [4853] Rom. viii. 19, 20.

   [4854] Heb. xii. 22, 23.
     __________________________________________________________________

   Chapter VI.

   But when we refuse to serve any other than God through His word and
   wisdom, we do so, not as though we would thereby be doing any harm or
   injury to God, in the same way as injury would be done to a man by his
   servant entering into the service of another, but we fear that we
   ourselves should suffer harm by depriving ourselves of our portion in
   God, through which we live in the participation of the divine
   blessedness, and are imbued with that excellent spirit of adoption
   which in the sons of the heavenly Father cries, not with words, but
   with deep effect in the inmost heart, "Abba, Father."  The Lacedæmonian
   ambassadors, when brought before the king of Persia, refused to
   prostrate themselves before him, when the attendants endeavoured to
   compel them to do so, out of respect for that which alone had authority
   and lordship over them, namely, the law of Lycurgus. [4855]   But they
   who have a much greater and diviner embassy in "being ambassadors for
   Christ" should not worship any ruler among Persians, or Greeks or
   Egyptians, or of any nation whatever, even although their officers and
   ministers, demons and angels of the devil, should seek to compel them
   to do so, and should urge them to set at nought a law which is mightier
   than all the laws upon earth.  For the Lord of those who are
   "ambassadors for Christ" is Christ Himself, whose ambassadors they are,
   and who is "the Word, who was in the beginning, was with God, and was
   God." [4856]
     __________________________________________________________________

   [4855] Herod., vii. 136.

   [4856] John i. 1.
     __________________________________________________________________

   Chapter VII.

   But when Celsus speaks of heroes and demons, he starts a deeper
   question than he is aware of.  For after the statement which he made in
   regard to service among men, that "the first master is injured when any
   of his servants wishes at the same time to serve another," he adds,
   that "the same holds true of heroes, and other demons of that kind."
   Now we must inquire of him what nature he thinks those heroes and
   demons possess of whom he affirms that he who serves one hero may not
   serve another, and he who serves one demon may not serve another, as
   though the former hero or demon would be injured in the same way as men
   are injured when they who serve them first afterwards give themselves
   to the service of others.  Let him also state what loss he supposes
   those heroes or demons will suffer.  For he will be driven either to
   plunge into endless absurdities, and first repeat, then retract his
   previous statements; or else to abandon his frivolous conjectures, and
   confess that he understands nothing of the nature of heroes and
   demons.  And in regard to his statement, that men suffer injury when
   the servant of one man enters the service of a second master, the
   question arises:  "What is the nature of the injury which is done to
   the former master by a servant who, while serving him, wishes at the
   same time to serve another?"
     __________________________________________________________________

   Chapter VIII.

   For if he answers, as one who is unlearned and ignorant of philosophy,
   that the injury sustained is one which regards things that are outside
   of us, it will be plainly manifest that he knows nothing of that famous
   saying of Socrates, "Anytus and Melitus may kill me, but they cannot
   injure me; for it is impossible that the better should ever be injured
   by the worse."  But if by injury he means a wicked impulse or an evil
   habit, it is plain that no injury of this kind would befall the wise,
   by one man serving two wise men in different places.  If this sense
   does not suit his purpose, it is evident that his endeavours are vain
   to weaken the authority of the passage, "No man can serve two masters;"
   for these words can be perfectly true only when they refer to the
   service which we render to the Most High through His Son, who leadeth
   us to God.  And we will not serve God as though He stood in need of our
   service, or as though He would be made unhappy if we ceased to serve
   Him; but we do it because we are ourselves benefited by the service of
   God, and because we are freed from griefs and troubles by serving the
   Most High God through His only-begotten Son, the Word and Wisdom.
     __________________________________________________________________

   Chapter IX.

   And observe the recklessness of that expression, "For if thou worship
   any other of the things in the universe," as though he would have us
   believe that we are led by our service of God to the worship of any
   other things which belong to God, without any injury to ourselves.
   But, as if feeling his error, he corrects the words, "If thou worship
   any other of the things in the universe," by adding, "We may honour
   none, however, except those to whom that right has been given by God."
   And we would put to Celsus this question in regard to those who are
   honoured as gods, as demons, or as heroes:  "Now, sir, can you prove
   that the right to be honoured has been given to these by God, and that
   it has not arisen from the ignorance and folly of men who in their
   wanderings have fallen away from Him to whom alone worship and service
   are properly due?  You said a little ago, O Celsus, that Antinous, the
   favourite of Adrian, is honoured; but surely you will not say that the
   right to be worshipped as a god was given to him by the God of the
   universe?  And so of the others, we ask proof that the right to be
   worshipped was given to them by the Most High God."  But if the same
   question is put to us in regard to the worship of Jesus, we will show
   that the right to be honoured was given to Him by God, "that all may
   honour the Son, even as they honour the Father." [4857]  For all the
   prophecies which preceded His birth were preparations for His worship.
   And the wonders which He wrought--through no magical art, as Celsus
   supposes, but by a divine power, which was foretold by the
   prophets--have served as a testimony from God in behalf of the worship
   of Christ.  He who honours the Son, who is the Word and Reason, acts in
   nowise contrary to reason, and gains for himself great good; he who
   honours Him, who is the Truth, becomes better by honouring truth:  and
   this we may say of honouring wisdom, righteousness, and all the other
   names by which the sacred Scriptures are wont to designate the Son of
   God.
     __________________________________________________________________

   [4857] John v. 23.
     __________________________________________________________________

   Chapter X.

   But that the honour which we pay to the Son of God, as well as that
   which we render to God the Father, consists of an upright course of
   life, is plainly taught us by the passage, "Thou that makest thy boast
   of the law, through breaking the law dishonourest thou God?" [4858] and
   also, "Of how much sorer punishment, suppose ye, shall he be thought
   worthy, who hath trodden under foot the Son of God, and hath counted
   the blood of the covenant, wherewith he was sanctified, an unholy
   thing, and hath done despite unto the Spirit of grace?" [4859]   For if
   he who transgresses the law dishonours God by his transgression, and he
   who treads under foot the word treads under foot the Son of God, it is
   evident that he who keeps the law honours God, and that the worshipper
   of God is he whose life is regulated by the principles and precepts of
   the divine word.  Had Celsus known who they are who are God's people,
   and that they alone are wise,--and who they are who are strangers to
   God, and that these are all the wicked who have no desire to give
   themselves to virtue, he would have considered before he gave
   expression to the words, "How can he who honours any of those whom God
   acknowledges as His own be displeasing to God, to whom they all
   belong?"
     __________________________________________________________________

   [4858] Rom. ii. 23.

   [4859] Heb. x. 29.
     __________________________________________________________________

   Chapter XI.

   He adds, "And indeed he who, when speaking of God, asserts that there
   is only one who may be called Lord, speaks impiously, for he divides
   the kingdom of God, and raises a sedition therein, implying that there
   are separate factions in the divine kingdom, and that there exists one
   who is His enemy."  He might speak after this fashion, if he could
   prove by conclusive arguments that those who are worshipped as gods by
   the heathens are truly gods, and not merely evil spirits, which are
   supposed to haunt statues and temples and altars.  But we desire not
   only to understand the nature of that divine kingdom of which we are
   continually speaking and writing, but also ourselves to be of those who
   are under the rule of God alone, so that the kingdom of God may be
   ours.  Celsus, however, who teaches us to worship many gods, ought in
   consistency not to speak of "the kingdom of God," but of "the kingdom
   of the gods."  There are therefore no factions in the kingdom of God,
   nor is there any god who is an adversary to Him, although there are
   some who, like the Giants and Titans, in their wickedness wish to
   contend with God in company with Celsus, and those who declare war
   against Him who has by innumerable proofs established the claims of
   Jesus, and against Him who, as the Word, did, for the salvation of our
   race, show Himself before all the world in such a form as each was able
   to receive Him.
     __________________________________________________________________

   Chapter XII.

   In what follows, some may imagine that he says something plausible
   against us.  "If," says he, "these people worshipped one God alone, and
   no other, they would perhaps have some valid argument against the
   worship of others.  But they pay excessive reverence to one who has but
   lately appeared among men, and they think it no offence against God if
   they worship also His servant."  To this we reply, that if Celsus had
   known that saying, "I and My Father are one," [4860] and the words used
   in prayer by the Son of God, "As Thou and I are one," [4861] he would
   not have supposed that we worship any other besides Him who is the
   Supreme God.  "For," says He, "My Father is in Me, and I in Him."
   [4862]   And if any should from these words be afraid of our going over
   to the side of those who deny that the Father and the Son are two
   persons, let him weigh that passage, "And the multitude of them that
   believed were of one heart and of one soul," [4863] that he may
   understand the meaning of the saying, "I and My Father are one."  We
   worship one God, the Father and the Son, therefore, as we have
   explained; and our argument against the worship of other gods still
   continues valid.  And we do not "reverence beyond measure one who has
   but lately appeared," as though He did not exist before; [4864] for we
   believe Himself when He says, "Before Abraham was, I am." [4865]
   Again He says, "I am the truth;" [4866] and surely none of us is so
   simple as to suppose that truth did not exist before the time when
   Christ appeared. [4867]   We worship, therefore, the Father of truth,
   and the Son, who is the truth; and these, while they are two,
   considered as persons or subsistences, are one in unity of thought, in
   harmony and in identity of will.  So entirely are they one, that he who
   has seen the Son, "who is the brightness of God's glory, and the
   express image of His person," [4868] has seen in Him who is the image
   of God, God Himself.
     __________________________________________________________________

   [4860] John x. 30.

   [4861] John xvii. 22.

   [4862] John xiv. 11, and xvii. 21.

   [4863] Acts iv. 32.

   [4864] [See note infra, cap. xxvi.  S.]

   [4865] John viii. 58.

   [4866] John xiv. 6.

   [4867] [he tes aletheias ousia:  see Neander's History of the Church,
   vol. ii. pp. 282, 283; also note supra, book vi. cap. lxiv. p. 603.
   S.]

   [4868] Heb. i. 3.
     __________________________________________________________________

   Chapter XIII.

   He further supposes, that "because we join along with the worship of
   God the worship of His Son, it follows that, in our view, not only God,
   but also the servants of God, are to be worshipped."  If he had meant
   this to apply to those who are truly the servants of God, after His
   only-begotten Son,--to Gabriel and Michael, and the other angels and
   archangels, and if he had said of these that they ought to be
   worshipped,--if also he had clearly defined the meaning of the word
   "worship," and the duties of the worshippers,--we might perhaps have
   brought forward such thoughts as have occurred to us on so important a
   subject.  But as he reckons among the servants of God the demons which
   are worshipped by the heathen, he cannot induce us, on the plea of
   consistency, to worship such as are declared by the word to be servants
   of the evil one, the prince of this world, who leads astray from God as
   many as he can.  We decline, therefore, altogether to worship and serve
   those whom other men worship, for the reason that they are not servants
   of God.  For if we had been taught to regard them as servants of the
   Most High, we would not have called them demons.  Accordingly, we
   worship with all our power the one God, and His only Son, the Word and
   the Image of God, by prayers and supplications; and we offer our
   petitions to the God of the universe through His only-begotten Son.  To
   the Son we first present them, and beseech Him, as "the propitiation
   for our sins," [4869] and our High Priest, to offer our desires, and
   sacrifices, and prayers, to the Most High.  Our faith, therefore, is
   directed to God through His Son, who strengthens it in us; and Celsus
   can never show that the Son of God is the cause of any sedition or
   disloyalty in the kingdom of God.  We honour the Father when we admire
   His Son, the Word, and Wisdom, and Truth, and Righteousness, and all
   that He who is the Son of so great a Father is said in Scripture to
   be.  So much on this point.
     __________________________________________________________________

   [4869] 1 John ii. 2.
     __________________________________________________________________

   Chapter XIV.

   Again Celsus proceeds:  "If you should tell them that Jesus is not the
   Son of God, but that God is the Father of all, and that He alone ought
   to be truly worshipped, they would not consent to discontinue their
   worship of him who is their leader in the sedition.  And they call him
   Son of God, not out of any extreme reverence for God, but from an
   extreme desire to extol Jesus Christ."  We, however, have learned who
   the Son of God is, and know that He is "the brightness of His glory,
   and the express image of His person," and "the breath of the power of
   God, and a pure influence flowing from the glory of the Almighty;"
   moreover, "the brightness of the everlasting light, the unspotted
   mirror of the power of God, and the image of His goodness." [4870]   We
   know, therefore, that He is the Son of God, and that God is His
   father.  And there is nothing extravagant or unbecoming the character
   of God in the doctrine that He should have begotten such an only Son;
   and no one will persuade us that such a one is not a Son of the
   unbegotten God and Father.  If Celsus has heard something of certain
   persons holding that the Son of God is not the Son of the Creator of
   the universe, that is a matter which lies between him and the
   supporters of such an opinion.  Jesus is, then, not the leader of any
   seditious movement, but the promoter of peace.  For He said to His
   disciples, "Peace I leave with you, My peace I give unto you;" and as
   He knew that it would be men of the world, and not men of God, who
   would wage war against us, he added, "Not as the world giveth peace, do
   I give peace unto you." [4871]   And even although we are oppressed in
   the world, we have confidence in Him who said, "In the world ye shall
   have tribulation; but be of good cheer, I have overcome the world."
   And it is He whom we call Son of God--Son of that God, namely, whom, to
   quote the words of Celsus, "we most highly reverence;" and He is the
   Son who has been most highly exalted by the Father.  Grant that there
   may be some individuals among the multitudes of believers who are not
   in entire agreement with us, and who incautiously assert that the
   Saviour is the Most High God; however, we do not hold with them, but
   rather believe Him when He says, "The Father who sent Me is greater
   than I." [4872]   We would not therefore make Him whom we call Father
   inferior--as Celsus accuses us of doing--to the Son of God.
     __________________________________________________________________

   [4870] Wisd. vii. 25, 26.

   [4871] John xiv. 27.

   [4872] John xiv. 28.
     __________________________________________________________________

   Chapter XV.

   Celsus goes on to say:  "That I may give a true representation of their
   faith, I will use their own words, as given in what is called A
   Heavenly Dialogue:  If the Son is mightier than God, and the Son of man
   is Lord over Him, who else than the Son can be Lord over that God who
   is the ruler over all things?  How comes it, that while so many go
   about the well, no one goes down into it?  Why art thou afraid when
   thou hast gone so far on the way?  Answer:  Thou art mistaken, for I
   lack neither courage nor weapons.'  Is it not evident, then, that their
   views are precisely such as I have described them to be?  They suppose
   that another God, who is above the heavens, is the Father of him whom
   with one accord they honour, that they may honour this Son of man
   alone, whom they exalt under the form and name of the great God, and
   whom they assert to be stronger than God, who rules the world, and that
   he rules over Him.  And hence that maxim of theirs, It is impossible to
   serve two masters,' is maintained for the purpose of keeping up the
   party who are on the side of this Lord."  Here, again, Celsus quotes
   opinions from some most obscure sect of heretics, and ascribes them to
   all Christians.  I call it "a most obscure sect;" for although we have
   often contended with heretics, yet we are unable to discover from what
   set of opinions he has taken this passage, if indeed he has quoted it
   from any author, and has not rather concocted it himself, or added it
   as an inference of his own.  For we who say that the visible world is
   under the government to Him who created all things, do thereby declare
   that the Son is not mightier than the Father, but inferior to Him.  And
   this belief we ground on the saying of Jesus Himself, "The Father who
   sent Me is greater than I."  And none of us is so insane as to affirm
   that the Son of man is Lord over God.  But when we regard the Saviour
   as God the Word, and Wisdom, and Righteousness, and Truth, we certainly
   do say that He has dominion over all things which have been subjected
   to Him in this capacity, but not that His dominion extends over the God
   and Father who is Ruler over all. [4873]   Besides, as the Word rules
   over none against their will, there are still wicked beings--not only
   men, but also angels, and all demons--over whom we say that in a sense
   He does not rule, since they do not yield Him a willing obedience; but,
   in another sense of the word, He rules even over them, in the same way
   as we say that man rules over the irrational animals,--not by
   persuasion, but as one who tames and subdues lions and beasts of
   burden.  Nevertheless, he leaves no means untried to persuade even
   those who are still disobedient to submit to His authority.  So far as
   we are concerned, therefore, we deny the truth of that which Celsus
   quotes as one of our sayings, "Who else than He can be Lord over Him
   who is God over all?"
     __________________________________________________________________

   [4873] [See note, book ii. cap. ix. p. 433.  S.]
     __________________________________________________________________

   Chapter XVI.

   The remaining part of the extract given by Celsus seems to have been
   taken from some other form of heresy, and the whole jumbled together in
   strange confusion:  "How is it, that while so many go about the well,
   no one goes down into it?  Why dost thou shrink with fear when thou
   hast gone so far on the way?  Answer:  Thou art mistaken, for I lack
   neither courage nor weapons."  We who belong to the Church which takes
   its name from Christ, assert that none of these statements are true.
   For he seems to have made them simply that they might harmonize with
   what he had said before; but they have no reference to us.  For it is a
   principle with us, not to worship any god whom we merely "suppose" to
   exist, but Him alone who is the Creator of this universe, and of all
   things besides which are unseen by the eye of sense.  These remarks of
   Celsus may apply to those who go on another road and tread other paths
   from us,--men who deny the Creator, and make to themselves another god
   under a new form, having nothing but the name of God, whom they esteem
   higher than the Creator; and with these may be joined any that there
   may be who say that the Son is greater than the God who rules all
   things.  In reference to the precept that we ought not to serve two
   masters, we have already shown what appears to us the principle
   contained in it, when we proved that no sedition or disloyalty could be
   charged against the followers of Jesus their Lord, who confess that
   they reject every other lord, and serve Him alone who is the Son and
   Word of God.
     __________________________________________________________________

   Chapter XVII.

   Celsus then proceeds to say that "we shrink from raising altars,
   statues, and temples; and this," he thinks, "has been agreed upon among
   us as the badge or distinctive mark of a secret and forbidden
   society."  He does not perceive that we regard the spirit of every good
   man as an altar from which arises an incense which is truly and
   spiritually sweet-smelling, namely, the prayers ascending from a pure
   conscience.  Therefore it is said by John in the Revelation, "The
   odours are the prayers of saints;" [4874] and by the Psalmist, "Let my
   prayer come up before Thee as incense." [4875]   And the statues and
   gifts which are fit offerings to God are the work of no common
   mechanics, but are wrought and fashioned in us by the Word of God, to
   wit, the virtues in which we imitate "the First-born of all creation,"
   who has set us an example of justice, of temperance, of courage, of
   wisdom, of piety, and of the other virtues.  In all those, then, who
   plant and cultivate within their souls, according to the divine word,
   temperance, justice, wisdom, piety, and other virtues, these
   excellences are their statues they raise, in which we are persuaded
   that it is becoming for us to honour the model and prototype of all
   statues:  "the image of the invisible God," God the Only-begotten.  And
   again, they who "put off the old man with his deeds, and put on the new
   man, which is renewed in knowledge after the image of Him that hath
   created him," in taking upon them the image of Him who hath created
   them, do raise within themselves a statue like to what the Most High
   God Himself desires.  And as among statuaries there are some who are
   marvellously perfect in their art, as for example Pheidias and
   Polycleitus, and among painters, Zeuxis and Apelles, whilst others make
   inferior statues, and others, again, are inferior to the second-rate
   artists,--so that, taking all together, there is a wide difference in
   the execution of statues and pictures,--in the same way there are some
   who form images of the Most High in a better manner and with a more
   perfect skill; so that there is no comparison even between the Olympian
   Jupiter of Pheidias and the man who has been fashioned according to the
   image of God the Creator.  But by far the most excellent of all these
   throughout the whole creation is that image in our Saviour who said,
   "My Father is in Me."
     __________________________________________________________________

   [4874] Rev. v. 8.

   [4875] Ps. cxli. 2.
     __________________________________________________________________

   Chapter XVIII.

   And every one who imitates Him according to his ability, does by this
   very endeavour raise a statue according to the image of the Creator,
   for in the contemplation of God with a pure heart they become imitators
   of Him.  And, in general, we see that all Christians strive to raise
   altars and statues as we have described them and these not of a
   lifeless and senseless kind and not to receive greedy spirits intent
   upon lifeless things, but to be filled with the Spirit of God who
   dwells in the images of virtue of which we have spoken, and takes His
   abode in the soul which is conformed to the image of the Creator.  Thus
   the Spirit of Christ dwells in those who bear, so to say, a resemblance
   in form and feature to Himself.  And the Word of God, wishing to set
   this clearly before us, represents God as promising to the righteous,
   "I will dwell in them, and walk among them; and I will be their God,
   and they shall be My people." [4876]   And the Saviour says, "If any
   man hear My words, and do them, I and My Father will come to him, and
   make Our abode with him." [4877]   Let any one, therefore, who chooses
   compare the altars which I have described with those spoken of by
   Celsus, and the images in the souls of those who worship the Most High
   God with the statues of Pheidias, Polycleitus, and such like, and he
   will clearly perceive, that while the latter are lifeless things, and
   subject to the ravages of time, the former abide in the immortal spirit
   as long as the reasonable soul wishes to preserve them.
     __________________________________________________________________

   [4876] 2 Cor. vi. 16.

   [4877] John xiv. 23.
     __________________________________________________________________

   Chapter XIX.

   And if, further, temples are to be compared with temples, that we may
   prove to those who accept the opinions of Celsus that we do not object
   to the erection of temples suited to the images and altars of which we
   have spoken, but that we do refuse to build lifeless temples to the
   Giver of all life, let any one who chooses learn how we are taught,
   that our bodies are the temple of God, and that if any one by lust or
   sin defiles the temple of God, he will himself be destroyed, as acting
   impiously towards the true temple.  Of all the temples spoken of in
   this sense, the best and most excellent was the pure and holy body of
   our Saviour Jesus Christ.  When He knew that wicked men might aim at
   the destruction of the temple of God in Him, but that their purposes of
   destruction would not prevail against the divine power which had built
   that temple, He says to them, "Destroy this temple, and in three days I
   will raise it again....This He said of the temple of His body." [4878]
     And in other parts of holy Scripture where it speaks of the mystery
   of the resurrection to those whose ears are divinely opened, it says
   that the temple which has been destroyed shall be built up again of
   living and most precious stones, thereby giving us to understand that
   each of those who are led by the word of God to strive together in the
   duties of piety, will be a precious stone in the one great temple of
   God.  Accordingly, Peter says, "Ye also, as lively stones, are built up
   a spiritual house, an holy priesthood, to offer up spiritual
   sacrifices, acceptable to God by Jesus Christ;" [4879] and Paul also
   says, "Being built upon the foundation of the apostles and prophets,
   Jesus Christ our Lord being the chief cornerstone." [4880]   And there
   is a similar hidden allusion in this passage in Isaiah, which is
   addressed to Jerusalem:  "Behold, I will lay thy stones with
   carbuncles, and lay thy foundations with sapphires.  And I will make
   thy battlements of jasper, and thy gates of crystal, and all thy
   borders of pleasant stones.  And all thy children shall be taught of
   the Lord; and great shall be the peace of thy children.  In
   righteousness shalt thou be established." [4881]
     __________________________________________________________________

   [4878] John ii. 19, 21.

   [4879] 1 Pet. ii. 5.

   [4880] Eph. ii. 20.

   [4881] Isa. liv. 11-14.
     __________________________________________________________________

   Chapter XX.

   There are, then, among the righteous some who are carbuncles, others
   sapphires, others jaspers, and others crystals, and thus there is among
   the righteous every kind of choice and precious stone.  As to the
   spiritual meaning of the different stones,--what is their nature, and
   to what kind of soul the name of each precious stone especially
   applies,--we cannot at present stay to examine.  We have only felt it
   necessary to show thus briefly what we understand by temples, and what
   the one Temple of God built of precious stones truly means.  For as if
   in some cities a dispute should arise as to which had the finest
   temples, those who thought their own were the best would do their
   utmost to show the excellence of their own temples and the inferiority
   of the others,--in like manner, when they reproach us for not deeming
   it necessary to worship the Divine Being by raising lifeless temples,
   we set before them our temples, and show to such at least as are not
   blind and senseless, like their senseless gods, that there is no
   comparison between our statues and the statues of the heathen, nor
   between our altars, with what we may call the incense ascending from
   them, and the heathen altars, with the fat and blood of the victims;
   nor, finally, between the temples of senseless gods, admired by
   senseless men, who have no divine faculty for perceiving God, and the
   temples, statues, and altars which are worthy of God.  It is not
   therefore true that we object to building altars, statues, and temples,
   because we have agreed to make this the badge of a secret and forbidden
   society; but we do so, because we have learnt from Jesus Christ the
   true way of serving God, and we shrink from whatever, under a pretence
   of piety, leads to utter impiety those who abandon the way marked out
   for us by Jesus Christ.  For it is He who alone is the way of piety, as
   He truly said, "I am the way, the truth, the life."
     __________________________________________________________________

   Chapter XXI.

   Let us see what Celsus further says of God, and how he urges us to the
   use of those things which are properly called idol offerings, or, still
   better, offerings to demons, although, in his ignorance of what true
   sanctity is, and what sacrifices are well-pleasing to God, he call them
   "holy sacrifices."  His words are, "God is the God of all alike; He is
   good, He stands in need of nothing, and He is without jealousy.  What,
   then, is there to hinder those who are most devoted to His service from
   taking part in public feasts.  I cannot see the connection which he
   fancies between God's being good, and independent, and free from
   jealousy, and His devoted servants taking part in public feasts.  I
   confess, indeed, that from the fact that God is good, and without want
   of anything, and free from jealousy, it would follow as a consequence
   that we might take part in public feasts, if it were proved that the
   public feasts had nothing wrong in them, and were grounded upon true
   views of the character of God, so that they resulted naturally from a
   devout service of God.  If, however, the so-called public festivals can
   in no way be shown to accord with the service of God, but may on the
   contrary be proved to have been devised by men when occasion offered to
   commemorate some human events, or to set forth certain qualities of
   water or earth, or the fruits of the earth,--in that case, it is clear
   that those who wish to offer an enlightened worship to the Divine Being
   will act according to sound reason, and not take part in the public
   feasts.  For "to keep a feast," as one of the wise men of Greece has
   well said, "is nothing else than to do one's duty;" [4882] and that man
   truly celebrates a feast who does his duty and prays always, offering
   up continually bloodless sacrifices in prayer to God.  That therefore
   seems to me a most noble saying of Paul, "Ye observe days, and months,
   and times, and years.  I am afraid of you, lest I have bestowed upon
   you labour in vain." [4883]
     __________________________________________________________________

   [4882] Thucyd., book i. sect. lxx.

   [4883] Gal. iv. 10, 11.
     __________________________________________________________________

   Chapter XXII.

   If it be objected to us on this subject that we ourselves are
   accustomed to observe certain days, as for example the Lord's day, the
   Preparation, the Passover, or Pentecost, I have to answer, that to the
   perfect Christian, who is ever in his thoughts, words, and deeds
   serving his natural Lord, God the Word, all his days are the Lord's,
   and he is always keeping the Lord's day.  He also who is unceasingly
   preparing himself for the true life, and abstaining from the pleasures
   of this life which lead astray so many,--who is not indulging the lust
   of the flesh, but "keeping under his body, and bringing it into
   subjection,"--such a one is always keeping Preparation-day.  Again, he
   who considers that "Christ our Passover was sacrificed for us," and
   that it is his duty to keep the feast by eating of the flesh of the
   Word, never ceases to keep the paschal feast; for the pascha means a
   "passover," and he is ever striving in all his thoughts, words, and
   deeds, to pass over from the things of this life to God, and is
   hastening towards the city of God.  And, finally, he who can truly say,
   "We are risen with Christ," and "He hath exalted us, and made us to sit
   with Him in heavenly places in Christ," is always living in the season
   of Pentecost; and most of all, when going up to the upper chamber, like
   the apostles of Jesus, he gives himself to supplication and prayer,
   that he may become worthy of receiving "the mighty wind rushing from
   heaven," which is powerful to destroy sin and its fruits among men, and
   worthy of having some share of the tongue of fire which God sends.
     __________________________________________________________________

   Chapter XXIII.

   But the majority of those who are accounted believers are not of this
   advanced class; but from being either unable or unwilling to keep every
   day in this manner, they require some sensible memorials to prevent
   spiritual things from passing altogether away from their minds.  It is
   to this practice of setting apart some days distinct from others, that
   Paul seems to me to refer in the expression, "part of the feast;"
   [4884] and by these words he indicates that a life in accordance with
   the divine word consists not "in a part of the feast," but in one
   entire and never ceasing festival. [4885]   Again, compare the
   festivals, observed among us as these have been described above, with
   the public feasts of Celsus and the heathen, and say if the former are
   not much more sacred observances than those feasts in which the lust of
   the flesh runs riot, and leads to drunkenness and debauchery.  It would
   be too long for us at present to show why we are required by the law of
   God to keep its festivals by eating "the bread of affliction," [4886]
   or "unleavened with bitter herbs," [4887] or why it says, "Humble your
   souls," [4888] and such like.  For it is impossible for man, who is a
   compound being, in which "the flesh lusteth against the Spirit, and the
   Spirit against the flesh," [4889] to keep the feast with his whole
   nature; for either he keeps the feast with his spirit and afflicts the
   body, which through the lust of the flesh is unfit to keep it along
   with the spirit, or else he keeps it with the body, and the spirit is
   unable to share in it.  But we have for the present said enough on the
   subject of feasts.
     __________________________________________________________________

   [4884] Col. ii. 16.  The whole passage in the English version is, "Let
   no man judge you in meat, or in drink, or in respect of an holyday" (en
   merei heortes).  Origen's interpretation is not followed by any modern
   expositors.  It is adopted by Chrysostom and Theodoret.

   [4885] [Dr. Hessey notes this as "a curious comment" of Origen's on St.
   Paul's language:  Bampton Lectures, On Sunday:  its Origin, History,
   and Present Obligation, pp. 48, 286-289, 4th ed.  S.]

   [4886] Deut. xvi. 3.

   [4887] Ex. xii. 8.

   [4888] Lev. xvi. 29.

   [4889] Gal. v. 17.
     __________________________________________________________________

   Chapter XXIV.

   Let us now see on what grounds Celsus urges us to make use of the idol
   offerings and the public sacrifices in the public feasts.  His words
   are, "If these idols are nothing, what harm will there be in taking
   part in the feast?  On the other hand, if they are demons, it is
   certain that they too are God's creatures, and that we must believe in
   them, sacrifice to them according to the laws, and pray to them that
   they may be propitious."  In reference to this statement, it would be
   profitable for us to take up and clearly explain the whole passage of
   the first Epistle to the Corinthians, in which Paul treats of offerings
   to idols. [4890]   The apostle draws from the fact that "an idol is
   nothing in the world," the consequence that it is injurious to use
   things offered to idols; and he shows to those who have ears to hear on
   such subjects, that he who partakes of things offered to idols is worse
   than a murderer, for he destroys his own brethren, for whom Christ
   died.  And further, he maintains that the sacrifices are made to
   demons; and from that he proceeds to show that those who join the table
   of demons become associated with the demons; and he concludes that a
   man cannot both be a partaker of the table of the Lord and of the table
   of demons.  But since it would require a whole treatise to set forth
   fully all that is contained on this subject in the Epistle to the
   Corinthians, we shall content ourselves with this brief statement of
   the argument; for it will be evident to any one who carefully considers
   what has been said, that even if idols are nothing, nevertheless it is
   an awful thing to join in idol festivals.  And even supposing that
   there are such beings as demons to whom the sacrifices are offered, it
   has been clearly shown that we are forbidden to take part in these
   festivals, when we know the difference between the table of the Lord
   and the table of demons.  And knowing this, we endeavour as much as we
   can to be always partakers of the Lord's table, and beware to the
   utmost of joining at any time the table of demons.
     __________________________________________________________________

   [4890] 1 Cor. viii. 4, 11.
     __________________________________________________________________

   Chapter XXV.

   Celsus says that "the demons belong to God, and are therefore to be
   believed, to be sacrificed to according to laws, and to be prayed to
   that they may be propitious."  Those who are disposed to learn, must
   know that the word of God nowhere says of evil things that they belong
   to God, for it judges them unworthy of such a Lord.  Accordingly, it is
   not all men who bear the name of "men of God," but only those who are
   worthy of God,--such as Moses and Elias, and any others who are so
   called, or such as resemble those who are so called in Scripture.  In
   the same way, all angels are not said to be angels of God, but only
   those that are blessed:  those that have fallen away into sin are
   called "angels of the devil," just as bad men are called "men of sin,"
   "sons of perdition," or "sons of iniquity."  Since, then, among men
   some are good and others bad, and the former are said to be God's and
   the latter the devil's, so among angels some are angels of God, and
   others angels of the devil.  But among demons there is no such
   distinction, for all are said to be wicked.  We do not therefore
   hesitate to say that Celsus is false when he says, "If they are demons,
   it is evident that they must also belong to God."  He must either show
   that this distinction of good and bad among angels and men has no
   foundation, or else that a similar distinction may be shown to hold
   among demons.  If that is impossible, it is plain that demons do not
   belong to God; for their prince is not God, but, as holy Scripture
   says, "Beelzebub."
     __________________________________________________________________

   Chapter XXVI.

   And we are not to believe in demons, although Celsus urges us to do so;
   but if we are to obey God, we must die, or endure anything, sooner than
   obey demons.  In the same way, we are not to propitiate demons; for it
   is impossible to propitiate beings that are wicked and that seek the
   injury of men.  Besides, what are the laws in accordance with which
   Celsus would have us propitiate the demons?  For if he means laws
   enacted in states, he must show that they are in agreement with the
   divine laws.  But if that cannot be done, as the laws of many states
   are quite inconsistent with each other, these laws, therefore, must of
   necessity either be no laws at all in the proper sense of the word, or
   else the enactments of wicked men; and these we must not obey, for "we
   must obey God rather than men."  Away, then, with this counsel, which
   Celsus gives us, to offer prayer to demons:  it is not to be listened
   to for a moment; for our duty is to pray to the Most High God alone,
   and to the Only-begotten, the First-born of the whole creation, and to
   ask Him as our High Priest to present the prayers which ascend to Him
   from us, to His God and our God, to His Father and the Father of those
   who direct their lives according to His word. [4891]   And as we would
   have no desire to enjoy the favour of those men who wish us to follow
   their wicked lives, and who give us their favour only on condition that
   we choose nothing opposed to their wishes, because their favour would
   make us enemies of God, who cannot be pleased with those who have such
   men for their friends,--in the same way those who are acquainted with
   the nature, the purposes, and the wickedness of demons, can never wish
   to obtain their favour.
     __________________________________________________________________

   [4891] [See Liddon's Bampton Lectures on The Divinity of our Lord and
   Saviour Jesus Christ, p. 383, where it is pointed out that "Origen
   often insists upon the worship of Christ as being a Christian duty."
   S.]
     __________________________________________________________________

   Chapter XXVII.

   And Christians have nothing to fear, even if demons should not be
   well-disposed to them; for they are protected by the Supreme God, who
   is well pleased with their piety, and who sets His divine angels to
   watch over those who are worthy of such guardianship, so that they can
   suffer nothing from demons.  He who by his piety possesses the favour
   of the Most High, who has accepted the guidance of Jesus, the "Angel of
   the great counsel," [4892] being well contented with the favour of God
   through Christ Jesus, may say with confidence that he has nothing to
   suffer from the whole host of demons.  "The Lord is my light and my
   salvation; whom shall I fear?  The Lord is the strength of my life; of
   whom shall I be afraid?  Though an host should encamp against me, my
   heart shall not fear." [4893]   So much, then, in reply to those
   statements of Celsus:  "If they are demons, they too evidently belong
   to God, and they are to be believed, to be sacrificed to according to
   the laws, and prayers are to be offered to them that they may be
   propitious."
     __________________________________________________________________

   [4892] Isa. ix. 6 (LXX.).

   [4893] Ps. xxvii. 1, 3.
     __________________________________________________________________

   Chapter XXVIII.

   We shall now proceed to the next statement of Celsus, and examine it
   with care:  "If in obedience to the traditions of their fathers they
   abstain from such victims, they must also abstain from all animal food,
   in accordance with the opinions of Pythagoras, who thus showed his
   respect for the soul and its bodily organs.  But if, as they say, they
   abstain that they may not eat along with demons, I admire their wisdom,
   in having at length discovered, that whenever they eat they eat with
   demons, although they only refuse to do so when they are looking upon a
   slain victim; for when they eat bread, or drink wine, or taste fruits,
   do they not receive these things, as well as the water they drink and
   the air they breathe, from certain demons, to whom have been assigned
   these different provinces of nature?"  Here I would observe that I
   cannot see how those whom he speaks of as abstaining from certain
   victims, in accordance with the traditions of their fathers, are
   consequently bound to abstain from the flesh of all animals.  We do not
   indeed deny that the divine word does seem to command something similar
   to this, when to raise us to a higher and purer life it says, "It is
   good neither to eat flesh, nor to drink wine, nor anything whereby thy
   brother stumbleth, or is offended, or is made weak;" [4894] and again,
   "Destroy not him with thy meat, for whom Christ died;" [4895] and
   again, "If meat make my brother to offend, I will eat no flesh while
   the world standeth, lest I make my brother to offend." [4896]
     __________________________________________________________________

   [4894] Rom. xiv. 21.

   [4895] Rom. xiv. 15.

   [4896] 1 Cor. viii. 13.
     __________________________________________________________________

   Chapter XXIX.

   But it is to be observed that the Jews, who claim for themselves a
   correct understanding of the law of Moses, carefully restrict their
   food to such things as are accounted clean, and abstain from those that
   are unclean.  They also do not use in their food the blood of an animal
   nor the flesh of an animal torn by wild beasts, and some other things
   which it would take too long for us at present to detail.  But Jesus,
   wishing to lead all men by His teaching to the pure worship and service
   of God, and anxious not to throw any hindrance in the way of many who
   might be benefited by Christianity, through the imposition of a
   burdensome code of rules in regard to food, has laid it down, that "not
   that which goeth into the mouth defileth a man, but that which cometh
   out of the mouth; for whatsoever entereth in at the mouth goeth into
   the belly, and is cast out into the draught.  But those things which
   proceed out of the mouth are evil thoughts when spoken, murders,
   adulteries, fornications, thefts, false witness, blasphemies." [4897]
   Paul also says, "Meat commendeth us not to God:  for neither, if we
   eat, are we the better; neither, if we eat not, are we the worse."
   [4898]   Wherefore, as there is some obscurity about this matter,
   without some explanation is given, it seemed good to the apostles of
   Jesus and the elders assembled together at Antioch, [4899] and also, as
   they themselves say, to the Holy Spirit, to write a letter to the
   Gentile believers, forbidding them to partake of those things from
   which alone they say it is necessary to abstain, namely, "things
   offered to idols, things strangled, and blood." [4900]
     __________________________________________________________________

   [4897] Matt. xv. 11, 17-19.

   [4898] 1 Cor. viii. 8.

   [4899] Acts xv. 28, 29.  It was at Jerusalem.

   [4900] Acts xv. 28, 29.  It was at Jerusalem.
     __________________________________________________________________

   Chapter XXX.

   For that which is offered to idols is sacrificed to demons, and a man
   of God must not join the table of demons.  As to things strangled, we
   are forbidden by Scripture to partake of them, because the blood is
   still in them; and blood, especially the odour arising from blood, is
   said to be the food of demons.  Perhaps, then, if we were to eat of
   strangled animals, we might have such spirits feeding along with us.
   And the reason which forbids the use of strangled animals for food is
   also applicable to the use of blood.  And it may not be amiss, as
   bearing on this point, to recall a beautiful saying in the writings of
   Sextus, [4901] which is known to most Christians:  "The eating of
   animals," says he, "is a matter of indifference; but to abstain from
   them is more agreeable to reason."  It is not, therefore, simply an
   account of some traditions of our fathers that we refrain from eating
   victims offered to those called gods or heroes or demons, but for other
   reasons, some of which I have here mentioned.  It is not to be
   supposed, however, that we are to abstain from the flesh of animals in
   the same way as we are bound to abstain from all race and wickedness:
   we are indeed to abstain not only from the flesh of animals, but from
   all other kinds of food, if we cannot partake of them without incurring
   evil, and the consequences of evil.  For we are to avoid eating for
   gluttony, or for the mere gratification of the appetite, without regard
   to the health and sustenance of the body.  We do not believe that souls
   pass from one body to another, and that they may descend so low as to
   enter the bodies of the brutes.  If we abstain at times from eating the
   flesh of animals, it is evidently, therefore, not for the same reason
   as Pythagoras; for it is the reasonable soul alone that we honour, and
   we commit its bodily organs with due honours to the grave.  For it is
   not right that the dwelling-place of the rational soul should be cast
   aside anywhere without honour, like the carcases of brute beasts; and
   so much the more when we believe that the respect paid to the body
   redounds to the honour of the person who received from God a soul which
   has nobly employed the organs of the body in which it resided.  In
   regard to the question, "How are the dead raised up, and with what body
   do they come?" [4902] we have already answered it briefly, as our
   purpose required.
     __________________________________________________________________

   [4901] [Sextus, or Xystus.  See note of Spencer in Migne.  S.]

   [4902] [1 Cor. xv. 35.  S.]
     __________________________________________________________________

   Chapter XXXI.

   Celsus afterwards states what is adduced by Jews and Christians alike
   in defence of abstinence from idol sacrifices, namely, that it is wrong
   for those who have dedicated themselves to the Most High God to eat
   with demons.  What he brings forward against this view, we have already
   seen.  In our opinion, a man can only be said to eat and drink with
   demons when he eats the flesh of what are called sacred victims, and
   when he drinks the wine poured out to the honour of the demons.  But
   Celsus thinks that we cannot eat bread or drink wine in any way
   whatever, or taste fruits, or even take a draught of water, without
   eating and drinking with demons.  He adds also, that the air which we
   breathe is received from demons, and that not an animal can breathe
   without receiving the air from the demons who are set over the air.  If
   any one wishes to defend this statement of Celsus, let him show that it
   is not the divine angels of god, but demons, the whole race of whom are
   bad, that have been appointed to communicate all those blessings which
   have been mentioned.  We indeed also maintain with regard not only to
   the fruits of the earth, but to every flowing stream and every breath
   of air that the ground brings forth those things which are said to grow
   up naturally,--that the water springs in fountains, and refreshes the
   earth with running streams,--that the air is kept pure, and supports
   the life of those who breathe it, only in consequence of the agency and
   control of certain beings whom we may call invisible husbandmen and
   guardians; but we deny that those invisible agents are demons.  And if
   we might speak boldly, we would say that if demons have any share at
   all in these things, to them belong famine, blasting of the vine and
   fruit trees, pestilence among men and beasts:  all these are the proper
   occupations of demons, who in the capacity of public executioners
   receive power at certain times to carry out the divine judgments, for
   the restoration of those who have plunged headlong into wickedness, or
   for the trial and discipline of the souls of the wise.  For those who
   through all their afflictions preserve their piety pure and unimpaired,
   show their true character to all spectators, whether visible or
   invisible, who behold them; while those who are otherwise minded, yet
   conceal their wickedness, when they have their true character exposed
   by misfortunes, become manifest to themselves as well as to those whom
   we may also call spectators.
     __________________________________________________________________

   Chapter XXXII.

   The Psalmist bears witness that divine justice employs certain evil
   angels to inflict calamities upon men:  "He cast upon them the
   fierceness of His anger, wrath, and indignation, and trouble, sent by
   evil angels." [4903]   Whether demons ever go beyond this when they are
   suffered to do what they are ever ready, though through the restraint
   put upon them they are not always able to do, is a question to be
   solved by that man who can conceive, in so far as human nature will
   allow, how it accords with the divine justice, that such multitudes of
   human souls are separated from the body while walking in the paths
   which lead to certain death.  "For the judgments of God are so great,"
   that a soul which is still clothed with a mortal body cannot comprehend
   them; "and they cannot be expressed:  therefore by unnurtured souls"
   [4904] they are not in any measure to be understood.  And hence, too,
   rash spirits, by their ignorance in these matters, and by recklessly
   setting themselves against the Divine Being, multiply impious
   objections against providence.  It is not from demons, then, that men
   receive any of those things which meet the necessities of life, and
   least of all ourselves, who have been taught to make a proper use of
   these things.  And they who partake of corn and wine, and the fruits of
   trees, of water and of air, do not feed with demons, but rather do they
   feast with divine angels, who are appointed for this purpose, and who
   are as it were invited to the table of the pious man, who hearkens to
   the precept of the word, which says, "Whether ye eat or drink, or
   whatever ye do, do all to the glory of God." [4905]   And again, in
   another place it is written, "Do all things in the name of God." [4906]
     When, therefore, we eat and drink and breathe to the glory of God,
   and act in all things according to what is right, we feast with no
   demons, but with divine angels:  "For every creature is good, and
   nothing to be refused, if it be received with thanksgiving:  for it is
   sanctified by the word of God and prayer." [4907]   But it could not be
   good, and it could not be sanctified, if these things were, as Celsus
   supposes, entrusted to the charge of demons.
     __________________________________________________________________

   [4903] Ps. lxxviii. 49.

   [4904] Wisdom of Sol. xvii. 1.

   [4905] 1 Cor. x. 31.

   [4906] Col. iii. 17.

   [4907] 1 Tim. iv. 4, 5.
     __________________________________________________________________

   Chapter XXXIII.

   From this it is evident that we have already met the next statement of
   Celsus, which is as follows:  "We must either not live, and indeed not
   come into this life at all, or we must do so on condition that we give
   thanks and first-fruits and prayers to demons, who have been set over
   the things of this world:  and that we must do as long as we live, that
   they may prove good and kind."  We must surely live, and we must live
   according to the word of God, as far as we are enabled to do so.  And
   we are thus enabled to live, when, "whether we eat or drink, we do all
   to the glory of God;" and we are not to refuse to enjoy those things
   which have been created for our use, but must receive them with
   thanksgiving to the Creator.  And it is under these conditions, and not
   such as have been imagined by Celsus, that we have been brought into
   life by God; and we are not placed under demons, but we are under the
   government of the Most High God, through Him who hath brought us to
   God--Jesus Christ.  It is not according to the law of God that any
   demon has had a share in worldly affairs, but it was by their own
   lawlessness that they perhaps sought out for themselves places
   destitute of the knowledge of God and of the divine life, or places
   where there are many enemies of God.  Perhaps also, as being fit to
   rule over and punish them, they have been set by the Word, who governs
   all things, to rule over those who subjected themselves to evil and not
   to God.  For this reason, then, let Celsus, as one who knows not God,
   give thank-offerings to demons.  But we give thanks to the Creator of
   all, and, along with thanksgiving and prayer for the blessings we have
   received, we also eat the bread presented to us; and this bread becomes
   by prayer a sacred body, which sanctifies those who sincerely partake
   of it.
     __________________________________________________________________

   Chapter XXXIV.

   Celsus would also have us to offer first-fruits to demons.  But we
   would offer them to Him who said, "Let the earth bring forth grass, the
   herb yielding seed, and the fruit tree yielding fruit after his kind,
   whose seed is in itself upon the earth." [4908]   And to Him to whom we
   offer first-fruits we also send up our prayers, "having a great high
   priest, that is passed into the heavens, Jesus the Son of God," and "we
   hold fast this profession" [4909] as long as we live; for we find God
   and His only-begotten Son, manifested to us in Jesus, to be gracious
   and kind to us.  And if we would wish to have besides a great number of
   beings who shall ever prove friendly to us, we are taught that
   "thousand thousands stood before Him, and ten thousand times ten
   thousand ministered unto Him." [4910]   And these, regarding all as
   their relations and friends who imitate their piety towards God, and in
   prayer call upon Him with sincerity, work along with them for their
   salvation, appear unto them, deem it their office and duty to attend to
   them, and as if by common agreement they visit with all manner of
   kindness and deliverance those who pray to God, to whom they themselves
   also pray:  "For they are all ministering spirits, sent forth to
   minister for those who shall be heirs of salvation." [4911]   Let the
   learned Greeks say that the human soul at its birth is placed under the
   charge of demons:  Jesus has taught us not to despise even the little
   ones in His Church, saying, "Their angels do always behold the face of
   My Father which is in heaven." [4912]   And the prophet says, "The
   angel of the Lord encampeth round about them that fear Him, and
   delivereth them." [4913]   We do not, then, deny that there are many
   demons upon earth, but we maintain that they exist and exercise power
   among the wicked, as a punishment of their wickedness.  But they have
   no power over those who "have put on the whole armour of God," who have
   received strength to "withstand the wiles of the devil," [4914] and who
   are ever engaged in contests with them, knowing that "we wrestle not
   against flesh and blood, but against principalities, against powers,
   against the rulers of the darkness of this world, against spiritual
   wickedness in high places." [4915]
     __________________________________________________________________

   [4908] Gen. i. 11.

   [4909] Heb. iv. 14.

   [4910] Dan. vii. 10.

   [4911] Heb. i. 14.

   [4912] Matt. xviii. 10.

   [4913] Ps. xxxiv. 7.

   [4914] Eph. vi. 11.

   [4915] Eph. vi. 12.
     __________________________________________________________________

   Chapter XXXV.

   Now let us consider another saying of Celsus, which is as follows:
   "The satrap of a Persian or Roman monarch, or ruler or general or
   governor, yea, even those who fill lower offices of trust or service in
   the state, would be able to do great injury to those who despised them;
   and will the satraps and ministers of earth and air be insulted with
   impunity?"  Observe now how he introduces servants of the Most
   High--rulers, generals, governors, and those filling lower offices of
   trust and service--as, after the manner of men, inflicting injury upon
   those who insult them.  For he does not consider that a wise man would
   not wish to do harm to any, but would strive to the utmost of his power
   to change and amend them; unless, indeed, it be that those whom Celsus
   makes servants and rulers appointed by the Most High are behind
   Lycurgus, the lawgiver of the Lacedæmonians, or Zeno of Citium.  For
   when Lycurgus had had his eye put out by a man, he got the offender
   into his power; but instead of taking revenge upon him, he ceased not
   to use all his arts of persuasion until he induced him to become a
   philosopher.  And Zeno, on the occasion of some one saying, "Let me
   perish rather than not have my revenge on thee," answered him, "But
   rather let me perish if I do not make a friend of thee."  And I am not
   yet speaking of those whose characters have been formed by the teaching
   of Jesus, and who have heard the words, "Love your enemies, and pray
   for them which despitefully use you, that ye may be the children of
   your Father which is in heaven; for He maketh His sun to rise on the
   evil and on the good, and sendeth rain on the just and on the unjust."
   [4916]   And in the prophetical writings the righteous man says, "O
   Lord my God, if I have done this; if there be iniquity in my hands; if
   I have returned evil to those who have done evil to me, let me fall
   helpless under mine enemies:  let my enemy persecute my soul, and take
   it; yea, let him tread down my life upon the earth." [4917]
     __________________________________________________________________

   [4916] Matt. v. 44, 45.

   [4917] Ps. vii. 3-5.
     __________________________________________________________________

   Chapter XXXVI.

   But the angels, who are the true rulers and generals and ministers of
   God, do not, as Celsus supposes, "injure those who offend them;" and if
   certain demons, whom Celsus had in mind, do inflict evils, they show
   that they are wicked, and that they have received no office of the kind
   from God.  And they even do injury to those who are under them, and who
   have acknowledged them as their masters; and accordingly, as it would
   seem that those who break through the regulations which prevail in any
   country in regard to matters of food, suffer for it if they are under
   the demons of that place, while those who are not under them, and have
   not submitted to their power, are free from all harm, and bid defiance
   to such spirits; although if, in ignorance of certain things, they have
   come under the power of other demons, they may suffer punishment from
   them.  But the Christian--the true Christian, I mean--who has submitted
   to God alone and His Word, will suffer nothing from demons, for He is
   mightier than demons.  And the Christian will suffer nothing, for "the
   angel of the Lord will encamp about them that fear Him, and will
   deliver them," [4918] and his "angel," who "always beholds the face of
   his Father in heaven," [4919] offers up his prayers through the one
   High Priest to the God of all, and also joins his own prayers with
   those of the man who is committed to his keeping.  Let not, then,
   Celsus try to scare us with threats of mischief from demons, for we
   despise them.  And the demons, when despised, can do no harm to those
   who are under the protection of Him who can alone help all who deserve
   His aid; and He does no less than set His own angels over His devout
   servants, so that none of the hostile angels, nor even he who is called
   "the prince of this world," [4920] can effect anything against those
   who have given themselves to God.
     __________________________________________________________________

   [4918] Ps. xxxiv. 7.

   [4919] Matt. xviii. 10.

   [4920] John xiv. 30.
     __________________________________________________________________

   Chapter XXXVII.

   In the next place, Celsus forgets that he is addressing Christians, who
   pray to God alone through Jesus; and mixing up other notions with
   theirs, he absurdly attributes them all to Christians.  "If," says he,
   "they who are addressed are called upon by barbarous names, they will
   have power, but no longer will they have any if they are addressed in
   Greek or Latin."  Let him, then, state plainly whom we call upon for
   help by barbarous names.  Any one will be convinced that this is a
   false charge which Celsus brings against us, when he considers that
   Christians in prayer do not even use the precise names which divine
   Scripture applies to God; but the Greeks use Greek names, the Romans
   Latin names, and every one prays and sings praises to God as he best
   can, in his mother tongue.  For the Lord of all the languages of the
   earth hears those who pray to Him in each different tongue, hearing, if
   I may so say, but one voice, expressing itself in different dialects.
   [4921]   For the Most High is not as one of those who select one
   language, Barbarian or Greek, knowing nothing of any other, and caring
   nothing for those who speak in other tongues.
     __________________________________________________________________

   [4921] [A very express testimony in favour "of speaking in the
   congregation in such a tongue as the people understandeth" (Art. XXIV.
   of Church of England).  See Rev. H. Cary's Testimonies of the Fathers
   of the First Four Centuries, etc., p. 287, Oxford, 1835.  S.]
     __________________________________________________________________

   Chapter XXXVIII.

   He next represents Christians as saying what he never heard from any
   Christian; or if he did, it must have been from one of the most
   ignorant and lawless of the people.  "Behold," they are made to say, "I
   go up to a statue of Jupiter or Apollo, or some other god:  I revile
   it, and beat it, yet it takes no vengeance on me."  He is not aware
   that among the prohibitions of the divine law is this, "Thou shalt not
   revile the gods," [4922] and this is intended to prevent the formation
   of the habit of reviling any one whatever; for we have been taught,
   "Bless, and curse not," [4923] and it is said that "revilers shall not
   inherit the kingdom of God." [4924]   And who amongst us is so foolish
   as to speak in the way Celsus describes, and to fail to see that such
   contemptuous language can be of no avail for removing prevailing
   notions about the gods?  For it is matter of observation that there are
   men who utterly deny the existence of a God or of an overruling
   providence, and who by their impious and destructive teaching have
   founded sects among those who are called philosophers, and yet neither
   they themselves, nor those who have embraced their opinions, have
   suffered any of those things which mankind generally account evils:
   they are both strong in body and rich in possessions.  And yet if we
   ask what loss they have sustained, we shall find that they have
   suffered the most certain injury.  For what greater injury can befall a
   man than that he should be unable amidst the order of the world to see
   Him who has made it? and what sorer affliction can come to any one than
   that blindness of mind which prevents him from seeing the Creator and
   Father of every soul?
     __________________________________________________________________

   [4922] Ex. xxii. 28 [theous ou kakologeseis, Sept.  S.].

   [4923] Rom. xii. 14.

   [4924] 1 Cor. vi. 10.
     __________________________________________________________________

   Chapter XXXIX.

   After putting such words into our mouth, and maliciously charging
   Christians with sentiments which they never held, he then proceeds to
   give to this supposed expression of Christian feeling an answer, which
   is indeed more a mockery than an answer, when he says, "Do you not see,
   good sir, that even your own demon is not only reviled, but banished
   from every land and sea, and you yourself, who are as it were an image
   dedicated to him, are bound and led to punishment, and fastened to the
   stake, whilst your demon--or, as you call him, the Son of God'--takes
   no vengeance on the evil-doer?"  This answer would be admissible if we
   employed such language as he ascribes to us; although even then he
   would have no right to call the Son of God a demon.  For as we hold
   that all demons are evil, He who turns so many men to God is in our
   view no demon, but God the Word, and the Son of God.  And I know not
   how Celsus has so far forgotten himself as to call Jesus Christ a
   demon, when he nowhere alludes to the existence of any evil demons.
   And finally, as to the punishments threatened against the ungodly,
   these will come upon them after they have refused all remedies, and
   have been, as we may say, visited with an incurable malady of
   sinfulness.
     __________________________________________________________________

   Chapter XL.

   Such is our doctrine of punishment; and the inculcation of this
   doctrine turns many from their sins.  But let us see, on the other
   hand, what is the response given on this subject by the priest of
   Jupiter or Apollo of whom Celsus speaks.  It is this:  "The mills of
   the gods grind slowly." [4925]   Another describes punishment as
   reaching "to children's children, and to those who came after them."
   [4926]   How much better are those words of Scripture:  "The fathers
   shall not be put to death for the children, nor the children for the
   fathers.  Every man shall be put to death for his own sin." [4927]
   And again, "Every man that eateth the sour grape, his teeth shall be
   set on edge." [4928]   And, "The son shall not bear the iniquity of the
   father, neither shall the father bear the iniquity of the son:  the
   righteousness of the righteous shall be upon him, and the wickedness of
   the wicked shall be upon him." [4929]   If any shall say that the
   response, "To children's children, and to those who come after them,"
   corresponds with that passage, "Who visits the iniquity of the fathers
   upon the children unto the third and fourth generation of them that
   hate Me," [4930] let him learn from Ezekiel that this language is not
   to be taken literally; for he reproves those who say, "Our fathers have
   eaten sour grapes, and the children's teeth are set on edge," [4931]
   and then he adds, "As I live, saith the Lord, every one shall die for
   his own sin."  As to the proper meaning of the figurative language
   about sins being visited unto the third and fourth generation, we
   cannot at present stay to explain.
     __________________________________________________________________

   [4925] "The mills of the gods grind slowly, but they grind to powder"
   (Plutarch):  [De Sera Numinis Vindicta, sect. iii.  S.]

   [4926] Hom. Il., xx. 308.

   [4927] Deut. xxiv. 16.

   [4928] Jer. xxxi. 30.

   [4929] Ezek. xviii. 20.

   [4930] Ex. xx. 5.

   [4931] Ezek. xviii. 2-4.
     __________________________________________________________________

   Chapter XLI.

   He then goes on to rail against us after the manner of old wives.
   "You," says he, "mock and revile the statues of our gods; but if you
   had reviled Bacchus or Hercules in person, you would not perhaps have
   done so with impunity.  But those who crucified your God when present
   among men, suffered nothing for it, either at the time or during the
   whole of their lives.  And what new thing has there happened since then
   to make us believe that he was not an impostor, but the Son of God?
   And forsooth, he who sent his Son with certain instructions for
   mankind, allowed him to be thus cruelly treated, and his instructions
   to perish with him, without ever during all this long time showing the
   slightest concern.  What father was ever so inhuman?  Perhaps, indeed,
   you may say that he suffered so much, because it was his wish to bear
   what came to him.  But it is open to those whom you maliciously revile,
   to adopt the same language, and say that they wish to be reviled, and
   therefore they bear it with patience; for it is best to deal equally
   with both sides,--although these (gods) severely punish the scorner, so
   that he must either flee and hide himself, or be taken and perish."
   Now to these statements I would answer that we revile no one, for we
   believe that "revilers will not inherit the kingdom of God." [4932]
   And we read, "Bless them that curse you; bless, and curse not;" also,
   "Being reviled, we bless."  And even although the abuse which we pour
   upon another may seem to have some excuse in the wrong which we have
   received from him, yet such abuse is not allowed by the word of God.
   And how much more ought we to abstain from reviling others, when we
   consider what a great folly it is!  And it is equally foolish to apply
   abusive language to stone or gold or silver, turned into what is
   supposed to be the form of God by those who have no knowledge of God.
   Accordingly, we throw ridicule not upon lifeless images, but upon those
   only who worship them.  Moreover, if certain demons reside in certain
   images, and one of them passes for Bacchus, another for Hercules, we do
   not vilify them:  for, on the one hand, it would be useless; and, on
   the other, it does not become one who is meek, and peaceful, and gentle
   in spirit, and who has learnt that no one among men or demons is to be
   reviled, however wicked he may be.
     __________________________________________________________________

   [4932] 1 Cor. vi. 10.
     __________________________________________________________________

   Chapter XLII.

   There is an inconsistency into which, strangely enough, Celsus has
   fallen unawares.  Those demons or gods whom he extolled a little
   before, he now shows to be in fact the vilest of creatures, punishing
   more for their own revenge than for the improvement of those who revile
   them.  His words are, "If you had reviled Bacchus or Hercules when
   present in person, you would not have escaped with impunity."  How any
   one can hear without being present in person, I leave any one who will
   to explain; as also those other questions, "Why he is sometimes
   present, and sometimes absent?" and, "What is the business which takes
   demons away from place to place?"  Again, when he says, "Those who
   crucified your God himself, suffered no harm for doing so," he supposes
   that it is the body of Jesus extended on the cross and slain, and not
   His divine nature, that we call God; and that it was as God that Jesus
   was crucified and slain.  As we have already dwelt at length on the
   sufferings which Jesus suffered as a man, we shall purposely say no
   more here, that we may not repeat what we have said already.  But when
   he goes on to say that "those who inflicted death upon Jesus suffered
   nothing afterwards through so long a time," we must inform him, as well
   as all who are disposed to learn the truth, that the city in which the
   Jewish people called for the crucifixion of Jesus with shouts of
   "Crucify him, crucify him," [4933] preferring to have the robber set
   free, who had been cast into prison for sedition and murder, and Jesus,
   who had been delivered through envy, to be crucified,--that this city
   not long afterwards was attacked, and, after a long siege, was utterly
   overthrown and laid waste; for God judged the inhabitants of that place
   unworthy of living together the life of citizens.  And yet, though it
   may seem an incredible thing to say, God spared this people in
   delivering them to their enemies; for He saw that they were incurably
   averse to any amendment, and were daily sinking deeper and deeper into
   evil.  And all this befell them, because the blood of Jesus was shed at
   their instigation and on their land; and the land was no longer able to
   bear those who were guilty of so fearful a crime against Jesus.
     __________________________________________________________________

   [4933] Luke xxiii. 21, 25.
     __________________________________________________________________

   Chapter XLIII.

   Some new thing, then, has come to pass since the time that Jesus
   suffered,--that, I mean, which has happened to the city, to the whole
   nation, and in the sudden and general rise of a Christian community.
   And that, too, is a new thing, that those who were strangers to the
   covenants of God, with no part in His promises, and far from the truth,
   have by a divine power been enabled to embrace the truth.  These things
   were not the work of an impostor, but were the work of God, who sent
   His Word, Jesus Christ, to make known His purposes. [4934]   The
   sufferings and death which Jesus endured with such fortitude and
   meekness, show the cruelty and injustice of those who inflicted them,
   but they did not destroy the announcement of the purposes of God;
   indeed, if we may so say, they served rather to make them known.  For
   Jesus Himself taught us this when He said, "Except a grain of wheat
   fall into the ground and die, it abideth by itself alone:  but if it
   die, it bringeth forth much fruit." [4935]   Jesus, then, who is this
   grain of wheat, died, and brought forth much fruit.  And the Father is
   ever looking forward for the results of the death of the grain of
   wheat, both those which are arising now, and those which shall arise
   hereafter.  The Father of Jesus is therefore a tender and loving
   Father, though "He spared not His own Son, but delivered Him up" as His
   lamb "for us all," [4936] that so "the Lamb of God," by dying for all
   men, might "take away the sin of the world."  It was not by compulsion,
   therefore, but willingly, that He bore the reproaches of those who
   reviled Him.  Then Celsus, returning to those who apply abusive
   language to images, says:  "Of those whom you load with insults, you
   may in like manner say that they voluntarily submit to such treatment,
   and therefore they bear insults with patience; for it is best to deal
   equally with both sides.  Yet these severely punish the scorner, so
   that he must either flee and hide himself, or be taken and perish."  It
   is not, then, because Christians cast insults upon demons that they
   incur their revenge, but because they drive them away out of the
   images, and from the bodies and souls of men.  And here, although
   Celsus perceives it not, he has on this subject spoken something like
   the truth; for it is true that the souls of those who condemn
   Christians, and betray them, and rejoice in persecuting them, are
   filled with wicked demons.
     __________________________________________________________________

   [4934] angelmaton.  Spencer reads agalmaton in this and the following
   sentences.

   [4935] John xii. 24.

   [4936] Rom. viii. 32.
     __________________________________________________________________

   Chapter XLIV.

   But when the souls of those who die for the Christian faith depart from
   the body with great glory, they destroy the power of the demons, and
   frustrate their designs against men.  Wherefore I imagine, that as the
   demons have learnt from experience that they are defeated and
   overpowered by the martyrs for the truth, they are afraid to have
   recourse again to violence.  And thus, until they forget the defeats
   they have sustained, it is probable that the world will be at peace
   with the Christians.  But when they recover their power, and, with eyes
   blinded by sin, wish again to take their revenge on Christians, and
   persecute them, then again they will be defeated, and then again the
   souls of the godly, who lay down their lives for the cause of
   godliness, shall utterly destroy the army of the wicked one.  And as
   the demons perceive that those who meet death victoriously for the sake
   of religion destroy their authority, while those who give way under
   their sufferings, and deny the faith, come under their power, I imagine
   that at times they feel a deep interest in Christians when on their
   trial, and keenly strive to gain them over to their side, feeling as
   they do that their confession is torture to them, and their denial is a
   relief and encouragement to them.  And traces of the same feeling may
   be seen in the demeanour of the judges; for they are greatly distressed
   at seeing those who bear outrage and torture with patience, but are
   greatly elated when a Christian gives way under it.  Yet it is from no
   feeling of humanity that this arises.  They see well, that, while "the
   tongues" of those who are overpowered by the tortures "may take the
   oath, the mind has not sworn." [4937]   And this may serve as an answer
   to the remark of Celsus:  "But they severely punish one who reviles
   them, so that he must either flee and hide himself, or be taken and
   perish."  If a Christian ever flees away, it is not from fear, but in
   obedience to the command of his Master, that so he may preserve
   himself, and employ his strength for the benefit of others.
     __________________________________________________________________

   [4937] Euripides, Hippolytus, 612.
     __________________________________________________________________

   Chapter XLV.

   Let us see what Celsus next goes on to say.  It is as follows:  "What
   need is there to collect all the oracular responses, which have been
   delivered with a divine voice by priests and priestesses, as well as by
   others, whether men or women, who were under a divine influence?--all
   the wonderful things that have been heard issuing from the inner
   sanctuary?--all the revelations that have been made to those who
   consulted the sacrificial victims?--and all the knowledge that has been
   conveyed to men by other signs and prodigies?  To some the gods have
   appeared in visible forms.  The world is full of such instances.  How
   many cities have been built in obedience to commands received from
   oracles; how often, in the same way, delivered from disease and
   famine!  Or again, how many cities, from disregard or forgetfulness of
   these oracles, have perished miserably!  How many colonies have been
   established and made to flourish by following their orders!  How many
   princes and private persons have, from this cause, had prosperity or
   adversity!  How many who mourned over their childlessness, have
   obtained the blessing they asked for!  How many have turned away from
   themselves the anger of demons!  How many who were maimed in their
   limbs, have had them restored!  And again, how many have met with
   summary punishment for showing want of reverence to the temples--some
   being instantly seized with madness, others openly confessing their
   crimes, others having put an end to their lives, and others having
   become the victims of incurable maladies!  Yea, some have been slain by
   a terrible voice issuing from the inner sanctuary."  I know not how it
   comes that Celsus brings forward these as undoubted facts, whilst at
   the same time he treats as mere fables the wonders which are recorded
   and handed down to us as having happened among the Jews, or as having
   been performed by Jesus and His disciples.  For why may not our
   accounts be true, and those of Celsus fables and fictions?  At least,
   these latter were not believed by the followers of Democritus,
   Epicurus, and Aristotle, although perhaps these Grecian sects would
   have been convinced by the evidence in support of our miracles, if
   Moses or any of the prophets who wrought these wonders, or Jesus Christ
   Himself, had come in their way.
     __________________________________________________________________

   Chapter XLVI.

   It is related of the priestess of Apollo, that she at times allowed
   herself to be influenced in her answers by bribes; but our prophets
   were admired for their plain truthfulness, not only by their
   contemporaries, but also by those who lived in later times.  For
   through the commands pronounced by the prophets cities were founded,
   men were cured, and plagues were stayed.  Indeed, the whole Jewish race
   went out as a colony from Egypt to Palestine, in accordance with the
   divine oracles.  They also, when they followed the commands of God,
   were prosperous; when they departed from them, they suffered reverses.
   What need is there to quote all the princes and private persons in
   Scripture history who fared well or ill according as they obeyed or
   despised the words of the prophets?  If we refer to those who were
   unhappy because they were childless, but who, after offering prayers to
   the Creator of all, became fathers and mothers, let any one read the
   accounts of Abraham and Sarah, to whom at an advanced age was born
   Isaac, the father of the whole Jewish nation:  and there are other
   instances of the same thing.  Let him also read the account of
   Hezekiah, who not only recovered from his sickness, according to the
   prediction of Isaiah, but was also bold enough to say, "Afterwards I
   shall beget children, who shall declare Thy righteousness." [4938]
   And in the fourth book of Kings we read that the prophet Elisha made
   known to a woman who had received him hospitably, that by the grace of
   God she should have a son; and through the prayers of Elisha she became
   a mother. [4939]   The maimed were cured by Jesus in great numbers.
   And the books of the Maccabees relate what punishments were inflicted
   upon those who dared to profane the Jewish service in the temple at
   Jerusalem.
     __________________________________________________________________

   [4938] Isa. xxxviii. 19 (according to the LXX.).

   [4939] [2 Kings iv. 17.  4 Kings, Sept. and Vulg.  S.]
     __________________________________________________________________

   Chapter XLVII.

   But the Greeks will say that these accounts are fabulous, although two
   whole nations are witnesses to their truth.  But why may we not
   consider the accounts of the Greeks as fabulous rather than those?
   Perhaps some one, however, wishing not to appear blindly to accept his
   own statements and reject those of others, would conclude, after a
   close examination of the matter, that the wonders mentioned by the
   Greeks were performed by certain demons; those among the Jews by
   prophets or by angels, or by God through the means of angels; and those
   recorded by Christians by Jesus Himself, or by His power working in His
   apostles.  Let us, then, compare all these accounts together; let us
   examine into the aim and purpose of those who performed them; and let
   us inquire what effect was produced upon the persons on whose account
   these acts of kindness were performed, whether beneficial or hurtful,
   or neither the one nor the other.  The ancient Jewish people, before
   they sinned against God, and were for their great wickedness cast off
   by Him, must evidently have been a people of great wisdom. [4940]   But
   Christians, who have in so wonderful a manner formed themselves into a
   community, appear at first to have been more induced by miracles than
   by exhortations to forsake the institutions of their fathers, and to
   adopt others which were quite strange to them.  And indeed, if we were
   to reason from what is probable as to the first formation of the
   Christian society, we should say that it is incredible that the
   apostles of Jesus Christ, who were unlettered men of humble life, could
   have been emboldened to preach Christian truth to men by anything else
   than the power which was conferred upon them, and the grace which
   accompanied their words and rendered them effective; and those who
   heard them would not have renounced the old-established usages of their
   fathers, and been induced to adopt notions so different from those in
   which they had been brought up, unless they had been moved by some
   extraordinary power, and by the force of miraculous events.
     __________________________________________________________________

   [4940] philosophon.
     __________________________________________________________________

   Chapter XLVIII.

   In the next place, Celsus, after referring to the enthusiasm with which
   men will contend unto death rather than abjure Christianity, adds
   strangely enough some remarks, in which he wishes to show that our
   doctrines are similar to those delivered by the priests at the
   celebration of the heathen mysteries.  He says, "Just as you, good sir,
   believe in eternal punishments, so also do the priests who interpret
   and initiate into the sacred mysteries.  The same punishments with
   which you threaten others, they threaten you.  Now it is worthy of
   examination, which of the two is more firmly established as true; for
   both parties contend with equal assurance that the truth is on their
   side.  But if we require proofs, the priests of the heathen gods
   produce many that are clear and convincing, partly from wonders
   performed by demons, and partly from the answers given by oracles, and
   various other modes of divination."  He would, then, have us believe
   that we and the interpreters of the mysteries equally teach the
   doctrine of eternal punishment, and that it is a matter for inquiry on
   which side of the two the truth lies.  Now I should say that the truth
   lies with those who are able to induce their hearers to live as men who
   are convinced of the truth of what they have heard.  But Jews and
   Christians have been thus affected by the doctrines they hold about
   what we speak of as the world to come, and the rewards of the
   righteous, and the punishments of the wicked.  Let Celsus then, or any
   one who will, show us who have been moved in this way in regard to
   eternal punishments by the teaching of heathen priests and
   mystagogues.  For surely the purpose of him who brought to light this
   doctrine was not only to reason upon the subject of punishments, and to
   strike men with terror of them, but to induce those who heard the truth
   to strive with all their might against those sins which are the causes
   of punishment.  And those who study the prophecies with care, and are
   not content with a cursory perusal of the predictions contained in
   them, will find them such as to convince the intelligent and sincere
   reader that the Spirit of God was in those men, and that with their
   writings there is nothing in all the works of demons, responses of
   oracles, or sayings of soothsayers, for one moment to be compared.
     __________________________________________________________________

   Chapter XLIX.

   Let us see in what terms Celsus next addresses us:  "Besides, is it not
   most absurd and inconsistent in you, on the one hand, to make so much
   of the body as you do--to expect that the same body will rise again, as
   though it were the best and most precious part of us; and yet, on the
   other, to expose it to such tortures as though it were worthless?  But
   men who hold such notions, and are so attached to the body, are not
   worthy of being reasoned with; for in this and in other respects they
   show themselves to be gross, impure, and bent upon revolting without
   any reason from the common belief.  But I shall direct my discourse to
   those who hope for the enjoyment of eternal life with God by means of
   the soul or mind, whether they choose to call it a spiritual substance,
   an intelligent spirit, holy and blessed, or a living soul, or the
   heavenly and indestructible offspring of a divine and incorporeal
   nature, or by whatever name they designate the spiritual nature of
   man.  And they are rightly persuaded that those who live well shall be
   blessed, and the unrighteous shall all suffer everlasting punishments.
   And from this doctrine neither they nor any other should ever swerve."
   Now, as he has often already reproached us for our opinions on the
   resurrection, and as we have on these occasions defended our opinions
   in what seemed to us a reasonable way, we do not intend, at each
   repetition of the one objection, to go into a repetition of our
   defence.  Celsus makes an unfounded charge against us when he ascribes
   to us the opinion that "there is nothing in our complex nature better
   or more precious than the body;" for we hold that far beyond all bodies
   is the soul, and especially the reasonable soul; for it is the soul,
   and not the body, which bears the likeness of the Creator.  For,
   according to us, God is not corporeal, unless we fall into the absurd
   errors of the followers of Zeno and Chrysippus.
     __________________________________________________________________

   Chapter L.

   But since he reproaches us with too great an anxiety about the body,
   let him know that when that feeling is a wrong one we do not share in
   it, and when it is indifferent we only long for that which God has
   promised to the righteous.  But Celsus considers that we are
   inconsistent with ourselves when we count the body worthy of honour
   from God, and therefore hope for its resurrection, and yet at the same
   time expose it to tortures as though it were not worthy of honour.  But
   surely it is not without honour for the body to suffer for the sake of
   godliness, and to choose afflictions on account of virtue:  the
   dishonourable thing would be for it to waste its powers in vicious
   indulgence.  For the divine word says:  "What is an honourable seed?
   The seed of man.  What is a dishonourable seed?  The seed of man."
   [4941]   Moreover, Celsus thinks that he ought not to reason with those
   who hope for the good of the body, as they are unreasonably intent upon
   an object which can never satisfy their expectations.  He also calls
   them gross and impure men, bent upon creating needless dissensions.
   But surely he ought, as one of superior humanity, to assist even the
   rude and depraved.  For society does not exclude from its pale the
   coarse and uncultivated, as it does the irrational animals, but our
   Creator made us on the same common level with all mankind.  It is not
   an undignified thing, therefore, to reason even with the coarse and
   unrefined, and to try to bring them as far as possible to a higher
   state of refinement--to bring the impure to the highest practicable
   degree of purity--to bring the unreasoning multitude to reason, and the
   diseased in mind to spiritual health.
     __________________________________________________________________

   [4941] Ecclus. x. 19.  In the LXX. the last clause is, "What is a
   dishonourable seed?  They that transgress the commandments."
     __________________________________________________________________

   Chapter LI.

   In the next place, he expresses his approval of those who "hope that
   eternal life shall be enjoyed with God by the soul or mind, or, as it
   is variously called, the spiritual nature, the reasonable soul,
   intelligent, holy, and blessed;" and he allows the soundness of the
   doctrine, "that those who had a good life shall be happy, and the
   unrighteous shall suffer eternal punishments."  And yet I wonder at
   what follows, more than at anything that Celsus has ever said; for he
   adds, "And from this doctrine let not them or any one ever swerve."
   For certainly in writing against Christians, the very essence of whose
   faith is God, and the promises made by Christ to the righteous, and His
   warnings of punishment awaiting the wicked, he must see that, if a
   Christian were brought to renounce Christianity by his arguments
   against it, it is beyond doubt that, along with his Christian faith, he
   would cast off the very doctrine from which he says that no Christian
   and no man should ever swerve.  But I think Celsus has been far
   surpassed in consideration for his fellow-men by Chrysippus in his
   treatise, On the Subjugation of the Passions.  For when he sought to
   apply remedies to the affections and passions which oppress and
   distract the human spirit, after employing such arguments as seemed to
   himself to be strong, he did not shrink from using in the second and
   third place others which he did not himself approve of.  "For," says
   he, "if it were held by any one that there are three kinds of good, we
   must seek to regulate the passions in accordance with that supposition;
   and we must not too curiously inquire into the opinions held by a
   person at the time that he is under the influence of passion, lest, if
   we delay too long for the purpose of overthrowing the opinions by which
   the mind is possessed, the opportunity for curing the passion may pass
   away."  And he adds, "Thus, supposing that pleasure were the highest
   good, or that he was of that opinion whose mind was under the dominion
   of passion, we should not the less give him help, and show that, even
   on the principle that pleasure is the highest and final good of man,
   all passion is disallowed."  And Celsus, in like manner, after having
   embraced the doctrine, "that the righteous shall be blessed, and the
   wicked shall suffer eternal punishments," should have followed out his
   subject; and, after having advanced what seemed to him the chief
   argument, he should have proceeded to prove and enforce by further
   reasons the truth that the unjust shall surely suffer eternal
   punishment, and those who lead a good life shall be blessed.
     __________________________________________________________________

   Chapter LII.

   For we who have been persuaded by many, yea by innumerable, arguments
   to lead a Christian life, are especially anxious to bring all men as
   far as possible to receive the whole system of Christian truth; but
   when we meet with persons who are prejudiced by the calumnies thrown
   out against Christians, and who, from a notion that Christians are an
   impious people, will not listen to any who offer to instruct them in
   the principles of the divine word, then, on the common principles of
   humanity, we endeavour to the best of our ability to convince them of
   the doctrine of the punishment of the wicked, and to induce even those
   who are unwilling to become Christians to accept that truth.  And we
   are thus anxious to persuade them of the rewards of right living, when
   we see that many things which we teach about a healthy moral life are
   also taught by the enemies of our faith.  For you will find that they
   have not entirely lost the common notions of right and wrong, of good
   and evil.  Let all men, therefore, when they look upon the universe,
   observe the constant revolution of the unerring stars, the converse
   motion of the planets, the constitution of the atmosphere, and its
   adaptation to the necessities of the animals, and especially of man,
   with all the innumerable contrivances for the well-being of mankind;
   and then, after thus considering the order of the universe, let them
   beware of doing ought which is displeasing to the Creator of this
   universe, of the soul and its intelligent principle; and let them rest
   assured that punishment shall be inflicted on the wicked, and rewards
   shall be bestowed upon the righteous, by Him who deals with every one
   as he deserves, and who will proportion His rewards to the good that
   each has done, and to the account of himself that he is able to give.
   [4942]   And let all men know that the good shall be advanced to a
   higher state, and that the wicked shall be delivered over to sufferings
   and torments, in punishment of their licentiousness and depravity,
   their cowardice, timidity, and all their follies.
     __________________________________________________________________

   [4942] [Eccles. viii. 11.  See cap. xl., supra.  De Maistre has
   admirably annotated Plutarch's Delay of the Divine Judgment.]
     __________________________________________________________________

   Chapter LIII.

   Having said so much on this subject, let us proceed to another
   statement of Celsus:  "Since men are born united to a body, whether to
   suit the order of the universe, or that they may in that way suffer the
   punishment of sin; or because the soul is oppressed by certain passions
   until it is purged from these at the appointed period of time,--for,
   according to Empedocles, all mankind must be banished from the abodes
   of the blessed for 30,000 periods of time,--we must therefore believe
   that they are entrusted to certain beings as keepers of this
   prison-house."  You will observe that Celsus, in these remarks, speaks
   of such weighty matters in the language of doubtful human conjecture.
   He adds also various opinions as to the origin of man, and shows
   considerable reluctance to set down any of these opinions as false.
   When he had once come to the conclusion neither indiscriminately to
   accept nor recklessly to reject the opinions held by the ancients,
   would it not have been in accordance with that same rule of judging,
   if, when he found himself not disposed to believe the doctrines taught
   by the Jewish prophets and by Jesus, at any rate to have held them as
   matters open to inquiry?  And should he not have considered whether it
   is very probable that a people who faithfully served the Most High God,
   and who ofttimes encountered numberless dangers, and even death, rather
   than sacrifice the honour of God, and what they believed to be the
   revelations of His will, should have been wholly overlooked by God?
   Should it not rather be thought probable that people who despised the
   efforts of human art to represent the Divine Being, but strove rather
   to rise in thought to the knowledge of the Most High, should have been
   favoured with some revelation from Himself?  Besides, he ought to have
   considered that the common Father and Creator of all, who sees and
   hears all things, and who duly esteems the intention of every man who
   seeks Him and desires to serve Him, will grant unto these also some of
   the benefits of His rule, and will give them an enlargement of that
   knowledge of Himself which He has once bestowed upon them.  If this had
   been remembered by Celsus and the others who hate Moses and the Jewish
   prophets, and Jesus, and His faithful disciples, who endured so much
   for the sake of His word, they would not thus have reviled Moses, and
   the prophets, and Jesus, and His apostles; and they would not have
   singled out for their contempt the Jews beyond all the nations of the
   earth, and said they were worse even than the Egyptians,--a people who,
   either from superstition or some other form of delusion, went as far as
   they could in degrading the Divine Being to the level of brute beasts.
   And we invite inquiry, not as though we wished to lead any to doubt
   regarding the truths of Christianity, but in order to show that it
   would be better for those who in every way revile the doctrines of
   Christianity, at any rate to suspend their judgment, and not so rashly
   to state about Jesus and His apostles such things as they do not know,
   and as they cannot prove, either by what the Stoics call "apprehensive
   perception," [4943] or by any other methods used by different sects of
   philosophers as criteria of truth.
     __________________________________________________________________

   [4943] kataleptike phantasia.
     __________________________________________________________________

   Chapter LIV.

   When Celsus adds, "We must therefore believe that men are entrusted to
   certain beings who are the keepers of this prison-house," our answer
   is, that the souls of those who are called by Jeremiah "prisoners of
   the earth," [4944] when eager in the pursuit of virtue, are even in
   this life delivered from the bondage of evil; for Jesus declared this,
   as was foretold long before His advent by the prophet Isaiah, when he
   said that "the prisoners would go forth, and they that were in darkness
   would show themselves." [4945]   And Jesus Himself, as Isaiah also
   foretold of Him, arose as "a light to them that sat in darkness and in
   the shadow of death," [4946] so that we may therefore say, "Let us
   break their bands asunder, and cast their cords from us." [4947]   If
   Celsus, and those who like him are opposed to us, had been able to
   sound the depths of the Gospel narratives, they would not have
   counselled us to put our confidence in those beings whom they call "the
   keepers of the prison-house."  It is written in the Gospel that a woman
   was bowed together, and could in no wise lift up herself.  And when
   Jesus beheld her, and perceived from what cause she was bowed together,
   he said, "Ought not this daughter of Abraham, whom Satan has bound, lo,
   these eighteen years, to be loosed from this bond on the Sabbath day?"
   [4948]   And how many others are still bowed down and bound by Satan,
   who hinders them from looking up at all, and who would have us to look
   down also!  And no one can raise them up, except the Word, that came by
   Jesus Christ, and that aforetime inspired the prophets.  And Jesus came
   to release those who were under the dominion of the devil; and,
   speaking of him, He said with that depth of meaning which characterized
   His words, "Now is the prince of this world judged."  We are, then,
   indulging in no baseless calumnies against demons, but are condemning
   their agency upon earth as destructive to mankind, and show that, under
   cover of oracles and bodily cures, and such other means, they are
   seeking to separate from God the soul which has descended to this "body
   of humiliation;" and those who feel this humiliation exclaim, "O
   wretched man that I am! who shall deliver me from the body of this
   death?" [4949]   It is not in vain, therefore, that we expose our
   bodies to be beaten and tortured; for surely it is not in vain for a
   man to submit to such sufferings, if by that means he may avoid
   bestowing the name of gods on those earthly spirits that unite with
   their worshippers to bring him to destruction.  Indeed, we think it
   both reasonable in itself and well-pleasing to God, to suffer pain for
   the sake of virtue, to undergo torture for the sake of piety, and even
   to suffer death for the sake of holiness; for "precious in the sight of
   God is the death of His saints;" [4950] and we maintain that to
   overcome the love of life is to enjoy a great good.  But when Celsus
   compares us to notorious criminals, who justly suffer punishment for
   their crimes, and does not shrink from placing so laudable a purpose as
   that which we set before us upon the same level with the obstinacy of
   criminals, he makes himself the brother and companion of those who
   accounted Jesus among criminals, fulfilling the Scripture, which saith,
   "He was numbered with transgressors." [4951]
     __________________________________________________________________

   [4944] Lam. iii. 34.

   [4945] Isa. xlix. 9.

   [4946] Isa. ix. 2.

   [4947] Ps. ii. 3.

   [4948] Luke xiii. 11, 16.

   [4949] Rom. vii. 24.

   [4950] Ps. cxvi. 15.

   [4951] Isa. liii. 12.
     __________________________________________________________________

   Chapter LV.

   Celsus goes on to say:  "They must make their choice between two
   alternatives.  If they refuse to render due service to the gods, and to
   respect those who are set over this service, let them not come to
   manhood, or marry wives, or have children, or indeed take any share in
   the affairs of life; but let them depart hence with all speed, and
   leave no posterity behind them, that such a race may become extinct
   from the face of the earth.  Or, on the other hand, if they will take
   wives, and bring up children, and taste of the fruits of the earth, and
   partake of all the blessings of life, and bear its appointed sorrows
   (for nature herself hath allotted sorrows to all men; for sorrows must
   exist, and earth is the only place for them), then must they discharge
   the duties of life until they are released from its bonds, and render
   due honour to those beings who control the affairs of this life, if
   they would not show themselves ungrateful to them.  For it would be
   unjust in them, after receiving the good things which they dispense, to
   pay them no tribute in return."  To this we reply, that there appears
   to us to be no good reason for our leaving this world, except when
   piety and virtue require it; as when, for example, those who are set as
   judges, and think that they have power over our lives, place before us
   the alternative either to live in violation of the commands of Jesus,
   or to die if we continue obedient to them.  But God has allowed us to
   marry, because all are not fit for the higher, that is, the perfectly
   pure life; and God would have us to bring up all our children, and not
   to destroy any of the offspring given us by His providence.  And this
   does not conflict with our purpose not to obey the demons that are on
   the earth; for, "being armed with the whole armour of God, we stand"
   [4952] as athletes of piety against the race of demons that plot
   against us.
     __________________________________________________________________

   [4952] Eph. vi. 11.
     __________________________________________________________________

   Chapter LVI.

   Although, therefore, Celsus would, in his own words, "drive us with all
   haste out of life," so that "such a race may become extinct from the
   earth;" yet we, along with those who worship the Creator, will live
   according to the laws of God, never consenting to obey the laws of
   sin.  We will marry if we wish, and bring up the children given to us
   in marriage; and if need be, we will not only partake of the blessings
   of life, but bear its appointed sorrows as a trial to our souls.  For
   in this way is divine Scripture accustomed to speak of human
   afflictions, by which, as gold is tried in the fire, so the spirit of
   man is tried, and is found to be worthy either of condemnation or of
   praise.  For those things which Celsus calls evils we are therefore
   prepared, and are ready to say, "Try me, O Lord, and prove me; purge my
   reins and my heart." [4953]   For "no one will be crowned," unless here
   upon earth, with this body of humiliation, "he strive lawfully." [4954]
     Further, we do not pay honours supposed to be due to those whom
   Celsus speaks of as being set over the affairs of the world.  For we
   worship the Lord our God, and Him only do we serve, and desire to be
   followers of Christ, who, when the devil said to Him, "All these things
   will I give thee if thou wilt fall down and worship me," answered him
   by the words, "Thou shalt worship the Lord thy God, and Him only shalt
   thou serve." [4955]   Wherefore we do not render the honour supposed to
   be due to those who, according to Celsus, are set over the affairs of
   this world; for "no man can serve two masters," and we "cannot serve
   God and mammon," whether this name be applied to one or more.
   Moreover, if any one "by transgressing the law dishonours the
   lawgiver," it seems clear to us that if the two laws, the law of God
   and the law of mammon, are completely opposed to each other, it is
   better for us by transgressing the law of mammon to dishonour mammon,
   that we may honour God by keeping His law, than by transgressing the
   law of God to dishonour God, that by obeying the law of mammon we may
   honour mammon.
     __________________________________________________________________

   [4953] Ps. xxvi. 2.

   [4954] 2 Tim. ii. 5.

   [4955] Matt. iv. 9, 10.
     __________________________________________________________________

   Chapter LVII.

   Celsus supposes that men "discharge the duties of life until they are
   loosened from its bonds," when, in accordance with commonly received
   customs, they offer sacrifices to each of the gods recognised in the
   state; and he fails to perceive the true duty which is fulfilled by an
   earnest piety.  For we say that he truly discharges the duties of life
   who is ever mindful who is his Creator, and what things are agreeable
   to Him, and who acts in all things so that he may please God.  Again,
   Celsus wishes us to be thankful to these demons, imagining that we owe
   them thank-offerings.  But we, while recognising the duty of
   thankfulness, maintain that we show no ingratitude by refusing to give
   thanks to beings who do us no good, but who rather set themselves
   against us when we neither sacrifice to them nor worship them. We are
   much more concerned lest we should be ungrateful to God, who has loaded
   us with His benefits, whose workmanship we are, who cares for us in
   whatever condition we may be, and who has given us hopes of things
   beyond this present life.  And we have a symbol of gratitude to God in
   the bread which we call the Eucharist.  Besides, as we have shown
   before, the demons have not the control of those things which have been
   created for our use; we commit no wrong, therefore, when we partake of
   created things, and yet refuse to offer sacrifices to beings who have
   no concern with them.  Moreover, as we know that it is not demons, but
   angels, who have been set over the fruits of the earth, and over the
   birth of animals, it is the latter that we praise and bless, as having
   been appointed by God over the things needful for our race; yet even to
   them we will not give the honour which is due to God.  For this would
   not be pleasing to God, nor would it be any pleasure to the angels
   themselves to whom these things have been committed.  Indeed, they are
   much more pleased if we refrain from offering sacrifices to them than
   if we offer them; for they have no desire for the sacrificial odours
   which rise from the earth.
     __________________________________________________________________

   Chapter LVIII.

   Celsus goes on to say:  "Let any one inquire of the Egyptians, and he
   will find that everything, even to the most insignificant, is committed
   to the care of a certain demon.  The body of man is divided into
   thirty-six parts, and as many demons of the air are appointed to the
   care of it, each having charge of a different part, although others
   make the number much larger.  All these demons have in the language of
   that country distinct names; as Chnoumen, Chnachoumen, Cnat, Sicat,
   Biou, Erou, Erebiou, Ramanor, Reianoor, and other such Egyptian names.
   Moreover, they call upon them, and are cured of diseases of particular
   parts of the body.  What, then, is there to prevent a man from giving
   honour to these or to others, if he would rather be in health than be
   sick, rather have prosperity than adversity, and be freed as much as
   possible from all plagues and troubles?"  In this way, Celsus seeks to
   degrade our souls to the worship of demons, under the assumption that
   they have possession of our bodies, and that each one has power over a
   separate member.  And he wishes us on this ground to put confidence in
   these demons of which he speaks, and to serve them, in order that we
   may be in health rather than be sick, have prosperity rather than
   adversity, and may as far as possible escape all plagues and troubles.
   The honour of the Most High God, which cannot be divided or shared with
   another, is so lightly esteemed by him, that he cannot believe in the
   ability of God, if called upon and highly honoured, to give to those
   who serve Him a power by which they may be defended from the assaults
   directed by demons against the righteous.  For he has never beheld the
   efficacy of those words, "in the name of Jesus," when uttered by the
   truly faithful, to deliver not a few from demons and demoniacal
   possessions and other plagues.
     __________________________________________________________________

   Chapter LIX.

   Probably those who embrace the views of Celsus will smile at us when we
   say, "At the name of Jesus every knee shall bow, of things in heaven,
   of things on earth, and of things under the earth, and every tongue" is
   brought to "confess that Jesus Christ is Lord, to the glory of God the
   Father." [4956]   But although they may ridicule such a statement, yet
   they will receive much more convincing arguments in support of it than
   Celsus brings in behalf of Chnoumen, Chnachoumen, Cnat, Sicat, and the
   rest of the Egyptian catalogue, whom he mentions as being called upon,
   and as healing the diseases of different parts of the human body.  And
   observe how, while seeking to turn us away from our faith in the God of
   all through Jesus Christ, he exhorts us for the welfare of our bodies
   to faith in six-and-thirty barbarous demons, whom the Egyptian magi
   alone call upon in some unknown way, and promise us in return great
   benefits.  According to Celsus, then, it would be better for us now to
   give ourselves up to magic and sorcery than to embrace Christianity,
   and to put our faith in an innumerable multitude of demons than in the
   almighty, living, self-revealing God, who has manifested Himself by Him
   who by His great power has spread the true principles of holiness among
   all men throughout the world; yea, I may add without exaggeration, He
   has given this knowledge to all beings everywhere possessed of reason,
   and needing deliverance from the plague and corruption of sin.
     __________________________________________________________________

   [4956] Phil. ii. 10, 11.
     __________________________________________________________________

   Chapter LX.

   Celsus, however, suspecting that the tendency of such teaching as he
   here gives is to lead to magic, and dreading that harm may arise from
   these statements, adds:  "Care, however, must be taken lest any one, by
   familiarizing his mind with these matters, should become too much
   engrossed with them, and lest, through an excessive regard for the
   body, he should have his mind turned away from higher things, and allow
   them to pass into oblivion.  For perhaps we ought not to despise the
   opinion of those wise men who say that most of the earth-demons are
   taken up with carnal indulgence, blood, odours, sweet sounds, and other
   such sensual things; and therefore they are unable to do more than heal
   the body, or foretell the fortunes of men and cities, and do other such
   things as relate to this mortal life."  If there is, then, such a
   dangerous tendency in this direction, as even the enemy of the truth of
   God confesses, how much better is it to avoid all danger of giving
   ourselves too much up to the power of such demons, and of becoming
   turned aside from higher things, and suffering them to pass into
   oblivion through an excessive attention to the body; by entrusting
   ourselves to the Supreme God through Jesus Christ, who has given us
   such instruction, and asking of Him all help, and the guardianship of
   holy and good angels, to defend us from the earth-spirits intent on
   lust, and blood, and sacrificial odours, [4957] and strange sounds, and
   other sensual things!  For even, by the confession of Celsus, they can
   do nothing more than cure the body.  But, indeed, I would say that it
   is not clear that these demons, however much they are reverenced, can
   even cure the body.  But in seeking recovery from disease, a man must
   either follow the more ordinary and simple method, and have recourse to
   medical art; or if he would go beyond the common methods adopted by
   men, he must rise to the higher and better way of seeking the blessing
   of Him who is God over all, through piety and prayers.
     __________________________________________________________________

   [4957] [Observe this traditional objection to incense.  Comp. vol. ii.
   p. 532.]
     __________________________________________________________________

   Chapter LXI.

   For consider with yourself which disposition of mind will be more
   acceptable to the Most High, whose power is supreme and universal, and
   who directs all for the welfare of mankind in body, and in mind, and in
   outward things,--whether that of the man who gives himself up to God in
   all things, or that of the man who is curiously inquisitive about the
   names of demons, their powers and agency, the incantations, the herbs
   proper to them, and the stones with the inscriptions graven on them,
   corresponding symbolically or otherwise to their traditional shapes?
   It is plain even to the least intelligent, that the disposition of the
   man who is simpleminded and not given to curious inquiries, but in all
   things devoted to the divine will, will be most pleasing to God, and to
   all those who are like God; but that of the man who, for the sake of
   bodily health, of bodily enjoyment, and outward prosperity, busies
   himself about the names of demons, and inquires by what incantations he
   shall appease them, will be condemned by God as bad and impious, and
   more agreeable to the nature of demons than of men, and will be given
   over to be torn and otherwise tormented by demons.  For it is probable
   that they, as being wicked creatures, and, as Celsus confesses,
   addicted to blood, sacrificial odours, sweet sounds, and such like,
   will not keep their most solemn promises to those who supply them with
   these things.  For if others invoke their aid against the persons who
   have already called upon them, and purchase their favour with a larger
   supply of blood, and odours, and such offerings as they require, they
   will take part against those who yesterday sacrificed and presented
   pleasant offerings to them.
     __________________________________________________________________

   Chapter LXII.

   In a former passage, Celsus had spoken at length on the subject of
   oracles, and had referred us to their answers as being the voice of the
   gods; but now he makes amends, and confesses that "those who foretell
   the fortunes of men and cities, and concern themselves about mortal
   affairs, are earth-spirits, who are given up to fleshly lust, blood,
   odours, sweet sounds, and other such things, and who are unable to rise
   above these sensual objects."  Perhaps, when we opposed the theological
   teaching of Celsus in regard to oracles, and the honour done to those
   called gods, some one might suspect us of impiety when we alleged that
   these were stratagems of demoniacal powers, to draw men away to carnal
   indulgence.  But any who entertained this suspicion against us, may now
   believe that the statements put forth by Christians were well-founded,
   when they see the above passage from the writings of one who is a
   professed adversary of Christianity, but who now at length writes as
   one who has been overcome by the spirit of truth.  Although, therefore,
   Celsus says that "we must offer sacrifices to them, in so far as they
   are profitable to us, for to offer them indiscriminately is not allowed
   by reason," yet we are not to offer sacrifices to demons addicted to
   blood and odours; nor is the Divine Being to be profaned in our minds,
   by being brought down to the level of wicked demons.  If Celsus had
   carefully weighed the meaning of the word "profitable," and had
   considered that the truest profit lies in virtue and in virtuous
   action, he would not have applied the phrase "as far as it is
   profitable" to the service of such demons, as he has acknowledged them
   to be.  If, then, health of body and success in life were to come to us
   on condition of our serving such demons, we should prefer sickness and
   misfortune accompanied with the consciousness of our being truly
   devoted to the will of God.  For this is preferable to being mortally
   diseased in mind, and wretched through being separate and outcasts from
   God, though healthy in body and abounding in earthly prosperity.  And
   we would rather go for help to one who seeks nothing whatever but the
   well-being of men and of all rational creatures, than to those who
   delight in blood and sacrificial odours.
     __________________________________________________________________

   Chapter LXIII.

   After having said so much of the demons, and of their fondness for
   blood and the odour of sacrifices, Celsus adds, as though wishing to
   retract the charge he had made:  "The more just opinion is, that demons
   desire nothing and need nothing, but that they take pleasure in those
   who discharge towards them offices of piety."  If Celsus believed this
   to be true, he should have said so, instead of making his previous
   statements.  But, indeed, human nature is never utterly forsaken by God
   and His only-begotten Son, the Truth.  Wherefore even Celsus spoke the
   truth when he made the demons take pleasure in the blood and smoke of
   victims; although, by the force of his own evil nature, he falls back
   into his errors, and compares demons with men who rigorously discharge
   every duty, even to those who show no gratitude; while to those who are
   grateful they abound in acts of kindness.  Here Celsus appears to me to
   get into confusion.  At one time his judgment is darkened by the
   influence of demons, and at another he recovers from their deluding
   power, and gets some glimpses of the truth.  For again he adds:  "We
   must never in any way lose our hold of God, whether by day or by night,
   whether in public or in secret, whether in word or in deed, but in
   whatever we do, or abstain from doing."  That is, as I understand it,
   whatever we do in public, in all our actions, in all our words, "let
   the soul be constantly fixed upon God."  And yet again, as though,
   after struggling in argument against the insane inspirations of demons,
   he were completely overcome by them, he adds:  "If this is the case,
   what harm is there in gaining the favour of the rulers of the earth,
   whether of a nature different from ours, or human princes and kings?
   For these have gained their dignity through the instrumentality of
   demons."  In a former part, Celsus did his utmost to debase our souls
   to the worship of demons; and now he wishes us to seek the favour of
   kings and princes, of whom, as the world and all history are full of
   them, I do not consider it necessary to quote examples.
     __________________________________________________________________

   Chapter LXIV.

   There is therefore One whose favour we should seek, and to whom we
   ought to pray that He would be gracious to us--the Most High God, whose
   favour is gained by piety and the practice of every virtue.  And if he
   would have us to seek the favour of others after the Most High God, let
   him consider that, as the motion of the shadow follows that of the body
   which casts it, so in like manner it follows, that when we have the
   favour of God, we have also the good-will of all angels and spirits who
   are friends of God.  For they know who are worthy of the divine
   approval, and they are not only well disposed to them, but they
   co-operate with them in their endeavours to please God:  they seek His
   favour on their behalf; with their prayers they join their own prayers
   and intercessions for them.  We may indeed boldly say, that men who
   aspire after better things have, when they pray to God, tens of
   thousands of sacred powers upon their side.  These, even when not
   asked, pray with them, they bring succour to our mortal race, and if I
   may so say, take up arms alongside of it:  for they see demons warring
   and fighting most keenly against the salvation of those who devote
   themselves to God, and despise the hostility of demons; they see them
   savage in their hatred of the man who refuses to serve them with the
   blood and fumes of sacrifices, but rather strives in every way, by word
   and deed, to be in peace and union with the Most High through Jesus,
   who put to flight multitudes of demons when He went about "healing,"
   and delivering "all who were oppressed by the devil." [4958]
     __________________________________________________________________

   [4958] Acts x. 38.
     __________________________________________________________________

   Chapter LXV.

   Moreover, we are to despise ingratiating ourselves with kings or any
   other men, not only if their favour is to be won by murders,
   licentiousness, or deeds of cruelty, but even if it involves impiety
   towards God, or any servile expressions of flattery and obsequiousness,
   which things are unworthy of brave and high-principled men, who aim at
   joining with their other virtues that highest of virtues, patience and
   fortitude.  But whilst we do nothing which is contrary to the law and
   word of God, we are not so mad as to stir up against us the wrath of
   kings and princes, which will bring upon us sufferings and tortures, or
   even death.  For we read:  "Let every soul be subject unto the higher
   powers.  For there is no power but of God:  the powers that be are
   ordained of God.  Whosoever therefore resisteth the power, resisteth
   the ordinance of God." [4959]   These words we have in our exposition
   of the Epistle to the Romans, to the best of our ability, explained at
   length, and with various applications; but for the present we have
   taken them in their more obvious and generally received acceptation, to
   meet the saying of Celsus, that "it is not without the power of demons
   that kings have been raised to their regal dignity."  Here much might
   be said on the constitution of kings and rulers, for the subject is a
   wide one, embracing such rulers as reign cruelly and tyrannically, and
   such as make the kingly office the means of indulging in luxury and
   sinful pleasures.  We shall therefore, for the present, pass over the
   full consideration of this subject.  We will, however, never swear by
   "the fortune of the king," nor by ought else that is considered
   equivalent to God.  For if the word "fortune" is nothing but an
   expression for the uncertain course of events, as some say, although
   they seem not to be agreed, we do not swear by that as God which has no
   existence, as though it did really exist and was able to do something,
   lest we should bind ourselves by an oath to things which have no
   existence.  If, on the other hand (as is thought by others, who say
   that to swear by the fortune of the king of the Romans is to swear by
   his demon), what is called the fortune of the king is in the power of
   demons, then in that case we must die sooner than swear by a wicked and
   treacherous demon, that ofttimes sins along with the man of whom it
   gains possession, and sins even more than he.
     __________________________________________________________________

   [4959] Rom. xiii. 1, 2.
     __________________________________________________________________

   Chapter LXVI.

   Then Celsus, following the example of those who are under the influence
   of demons--at one time recovering, at another relapsing, as though he
   were again becoming sensible--says:  "If, however, any worshipper of
   God should be ordered to do anything impious, or to say anything base,
   such a command should in no wise be regarded; but we must encounter all
   kinds of torment, or submit to any kind of death, rather than say or
   even think anything unworthy of God."  Again, however, from ignorance
   of our principles, and in entire confusion of thought, he says:  "But
   if any one commands you to celebrate the sun, or to sing a joyful
   triumphal song in praise of Minerva, you will by celebrating their
   praises seem to render the higher praise to God; for piety, in
   extending to all things, becomes more perfect."  To this our answer is,
   that we do not wait for any command to celebrate the praises of the
   sun; for we have been taught to speak well not only of those creatures
   that are obedient to the will of God, but even of our enemies.  We
   therefore praise the sun as the glorious workmanship of God, which
   obeys His laws and hearkens to the call, "Praise the Lord, sun and
   moon," [4960] and with all your powers show forth the praises of the
   Father and Creator of all.  Minerva, however, whom Celsus classes with
   the sun, is the subject of various Grecian myths, whether these contain
   any hidden meaning or not.  They say that Minerva sprang fully armed
   from the brain of Jupiter; that when she was pursued by Vulcan, she
   fled from him to preserve her honour; and that from the seed which fell
   to the ground in the heat of Vulcan's passion, there grew a child whom
   Minerva brought up and called Erichthonius,

   "That owed his nurture to the blue-eyed maid,

   But from the teeming furrow took his birth,

   The mighty offspring of the foodful earth." [4961]

   It is therefore evident, that if we admit Minerva the daughter of
   Jupiter, we must also admit many fables and fictions which can be
   allowed by no one who discards fables and seeks after truth.
     __________________________________________________________________

   [4960] Ps. cxlviii. 3.

   [4961] Homer's Iliad, ii. 547, 548.
     __________________________________________________________________

   Chapter LXVII.

   And to regard these myths in a figurative sense, and consider Minerva
   as representing prudence, let any one show what were the actual facts
   of her history, upon which this allegory is based.  For, supposing
   honour was given to Minerva as having been a woman of ancient times, by
   those who instituted mysteries and ceremonies for their followers, and
   who wished her name to be celebrated as that of a goddess, much more
   are we forbidden to pay divine honours to Minerva, if we are not
   permitted to worship so glorious an object as the sun, although we may
   celebrate its glory.  Celsus, indeed, says that "we seem to do the
   greater honour to the great God when we sing hymns in honour of the sun
   and Minerva;" but we know it to be the opposite of that.  For we sing
   hymns to the Most High alone, and His Only-begotten, who is the Word
   and God; and we praise God and His Only-begotten, as do also the sun,
   the moon, the stars, and all the host of heaven. [4962]   For these all
   form a divine chorus, and unite with the just among men in celebrating
   the praises of the Most High God and His Only-begotten.  We have
   already said that we must not swear by a human king, or by what is
   called "the fortune of the king."  It is therefore unnecessary for us
   again to refute these statements:  "If you are commanded to swear by a
   human king, there is nothing wrong in that.  For to him has been given
   whatever there is upon earth; and whatever you receive in this life,
   you receive from him."  We deny, however, that all things which are on
   the earth have been given to the king, or that whatever we receive in
   this life we receive from him.  For whatever we receive rightly and
   honourably we receive from God, and by His providence, as ripe fruits,
   and "corn which strengtheneth man's heart, and the pleasant vine, and
   wine which rejoiceth the heart of man." [4963]   And moreover, the
   fruit of the olive-tree, to make his face to shine, we have from the
   providence of God.
     __________________________________________________________________

   [4962] ["Origen pointed out that hymns were addressed only to God and
   to His Only-begotten Word, who is also God....The hymnody of the
   primitive Church protected and proclaimed the truths which she taught
   and cherished."--Liddon's Bampton Lectures, On the Divinity of our Lord
   and Saviour Jesus Christ, pp. 385, 386.  S.]

   [4963] Ps. civ. 15.
     __________________________________________________________________

   Chapter LXVIII.

   Celsus goes on to say:  "We must not disobey the ancient writer, who
   said long ago, Let one be king, whom the son of crafty Saturn
   appointed;'" [4964] and adds:  "If you set aside this maxim, you will
   deservedly suffer for it at the hands of the king.  For if all were to
   do the same as you, there would be nothing to prevent his being left in
   utter solitude and desertion, and the affairs of the earth would fall
   into the hands of the wildest and most lawless barbarians; and then
   there would no longer remain among men any of the glory of your
   religion or of the true wisdom."  If, then, "there shall be one lord,
   one king," he must be, not the man "whom the son of crafty Saturn
   appointed," but the man to whom He gave the power, who "removeth kings
   and setteth up kings," [4965] and who "raiseth up the useful man in
   time of need upon earth." [4966]   For kings are not appointed by that
   son of Saturn, who, according to Grecian fable, hurled his father from
   his throne, and sent him down to Tartarus (whatever interpretation may
   be given to this allegory), but by God, who governs all things, and who
   wisely arranges whatever belongs to the appointment of kings.  We
   therefore do set aside the maxim contained in the line,

   "Whom the son of crafty Saturn appointed;"

   for we know that no god or father of a god ever devises anything
   crooked or crafty.  But we are far from setting aside the notion of a
   providence, and of things happening directly or indirectly through the
   agency of providence.  And the king will not "inflict deserved
   punishment" upon us, if we say that not the son of crafty Saturn gave
   him his kingdom, but He who "removeth and setteth up kings."  And would
   that all were to follow my example in rejecting the maxim of Homer,
   maintaining the divine origin of the kingdom, and observing the precept
   to honour the king!  In these circumstances the king will not "be left
   in utter solitude and desertion," neither will "the affairs of the
   world fall into the hands of the most impious and wild barbarians."
   For if, in the words of Celsus, "they do as I do," then it is evident
   that even the barbarians, when they yield obedience to the word of God,
   will become most obedient to the law, and most humane; and every form
   of worship will be destroyed except the religion of Christ, which will
   alone prevail.  And indeed it will one day triumph, as its principles
   take possession of the minds of men more and more every day.
     __________________________________________________________________

   [4964] Homer's Iliad, ii. 205.

   [4965] Dan. ii. 21.

   [4966] Ecclus. x. 4. (LXX.).
     __________________________________________________________________

   Chapter LXIX.

   Celsus, then, as if not observing that he was saying anything
   inconsistent with the words he had just used, "if all were to do the
   same as you," adds:  "You surely do not say that if the Romans were, in
   compliance with your wish, to neglect their customary duties to gods
   and men, and were to worship the Most High, or whatever you please to
   call him, that he will come down and fight for them, so that they shall
   need no other help than his.  For this same God, as yourselves say,
   promised of old this and much more to those who served him, and see in
   what way he has helped them and you!  They, in place of being masters
   of the whole world, are left with not so much as a patch of ground or a
   home; and as for you, if any of you transgresses even in secret, he is
   sought out and punished with death."  As the question started is, "What
   would happen if the Romans were persuaded to adopt the principles of
   the Christians, to despise the duties paid to the recognised gods and
   to men, and to worship the Most High?" this is my answer to the
   question.  We say that "if two" of us "shall agree on earth as touching
   anything that they shall ask, it shall be done for them of the Father"
   of the just, "which is in heaven;" [4967] for God rejoices in the
   agreement of rational beings, and turns away from discord.  And what
   are we to expect, if not only a very few agree, as at present, but the
   whole of the empire of Rome?  For they will pray to the Word, who of
   old said to the Hebrews, when they were pursued by the Egyptians, "The
   Lord shall fight for you, and ye shall hold your peace;" [4968] and if
   they all unite in prayer with one accord, they will be able to put to
   flight far more enemies than those who were discomfited by the prayer
   of Moses when he cried to the Lord, and of those who prayed with him.
   Now, if what God promised to those who keep His law has not come to
   pass, the reason of its nonfulfilment is not to be ascribed to the
   unfaithfulness of God.  But He had made the fulfilment of His promises
   to depend on certain conditions,--namely, that they should observe and
   live according to His law; and if the Jews have not a plot of ground
   nor a habitation left to them, although they had received these
   conditional promises, the entire blame is to be laid upon their crimes,
   and especially upon their guilt in the treatment of Jesus.
     __________________________________________________________________

   [4967] Matt. xviii. 19.

   [4968] Ex. xiv. 14.
     __________________________________________________________________

   Chapter LXX.

   But if all the Romans, according to the supposition of Celsus, embrace
   the Christian faith, they will, when they pray, overcome their enemies;
   or rather, they will not war at all, being guarded by that divine power
   which promised to save five entire cities for the sake of fifty just
   persons.  For men of God are assuredly the salt of the earth:  they
   preserve the order of the world; [4969] and society is held together as
   long as the salt is uncorrupted:  for "if the salt have lost its
   savour, it is neither fit for the land nor for the dunghill; but it
   shall be cast out, and trodden under foot of men.  He that hath ears,
   let him hear" [4970] the meaning of these words.  When God gives to the
   tempter permission to persecute us, then we suffer persecution; and
   when God wishes us to be free from suffering, even in the midst of a
   world that hates us, we enjoy a wonderful peace, trusting in the
   protection of Him who said, "Be of good cheer, I have overcome the
   world." [4971]   And truly He has overcome the world.  Wherefore the
   world prevails only so long as it is the pleasure of Him who received
   from the Father power to overcome the world; and from His victory we
   take courage.  Should He even wish us again to contend and struggle for
   our religion, let the enemy come against us, and we will say to them,
   "I can do all things, through Christ Jesus our Lord, which
   strengtheneth me." [4972]   For of "two sparrows which are sold for a
   farthing," as the Scripture says, "not one of them falls on the ground
   without our Father in heaven." [4973]   And so completely does the
   Divine Providence embrace all things, that not even the hairs of our
   head fail to be numbered by Him.
     __________________________________________________________________

   [4969] [Comp. Cowper, Task, book vi., sub finem.]

   [4970] Luke xiv. 34, 35; Matt. v. 13.

   [4971] John xvi. 33.

   [4972] Phil. iv. 13.

   [4973] Matt. x. 29, 30.
     __________________________________________________________________

   Chapter LXXI.

   Celsus again, as is usual with him, gets confused, and attributes to us
   things which none of us have ever written.  His words are:  "Surely it
   is intolerable for you to say, that if our present rulers, on embracing
   your opinions, are taken by the enemy, you will still be able to
   persuade those who rule after them; and after these have been taken you
   will persuade their successors and so on, until at length, when all who
   have yielded to your persuasion have been taken, some prudent ruler
   shall arise, with a foresight of what is impending, and he will destroy
   you all utterly before he himself perishes."  There is no need of any
   answer to these allegations: for none of us says of our present rulers,
   that if they embrace our opinions, and are taken by the enemy, we shall
   be able to persuade their successors; and when these are taken, those
   who come after them, and so on in succession.  But on what does he
   ground the assertion, that when a succession of those who have yielded
   to our persuasion have been taken because they did not drive back the
   enemy, some prudent ruler shall arise, with a foresight of what is
   impending, who shall utterly destroy us?  But here he seems to me to
   delight in inventing and uttering the wildest nonsense.
     __________________________________________________________________

   Chapter LXXII.

   Afterwards he says:  "If it were possible," implying at the same time
   that he thought it most desirable, "that all the inhabitants of Asia,
   Europe, and Libya, Greeks and Barbarians, all to the uttermost ends of
   the earth, were to come under one law;" but judging this quite
   impossible, he adds, "Any one who thinks this possible, knows
   nothing."  It would require careful consideration and lengthened
   argument to prove that it is not only possible, but that it will surely
   come to pass, that all who are endowed with reason shall come under one
   law.  However, if we must refer to this subject, it will be with great
   brevity.  The Stoics, indeed, hold that, when the strongest of the
   elements prevails, all things shall be turned into fire.  But our
   belief is, that the Word shall prevail over the entire rational
   creation, and change every soul into His own perfection; in which state
   every one, by the mere exercise of his power, will choose what he
   desires, and obtain what he chooses.  For although, in the diseases and
   wounds of the body, there are some which no medical skill can cure, yet
   we hold that in the mind there is no evil so strong that it may not be
   overcome by the Supreme Word and God.  For stronger than all the evils
   in the soul is the Word, and the healing power that dwells in Him; and
   this healing He applies, according to the will of God, to every man.
   The consummation of all things is the destruction of evil, although as
   to the question whether it shall be so destroyed that it can never
   anywhere arise again, it is beyond our present purpose to say.  Many
   things are said obscurely in the prophecies on the total destruction of
   evil, and the restoration to righteousness of every soul; but it will
   be enough for our present purpose to quote the following passage from
   Zephaniah:  "Prepare and rise early; all the gleanings of their
   vineyards are destroyed.  Therefore wait ye upon Me, saith the Lord, on
   the day that I rise up for a testimony; for My determination is to
   gather the nations, that I may assemble the kings, to pour upon them
   Mine indignation, even all My fierce anger:  for all the earth shall be
   devoured with the fire of My jealousy.  For then will I turn to the
   people a pure language, that they may all call upon the name of the
   Lord, to serve Him with one consent.  From beyond the rivers of
   Ethiopia My suppliants, even the daughter of My dispersed, shall bring
   My offering.  In that day shalt thou not be ashamed for all thy doings,
   wherein thou hast transgressed against Me:  for then I will take away
   out of the midst of thee them that rejoice in thy pride; and thou shalt
   no more be haughty because of My holy mountain.  I will also leave in
   the midst of thee an afflicted and poor people, and they shall trust in
   the name of the Lord.  The remnant of Israel shall not do iniquity, nor
   speak lies; neither shall a deceitful tongue be found in their mouth:
   for they shall feed and lie down, and none shall make them afraid."
   [4974]   I leave it to those who are able, after a careful study of the
   whole subject, to unfold the meaning of this prophecy, and especially
   to inquire into the signification of the words, "When the whole earth
   is destroyed, there will be turned upon the peoples a language
   according to their race," [4975] as things were before the confusion of
   tongues.  Let them also carefully consider the promise, that all shall
   call upon the name of the Lord, and serve Him with one consent; also
   that all contemptuous reproach shall be taken away, and there shall be
   no longer any injustice, or vain speech, or a deceitful tongue.  And
   thus much it seemed needful for me to say briefly, and without entering
   into elaborate details, in answer to the remark of Celsus, that he
   considered any agreement between the inhabitants of Asia, Europe, and
   Libya, as well Greeks as Barbarians, was impossible.  And perhaps such
   a result would indeed be impossible to those who are still in the body,
   but not to those who are released from it.
     __________________________________________________________________

   [4974] Zeph. iii. 7-13.

   [4975] "A language to last as long as the world."--Bouhéreau.
     __________________________________________________________________

   Chapter LXXIII.

   In the next place, Celsus urges us "to help the king with all our
   might, and to labour with him in the maintenance of justice, to fight
   for him; and if he requires it, to fight under him, or lead an army
   along with him."  To this our answer is, that we do, when occasion
   requires, give help to kings, and that, so to say, a divine help,
   "putting on the whole armour of God." [4976]   And this we do in
   obedience to the injunction of the apostle, "I exhort, therefore, that
   first of all, supplications, prayers, intercessions, and giving of
   thanks, be made for all men; for kings, and for all that are in
   authority;" [4977] and the more any one excels in piety, the more
   effective help does he render to kings, even more than is given by
   soldiers, who go forth to fight and slay as many of the enemy as they
   can.  And to those enemies of our faith who require us to bear arms for
   the commonwealth, and to slay men, we can reply:  "Do not those who are
   priests at certain shrines, and those who attend on certain gods, as
   you account them, keep their hands free from blood, that they may with
   hands unstained and free from human blood offer the appointed
   sacrifices to your gods; and even when war is upon you, you never
   enlist the priests in the army.  If that, then, is a laudable custom,
   how much more so, that while others are engaged in battle, these too
   should engage as the priests and ministers of God, keeping their hands
   pure, and wrestling in prayers to God on behalf of those who are
   fighting in a righteous cause, and for the king who reigns righteously,
   that whatever is opposed to those who act righteously may be
   destroyed!"  And as we by our prayers vanquish all demons who stir up
   war, and lead to the violation of oaths, and disturb the peace, we in
   this way are much more helpful to the kings than those who go into the
   field to fight for them.  And we do take our part in public affairs,
   when along with righteous prayers we join self-denying exercises and
   meditations, which teach us to despise pleasures, and not to be led
   away by them.  And none fight better for the king than we do.  We do
   not indeed fight under him, although he require it; but we fight on his
   behalf, forming a special army--an army of piety--by offering our
   prayers to God.
     __________________________________________________________________

   [4976] Eph. vi. 11.

   [4977] 1 Tim. ii. 1, 2.
     __________________________________________________________________

   Chapter LXXIV.

   And if Celsus would have us to lead armies in defence of our country,
   let him know that we do this too, and that not for the purpose of being
   seen by men, or of vainglory.  For "in secret," and in our own hearts,
   there are prayers which ascend as from priests in behalf of our
   fellow-citizens.  And Christians are benefactors of their country more
   than others.  For they train up citizens, and inculcate piety to the
   Supreme Being; and they promote those whose lives in the smallest
   cities have been good and worthy, to a divine and heavenly city, to
   whom it may be said, "Thou hast been faithful in the smallest city,
   come into a great one," [4978] where "God standeth in the assembly of
   the gods, and judgeth the gods in the midst;" and He reckons thee among
   them, if thou no more "die as a man, or fall as one of the princes."
   [4979]
     __________________________________________________________________

   [4978] Luke xix. 17.

   [4979] Ps. lxxxii. 1, 7.
     __________________________________________________________________

   Chapter LXXV.

   Celsus also urges us to "take office in the government of the country,
   if that is required for the maintenance of the laws and the support of
   religion."  But we recognise in each state the existence of another
   national organization, [4980] founded by the Word of God, and we exhort
   those who are mighty in word and of blameless life to rule over
   Churches.  Those who are ambitious of ruling we reject; but we
   constrain those who, through excess of modesty, are not easily induced
   to take a public charge in the Church of God.  And those who rule over
   us well are under the constraining influence of the great King, whom we
   believe to be the Son of God, God the Word.  And if those who govern in
   the Church, and are called rulers of the divine nation--that is, the
   Church--rule well, they rule in accordance with the divine commands,
   and never suffer themselves to be led astray by worldly policy.  And it
   is not for the purpose of escaping public duties that Christians
   decline public offices, but that they may reserve themselves for a
   diviner and more necessary service in the Church of God--for the
   salvation of men.  And this service is at once necessary and right.
   They take charge of all--of those that are within, that they may day by
   day lead better lives, and of those that are without, that they may
   come to abound in holy words and in deeds of piety; and that, while
   thus worshipping God truly, and training up as many as they can in the
   same way, they may be filled with the word of God and the law of God,
   and thus be united with the Supreme God through His Son the Word,
   Wisdom, Truth, and Righteousness, who unites to God all who are
   resolved to conform their lives in all things to the law of God.
     __________________________________________________________________

   [4980] sustema patridos.  [A very notable passage as to the autonomy of
   the primitive Churches in their divers nations.]
     __________________________________________________________________

   Chapter LXXVI.

   You have here, reverend Ambrosius, the conclusion of what we have been
   enabled to accomplish by the power given to us in obedience to your
   command.  In eight books we have embraced all that we considered it
   proper to say in reply to that book of Celsus which he entitles A True
   Discourse.  And now it remains for the readers of his discourse and of
   my reply to judge which of the two breathes most of the Spirit of the
   true God, of piety towards Him, and of that truth which leads men by
   sound doctrines to the noblest life.  You must know, however, that
   Celsus had promised another treatise as a sequel to this one, in which
   he engaged to supply practical rules of living to those who felt
   disposed to embrace his opinions.  If, then, he has not fulfilled his
   promise of writing a second book, we may well be contented with these
   eight books which we have written in answer to his discourse.  But if
   he has begun and finished that second book, pray obtain it and send it
   to us, that we may answer it as the Father of truth may give us
   ability, and either overthrow the false teaching that may be in it, or,
   laying aside all jealousy, we may testify our approval of whatever
   truth it may contain.

   Glory Be to Thee, Our God; Glory Be to Thee.
     __________________________________________________________________
     __________________________________________________________________
     __________________________________________________________________
     __________________________________________________________________

                                    Indexes
     __________________________________________________________________

Index of Scripture References

   Genesis

   [1]1:1   [2]1:1   [3]1:2   [4]1:9-10   [5]1:10   [6]1:11   [7]1:16
   [8]1:21   [9]1:24   [10]1:26   [11]1:26   [12]1:26   [13]1:26
   [14]1:26-27   [15]1:27   [16]1:27-28   [17]1:28   [18]1:28   [19]1:28
   [20]1:29   [21]2:2-3   [22]2:4   [23]2:7   [24]2:7   [25]2:7
   [26]2:7   [27]2:8   [28]2:9-14   [29]2:16-17   [30]2:19-20
   [31]2:21-22   [32]2:21-22   [33]2:21-22   [34]2:23   [35]2:23
   [36]2:23   [37]2:23   [38]2:23-24   [39]2:24   [40]2:24   [41]2:24
   [42]2:24   [43]2:24   [44]2:25   [45]2:25   [46]3   [47]3   [48]3:1
   [49]3:5   [50]3:6   [51]3:6   [52]3:7   [53]3:7   [54]3:7   [55]3:7
   [56]3:8   [57]3:9   [58]3:15   [59]3:16   [60]3:17   [61]3:19
   [62]3:20   [63]3:20   [64]3:21   [65]3:21-24   [66]3:24   [67]3:24
   [68]4   [69]4:3   [70]4:8   [71]4:10   [72]4:17-18   [73]4:18-19
   [74]4:19-24   [75]5:1   [76]5:3   [77]5:21   [78]5:25   [79]5:28
   [80]5:29   [81]6:1-2   [82]6:2   [83]6:2   [84]6:2   [85]6:3
   [86]6:3   [87]6:3   [88]6:3   [89]6:4   [90]6:5-7   [91]6:8
   [92]6:19-20   [93]7:1   [94]7:3   [95]7:7   [96]9:2-5   [97]9:5-6
   [98]9:21-22   [99]9:25-27   [100]10:8-17   [101]11:1-2   [102]11:4
   [103]11:5-9   [104]11:26-28   [105]11:26-12:5   [106]12:10-20
   [107]13:8   [108]15:5   [109]16   [110]17   [111]17:5   [112]17:14
   [113]17:14   [114]19:4   [115]19:10-11   [116]19:11   [117]19:17
   [118]19:30-38   [119]19:31   [120]20   [121]21:12-20   [122]22:1-19
   [123]22:12   [124]23:2-4   [125]23:31   [126]24:64-65   [127]25:21-24
   [128]25:27-34   [129]26:6-11   [130]26:15   [131]27:15   [132]27:27
   [133]27:41   [134]28:12   [135]28:12-13   [136]30:42   [137]30:43
   [138]31:10-13   [139]32:24-31   [140]32:28-30   [141]32:30   [142]38
   [143]38:12-30   [144]48:22   [145]48:22   [146]49:1   [147]49:1
   [148]49:1-4   [149]49:4   [150]49:10   [151]49:10

   Exodus

   [152]1:8-16   [153]3:2   [154]3:6   [155]3:8   [156]3:8   [157]3:14
   [158]4:21   [159]4:21   [160]4:22   [161]4:23   [162]4:24-25
   [163]4:24-26   [164]4:25-26   [165]7:3   [166]8:27-29   [167]8:28-29
   [168]9:17   [169]9:17   [170]11:5   [171]12:8   [172]12:12
   [173]12:12   [174]12:23   [175]12:23   [176]14:14   [177]16:1-3
   [178]16:29   [179]16:29   [180]17:8-12   [181]18:4   [182]19:19
   [183]19:19   [184]20:3-4   [185]20:3-5   [186]20:5   [187]20:5
   [188]20:5   [189]20:5   [190]20:5   [191]20:5   [192]20:12
   [193]20:12   [194]20:12   [195]20:12   [196]20:13-16   [197]20:13-16
   [198]20:18   [199]20:21   [200]21:2   [201]21:24   [202]21:24
   [203]21:28-29   [204]22:28   [205]23:20-23   [206]24:2   [207]24:2
   [208]24:2   [209]24:18   [210]25:10-11   [211]25:40   [212]25:40
   [213]25:40   [214]27:20   [215]28:36   [216]32   [217]32:4
   [218]32:6   [219]32:15-20   [220]32:20   [221]32:32   [222]33:18-19
   [223]33:20   [224]33:23   [225]34:4-9   [226]34:6-7   [227]34:14
   [228]34:28   [229]34:29-35   [230]35:2   [231]37:1-2   [232]39:30

   Leviticus

   [233]3:17   [234]10:9   [235]11:13   [236]11:44   [237]11:44
   [238]11:44-45   [239]13:12-14   [240]14:33-42   [241]14:43-45
   [242]16:8   [243]16:8   [244]16:8   [245]16:29   [246]16:29
   [247]17:10   [248]17:14   [249]17:14   [250]19:2   [251]19:15
   [252]19:18   [253]19:20   [254]19:26   [255]19:31   [256]19:31
   [257]20:7   [258]20:21   [259]21:11   [260]21:14   [261]22:13
   [262]23:26-29   [263]24:2   [264]24:20   [265]26:5

   Numbers

   [266]4:5   [267]6:24   [268]11:1-6   [269]12:5-8   [270]12:6-8
   [271]15:32   [272]16:38   [273]17:8   [274]20:1-12   [275]23:23
   [276]24:17   [277]24:17   [278]25:1-9

   Deuteronomy

   [279]1:10   [280]1:31   [281]2:34   [282]4:16-18   [283]4:19
   [284]4:19   [285]4:19-20   [286]4:24   [287]4:24   [288]4:24
   [289]4:24   [290]5:9   [291]5:9   [292]5:31   [293]6:3-4   [294]6:13
   [295]6:13   [296]6:15   [297]8:3   [298]8:3   [299]8:12-14   [300]9:3
   [301]9:11   [302]9:25   [303]10:12-13   [304]10:17   [305]11:26
   [306]13:1-3   [307]13:4   [308]14:5   [309]16:3   [310]18:12
   [311]18:14   [312]18:14   [313]18:14   [314]18:15   [315]18:15
   [316]18:17-19   [317]19:21   [318]22:13-21   [319]22:23-24
   [320]23:1   [321]23:19   [322]24:16   [323]25:4   [324]25:4
   [325]25:4   [326]25:4   [327]25:5-6   [328]28   [329]28:12
   [330]28:66   [331]30:1   [332]30:15   [333]30:15   [334]30:15-16
   [335]30:19   [336]30:19   [337]32   [338]32   [339]32   [340]32:2
   [341]32:8   [342]32:8-9   [343]32:8-9   [344]32:9   [345]32:15
   [346]32:21   [347]32:21   [348]32:21   [349]32:21   [350]32:22
   [351]32:30   [352]32:39   [353]32:39   [354]32:39   [355]34:5-6
   [356]34:9-12   [357]34:10

   Joshua

   [358]10:12-14   [359]24:19   [360]24:32   [361]24:32

   Judges

   [362]8:22-23   [363]13:22   [364]19:22

   1 Samuel

   [365]1:1-2   [366]1:7-20   [367]1:11   [368]1:15   [369]2:12-17
   [370]2:22-25   [371]3:20   [372]4:13   [373]4:17-21   [374]9:10
   [375]14:24-25   [376]15:11   [377]15:11   [378]16:7   [379]16:14
   [380]16:14   [381]16:14   [382]18:10   [383]18:10   [384]18:10
   [385]28:11-19

   2 Samuel

   [386]11   [387]12:1-13   [388]12:1-14   [389]22:44-45   [390]24:14

   1 Kings

   [391]3:16-28   [392]3:28   [393]4:29-34   [394]10:1-9   [395]11:14
   [396]12:28   [397]13   [398]14:12   [399]17:1   [400]17:1-6
   [401]17:21-22   [402]19:1-8   [403]19:1-8   [404]19:3-7   [405]19:6-8
   [406]19:9   [407]19:13   [408]19:18   [409]19:18   [410]21   [411]21
   [412]22:19-23

   2 Kings

   [413]1   [414]1:3   [415]1:9-12   [416]4:17   [417]4:34-35   [418]8
   [419]9:11   [420]18   [421]19

   1 Chronicles

   [422]16:8   [423]16:22   [424]21:1

   2 Chronicles

   [425]29   [426]30   [427]31   [428]32

   Job

   [429]1:10-11   [430]1:11   [431]1:12   [432]1:21   [433]1:21
   [434]2:6   [435]2:10   [436]5:18   [437]7:1   [438]8:9   [439]10:8
   [440]14:7-15   [441]14:19   [442]15:14   [443]15:14   [444]25:5
   [445]29:22   [446]32:21   [447]40   [448]40:19   [449]40:20
   [450]40:20   [451]41   [452]41:1   [453]41:34

   Psalms

   [454]1:1   [455]1:1   [456]1:1   [457]2   [458]2:2   [459]2:3
   [460]2:5   [461]2:8   [462]2:8   [463]4:6   [464]6   [465]6:1
   [466]7:3-5   [467]7:3-5   [468]7:12   [469]8:3   [470]9:13-14
   [471]13:3   [472]16:9-10   [473]16:9-10   [474]18   [475]18:11
   [476]18:25-26   [477]18:25-26   [478]18:26-27   [479]19:1   [480]19:4
   [481]19:4   [482]19:7   [483]19:8   [484]22   [485]22:15
   [486]22:19-20   [487]22:27   [488]24:7   [489]24:8   [490]24:19
   [491]25:7   [492]26:2   [493]26:4-5   [494]26:6   [495]27:1
   [496]27:1   [497]27:1-3   [498]27:3   [499]29:3   [500]30:3
   [501]33:5   [502]33:6   [503]33:6   [504]33:9   [505]34   [506]34:7
   [507]34:7   [508]34:7   [509]34:7   [510]34:10-14   [511]36
   [512]36:9   [513]36:9   [514]37   [515]37   [516]37:8   [517]37:9
   [518]37:11   [519]37:22   [520]37:27   [521]37:29   [522]37:30
   [523]37:30-31   [524]37:34   [525]37:34   [526]39:5   [527]39:12
   [528]40:28   [529]43:20   [530]44:19   [531]44:23   [532]44:25
   [533]45   [534]45   [535]45:1-2   [536]45:1-2   [537]45:2-5
   [538]45:3-4   [539]45:6-7   [540]45:7   [541]45:7   [542]45:7
   [543]45:8   [544]45:13   [545]46   [546]48   [547]48:1-2
   [548]49:9-10   [549]49:12   [550]49:14   [551]50   [552]50:1
   [553]50:6   [554]50:16   [555]50:18   [556]50:19   [557]51
   [558]51:4   [559]51:5   [560]51:10   [561]51:10   [562]51:11
   [563]51:17   [564]51:18-19   [565]54:5   [566]54:5   [567]54:6
   [568]58:3   [569]62:1   [570]63:8   [571]67   [572]68:11   [573]68:11
   [574]68:11   [575]69   [576]69:21   [577]69:21   [578]69:23
   [579]72:7   [580]72:7   [581]72:8   [582]72:8   [583]72:11
   [584]73:1   [585]76:2   [586]76:10   [587]77:2   [588]78
   [589]78:1-3   [590]78:2   [591]78:25   [592]78:30-31   [593]78:34
   [594]78:49   [595]78:65   [596]81:5   [597]81:13-14   [598]81:13-14
   [599]82:1   [600]82:1   [601]82:1   [602]82:1   [603]82:7   [604]84:5
   [605]86:4   [606]86:8   [607]89:32   [608]89:50-51   [609]91:13
   [610]92:12   [611]95:5   [612]96   [613]96:4   [614]96:5   [615]96:5
   [616]96:5   [617]96:5   [618]96:5   [619]97:3   [620]97:9
   [621]101:8   [622]102:9   [623]102:25   [624]102:25-26   [625]102:26
   [626]102:26-27   [627]102:26-27   [628]102:27   [629]102:27
   [630]102:27   [631]104:4   [632]104:6   [633]104:14-15   [634]104:15
   [635]104:24   [636]104:24   [637]104:24-26   [638]104:29-30
   [639]105   [640]105:15   [641]106:31-33   [642]107:20   [643]107:20
   [644]107:20   [645]107:20   [646]108   [647]108   [648]109:1-2
   [649]109:8   [650]110:1   [651]116:7   [652]116:13   [653]116:15
   [654]118:2   [655]118:19-20   [656]118:144   [657]119:18
   [658]119:18   [659]119:18   [660]119:73   [661]119:105   [662]119:105
   [663]119:144   [664]127:1   [665]127:1   [666]131:1-2   [667]133
   [668]136:2   [669]136:2   [670]136:12   [671]137   [672]137:4
   [673]137:8-9   [674]139:16   [675]141:2   [676]141:2   [677]144:7
   [678]144:11   [679]147:6   [680]147:15   [681]148:3   [682]148:3-4
   [683]148:4   [684]148:4-5   [685]148:5   [686]148:5

   Proverbs

   [687]2:5   [688]2:5   [689]2:5   [690]2:5   [691]4:23   [692]4:23
   [693]5:15-17   [694]6:32-34   [695]8:5   [696]8:22-25   [697]8:36
   [698]9:1-5   [699]9:4   [700]9:5-6   [701]10:17   [702]10:19
   [703]13:8   [704]13:25   [705]15:1   [706]16:26   [707]21:1
   [708]22:20-21   [709]22:28   [710]23:5   [711]23:11   [712]27:19
   [713]28:6   [714]30:24-28

   Ecclesiastes

   [715]1:1   [716]1:2   [717]1:6   [718]1:9   [719]1:9-10   [720]1:14
   [721]3:1   [722]3:1   [723]6:7   [724]7:23-24   [725]8:11   [726]10:4
   [727]10:4

   Song of Solomon

   [728]1:3   [729]1:4   [730]4:12

   Isaiah

   [731]1:2-4   [732]1:4   [733]1:7   [734]1:10   [735]1:10-15
   [736]1:13-14   [737]1:17-18   [738]1:17-18   [739]1:19-20
   [740]1:19-20   [741]1:19-20   [742]1:20   [743]2:2-4   [744]2:3
   [745]2:4   [746]3:18   [747]3:24   [748]4:4   [749]5:8   [750]5:11
   [751]5:12   [752]5:18   [753]5:18   [754]5:20   [755]5:20   [756]5:22
   [757]6   [758]6:1-2   [759]6:2   [760]6:3   [761]6:3   [762]6:9
   [763]6:9   [764]6:9-10   [765]6:10   [766]7:10-14   [767]7:11
   [768]7:14   [769]7:15   [770]7:15   [771]7:16   [772]8:4   [773]8:8-9
   [774]8:8-9   [775]9:2   [776]9:2   [777]9:2   [778]9:2   [779]9:6
   [780]9:6   [781]10:17   [782]10:17   [783]11:1-2   [784]11:6-7
   [785]14:4   [786]14:12-22   [787]20:3   [788]22:13   [789]25:8
   [790]25:8   [791]27:1   [792]27:1   [793]29:21   [794]35:5-6
   [795]36   [796]37   [797]38:19   [798]41:22-23   [799]42:4
   [800]42:5   [801]42:9   [802]42:14   [803]43:18   [804]45:3
   [805]45:6   [806]45:7   [807]45:7   [808]45:7   [809]45:7   [810]45:7
   [811]45:7   [812]45:12   [813]45:21   [814]47:14-15   [815]47:14-15
   [816]47:14-15   [817]47:14-15   [818]48:9   [819]48:16   [820]49:8-9
   [821]49:9   [822]49:9   [823]50:11   [824]52:11   [825]52:13-15
   [826]53:1-3   [827]53:1-8   [828]53:2-3   [829]53:7   [830]53:7
   [831]53:9   [832]53:12   [833]54:1   [834]54:11   [835]54:11-14
   [836]54:12   [837]58:3-5   [838]58:3-7   [839]60:1   [840]60:19
   [841]63:17-18   [842]63:17-18   [843]64:4   [844]64:4   [845]65:1
   [846]66:1   [847]66:1   [848]66:2   [849]66:16   [850]66:22

   Jeremiah

   [851]1:5-6   [852]1:9   [853]1:9-10   [854]1:14   [855]2:13
   [856]4:3   [857]6:20   [858]7:11   [859]7:16   [860]7:16
   [861]7:17-18   [862]7:18   [863]10:24   [864]11:14   [865]11:14
   [866]14:11-12   [867]14:22   [868]15:14   [869]15:14   [870]16:19
   [871]17:5-7   [872]17:10   [873]17:21   [874]17:21-24   [875]20:7
   [876]20:7   [877]20:7   [878]20:7-8   [879]23:23   [880]23:24
   [881]23:24   [882]23:24   [883]23:24   [884]25:15-16   [885]25:28-29
   [886]29:22-23   [887]31:29-30   [888]31:30   [889]31:34
   [890]34:8-22   [891]34:14   [892]44:19

   Lamentations

   [893]3:25   [894]3:27-28   [895]3:30   [896]3:34   [897]3:38
   [898]3:41   [899]4:20   [900]4:20

   Ezekiel

   [901]1   [902]1:1   [903]1:28   [904]2:1   [905]2:6   [906]2:9-10
   [907]3:2-3   [908]9:4   [909]9:6   [910]10   [911]11:19-20
   [912]11:19-20   [913]11:19-20   [914]11:19-20   [915]16:49
   [916]16:53   [917]16:55   [918]18:1-4   [919]18:2-4   [920]18:3
   [921]18:4   [922]18:4   [923]18:19   [924]18:20   [925]18:20
   [926]18:23   [927]18:32   [928]20:21   [929]20:25   [930]20:25
   [931]22:18   [932]22:20   [933]26   [934]28:3   [935]28:11-19
   [936]28:12   [937]28:15   [938]28:19   [939]29:3   [940]29:3
   [941]32:1-28   [942]32:2   [943]32:5-6   [944]33:11   [945]33:11
   [946]34:1-4   [947]43   [948]44   [949]45   [950]46   [951]48

   Daniel

   [952]1   [953]1:16   [954]2:8   [955]2:21   [956]3:22   [957]4:8
   [958]4:37   [959]6:10   [960]7:10   [961]7:10   [962]7:26   [963]8:23
   [964]8:23-25   [965]9:1   [966]9:3   [967]9:4   [968]9:20   [969]9:21
   [970]9:23   [971]9:25   [972]9:25   [973]9:27   [974]10   [975]10:1-3
   [976]10:2   [977]10:5   [978]10:11   [979]10:12   [980]12:1-3
   [981]12:3

   Hosea

   [982]1:2-3   [983]3:1-3   [984]3:4   [985]3:4   [986]5:7   [987]6:6
   [988]10:12   [989]10:12   [990]13:14   [991]13:14   [992]14:9
   [993]14:9

   Joel

   [994]2:15   [995]2:28

   Amos

   [996]3:6   [997]3:6   [998]8:11   [999]9:3

   Jonah

   [1000]1   [1001]1:3   [1002]3   [1003]4

   Micah

   [1004]1:12   [1005]1:12   [1006]1:12   [1007]1:12-13   [1008]4:1-3
   [1009]5:2   [1010]5:2   [1011]5:2   [1012]6:8   [1013]6:8   [1014]6:8

   Nahum

   [1015]1:2

   Habakkuk

   [1016]2:4   [1017]3:2

   Zephaniah

   [1018]3:7-13

   Haggai

   [1019]2:6   [1020]2:6-7   [1021]2:7

   Zechariah

   [1022]1:14   [1023]3:1   [1024]5:7   [1025]7:5   [1026]9:10
   [1027]9:10   [1028]13:7   [1029]13:9

   Malachi

   [1030]3:2   [1031]3:2   [1032]3:2-3   [1033]3:3   [1034]3:6
   [1035]3:6   [1036]3:6   [1037]3:16

   Matthew

   [1038]1:20   [1039]1:23   [1040]2:6   [1041]2:6   [1042]2:6
   [1043]2:13   [1044]3:9   [1045]3:9   [1046]3:10   [1047]3:12
   [1048]3:12   [1049]3:17   [1050]4:3   [1051]4:4   [1052]4:9-10
   [1053]4:10   [1054]4:12   [1055]4:16   [1056]4:19   [1057]5:3
   [1058]5:3   [1059]5:3   [1060]5:5   [1061]5:6   [1062]5:6   [1063]5:8
   [1064]5:8   [1065]5:8   [1066]5:8   [1067]5:9   [1068]5:9
   [1069]5:11   [1070]5:13   [1071]5:14   [1072]5:14   [1073]5:14
   [1074]5:15   [1075]5:16   [1076]5:16   [1077]5:17   [1078]5:17
   [1079]5:17   [1080]5:17   [1081]5:20   [1082]5:21-22   [1083]5:22
   [1084]5:22   [1085]5:22   [1086]5:23-24   [1087]5:27-28   [1088]5:28
   [1089]5:28   [1090]5:28   [1091]5:28   [1092]5:28   [1093]5:32
   [1094]5:32   [1095]5:34   [1096]5:34   [1097]5:34   [1098]5:34-35
   [1099]5:36   [1100]5:38   [1101]5:39   [1102]5:39   [1103]5:39
   [1104]5:39   [1105]5:39-40   [1106]5:42   [1107]5:42   [1108]5:44-45
   [1109]5:45   [1110]5:45   [1111]5:48   [1112]5:48   [1113]5:48
   [1114]5:48   [1115]6:1-4   [1116]6:2   [1117]6:9   [1118]6:11
   [1119]6:13   [1120]6:16-18   [1121]6:23   [1122]6:24   [1123]6:24
   [1124]6:25-28   [1125]6:25-34   [1126]6:26   [1127]6:27
   [1128]6:28-30   [1129]6:31   [1130]6:34   [1131]6:34   [1132]7:1
   [1133]7:2   [1134]7:6   [1135]7:7   [1136]7:13-14   [1137]7:14
   [1138]7:18   [1139]7:22   [1140]7:22-23   [1141]7:22-23
   [1142]7:22-23   [1143]7:24   [1144]7:26   [1145]7:26   [1146]8:3
   [1147]8:21-22   [1148]8:30-34   [1149]9:10-11   [1150]9:12
   [1151]9:12   [1152]9:13   [1153]9:14-15   [1154]9:15   [1155]9:37-38
   [1156]10:3   [1157]10:5   [1158]10:8   [1159]10:17   [1160]10:18
   [1161]10:18   [1162]10:18   [1163]10:18   [1164]10:22   [1165]10:23
   [1166]10:23   [1167]10:23   [1168]10:23   [1169]10:26   [1170]10:28
   [1171]10:28   [1172]10:29   [1173]10:29   [1174]10:29   [1175]10:29
   [1176]10:29-30   [1177]10:32-33   [1178]10:37-38   [1179]11:7-15
   [1180]11:9   [1181]11:13   [1182]11:13   [1183]11:19   [1184]11:19
   [1185]11:19   [1186]11:20   [1187]11:21   [1188]11:23-24
   [1189]11:27   [1190]11:27   [1191]11:27   [1192]11:27   [1193]11:27
   [1194]11:28   [1195]11:28   [1196]11:29   [1197]11:30   [1198]12:7
   [1199]12:24   [1200]12:32   [1201]12:32   [1202]12:33   [1203]12:35
   [1204]12:38-41   [1205]12:42   [1206]13:5-6   [1207]13:9
   [1208]13:44   [1209]13:44   [1210]13:52   [1211]13:54   [1212]15:11
   [1213]15:11   [1214]15:17-19   [1215]15:19   [1216]15:24
   [1217]15:24   [1218]16:13-19   [1219]16:18   [1220]16:19
   [1221]16:19   [1222]17:1-8   [1223]17:1-13   [1224]17:4   [1225]17:9
   [1226]17:21   [1227]18:1-4   [1228]18:10   [1229]18:10   [1230]18:10
   [1231]18:10   [1232]18:11   [1233]18:17   [1234]18:17   [1235]18:19
   [1236]18:20   [1237]18:20   [1238]18:20   [1239]18:22   [1240]19:3-8
   [1241]19:4   [1242]19:5   [1243]19:5-6   [1244]19:6   [1245]19:8
   [1246]19:12   [1247]19:12   [1248]19:12   [1249]19:12   [1250]19:12
   [1251]19:12   [1252]19:12   [1253]19:12   [1254]19:13-15
   [1255]19:16-26   [1256]19:17   [1257]19:17   [1258]19:17
   [1259]19:17   [1260]19:19   [1261]19:20   [1262]19:23
   [1263]19:23-24   [1264]19:24   [1265]19:27   [1266]20:1-16
   [1267]20:25   [1268]20:27   [1269]21:13   [1270]21:43
   [1271]22:11-14   [1272]22:12-13   [1273]22:14   [1274]22:21
   [1275]22:23-33   [1276]22:23-33   [1277]22:29-30   [1278]22:30
   [1279]22:30   [1280]22:30   [1281]22:30   [1282]22:31-32
   [1283]22:32   [1284]22:37   [1285]22:37-40   [1286]22:39
   [1287]22:39   [1288]22:40   [1289]23:1-3   [1290]23:8   [1291]23:8
   [1292]23:8   [1293]23:9   [1294]23:12   [1295]23:29-38   [1296]23:30
   [1297]23:34   [1298]23:34   [1299]23:35   [1300]24:4-5   [1301]24:12
   [1302]24:12   [1303]24:13   [1304]24:14   [1305]24:14   [1306]24:19
   [1307]24:19   [1308]24:21   [1309]24:23-27   [1310]24:27
   [1311]24:29   [1312]24:35   [1313]24:35   [1314]25:4   [1315]25:8-9
   [1316]25:29   [1317]25:31-33   [1318]25:32-33   [1319]25:34
   [1320]25:34   [1321]25:41   [1322]25:44   [1323]25:46   [1324]26:23
   [1325]26:28   [1326]26:29   [1327]26:38   [1328]26:38   [1329]26:38
   [1330]26:38   [1331]26:38   [1332]26:39   [1333]26:39   [1334]26:39
   [1335]26:39   [1336]26:41   [1337]26:41   [1338]26:41   [1339]26:41
   [1340]26:48   [1341]26:52-54   [1342]26:55   [1343]26:59-63
   [1344]26:61   [1345]27:3-5   [1346]27:11-14   [1347]27:17
   [1348]27:18   [1349]27:19   [1350]27:33   [1351]27:45-54
   [1352]27:46-50   [1353]27:51-52   [1354]27:51-54   [1355]27:54
   [1356]27:55-56   [1357]27:60   [1358]27:63   [1359]28:1-2
   [1360]28:9   [1361]28:13-14   [1362]28:20   [1363]28:20

   Mark

   [1364]1:1-2   [1365]1:29-30   [1366]2:7   [1367]2:9-11
   [1368]2:15-16   [1369]2:18-20   [1370]3:18   [1371]4:12   [1372]4:12
   [1373]4:12   [1374]4:12   [1375]4:21   [1376]4:28   [1377]5:11
   [1378]5:11-14   [1379]6:2   [1380]6:3   [1381]6:3   [1382]6:27
   [1383]7:15   [1384]8:38   [1385]9:1-13   [1386]9:2-9   [1387]9:5
   [1388]9:17   [1389]9:29   [1390]10:5   [1391]10:8   [1392]10:8
   [1393]10:13-15   [1394]10:17-27   [1395]10:18   [1396]10:18
   [1397]10:18   [1398]10:23-24   [1399]10:28   [1400]10:44
   [1401]11:17   [1402]12:18-27   [1403]12:18-27   [1404]12:24-25
   [1405]12:25   [1406]12:25   [1407]12:29-30   [1408]12:31
   [1409]12:42   [1410]13:31   [1411]14:24   [1412]15:23   [1413]15:42
   [1414]16:33-39

   Luke

   [1415]1:17   [1416]1:26-27   [1417]1:35   [1418]1:35   [1419]1:38
   [1420]1:52   [1421]1:76   [1422]2:30   [1423]2:36-38   [1424]2:52
   [1425]3:1   [1426]3:8   [1427]3:8   [1428]3:12   [1429]3:14
   [1430]4:1-2   [1431]4:3   [1432]4:4   [1433]5:8   [1434]5:21
   [1435]5:21   [1436]5:29-30   [1437]5:33-35   [1438]6:20   [1439]6:21
   [1440]6:25   [1441]6:30   [1442]6:35   [1443]6:36   [1444]6:36
   [1445]6:37   [1446]6:37   [1447]6:37   [1448]6:42   [1449]7:24-30
   [1450]7:26   [1451]7:34   [1452]7:34   [1453]8:1-3   [1454]8:10
   [1455]8:16   [1456]8:18   [1457]8:32-33   [1458]9:26   [1459]9:28-36
   [1460]9:28-36   [1461]9:31   [1462]9:33   [1463]9:59-60   [1464]9:62
   [1465]10:4   [1466]10:4   [1467]10:4   [1468]10:12-14   [1469]10:13
   [1470]10:18   [1471]10:19   [1472]10:19   [1473]10:19   [1474]10:22
   [1475]10:22   [1476]10:27   [1477]11:3   [1478]11:4   [1479]11:9
   [1480]11:29-30   [1481]11:33   [1482]11:48   [1483]11:52
   [1484]11:52   [1485]12:4-5   [1486]12:10   [1487]12:45-46
   [1488]12:48   [1489]12:50   [1490]13:11   [1491]13:16   [1492]13:16
   [1493]13:24   [1494]13:26-27   [1495]14:11   [1496]14:34-35
   [1497]15:1-2   [1498]15:3-7   [1499]15:8-10   [1500]15:23
   [1501]16:9   [1502]16:13   [1503]16:15   [1504]16:16   [1505]16:16
   [1506]16:19-31   [1507]16:19-31   [1508]17:20-21   [1509]17:28-29
   [1510]18:1   [1511]18:11   [1512]18:13   [1513]18:14   [1514]18:14
   [1515]18:18-27   [1516]18:19   [1517]18:19   [1518]18:24-25
   [1519]18:28   [1520]19:14   [1521]19:15   [1522]19:17   [1523]19:17
   [1524]19:19   [1525]19:26   [1526]19:46   [1527]20:26-38
   [1528]20:27-40   [1529]20:34-36   [1530]20:35-36   [1531]20:35-36
   [1532]20:36   [1533]20:36   [1534]20:36   [1535]21:2   [1536]21:20
   [1537]21:23   [1538]21:23   [1539]21:26   [1540]22:20   [1541]22:21
   [1542]22:25   [1543]22:27   [1544]22:31-32   [1545]23:21
   [1546]23:25   [1547]23:39-43   [1548]23:44-45   [1549]23:44-47
   [1550]23:53   [1551]23:53   [1552]24:15   [1553]24:30-31
   [1554]24:31   [1555]24:39   [1556]24:48-49

   John

   [1557]1:1   [1558]1:1   [1559]1:1   [1560]1:1-2   [1561]1:1-3
   [1562]1:1-14   [1563]1:3   [1564]1:3   [1565]1:3   [1566]1:3-4
   [1567]1:5   [1568]1:9   [1569]1:11   [1570]1:14   [1571]1:14
   [1572]1:14   [1573]1:14   [1574]1:18   [1575]1:18   [1576]1:18
   [1577]1:18   [1578]1:26   [1579]1:26-27   [1580]1:26-27
   [1581]1:32-34   [1582]1:51   [1583]2:1-11   [1584]2:16   [1585]2:19
   [1586]2:19   [1587]2:19   [1588]2:19-22   [1589]2:21   [1590]3:6
   [1591]3:8   [1592]3:21   [1593]3:34   [1594]4:1-25   [1595]4:16-18
   [1596]4:20   [1597]4:21   [1598]4:23-24   [1599]4:24   [1600]4:24
   [1601]4:24   [1602]4:31-34   [1603]5:19   [1604]5:23   [1605]5:31
   [1606]5:33-35   [1607]5:34   [1608]5:39   [1609]5:39   [1610]5:39
   [1611]5:44   [1612]5:46-47   [1613]6:27   [1614]7:15   [1615]7:37-39
   [1616]7:42   [1617]8:1-11   [1618]8:39   [1619]8:40   [1620]8:40
   [1621]8:40   [1622]8:46   [1623]8:58   [1624]9:39   [1625]10:3
   [1626]10:8-10   [1627]10:11   [1628]10:12   [1629]10:18   [1630]10:18
   [1631]10:18   [1632]10:18   [1633]10:18   [1634]10:24   [1635]10:27
   [1636]10:30   [1637]12:24   [1638]12:27   [1639]12:27   [1640]12:31
   [1641]12:40   [1642]12:43   [1643]13:2   [1644]13:8   [1645]13:27
   [1646]14:2   [1647]14:3   [1648]14:6   [1649]14:6   [1650]14:6
   [1651]14:6   [1652]14:6   [1653]14:9   [1654]14:9   [1655]14:9
   [1656]14:11   [1657]14:23   [1658]14:23   [1659]14:26   [1660]14:26
   [1661]14:26   [1662]14:27   [1663]14:27   [1664]14:28   [1665]14:30
   [1666]14:30   [1667]14:30   [1668]15:2   [1669]15:4   [1670]15:5
   [1671]15:6   [1672]15:22   [1673]15:26   [1674]16:11   [1675]16:12-13
   [1676]16:12-13   [1677]16:12-13   [1678]16:12-13   [1679]16:13
   [1680]16:13   [1681]16:14   [1682]16:25   [1683]16:33   [1684]16:33
   [1685]16:33   [1686]17:10   [1687]17:16   [1688]17:20-21
   [1689]17:21   [1690]17:21   [1691]17:21   [1692]17:21   [1693]17:22
   [1694]17:22   [1695]17:22-23   [1696]17:24   [1697]17:24
   [1698]17:24   [1699]17:25   [1700]18:4   [1701]18:36   [1702]19:2
   [1703]19:11   [1704]19:17   [1705]19:19-20   [1706]19:32-33
   [1707]19:33-34   [1708]19:34-35   [1709]19:41   [1710]19:41
   [1711]19:41   [1712]20:17   [1713]20:22   [1714]20:22   [1715]20:22
   [1716]20:22   [1717]20:23   [1718]20:23   [1719]20:26
   [1720]20:26-27   [1721]20:27   [1722]21:18-19   [1723]21:25
   [1724]21:25

   Acts

   [1725]1:3   [1726]1:4   [1727]1:4-5   [1728]1:5   [1729]1:6-8
   [1730]1:8   [1731]2:1-4   [1732]2:13   [1733]2:15   [1734]2:22
   [1735]3:1-11   [1736]3:22-23   [1737]4:32   [1738]4:34-35
   [1739]5:1-6   [1740]5:13-16   [1741]5:36-37   [1742]5:38-39
   [1743]5:41   [1744]7   [1745]7:2-4   [1746]7:15   [1747]7:22
   [1748]7:42-43   [1749]7:45   [1750]7:52   [1751]8:10   [1752]8:18
   [1753]8:20   [1754]9:15   [1755]9:15   [1756]9:36-43   [1757]10
   [1758]10:1-4   [1759]10:9   [1760]10:9-15   [1761]10:14   [1762]10:28
   [1763]10:30   [1764]10:38   [1765]10:44-46   [1766]11:3
   [1767]13:6-12   [1768]13:17-19   [1769]13:46   [1770]15:7-11
   [1771]15:10   [1772]15:10   [1773]15:28-29   [1774]15:28-29
   [1775]15:28-29   [1776]15:30   [1777]16:1-3   [1778]16:3   [1779]16:4
   [1780]17:28   [1781]17:28   [1782]19   [1783]19:19   [1784]20:9-12
   [1785]20:28   [1786]20:28   [1787]20:28   [1788]21:13
   [1789]21:20-26   [1790]21:26   [1791]22:28   [1792]23:2   [1793]24:26
   [1794]28:17-29   [1795]28:26-27

   Romans

   [1796]1:1   [1797]1:1-4   [1798]1:3-4   [1799]1:14   [1800]1:17
   [1801]1:18-23   [1802]1:19   [1803]1:19   [1804]1:20   [1805]1:20
   [1806]1:20-22   [1807]1:21   [1808]1:21   [1809]1:21-23
   [1810]1:22-23   [1811]1:23   [1812]1:24   [1813]1:24-25   [1814]1:25
   [1815]1:26   [1816]1:27   [1817]1:28   [1818]1:28   [1819]1:28
   [1820]2:4-5   [1821]2:4-5   [1822]2:4-10   [1823]2:4-10   [1824]2:11
   [1825]2:11   [1826]2:13   [1827]2:15-16   [1828]2:23   [1829]2:28-29
   [1830]2:28-29   [1831]2:29   [1832]3:26   [1833]3:29   [1834]3:31
   [1835]4   [1836]4:11   [1837]4:11-12   [1838]4:16   [1839]5
   [1840]5:7   [1841]5:8   [1842]5:14   [1843]6:1-11   [1844]6:3
   [1845]6:4   [1846]6:9   [1847]6:10   [1848]6:12   [1849]6:13
   [1850]6:19   [1851]7:1   [1852]7:1-3   [1853]7:2-3   [1854]7:6
   [1855]7:9   [1856]7:12   [1857]7:12   [1858]7:12   [1859]7:13
   [1860]7:13   [1861]7:14   [1862]7:18   [1863]7:23   [1864]7:23
   [1865]7:24   [1866]7:24   [1867]8:2   [1868]8:2   [1869]8:2
   [1870]8:3-5   [1871]8:5-6   [1872]8:6   [1873]8:7   [1874]8:7
   [1875]8:8   [1876]8:8   [1877]8:8   [1878]8:9   [1879]8:9
   [1880]8:12   [1881]8:13   [1882]8:13   [1883]8:13   [1884]8:14
   [1885]8:14   [1886]8:15   [1887]8:19   [1888]8:19-20   [1889]8:19-21
   [1890]8:19-21   [1891]8:19-21   [1892]8:20   [1893]8:20-21
   [1894]8:20-21   [1895]8:20-21   [1896]8:20-21   [1897]8:21
   [1898]8:22-23   [1899]8:23   [1900]8:26   [1901]8:32   [1902]8:32
   [1903]8:32   [1904]8:35   [1905]8:35-37   [1906]8:37   [1907]8:38-39
   [1908]8:38-39   [1909]9:4   [1910]9:6   [1911]9:6   [1912]9:6
   [1913]9:6   [1914]9:8   [1915]9:8   [1916]9:10-13   [1917]9:11-12
   [1918]9:14   [1919]9:16   [1920]9:16   [1921]9:16   [1922]9:16
   [1923]9:16   [1924]9:16   [1925]9:18   [1926]9:18   [1927]9:18
   [1928]9:18   [1929]9:18-21   [1930]9:18-21   [1931]9:20-21
   [1932]10:6-8   [1933]10:10   [1934]11:4   [1935]11:4   [1936]11:11-12
   [1937]11:11-36   [1938]11:17-20   [1939]11:22   [1940]11:33
   [1941]11:33   [1942]11:36   [1943]12:6   [1944]12:11   [1945]12:14
   [1946]12:15   [1947]12:17   [1948]12:17   [1949]13:1-2   [1950]13:9
   [1951]13:12-13   [1952]13:13   [1953]13:13   [1954]13:14
   [1955]13:14   [1956]14:1   [1957]14:4   [1958]14:9   [1959]14:13
   [1960]14:15   [1961]14:15   [1962]14:17   [1963]14:20   [1964]14:21
   [1965]14:21   [1966]15:5   [1967]15:19   [1968]16:25-26
   [1969]16:25-26

   1 Corinthians

   [1970]1:10   [1971]1:14-15   [1972]1:18   [1973]1:21   [1974]1:21
   [1975]1:23-24   [1976]1:24   [1977]1:24   [1978]1:26   [1979]1:26
   [1980]1:26-27   [1981]1:26-28   [1982]1:26-28   [1983]1:26-28
   [1984]1:27   [1985]1:27   [1986]1:27-28   [1987]1:27-29   [1988]1:29
   [1989]1:29   [1990]1:29   [1991]1:30   [1992]1:30   [1993]2:2
   [1994]2:2   [1995]2:2   [1996]2:4   [1997]2:4-5   [1998]2:4-5
   [1999]2:6   [2000]2:6   [2001]2:6   [2002]2:6   [2003]2:6
   [2004]2:6-7   [2005]2:6-7   [2006]2:6-7   [2007]2:6-8   [2008]2:6-8
   [2009]2:6-8   [2010]2:6-8   [2011]2:7   [2012]2:7   [2013]2:7
   [2014]2:8   [2015]2:9   [2016]2:9   [2017]2:10   [2018]2:11
   [2019]2:12   [2020]2:12-13   [2021]2:13   [2022]2:14   [2023]2:14
   [2024]2:16   [2025]2:16   [2026]3:2   [2027]3:2-3   [2028]3:2-3
   [2029]3:6-7   [2030]3:6-7   [2031]3:8   [2032]3:9   [2033]3:12
   [2034]3:12   [2035]3:12   [2036]3:12   [2037]3:13-15   [2038]3:16
   [2039]3:16   [2040]3:16   [2041]3:16-17   [2042]3:17   [2043]3:18
   [2044]3:18-19   [2045]3:19   [2046]3:19   [2047]3:21   [2048]4:3
   [2049]4:7   [2050]4:7   [2051]4:8   [2052]4:8   [2053]4:12-13
   [2054]4:12-13   [2055]4:15   [2056]5:1   [2057]5:1   [2058]5:2
   [2059]5:3   [2060]5:3   [2061]5:4   [2062]5:5   [2063]5:5   [2064]5:5
   [2065]5:6   [2066]5:6   [2067]5:6   [2068]5:6-9   [2069]5:9-11
   [2070]5:11   [2071]5:12   [2072]5:12   [2073]6:1   [2074]6:1-6
   [2075]6:2-3   [2076]6:3   [2077]6:3   [2078]6:9-10   [2079]6:10
   [2080]6:10   [2081]6:11   [2082]6:13   [2083]6:14   [2084]6:15
   [2085]6:15   [2086]6:15-17   [2087]6:17   [2088]6:17   [2089]6:17
   [2090]6:18   [2091]6:19   [2092]6:19   [2093]6:19-20   [2094]6:19-20
   [2095]6:19-20   [2096]6:20   [2097]6:20   [2098]7   [2099]7   [2100]7
   [2101]7   [2102]7   [2103]7:1   [2104]7:1-2   [2105]7:1-3   [2106]7:5
   [2107]7:5   [2108]7:5   [2109]7:6   [2110]7:6-8   [2111]7:7
   [2112]7:7   [2113]7:7   [2114]7:8-9   [2115]7:8-9   [2116]7:9
   [2117]7:12-14   [2118]7:12-14   [2119]7:14   [2120]7:15-16
   [2121]7:16   [2122]7:17   [2123]7:18   [2124]7:18   [2125]7:21-22
   [2126]7:25   [2127]7:26-28   [2128]7:27   [2129]7:27   [2130]7:27-28
   [2131]7:28   [2132]7:29   [2133]7:29   [2134]7:29   [2135]7:29
   [2136]7:29   [2137]7:29   [2138]7:30   [2139]7:31   [2140]7:31
   [2141]7:31   [2142]7:31   [2143]7:32   [2144]7:32-33   [2145]7:32-34
   [2146]7:32-35   [2147]7:34   [2148]7:34   [2149]7:35   [2150]7:35
   [2151]7:37   [2152]7:38   [2153]7:39   [2154]7:39   [2155]7:39
   [2156]7:39   [2157]7:39   [2158]7:39-40   [2159]7:40   [2160]7:40
   [2161]8:2   [2162]8:4   [2163]8:5   [2164]8:5-6   [2165]8:5-6
   [2166]8:7   [2167]8:8   [2168]8:8   [2169]8:11   [2170]8:12
   [2171]8:13   [2172]9:1   [2173]9:1-5   [2174]9:4   [2175]9:5
   [2176]9:5   [2177]9:6   [2178]9:8-10   [2179]9:9   [2180]9:9
   [2181]9:9-10   [2182]9:9-10   [2183]9:9-10   [2184]9:9-10
   [2185]9:9-18   [2186]9:15   [2187]9:19   [2188]9:22   [2189]9:26
   [2190]9:27   [2191]9:27   [2192]10:1-2   [2193]10:3-4   [2194]10:4
   [2195]10:4   [2196]10:7   [2197]10:8   [2198]10:11   [2199]10:11
   [2200]10:11   [2201]10:11   [2202]10:11   [2203]10:11   [2204]10:13
   [2205]10:13   [2206]10:13   [2207]10:18   [2208]10:18   [2209]10:23
   [2210]10:23   [2211]10:23   [2212]10:23   [2213]10:24   [2214]10:25
   [2215]10:31   [2216]11   [2217]11:2   [2218]11:2-16   [2219]11:3
   [2220]11:3   [2221]11:3   [2222]11:5-16   [2223]11:6   [2224]11:7
   [2225]11:10   [2226]11:14   [2227]11:14-15   [2228]11:16
   [2229]11:19   [2230]12:3   [2231]12:3   [2232]12:4-7   [2233]12:6
   [2234]12:8   [2235]12:8-9   [2236]12:11   [2237]12:27   [2238]12:27
   [2239]13:5   [2240]13:10   [2241]13:11   [2242]13:12   [2243]13:12
   [2244]13:12   [2245]13:12   [2246]14:15   [2247]14:34-35
   [2248]14:35   [2249]15:2   [2250]15:3-8   [2251]15:9   [2252]15:10
   [2253]15:11   [2254]15:12   [2255]15:22   [2256]15:22   [2257]15:22
   [2258]15:22   [2259]15:25   [2260]15:25-26   [2261]15:28
   [2262]15:28   [2263]15:32   [2264]15:32   [2265]15:32   [2266]15:33
   [2267]15:35   [2268]15:35-38   [2269]15:36   [2270]15:39-42
   [2271]15:40-42   [2272]15:41   [2273]15:41   [2274]15:41-42
   [2275]15:42-43   [2276]15:42-44   [2277]15:44   [2278]15:44
   [2279]15:45   [2280]15:46   [2281]15:47   [2282]15:48-49
   [2283]15:50   [2284]15:50   [2285]15:51   [2286]15:51-52
   [2287]15:52   [2288]15:52   [2289]15:53   [2290]15:53   [2291]15:53
   [2292]15:53-56   [2293]15:54   [2294]15:54   [2295]15:58

   2 Corinthians

   [2296]1:22   [2297]2:5-11   [2298]2:15   [2299]3:5-6   [2300]3:6
   [2301]3:6   [2302]3:6   [2303]3:7-8   [2304]3:15   [2305]3:15-17
   [2306]3:17   [2307]4:1-2   [2308]4:4   [2309]4:4   [2310]4:6
   [2311]4:7   [2312]4:10   [2313]4:17-18   [2314]4:18   [2315]4:18
   [2316]4:18-5:1   [2317]5:1   [2318]5:1   [2319]5:1   [2320]5:1
   [2321]5:1   [2322]5:4   [2323]5:4   [2324]5:5   [2325]5:6   [2326]5:8
   [2327]5:10   [2328]5:10   [2329]5:16   [2330]5:16   [2331]5:16
   [2332]5:17   [2333]5:17   [2334]5:20   [2335]5:21   [2336]5:21
   [2337]6:5-6   [2338]6:10   [2339]6:14-16   [2340]6:16   [2341]6:16-18
   [2342]6:17   [2343]7:1   [2344]8:16   [2345]8:21   [2346]10:3-4
   [2347]10:3-5   [2348]10:5   [2349]10:5   [2350]10:5   [2351]10:9
   [2352]11:2   [2353]11:2   [2354]11:14   [2355]11:18   [2356]11:20
   [2357]11:22   [2358]11:27   [2359]12:1   [2360]12:2   [2361]12:2
   [2362]12:4   [2363]12:4   [2364]12:4   [2365]12:7   [2366]12:7
   [2367]12:7-10   [2368]12:9   [2369]12:9   [2370]12:10   [2371]12:12
   [2372]12:21   [2373]13:3   [2374]13:3   [2375]13:3   [2376]13:4

   Galatians

   [2377]1:4   [2378]1:14   [2379]1:19   [2380]2:4   [2381]2:5
   [2382]2:12   [2383]2:18   [2384]2:20   [2385]3   [2386]3   [2387]3
   [2388]3:3   [2389]3:7   [2390]3:7   [2391]3:11   [2392]3:13
   [2393]3:20   [2394]3:27   [2395]3:27   [2396]3:27   [2397]3:28
   [2398]4   [2399]4   [2400]4   [2401]4:4   [2402]4:10   [2403]4:10
   [2404]4:10-11   [2405]4:19   [2406]4:19-31   [2407]4:21-22
   [2408]4:21-24   [2409]4:21-24   [2410]4:21-31   [2411]4:24
   [2412]4:26   [2413]4:26   [2414]4:27   [2415]4:28   [2416]4:31
   [2417]4:31   [2418]5:1   [2419]5:1   [2420]5:2   [2421]5:2-6
   [2422]5:8   [2423]5:8   [2424]5:12   [2425]5:13   [2426]5:13
   [2427]5:14   [2428]5:17   [2429]5:17   [2430]5:17   [2431]5:17
   [2432]5:17   [2433]5:19-21   [2434]5:19-21   [2435]5:19-21
   [2436]5:22   [2437]5:25   [2438]6:7   [2439]6:13   [2440]6:14

   Ephesians

   [2441]1:4   [2442]1:4   [2443]1:9-10   [2444]1:13-14   [2445]1:21
   [2446]1:23   [2447]2:1   [2448]2:2   [2449]2:2   [2450]2:2
   [2451]2:3   [2452]2:3   [2453]2:7   [2454]2:12   [2455]2:19
   [2456]2:20   [2457]3:14-15   [2458]4:1   [2459]4:1-6   [2460]4:4-6
   [2461]4:5-6   [2462]4:10   [2463]4:13   [2464]4:14   [2465]4:17-20
   [2466]4:22-23   [2467]4:26   [2468]4:27   [2469]4:27   [2470]4:28
   [2471]4:29   [2472]4:32   [2473]5:1   [2474]5:3   [2475]5:5-6
   [2476]5:7-8   [2477]5:11   [2478]5:11-12   [2479]5:12   [2480]5:16
   [2481]5:16   [2482]5:18   [2483]5:19   [2484]5:19   [2485]5:26
   [2486]5:26-27   [2487]5:31   [2488]5:31   [2489]5:31-32   [2490]5:32
   [2491]6:2-3   [2492]6:2-3   [2493]6:2-3   [2494]6:9   [2495]6:11
   [2496]6:11   [2497]6:11   [2498]6:12   [2499]6:12   [2500]6:12
   [2501]6:12   [2502]6:13   [2503]6:16   [2504]6:18

   Philippians

   [2505]1:20   [2506]1:23   [2507]1:23   [2508]1:23   [2509]1:23
   [2510]2:4   [2511]2:5-9   [2512]2:6   [2513]2:6-7   [2514]2:6-7
   [2515]2:8   [2516]2:10   [2517]2:10-11   [2518]2:10-11   [2519]2:13
   [2520]2:13   [2521]2:13   [2522]2:13   [2523]2:15   [2524]3:3
   [2525]3:3   [2526]3:3-4   [2527]3:8   [2528]3:10   [2529]3:12
   [2530]3:12   [2531]3:13   [2532]3:13-14   [2533]3:15   [2534]3:19
   [2535]3:19   [2536]3:21   [2537]4:3   [2538]4:3   [2539]4:5
   [2540]4:8   [2541]4:8-9   [2542]4:13   [2543]4:13   [2544]4:19

   Colossians

   [2545]1:10   [2546]1:15   [2547]1:15   [2548]1:15   [2549]1:15
   [2550]1:15   [2551]1:15   [2552]1:15   [2553]1:15   [2554]1:16
   [2555]1:16-17   [2556]1:16-18   [2557]1:16-18   [2558]2:5   [2559]2:8
   [2560]2:9   [2561]2:9   [2562]2:11   [2563]2:13-14   [2564]2:14-15
   [2565]2:15   [2566]2:15   [2567]2:16   [2568]2:16   [2569]2:16
   [2570]2:18-19   [2571]3:3   [2572]3:3-4   [2573]3:5   [2574]3:5
   [2575]3:5   [2576]3:8   [2577]3:8   [2578]3:16   [2579]3:16
   [2580]3:17   [2581]3:18   [2582]3:25   [2583]4:2   [2584]4:6
   [2585]4:6

   1 Thessalonians

   [2586]2:3   [2587]2:12   [2588]2:14-15   [2589]4:3   [2590]4:3-5
   [2591]4:13-15   [2592]4:13-17   [2593]4:15-16   [2594]4:16
   [2595]4:16-17   [2596]4:17   [2597]5:4-5   [2598]5:5   [2599]5:14
   [2600]5:14   [2601]5:14   [2602]5:16   [2603]5:17   [2604]5:21
   [2605]5:23

   2 Thessalonians

   [2606]2:1-12   [2607]2:2   [2608]2:3-4   [2609]2:3-4   [2610]2:4
   [2611]2:6-10   [2612]2:9   [2613]2:10-12   [2614]2:15   [2615]2:15
   [2616]3:6   [2617]3:6   [2618]3:6   [2619]3:11   [2620]3:14-15

   1 Timothy

   [2621]1:13   [2622]1:15   [2623]1:15   [2624]1:16   [2625]1:19
   [2626]1:20   [2627]1:20   [2628]2:1-2   [2629]2:2   [2630]2:7
   [2631]2:11-12   [2632]2:14   [2633]3:1-2   [2634]3:1-7   [2635]3:15
   [2636]3:16   [2637]4:1-2   [2638]4:1-2   [2639]4:1-3   [2640]4:1-3
   [2641]4:1-3   [2642]4:3   [2643]4:4-5   [2644]4:4-5   [2645]4:7
   [2646]4:10   [2647]4:10   [2648]4:15   [2649]5:9   [2650]5:9-10
   [2651]5:10   [2652]5:13   [2653]5:14   [2654]5:17   [2655]5:22
   [2656]5:23   [2657]6:8   [2658]6:17-18   [2659]6:20

   2 Timothy

   [2660]1:3   [2661]1:3   [2662]1:10   [2663]1:15   [2664]1:16-18
   [2665]1:16-18   [2666]2:3-4   [2667]2:5   [2668]2:5   [2669]2:11
   [2670]2:15   [2671]2:17-18   [2672]2:19   [2673]2:20   [2674]2:20-21
   [2675]2:20-21   [2676]2:20-21   [2677]2:21   [2678]3:1   [2679]3:1-5
   [2680]3:6-7   [2681]3:8   [2682]3:16   [2683]4:7

   Titus

   [2684]1:5-6   [2685]1:6   [2686]1:6-9   [2687]1:9-10   [2688]1:12
   [2689]1:15-16   [2690]3:3-6   [2691]3:5   [2692]3:10   [2693]3:10-11

   Hebrews

   [2694]1:1   [2695]1:3   [2696]1:3   [2697]1:3   [2698]1:3   [2699]1:3
   [2700]1:3   [2701]1:3   [2702]1:7   [2703]1:14   [2704]1:14
   [2705]1:14   [2706]1:14   [2707]1:14   [2708]2:1   [2709]2:10
   [2710]3:14   [2711]4:12   [2712]4:14   [2713]4:15   [2714]4:15
   [2715]5:11-14   [2716]5:12-14   [2717]5:14   [2718]6:1   [2719]6:1
   [2720]6:4-6   [2721]6:6   [2722]6:7-8   [2723]6:7-8   [2724]6:7-8
   [2725]7:19   [2726]7:26-8:1   [2727]8:5   [2728]8:5   [2729]8:5
   [2730]8:5   [2731]8:5   [2732]8:5   [2733]8:5   [2734]8:11
   [2735]9:3   [2736]9:3-4   [2737]9:7   [2738]9:11-20   [2739]9:13
   [2740]9:14   [2741]9:19   [2742]9:19-22   [2743]9:26   [2744]9:26
   [2745]10:1   [2746]10:1   [2747]10:1   [2748]10:29   [2749]10:38
   [2750]11:1   [2751]11:11-12   [2752]11:13   [2753]11:24-26
   [2754]11:37   [2755]11:37-38   [2756]11:37-38   [2757]11:40
   [2758]12:2   [2759]12:6   [2760]12:22   [2761]12:22-23
   [2762]12:22-23   [2763]12:22-23   [2764]12:24   [2765]12:26-27
   [2766]12:29   [2767]13:12-13

   James

   [2768]2:8   [2769]3:1   [2770]4:13-15   [2771]4:17   [2772]5:16
   [2773]5:17   [2774]5:17

   1 Peter

   [2775]1:9   [2776]1:15   [2777]1:16   [2778]1:17   [2779]1:19
   [2780]1:20   [2781]2:5   [2782]2:9   [2783]2:22   [2784]2:22
   [2785]3:1   [2786]3:11   [2787]3:15   [2788]3:15   [2789]3:18
   [2790]3:18-21   [2791]3:20   [2792]3:21   [2793]5:1-4   [2794]5:2-3
   [2795]5:6   [2796]5:8

   2 Peter

   [2797]1:17   [2798]1:20   [2799]3:5-14   [2800]3:10   [2801]3:16

   1 John

   [2802]1:1   [2803]1:1   [2804]1:1   [2805]1:1-2   [2806]1:5
   [2807]1:5   [2808]1:5   [2809]1:5   [2810]1:5-6   [2811]1:5-7
   [2812]1:7   [2813]1:8   [2814]1:8-9   [2815]1:9   [2816]2:1-2
   [2817]2:1-2   [2818]2:2   [2819]2:2   [2820]2:2   [2821]2:6
   [2822]2:6   [2823]2:8   [2824]2:16   [2825]2:18   [2826]2:29
   [2827]3   [2828]3:1-2   [2829]3:2   [2830]3:2   [2831]3:3
   [2832]3:3-10   [2833]3:10   [2834]3:16   [2835]4   [2836]4:18
   [2837]4:18   [2838]5:16   [2839]5:16   [2840]5:17-18   [2841]5:19
   [2842]5:19

   2 John

   [2843]1:7-10

   3 John

   [2844]1:11

   Jude

   [2845]1:7   [2846]1:7   [2847]1:14   [2848]1:15   [2849]1:23

   Revelation

   [2850]1:6   [2851]1:6   [2852]1:8   [2853]1:20   [2854]2:1
   [2855]2:5   [2856]2:8   [2857]2:9   [2858]2:12   [2859]2:18
   [2860]2:18   [2861]2:20-22   [2862]3:1   [2863]3:7   [2864]3:14
   [2865]3:14   [2866]3:18   [2867]4:3   [2868]5:5   [2869]5:8
   [2870]6:4   [2871]6:8   [2872]6:9-10   [2873]6:11   [2874]7:3
   [2875]8:3-4   [2876]10:4   [2877]10:9   [2878]12:9   [2879]14:6
   [2880]17   [2881]21   [2882]21:4   [2883]21:8   [2884]21:8
   [2885]22:14-15

   Tobit

   [2886]1:12-14   [2887]1:19   [2888]1:22   [2889]2:3   [2890]12:7
   [2891]12:7

   Wisdom of Solomon

   [2892]1:4   [2893]1:4   [2894]1:5   [2895]1:7   [2896]7:16
   [2897]7:16   [2898]7:25   [2899]7:25-26   [2900]7:25-26
   [2901]7:25-26   [2902]9:6   [2903]10:5   [2904]11:17   [2905]11:20
   [2906]11:26   [2907]12:1   [2908]12:1-2   [2909]12:1-2   [2910]18:24

   Susanna

   [2911]1:52   [2912]1:53   [2913]1:56

   Bel and the Dragon

   [2914]1:31-39

   2 Maccabees

   [2915]7:28

   Sirach

   [2916]6:4   [2917]10:4   [2918]10:19   [2919]16:21   [2920]18:13
   [2921]21:18   [2922]21:18   [2923]39:16   [2924]39:17   [2925]39:21
   [2926]43:20
     __________________________________________________________________

Index of Greek Words and Phrases

     *  ta logo pros tous murmekas: [2927]1
     * a: [2928]1
     * aoriston: [2929]1
     * ageneton: [2930]1
     * agenetos: [2931]1
     * agona ton proton kai megiston tes psuches: [2932]1
     * agalmaton: [2933]1
     * angelmaton: [2934]1
     * agenes: [2935]1
     * agoranomoi: [2936]1
     * agrio elephanti: [2937]1
     * adikon: [2938]1
     * adoleschesai: [2939]1
     * aeroplastein: [2940]1
     * aetites: [2941]1
     * athesmous: [2942]1
     * akataskeuaston: [2943]1
     * akleron: [2944]1
     * akoes kausteria: [2945]1
     * akolouthos te en to legein terastios pistike dunamei: [2946]1
     * akolouthias: [2947]1
     * akrotetas: [2948]1
     * alazon: [2949]1
     * alazoneia: [2950]1
     * aleiphon: [2951]1
     * alla kan tous peponthotas ten peri tes metensomatoseos anoian apo
       iatron, ton katabibazonton ten logiken phusin hote men epi ten
       alogon pasan, hote de kai epi ten aphantaston: [2952]1
     * alla kai henosei kai anakrasei: [2953]1
     * alla kai boulometha, ouch hope e ekeinois philon, poiein ta
       ekeinon: [2954]1
     * alla kai men noethen to peri tes anastaseos musterion: [2955]1
     * alla muthikoteron sunkatatithemenon to logo: [2956]1
     * allokota kai amoibaias phonas: [2957]1
     * allokoton: [2958]1
     * allotria anatolon phronountes: [2959]1
     * all' ek kataskeues: [2960]1
     * all' ei me pan ergon: [2961]1
     * allegoroumena: [2962]1
     * ametor tis kai achrantos daimon: [2963]1
     * amutheton: [2964]1
     * amousotata: [2965]1
     * analogon to keiresthai anthropon, energounta to parechein heauton
       to keironti: [2966]1
     * analusis: [2967]1
     * anetlasan kata periodous tautotetas, kai aparallaktous tois idiois
       poiois kai tois sumbebekosin autois: [2968]1
     * anaisthetou: [2969]1
     * analogiais tisi sunedese kai ekosmesen ho Theos: [2970]1
     * anapausamenos: [2971]1
     * anaplasmata: [2972]1
     * anastoicheiothenai: [2973]1
     * anataseos: [2974]1
     * andrapodois: [2975]1
     * andreia: [2976]1
     * anepausato: [2977]1
     * anomia: [2978]1
     * anomian: [2979]1
     * anti tou hestai: [2980]1
     * anti tou puros: [2981]1
     * antizone: [2982]1
     * antipelargountos: [2983]1
     * axioumenon: [2984]1
     * axioumen: [2985]1
     * aperanton aiona: [2986]1
     * apithanon: [2987]1
     * apo xulou: [2988]1
     * apo oikematos: [2989]1
     * apo oikematos eteiou: [2990]1
     * apo protes prosboles: [2991]1
     * apo protes sporas goeton kai planon anthropon: [2992]1
     * apo tes panton meridos: [2993]1
     * apo tes pantelous aktemosunes: [2994]1
     * apo tes sunkletou boules: [2995]1
     * apo ton dikaion ton pollon: [2996]1
     * apo ton psilon rheton to eph' hemin anairon: [2997]1
     * apo tou plethous: [2998]1
     * apo tinon eutelon kai idiotikon: [2999]1
     * apo tinon eutelos kai idiotikos: [3000]1
     * aporrheta: [3001]1
     * aporrhoia: [3002]1
     * apathestata: [3003]1
     * aparallaktous: [3004]1
     * apartizetai: [3005]1
     * apateonon: [3006]1
     * apemphainon: [3007]1
     * aperikatharton heauton periidon: [3008]1
     * aplanes: [3009]1
     * aplane: [3010]1 [3011]2 [3012]3
     * aplaneis: [3013]1
     * aporrhoias: [3014]1
     * apograpsamenos tis gumne te kephale histato pros to poneron einai
       ton demiourgon: [3015]1
     * apodeikteon: [3016]1
     * apodekteon: [3017]1
     * apokatastasis: [3018]1
     * apoklerotikos: [3019]1 [3020]2
     * apostrepsai: [3021]1
     * apophoras: [3022]1
     * aprosloga: [3023]1
     * argos logos: [3024]1
     * arithmon: [3025]1
     * archen: [3026]1
     * archaia ethe: [3027]1
     * archaiotetos: [3028]1
     * archaiologias: [3029]1
     * archegeten: [3030]1
     * archegou ton kalon: [3031]1
     * archontikon: [3032]1
     * asomata: [3033]1
     * asomaton: [3034]1 [3035]2 [3036]3 [3037]4
     * askalabotes: [3038]1
     * aspasamenois: [3039]1
     * asteious: [3040]1 [3041]2
     * asteion: [3042]1
     * astragalomenoi: [3043]1
     * aschemosunen: [3044]1
     * aphilosophon chleuen: [3045]1
     * aphormas echon pros areten: [3046]1
     * aphormen: [3047]1
     * aphormontas: [3048]1
     * apseude: [3049]1
     * harrhetopoious ouk isasi: [3050]1
     * hagion: [3051]1
     * hagisteias: [3052]1
     * halon kai trapezes: [3053]1
     * hapaxaplos: [3054]1
     * haplos: [3055]1
     * hapsida: [3056]1 [3057]2
     * has prosagomen auto, hos dia metaxu ontos tes tou agenetou kai tes
       ton geneton panton phuseos: [3058]1
     * anchista de toutois pasi sumpoliteuomenon: [3059]1
     * alla te, kai duo atta, meizon te kai mikroteron huiou kai patros:
       [3060]1
     * allous: [3061]1 [3062]2
     * allos: [3063]1
     * amomos: [3064]1
     * anthrax: [3065]1
     * archontas: [3066]1
     * atimon: [3067]1
     * aulon: [3068]1
     * hapax eiremenon: [3069]1
     * hapax leg: [3070]1
     * ara gar hos etuche: [3071]1
     * ean dunometha katakouein tes peri proseuches kuriolexias kai
       katachreseos: [3072]1
     * errhomenos: [3073]1
     * engus ge tou bebaiothenai gegenemenos: [3074]1
     * engastrimuthois: [3075]1
     * ethumothe: [3076]1
     * ek kataskeues: [3077]1
     * ek parakoloutheseos gegenetai tes pros ta proegoumena: [3078]1
     * ek polles sunousias ginomenes peri to pragma auto, kai tou suzen:
       [3079]1
     * ek presbuteron aition: [3080]1
     * ek proteron tinon katorthomaton: [3081]1
     * ek ton meron: [3082]1
     * ek tou en autois autexousiou eleluthos: [3083]1
     * ekklesia: [3084]1 [3085]2
     * eklambanein: [3086]1
     * ekleipon: [3087]1
     * ekstaseon: [3088]1
     * elenche: [3089]1
     * eleutheron analabontes phronema: [3090]1
     * empoliteuetai: [3091]1
     * emphusomenon: [3092]1
     * en apeuktaio pramati: [3093]1
     * en elaias pureni: [3094]1
     * en ho oudepo oudeis etethe: [3095]1
     * en 'Iesou to tou Naue: [3096]1
     * en Christo 'Iesou: [3097]1
     * en eutelei kai eukataphroneto lexei: [3098]1
     * en katastasei esesthai hemeras: [3099]1
     * en merei heortes: [3100]1
     * en mesois: [3101]1
     * en hois polloi semnunontai: [3102]1
     * en somati antitupo egegerthai: [3103]1
     * en tupois: [3104]1
     * en te diegesei tes peri ton noeton akolouthias: [3105]1
     * en te paradoche tes theiotetos: [3106]1
     * en to 'Adam: [3107]1
     * en tois ekeines genethliois: [3108]1
     * en tois katharotatois tou kosmou choriois epouraniois, e kai tois
       touton katharoterois uperouraniois: [3109]1
     * en toiaute tuche kathesteke: [3110]1
     * en psuchon genei: [3111]1
     * energeia: [3112]1
     * enantioi ontes tois hapo tou klerou tou Theou, eremoi eisi Theou:
       [3113]1
     * enantion ton men kolazomenon pasin heorasthai, anastanta de heni:
       [3114]1
     * enantion to kolazomenon men: [3115]1
     * endeia: [3116]1
     * eneidon: [3117]1
     * enethumethe: [3118]1
     * enethumethen: [3119]1
     * energeia: [3120]1
     * energein kata Mouseos: [3121]1
     * enephusesen: [3122]1
     * enthousian: [3123]1
     * entrecheian: [3124]1
     * entupothesetai: [3125]1
     * ex arches: [3126]1
     * ex ouk onton: [3127]1
     * exaireton ti chrema: [3128]1
     * exeilephasi ta kata ton topon: [3129]1
     * exetasten: [3130]1
     * exeutelizontes: [3131]1
     * exorchoumenas kai sophistrias: [3132]1
     * epan epakouse tou par' heautou panta poiesantos: [3133]1
     * epi merous ginetai autes: [3134]1
     * epi pleion emphorethentas: [3135]1
     * epi ta kreittona: [3136]1
     * epi tegous: [3137]1
     * epi tes plaseos: [3138]1
     * epi ton dunameon: [3139]1
     * epi tois autois hupokeimenois: [3140]1
     * epi touto praxeos: [3141]1
     * epignosin Theou heureseis: [3142]1
     * episema: [3143]1
     * epaion: [3144]1
     * epaoidois: [3145]1
     * epei ekolasthe: [3146]1
     * epei ismen: [3147]1
     * epeskopethesan: [3148]1
     * epesterigmenon: [3149]1
     * epi pleion apeithountos: [3150]1
     * epidee: [3151]1
     * epidemese: [3152]1
     * epimonos bebammenoi: [3153]1
     * epimeres ginetai autos: [3154]1
     * epipnoias: [3155]1
     * episemasias: [3156]1
     * episteme: [3157]1
     * epistrepsai: [3158]1
     * epitedeiois: [3159]1
     * epiphaneias: [3160]1 [3161]2
     * epoliteueto: [3162]1
     * erereismenes: [3163]1
     * eroumen te; hoti mepote to kai huph' humon paralambanesthai ta
       onomata ton trion touton genarchon tou ethnous, te enargeia
       katalambanonton, ouk eukataphroneta anuesthai ek tes katepikleseos
       auton, paristesi to theion ton andron: [3164]1
     * erotan: [3165]1
     * es hoson eisi ta tou photos kai tou apo photos aidiou apaugasmatos
       phronountes: [3166]1
     * esemnologei: [3167]1
     * estheton: [3168]1
     * estrangalomenoi: [3169]1
     * esoterikon kai epoptikon: [3170]1
     * eteke kai en gastri esche, kai eteken huion: [3171]1
     * eterateusato: [3172]1
     * etropophoresen: [3173]1
     * etrophoresen: [3174]1
     * ephaptetai: [3175]1
     * heauton: [3176]1
     * heauto anthupopherei: [3177]1
     * heauto sunaptei: [3178]1
     * henos phuramatos ton logikon hupostaseon: [3179]1
     * heptapulos: [3180]1
     * hestian: [3181]1
     * hetairiou: [3182]1
     * hetoimous: [3183]1
     * heoramenous ou bebaious esesthai en te epistrophe: [3184]1
     * ennoia: [3185]1
     * ennoian: [3186]1
     * enudron: [3187]1
     * exo: [3188]1
     * exoron: [3189]1
     * epese: [3190]1
     * esti de pistis elpizomenon hupostasis .: [3191]1
     * eti kai naos esti tou Theou to soma tou toiauten echontos psuchen,
       kai en te psuche dia to kat' eikona, ton Theon: [3192]1
     * echei de tina kai kath' hauto apologian: [3193]1
     * echei ti eulabes: [3194]1
     * echeis anthrakas puros, kathisai ep' autous, houtoi esontai soi
       boetheia: [3195]1
     * heola: [3196]1
     * heos an elthe ho apokeitai: [3197]1
     * heos an elthe ta apokeimena auto: [3198]1
     * en hote ouk en: [3199]1
     * estragalomenoi: [3200]1
     * he amuntike kai antapodotike ton cheironon proairesis: [3201]1
     * he hemetera teleiosis ouchi meden hemon praxanton ginetai: [3202]1
     * he koine ennoia: [3203]1
     * he tes aletheias ousia: [3204]1
     * he psuche pases sarkos aima autou esti: [3205]1
     * hegemoniais: [3206]1
     * hegemonikon: [3207]1
     * hemero: [3208]1
     * hemas: [3209]1
     * hemon: [3210]1
     * hemeis men edoxamen, ho de Theos tauta edoresato: [3211]1
     * hemerotetos .: [3212]1
     * heruthrodanomena: [3213]1
     * e: [3214]1
     * e hamartanontas, e metagnontas: [3215]1
     * e heroas ek metaboles sustantas agathes anthropines psuches:
       [3216]1
     * e kai ta demiourgemata: [3217]1
     * e kata ten autou boulesin doxe peplanemene phantasiotheis: [3218]1
     * e tes tou nou athanasias: [3219]1
     * e tous men en skoto pou ek goeteias ouk orthes tuphlottousin, e di'
       amudron phasmaton oneirottousin enchrimptein legomenous, eu mala
       threskeuein: [3220]1
     * etoi diabaloumen tois auten me paradexamenois, kai enkalesomen te
       historia hos ouk alethei, e daimonion ti phesomen paraplesion tois
       epideiknupenois goesin apate ophthalmon pepoiekenai kai peri ton
       'Astupalaiea: [3221]1
     * e: [3222]1
     * e tinos pithanotetos logou: [3223]1
     * hetis esti to kakon: [3224]1
     * ethos gar anthropeion men ouk echei gnomas, theion de echei:
       [3225]1
     * idiotetos: [3226]1
     * idiopragian ton meron tes psuches: [3227]1
     * idiotiken: [3228]1
     * idiotikon: [3229]1
     * hierax: [3230]1
     * hieromenias: [3231]1
     * himation: [3232]1
     * historian: [3233]1
     * ichnos enthousiasmou: [3234]1
     * iunx: [3235]1
     * hina doxe meta ton ateleston teleton, kai ton kalouson daimonas
       manganeion, ouch hupo agalmatopoion monon kataskeuazesthai theos,
       alla kai hupo magon, kai pharmakon, kai ton epodais auton
       keloumenon daimonon: [3236]1
     * hina koinoteron to eleei chresomai: [3237]1
     * hina ti ophelethe: [3238]1
     * oliga: [3239]1
     * olothreuon: [3240]1
     * ortugon: [3241]1
     * ophthalmous: [3242]1 [3243]2
     * ho akroteriasas heauton me genestho klerikos: [3244]1
     * ho epi tes skenes philosophos: [3245]1
     * ho de Ammon ouden ti kakion diapresbeusai ta daimonia, e hoi
       'Ioudaion angeloi: [3246]1
     * ho dusi gamois sumplakeis meta to baptisma, e pallaken ktesamenos,
       ou dunatai einai episkopos, e presbuteros, e diakonos, e holos tou
       katalogou tou hieratikou: [3247]1
     * ho theos patros eklektou tes echous, kai ho theos tou gelotos, kai
       ho theos tou pternistou: [3248]1
     * ho kairos sunestalmenos: [3249]1
     * ho kata tinas Skenikos philosophos: [3250]1
     * ho logos: [3251]1 [3252]2
     * ho ten aletheian ekperilambanon: [3253]1
     * ho technikos logos: [3254]1
     * hodoi: [3255]1
     * homoios: [3256]1 [3257]2
     * hoplizon: [3258]1
     * hoproegoumenos: [3259]1
     * hormetike: [3260]1 [3261]2
     * hosias heneken: [3262]1
     * hoson epi te hupokeimene phusei: [3263]1
     * hos anti tes prokeimenes hauto charas: [3264]1
     * olethron: [3265]1
     * onou skia: [3266]1
     * oxos: [3267]1
     * ho ti pot' an chore gignoskein: [3268]1
     * homoios: [3269]1
     * homos d' apologesometha, hoti ou phes, o Kelse, hos en pharmakou
       moira pote didotai chresthai to planan kai to pseudesthai ;:
       [3270]1
     * hopos pote allos onton: [3271]1
     * hosa peri toutou kai para to Paulo pephilosophetai: [3272]1
     * hosion: [3273]1
     * hosoi: [3274]1
     * hosoi ge: [3275]1
     * hoson: [3276]1
     * hoson epi to kath' heautous tereisthai: [3277]1
     * hoson ge: [3278]1
     * hostis pot' an chore: [3279]1
     * hotan de ta enantia ho sos didaskalos 'Iesous, kai ho 'Ioudaion
       Mouses, nomothete: [3280]1
     * hote dia tou Puthiou stomiou perikathezomene te kaloumene
       prophetidi pneuma dia ton gunaikeion hupeiserchetai to mantikon, ho
       'Apollon, to katharon apo geinou somatos: [3281]1
     * hoti he ton onomaton phusis ou themenon eisi nomoi: [3282]1
     * hoti kai pante tetagmenos auten aphanizon sumpherontos to panti:
       [3283]1
     * hoti kai epi ton sphodra apotunchanomenon bouleuton kai archonton
       ekklesias Theou, kai rhathumoteron para tous eutonoteros biountas,
       ouden hetton estin heurein hos epipan huperochen, ten en te epi tas
       aretas prokope, para ta ethe ton en tais polesi bouleuton kai
       archonton: [3284]1
     * hoti kreitton heuromen: [3285]1
     * hoti tis pote estin he phusis tou nou, kai tou en tois prophetais
       logou: [3286]1
     * upo hexeos mones: [3287]1
     * huakinthina dermata: [3288]1
     * hugies: [3289]1
     * humas: [3290]1
     * huper epistrophes: [3291]1
     * huper auton: [3292]1
     * huper ta somata: [3293]1
     * hupo logikon pithanoteton: [3294]1
     * hupo oikeion kai homoethon: [3295]1
     * hupo tes lexeos helkomenoi to agogon akraton echouses: [3296]1
     * hupo ton propheton: [3297]1
     * hupostasis: [3298]1
     * hup' enuparchouses aphantastou phuseos dioikoumenon: [3299]1
     * hupexairomenou tou kata ton 'Iesoun nooumenou anthropou: [3300]1
     * hupernikomen: [3301]1
     * hupokatabe: [3302]1
     * hupomemnemenas: [3303]1
     * hupotemnomenas: [3304]1
     * hupotuposeis: [3305]1
     * hupopiazo: [3306]1
     * hule: [3307]1 [3308]2 [3309]3
     * hulen: [3310]1
     * hulen tina diaphoras: [3311]1
     * hules: [3312]1
     * hupar: [3313]1
     * huphos: [3314]1
     * omotes: [3315]1
     * opheleias: [3316]1
     * hos ekeinois arkeisthai: [3317]1
     * hos en allotriois tois tede: [3318]1
     * hos en epidrome: [3319]1
     * hos en epitom: [3320]1
     * hos de metaxu ontos: [3321]1
     * hos dikaiothesomenous: [3322]1
     * hos eikos mallon porro ontes tes axias ton exo: [3323]1
     * hos eutheoreton: [3324]1
     * hos thanatou kai nou diexagogen hexontos: [3325]1
     * hos theion andra: [3326]1
     * hos kan to tuchon akolasias kan ep' oligon geusamenou: [3327]1
     * hos kata nomous auton archontos: [3328]1
     * hos ou koinonesantos te anthropine phusei, oud' analabontos ten en
       anthropois sarka epithumousan kata tou pneumatos: [3329]1
     * hos paristanta: [3330]1
     * hos periechetheis ta peri tapeinophrosunes: [3331]1
     * hos pseude ektesanto hoi pateres hemon eidola, kai ouk estin en
       autois huetizon: [3332]1
     * hospegei deusopoiethentes apo tes kakias: [3333]1
     * hosperei paideuthentas: [3334]1
     * hosperei ton kaloumenon antipeponthoton estin: [3335]1
     * hosper mageiros: [3336]1
     * hosper ou dunatai to pephukos glukainein to gluku tunchanein
       pikrazein, para ten autou monen aitian: [3337]1
     * hoste oisto belei sumpheresthai: [3338]1
     * hoste kai he aute anthropou kai Theou: [3339]1
     * hoste meden diapherein paraplesion einai legein goeteian tes 'Iesou
       te Mouseos: [3340]1
     * o gennaie: [3341]1
     * o houtos: [3342]1
     * o pistotatoi: [3343]1
     * hon hen men onoma; deuteron de logos; to de triton eidolon; to
       tetarton de episteme: [3344]1
     * hon ichne en tois gegrammenois heuriskontes aphormas echomen
       theologein: [3345]1
     * hon 'Iesous aistheton: [3346]1
     * e: [3347]1
     * ode ton anabathmon: [3348]1
     * 'Agoranomoi: [3349]1
     * 'Alla gar kai ten katabasan eis anthropinen phusin kai eis
       anthropinas peristaseis dunamin, kai analabousan psuchen kai soma
       anthropinon, eoron ek tou pisteuesthai meta ton theioteron
       sumballomenen eis soterian tois pioteuousin: [3350]1
     * 'Alla ten men taxin kai sunthesin kai phrasin ton apo philosophias
       logon: [3351]1
     * 'Amphiboloi: [3352]1
     * 'Anabasis Mouseos: [3353]1
     * 'Analepsis: [3354]1 [3355]2
     * 'Antichthones: [3356]1
     * 'Apopompaios: [3357]1
     * 'Archas: [3358]1
     * 'Achilleus: [3359]1
     * 'Ekdochen: [3360]1
     * 'Epan to prokeimenon e parastesai kai ta tes kata ton topon
       hisnorias tina echoi logon, kai ta tes peri autou anagoges: [3361]1
     * 'Epi ton tuphlon plouton, kai epi ten sarkon kai haimaton kai
       osteon summetrian en hugieia kai euexia, e ten nomizomenen
       eugeneian: [3362]1
     * 'Ep' eschaton ton hemeron: [3363]1
     * 'Epauleis: [3364]1
     * 'Epeigouses chreias ekklesiastikon heneka pragmaton: [3365]1
     * 'Epitripsai: [3366]1
     * 'Ogdoados: [3367]1
     * 'Ophianoi: [3368]1
     * 'Ogen, okeanos: [3369]1
     * 'Ogenon: [3370]1
     * 'Osphranthe tes osmes ton tou huiou theioteron himation: [3371]1
     * Eti de hoti kai kata to to logo areskon, pollo diapherei meta logou
       kai sophias sunkatatithesthai tois dogmasin, eper meta psiles tes
       pisteos; kai hoti kata peristasin kai tout' eboulethe ho Logos,
       hina me pante anopheleis ease tous anthropous, deloi ho tou 'Iesou
       gnesios mathetes: [3372]1
     * Ara gar ethele phantasioumenois tois anthropois hupo Theou,
       apeilephotos men athroos ten kakian, emphuontos de ten areten, ten
       epanorthosin genesthai: [3373]1
     * Epeche, me di' hemas allo ti phroneses: [3374]1
     * Olon ton noun philotimeteon katalambanein, suneironta ton peri ton
       kata ten lexin adunaton logon noetos tois ou monon ouk adunatois,
       alla kai alethesi kata ten historian, sunallegoroumenois tois hoson
       epi te lexei, me gegenemenois: [3375]1
     * Oti echren auton (hos phesi) pheidomenon anthropon autas ekthesthai
       tas propheteias, kai sunagoreusanta tais pithanotesin auton, ten
       phainomenen auton anatropen tes chreseos ton prophetikon
       ekthesthai: [3376]1
     * rhathumoteron: [3377]1
     * Enas: [3378]1
     * O Theos agathos esti, kai kalos, kai eudaimon, kai en to kallisto
       kai aristo: [3379]1
     * Os genomenou hegemonos te katho Christianoi esmen genesei hemon:
       [3380]1
     * 'Alethes Logos: [3381]1
     * Dunameis: [3382]1
     * Delos ouk eti delos, adela de panta tou Delou: [3383]1
     * Dikaiotes: [3384]1
     * Dikastes: [3385]1
     * Doxarion: [3386]1
     * Ei kai para tois philotimoterois dunatai sozein hekaston auton,
       meta tou me atheteisthai ten kata to rheton hentolen, bathe Theou
       sophias: [3387]1
     * Ei me ara Kelsos kai hoi 'Etikoureioi ou phesousi kouphen einai
       elpida ten peri tou telous auton tes hedones, hetis kat' autous
       esti to agathon, to tes sarkos eustathes katastema, kai to peri
       tautes piston 'Epikouro elpisma: [3388]1
     * Eis aperantologian eleluthasi: [3389]1
     * Eisi gar tines heirmoi kai akolouthiai aphatoi kai anekdiegetoi
       peri tes kata tas anthropinas psuchas diaphorou oikonomias: [3390]1
     * Eipa, Sophisthesomai ; kai haute emakrunthe ap' emou, makran huper
       ho en, kai bathu bathos, tis heuresei auto: [3391]1
     * Theion ti kai hieron chrema gegonenai ton 'Iesoun: [3392]1
     * Theou: [3393]1
     * Iama katapausei hamartias megalas: [3394]1
     * Kirkas kai kukethra haimula: [3395]1
     * Kosmou: [3396]1
     * Kai hosper ou to tuchon ton pseudomenon en geometrikois theoremasi
       pseudographoumenon tis an legoi, e kai anagraphoi gumnasiou heneken
       tou apo toiouton: [3397]1
     * Kai Samos ammos ese, kai Delos adelos: [3398]1
     * Kai su de apograpsai auta seauto trissos, eis bsulen kai gnosin epi
       to platos tes kardias sou ; didako oun se alethe logon, kai gnosin
       alethe hupakouein, tou apokrinesthai se logous aletheias tois
       proballomenois soi: [3399]1
     * Kata Kelson: [3400]1
     * Katadeesterous: [3401]1
     * Kuriou: [3402]1
     * Lebes: [3403]1
     * Logos alethes: [3404]1
     * Logos protreptikos  eis marturion: [3405]1
     * Megalophuos hupereorakenai tous kategorous: [3406]1
     * Monas: [3407]1
     * Monogamon: [3408]1
     * Murion hoson kakei, hos di opes, megiston kai pleiston noematon ou
       bracheian aphormen parechonton: [3409]1
     * Nous: [3410]1
     * Hoionei koluetai, kategoresas hos bouletai, apologeisthai tous
       dunamenous hos pephuken echein ta pragmata: [3411]1
     * Ou gar, kathaper hoi Stoikoi, hatheos, panu ten auten areten
       anthropou legomen kai Theou: [3412]1
     * Ou monon oun ouch ho nekros athanatos, all' oud' ho pro tou nekrou
       'Iesous ho sunthetos athanatos en, hos ge emelle tethnexesthai:
       [3413]1
     * Oude touton pante akraton ten historian ton prosuphasmenon kata to
       somatikon echonton, me gegenemenon ; oude ten nomothesian kai tas
       entolas pantos to eulogon emphainonta: [3414]1
     * Pasa gar arche patrion ton hos pros ton ton holon Theon, katotero
       apo tou Christou erxato tou meta ton ton holon Theon kai patera:
       [3415]1
     * Parasteson tous didaskalous allous para tous philosophias
       didaskalous, e tous kata ti ton chresimon pepoiemenous: [3416]1
     * Par' ois eisi teletai, presbeuomenai men logikos hupo ton par'
       autois logion, sumbolikos de ginomenai hupo ton par' autois pollon
       kai epipolaioteron: [3417]1
     * Pepoieken anti spermatikou logou, tou ek mixeos ton arrhenon tais
       gunaixi, allo tropo genesthai ton logon tou techthesomenou: [3418]1
     * Peri 'Archon: [3419]1 [3420]2 [3421]3
     * Peri Euches: [3422]1
     * Prokatalephtheis hos hupo philtron ton Aiguption: [3423]1
     * Saphos enarges: [3424]1
     * Segor: [3425]1
     * Sibullistas: [3426]1
     * Sophos: [3427]1
     * Stromateis: [3428]1
     * Sungeneis eisin hai prosegoriai: [3429]1
     * Sphodra tou pros ti kai heneka tinos heuriskomenou tois touton
       epimelomenois, peri tas hormas, kai tas phantasias, kai phuseis ton
       zoon, kai tas kataskeuas ton somaton: [3430]1
     * Scholia: [3431]1
     * Ta archaia ethe krateito.: [3432]1
     * Tacha de kai hoi peisthentes peri tou thurathen nou, hos thanatou
       kainou diexagogen hexontos: [3433]1
     * Ten suntrophon phonen: [3434]1
     * Ti to gegonos; Auto to genesomenon.  Kai ti to pepoiemenon ; Auto
       to poiethesomenon.  Kai ouk esti pan prosphaton hupo ton helion.
       Os lalesei kai erei.  Ide touto kainon estin ede gegonen en tois
       aiosi tois genomenois apo emtrosthen hemon: [3435]1
     * Tomoi: [3436]1
     * Tes exo kaloumenes: [3437]1
     * Tes kainotomias: [3438]1
     * Tines parekdochai: [3439]1
     * Tou, kata: [3440]1
     * Phainon: [3441]1
     * Pharmakeia: [3442]1
     * Philokalia: [3443]1
     * aitheriou: [3444]1
     * ainigmata: [3445]1 [3446]2
     * aistheton: [3447]1
     * aisthetos: [3448]1
     * aisthetou theou: [3449]1
     * aitein: [3450]1
     * hai phuseis ton hemeron: [3451]1
     * haireseis: [3452]1
     * auto to biblion: [3453]1
     * autos epha: [3454]1
     * autothen: [3455]1 [3456]2 [3457]3 [3458]4
     * auton: [3459]1
     * auto somati: [3460]1
     * autoi gar heautois peripiptete: [3461]1
     * autou: [3462]1
     * automolesontas: [3463]1
     * automolein: [3464]1 [3465]2
     * autoteles: [3466]1
     * autourgon: [3467]1
     * hautou: [3468]1
     * ai ekklesiai: [3469]1
     * akompsoi: [3470]1
     * apotetagmenos: [3471]1
     * belei: [3472]1
     * biaioi: [3473]1
     * banauson: [3474]1
     * bdelussetai: [3475]1
     * bdeluron: [3476]1
     * bia: [3477]1
     * boulema: [3478]1
     * boulomai: [3479]1
     * boulontai: [3480]1
     * boulemati: [3481]1
     * boulen: [3482]1
     * bouleutai: [3483]1
     * brochon: [3484]1
     * bomolochos: [3485]1 [3486]2
     * gegonen: [3487]1
     * geloios an eie philosophos aphilosopha pratton: [3488]1
     * genesis: [3489]1 [3490]2
     * goetas: [3491]1
     * gupes: [3492]1
     * geusai: [3493]1
     * gegenemenen: [3494]1
     * genethlialogia: [3495]1
     * genetos e agenetos: [3496]1
     * gennaios: [3497]1
     * gennaiotatos: [3498]1
     * gennetos e agennetos: [3499]1
     * ginomenai: [3500]1
     * ginoskomenai: [3501]1
     * glaphuron: [3502]1
     * gnosis: [3503]1
     * gnosis asunetou adiexetastoi logoi: [3504]1
     * goeteia: [3505]1
     * grupes: [3506]1
     * graphas: [3507]1
     * gune dedetai eph' hoson chronon ze ho aner autes: [3508]1
     * gunaikas: [3509]1
     * gune paroistros: [3510]1
     * dedesai gunaiki; me zetei lusin; lelusai apo gunaikos; me zetei
       gunaika: [3511]1 [3512]2
     * diken basanistou pur pheron: [3513]1
     * doxes: [3514]1
     * dunamis: [3515]1
     * dusphemon: [3516]1
     * daimona de tina chairein houtos onomazomenon: [3517]1
     * daimones: [3518]1 [3519]2 [3520]3 [3521]4
     * daimonia: [3522]1 [3523]2 [3524]3 [3525]4 [3526]5
     * de Or: [3527]1
     * deesetai: [3528]1
     * deigmasi: [3529]1
     * deinos goes: [3530]1
     * deinos: [3531]1
     * deinotetos: [3532]1
     * demegorias: [3533]1 [3534]2
     * demiourgou: [3535]1 [3536]2
     * dia duo tropikon theorema: [3537]1
     * dia dokouses istorias kai ou somatikos gegenemenes: [3538]1
     * dia nautikes kai kubernetikes: [3539]1
     * dia ta enkeimena: [3540]1
     * dia tas topikas metabaseis: [3541]1
     * dia tasde tas pithanotetas: [3542]1
     * dia ten hautes aporian: [3543]1
     * dia to tes kakias hupokeimenon tou par' heautois kakou: [3544]1
     * dia ton idiotismon: [3545]1
     * dia tou euangeliou: [3546]1
     * dia touto tes apo ton ethnon ekloges kekratekota: [3547]1
     * dia tinos goeteias: [3548]1
     * diapuros kai sphodra: [3549]1
     * diadexamenes: [3550]1
     * diadexomenes: [3551]1
     * diatheseis: [3552]1
     * dialegetai: [3553]1
     * dialegontai: [3554]1
     * dialektikos: [3555]1
     * dialektikais anankais: [3556]1
     * diarkein: [3557]1
     * dielenchetai ouk epidechomena to gennaion kai anantirrheton:
       [3558]1
     * diexodeuomen: [3559]1
     * dienekos: [3560]1
     * dikaiosai: [3561]1
     * dikaiosune: [3562]1
     * dikaiotes: [3563]1
     * doko: [3564]1
     * dokouse deinoteti rhetorike: [3565]1
     * doloi: [3566]1
     * dunamesin: [3567]1
     * dusdiegetous tas kriseis: [3568]1
     * dustheoretos: [3569]1
     * duspeitheis: [3570]1
     * ei gar kata ten Paulou didaskalian, legontos; "ho kollomenos to
       kurio, hen pneuma esti;"  pas ho noesas ti to kollasthai to kurio,
       kai kolletheis auto, hen esti pneuma pros ton kurion; pos ou pollo
       mallon theioteros kai meizonos hen esti to pote suntheton pros ton
       logon tou Theou: [3571]1
     * ei de ten phainomenen auto aletheian epresbeusen, ouk an, k.t.l.,:
       [3572]1
     * ei de to "eperkesen " apo ton meson kai somatikon lambanei: [3573]1
     * ei de chre bebiasmenos onomasai: [3574]1
     * ei kai ismen: [3575]1
     * ei me ara peponthos ti para phusin tunchanoi: [3576]1
     * ei me mallon hemeis pros to exetastiko kai to eusebes pante
       agonizometha terein peri Theou: [3577]1
     * ei to hugies echousin: [3578]1
     * ei chrn epistesanta tois chronois eipein: [3579]1
     * eikoni: [3580]1
     * eikoti stochasmo: [3581]1
     * eikon kai doxa: [3582]1
     * eike: [3583]1
     * eike pisteuonti: [3584]1
     * eis huperbolen pollaplasion: [3585]1
     * eis Christon: [3586]1
     * eis de ta peri toutou anexetastos hormon apistesai tois peri autou:
       [3587]1
     * eis hous ta tele ton aionon katentesen: [3588]1
     * eis tas archontikas morphas: [3589]1
     * eis to emon onoma: [3590]1
     * eis to me on: [3591]1
     * eis ton haiona: [3592]1
     * eis tosouton miasma: [3593]1
     * eis chnoun: [3594]1
     * eis choun: [3595]1
     * eispoiesis tou pneumatos: [3596]1
     * ei te tes phainomenes auto aletheias epresbensen, ouk an, k.t.l:
       [3597]1
     * eiper oionoi oionois machontai: [3598]1
     * eiretai: [3599]1
     * eite endiatheto eite kai prophoriko: [3600]1
     * eite kai autothen semnunousan en aporrhetois tous andras, eite kai
       di' huponoion ainissmenen tina megala kai thaumasia tois theoresai
       auta dunamenois ;: [3601]1
     * eite diarthrounta to toiouton par' heauto: [3602]1
     * euethos: [3603]1
     * eugnomonos: [3604]1
     * eugnomone: [3605]1
     * eudaimonian: [3606]1
     * eutheia perainei kata phusin paraporeuomenos: [3607]1
     * eukataphroneton: [3608]1
     * eukrasian: [3609]1
     * euktikos: [3610]1
     * eulogos: [3611]1 [3612]2
     * eulogesei: [3613]1
     * eusebe: [3614]1
     * eusebos: [3615]1
     * eusebeis: [3616]1
     * eustathestaton: [3617]1
     * eutelesi: [3618]1 [3619]2
     * euphemein min ekeleuon: [3620]1
     * heureka: [3621]1
     * heurois an hoti tines men, k.t.l: [3622]1
     * heurois an tines men tes ekklesias bouleutai axioi eisin, ei tis
       estin en to panti pogis tou Theou, en ekeine politeuesthai: [3623]1
     * eite choris tou demiourgou theou eite kai met' ekeinou: [3624]1
     * zopura: [3625]1
     * zopuron: [3626]1
     * zon gar ho logos tou Theou: [3627]1
     * zetein euchesthai to me phthanonti epi ta sumpanta: [3628]1
     * zumoi: [3629]1
     * eskekoti: [3630]1
     * thelo: [3631]1
     * thurathen hekei nous: [3632]1
     * thanatou kai nous diexagogen eche: [3633]1
     * thaumasontai: [3634]1
     * theia moira: [3635]1
     * theias energeias: [3636]1
     * theon phtharton eisagonton, kai ten ousian autou legonton soma
       trepton diolou kai alloioton kai metableton: [3637]1
     * theothen: [3638]1
     * theon mantikon: [3639]1
     * theiotes: [3640]1
     * theioteta: [3641]1
     * theous ou kakologeseis: [3642]1
     * theoremata: [3643]1
     * theoriais: [3644]1
     * thiasotais: [3645]1
     * thneta: [3646]1
     * idiotika: [3647]1
     * idiotikous: [3648]1
     * khan biasamenos ho logos heure: [3649]1
     * kathodon stenen: [3650]1
     * kato: [3651]1
     * kirkos: [3652]1
     * kosmo: [3653]1
     * kosmios: [3654]1
     * kosmos: [3655]1 [3656]2 [3657]3 [3658]4
     * kai ameibousi somata: [3659]1
     * kai anti tou kosmou tes kephales tou chrusiou phalakroma hexeis dia
       ta erga sou: [3660]1
     * kai harmozontas te pantachou kathestose politeia: [3661]1
     * kai alla dia problematon: [3662]1
     * kai allou sunkeimenou: [3663]1
     * kai ex hautes egeneto: [3664]1
     * kai hos eudokimountes ge hoson ouk enkatleiponto: [3665]1
     * kai hos psektos katatetaktai eis chreian apeuktaian men hekasto,
       chresimon de to panti: [3666]1
     * kai Theon kata ton ton holon Theon kai patera: [3667]1
     * kai dunamenon presbeusai peri tou logou kalos: [3668]1
     * kai ei tines eisin ek logon ten genesin lachontes megalophonon:
       [3669]1
     * kai kairous: [3670]1
     * kai kata pasan areten pepoiotai: [3671]1
     * kai kata to epichorion nomous themenoi: [3672]1
     * kai kata tinas epikrateias dieilemmena: [3673]1
     * kai logon men echei ta logika, haper esti proegoumena, paidon
       gennomenon; ta d' aloga kai ta apsucha choriou sunktizomenou ta
       paidio: [3674]1
     * kai me hoioi te katakouein tes en phrasei logon kai taxei
       apangellomenon akolouthias, monon ephrontisan ton anatraphenton en
       logois kai matheuasin: [3675]1
     * kai me paramuthesamenos: [3676]1
     * kai mia eis amoiben palintropon iousa kai epaniousa: [3677]1
     * kai ou kakian men, hoionei de kakian ousan: [3678]1
     * kai oudenos allou meta ten phantastiken autou phusin pepisteumenou
       tou zoou: [3679]1
     * kai pos, ho loste: [3680]1
     * kai para tout' elatton echein dokon: [3681]1
     * kai para toisde, e toisde tois patrasi: [3682]1
     * kai protoi: [3683]1
     * kai ta aorata tou Theou, kai tas ideas phantasthentes apo tes
       ktiseos tou kosmou, kai ton aistheton, aph' hon anabainousin epi ta
       nooumena; ten te aidion autou dunamin kai theioteta ouk agennos
       idontes: [3684]1
     * kai ten tou eph' hemin phusin gignoskontes endechomenou ha
       endechetai: [3685]1
     * kai tini ton en hemin: [3686]1
     * kai tisantas diken: [3687]1
     * kai to exakouomenon apo tes lexeos hos dunaton hemin, anetrepsamen:
       [3688]1
     * kai to dokoun: [3689]1
     * kai to kata to brachu de anagegraphthai: [3690]1
     * kai to meden tunchanonta: [3691]1
     * kai to sunechon ta panta gnosin echei phones: [3692]1
     * kai te kata to rheton chresimon nomothesia: [3693]1
     * kai ton pollon kakon apochen: [3694]1
     * kai to idio logo: [3695]1
     * kai tauta: [3696]1
     * kai tauta de pollen echonta diegesin apo sophias Theou hois ho
       Paulos onomase teleiois eulogos paradothesemenen: [3697]1
     * kai tois prophetais empneonta: [3698]1
     * kai touto g' an hermeneuoimi, to "hemeis" legon anti tou hoi
       logikoi, kai eti mallon, hoi spoudaioi logikoi: [3699]1
     * kai phagetai osei chorton ten hulen: [3700]1
     * kai phroneseos epithumetes kai porimos: [3701]1
     * kai tis philon huion aeiras,: [3702]1
     * kai toi ou pante esan oligoi: [3703]1
     * kaitoige panta kalon kinesantes: [3704]1
     * kathaper hoi neoploutoi ton anthropon epideiktiontes, pollen tina
       kai panu thneten philotmian tou Theou katamarturousi: [3705]1
     * kath' hupothesin: [3706]1
     * kathaireseis: [3707]1
     * kathemaxeumenai: [3708]1
     * kai ou para ton orthon logon prosagoito hupo tou epi pasi dikastou:
       [3709]1
     * kaines diadexamenes hodou kai alloias: [3710]1
     * kakian eti pleion cheomenen: [3711]1
     * kakoetheian: [3712]1
     * kanonos: [3713]1
     * kata de Kelson, ou paristanta: [3714]1
     * kata de ti semeion: [3715]1
     * kata ta 'Ioudaion patria: [3716]1
     * kata tas tetagmenas anakukleseis: [3717]1
     * kata ten paroimian kaloumenes onou skias maches: [3718]1
     * kata ten peplaneenen heauton sophian: [3719]1
     * kata ten proten ekdochen: [3720]1
     * kata to endechomenon: [3721]1
     * kata to aistheton: [3722]1
     * kata to soma: [3723]1
     * kata to philomathes hemon: [3724]1
     * kata ton Theon: [3725]1
     * kata ton proeoumenon noun: [3726]1
     * kata ton en te theosebeia taute peritemnomenon dunamis: [3727]1
     * kata ten lexin: [3728]1
     * kata philoneikian: [3729]1
     * kata tina diathesin oneiroxas: [3730]1
     * katabasin: [3731]1
     * kataplexin: [3732]1
     * katepausen: [3733]1 [3734]2 [3735]3
     * katerchesthai: [3736]1
     * kat' amphoteras tas archas ton pragmaton apistounti ;: [3737]1
     * katabebekenai bia: [3738]1
     * katabole: [3739]1 [3740]2 [3741]3 [3742]4
     * katagluphthen: [3743]1
     * katathoinatai: [3744]1
     * kataleiphtheisan: [3745]1
     * kataleptike phantasia: [3746]1
     * katalephtheisan: [3747]1
     * kataluthen: [3748]1
     * kataskeuasantos: [3749]1
     * kataskeues: [3750]1
     * katachrestikoteron: [3751]1
     * kerastou nomismatos: [3752]1
     * kephalida bibliou: [3753]1
     * kedomenon: [3754]1
     * keroplastein: [3755]1
     * kiboton: [3756]1
     * klimax hipsipulos: [3757]1
     * kledones: [3758]1
     * koinon de panton e kai procheiron: [3759]1
     * kolazesthai: [3760]1
     * kompsoi: [3761]1
     * korone: [3762]1
     * kosumbous.  : [3763]1
     * kosmokratoras: [3764]1
     * kubeutikon: [3765]1
     * koluei: [3766]1
     * koluetai: [3767]1
     * lakkous: [3768]1
     * lego de ou peri ton schesin pros hetera echonton, alla peri ton
       kata diaphoran: [3769]1
     * lethen aperiskepton: [3770]1
     * lithon kai xulon: [3771]1
     * logo kai logiko hodego: [3772]1
     * logos: [3773]1 [3774]2
     * logou paideutikou: [3775]1 [3776]2
     * lerountas: [3777]1
     * lichneia: [3778]1
     * loidorias mallon e kategorias: [3779]1
     * mala euethike: [3780]1
     * maten ekkeimena: [3781]1
     * machontai: [3782]1
     * me: [3783]1
     * megan agonisten: [3784]1
     * meson: [3785]1
     * metrion: [3786]1
     * metrios ta ethe: [3787]1
     * mechri logou: [3788]1
     * me: [3789]1 [3790]2
     * me egnokos kakon einai to nomizein eusebeian sozesthai en tois
       kathestekosi kata tas koinoteron nooumenas politeias nomois:
       [3791]1
     * me epimelos auten noesas: [3792]1
     * me metagnontas: [3793]1
     * me: [3794]1
     * men: [3795]1
     * molis kai epiponos: [3796]1
     * monon: [3797]1
     * monon en Kurio: [3798]1
     * mudron diapuron: [3799]1
     * muthous kai lerous: [3800]1
     * musten: [3801]1
     * mallon eugnomonos: [3802]1
     * muthon tina: [3803]1
     * makarioteta: [3804]1
     * makran chairetosan: [3805]1
     * marturasthai peri ton prakteon: [3806]1
     * meizon e kata anthropon to pragma einai: [3807]1
     * megalen onta dunamin kai Theon: [3808]1
     * megalophuos: [3809]1
     * meth' hemeras: [3810]1
     * meta to pisteuein: [3811]1
     * meta tou pisteuein: [3812]1
     * meta tosouton aiona: [3813]1
     * meta tinos epikrupseos: [3814]1
     * meta tinos phusikes hupokataskeues: [3815]1
     * metabaseis: [3816]1
     * metalambanetai gar ti, pher' eipein: [3817]1
     * metensomatoseos: [3818]1
     * metrion onton: [3819]1
     * meniskous: [3820]1
     * miarotaton anthropon: [3821]1
     * mimetai: [3822]1
     * monotropon: [3823]1
     * monogene mou: [3824]1
     * mochthizein: [3825]1
     * muthologias: [3826]1
     * mustikes anagraphes: [3827]1
     * muchthizein: [3828]1
     * neanin: [3829]1
     * neanis: [3830]1
     * nepion: [3831]1
     * nous: [3832]1
     * noeta: [3833]1
     * nuktophaes: [3834]1
     * numphas: [3835]1
     * xiphos: [3836]1
     * oikeioterous: [3837]1
     * oikonomia: [3838]1
     * hoi epitunchanontes ge auton: [3839]1
     * hoi idiotai ton ek tes peritomes: [3840]1
     * hoi gar epi ta beltista prokaloumenoi logoi, Theou autous
       dedokotos, eisin en anthropois: [3841]1
     * hoi gar homoios Kelso hupolabontes teterateusthai: [3842]1
     * hoi me semnoi: [3843]1
     * hoi phronimosChristianoi zontes: [3844]1
     * hoikeiosin: [3845]1
     * hoionei thaumastikos: [3846]1
     * hoi tines dia to katharon ethos, kai to huper anthropon: [3847]1
     * oinos: [3848]1
     * hoion de tina makaron choran lachousin: [3849]1
     * ou gar atheei: [3850]1
     * ou gar para to thelukon onoma, kai te ousia theleian nomisteon
       einai ten sophian, kai ten dikaiosunen: [3851]1
     * ou gar tes plemmelous orexeos, oude tes peplanemenes akosmias, alla
       tes orthes kai dikaias phuseos Theos estin archegetes: [3852]1
     * ou themis: [3853]1
     * ou kata ton auton de apostolon esti: [3854]1
     * ou katanoei de to logikon hegemonikon kai logismo kinoumenon:
       [3855]1
     * ou kolakeuon: [3856]1
     * ou terateuetai: [3857]1
     * ou tou heauton en to legein stochazometha dunatou: [3858]1
     * ouai: [3859]1
     * oude logo ephiktos: [3860]1
     * oude ton didaskalon pleonazonton: [3861]1
     * oude phainesthai theludrian hoion t' en: [3862]1
     * ouden ton en lexesi kai semainomenois: [3863]1
     * oudepo de lego, hoti ou pantos estin aer peplegmenos; e plege
       aeros, e ho ti pote legetai en tois peri phones: [3864]1
     * oud' apokatastathesontai: [3865]1
     * oud' ekeinois arkeisthai: [3866]1
     * oudeis logos technikos hupestesen auta: [3867]1
     * oudenos elatton: [3868]1
     * ouk: [3869]1
     * ouk agennos: [3870]1
     * ouk aei ta auta esti peri to hegemonikon autou, kai ton logon
       autou, kai tas praxeis: [3871]1
     * ouk achrestous: [3872]1
     * ouk an echoi parastesai, hoti hemeis men en parakousmasi genomenoi
       tes aletheias, hosoi ge peirometha meta logou pisteuein, pros ta
       toiauta zomen dogmata: [3873]1
     * ouk an ptaioimen: [3874]1
     * ouk atopon de kai apo sunetheias ta toiauta paramuthesasthai:
       [3875]1
     * ouk en somati krinetai: [3876]1
     * ouk epeste: [3877]1
     * ouk esti kath' hes ou legetai: [3878]1
     * ouk en oupo oudeis keimenos: [3879]1
     * ouk eidotes pos kai katho: [3880]1
     * ouk eukataphronetos autois: [3881]1
     * ouk eugnomon alla...panu agnomonestaton: [3882]1
     * oukoun kai logou sumplerosis esti par' autois, kai koinai ennoiai
       katholikon tinon, kai phone, kai tunchanonta semainomena: [3883]1
     * ousia: [3884]1 [3885]2
     * ouch hos soma de periechon periechei, hoti kai soma esti to
       periechomenon: [3886]1
     * ouchi ethnos, alla logadas pantachothen: [3887]1
     * houtosi: [3888]1
     * ouk eti basileis 'Ioudaian echrematisan: [3889]1
     * oupo de oude peri ton loipon tauton ti erei: [3890]1
     * out' en logo out' en arithmo autous pote gegenemenous: [3891]1
     * oute to Theo kainoteras dei diorthoseos: [3892]1
     * oute tois tuchousi ton anthropon: [3893]1
     * oute tou epi to Theo monon: [3894]1
     * houto de kai to apollumenon eis metabolen diamenei: [3895]1
     * houto daimonios: [3896]1
     * houto kai tais opsesi pantos men tes psuches, ego d' hegoumai, hoti
       kai tou somatos: [3897]1
     * houto moi noei kai ton huion tou Theou ophthai te paraplesia eis to
       peri ekeinon, eis to ophthai autois ton Theon, krisei: [3898]1
     * houtos athroos: [3899]1
     * hou aretas hoi men tines kubeutikoteron zontes katapseudontai:
       [3900]1
     * hou pantos kai he ton kakon genesis aei he aute: [3901]1
     * oi phronimos Christianizontes: [3902]1
     * panu apemphainon: [3903]1
     * pemptes para ta tessara stoicheia heinai phuseos: [3904]1
     * pisteos: [3905]1
     * ponon: [3906]1
     * ponou kai puros: [3907]1
     * ponous: [3908]1
     * poteron ouchi peiraterion: [3909]1
     * pulas archonton aioni dedemenas: [3910]1
     * pules: [3911]1
     * pasan ousian: [3912]1
     * pasan psuchen zoon: [3913]1
     * pur sophronoun: [3914]1
     * pos dei ephodeuein: [3915]1
     * pos oiontai to paraplesion plasasthai legein auton tois
       historoumenois: [3916]1
     * pos ouchi ex eikoton kataskeuazetai: [3917]1
     * paignion: [3918]1
     * paida te autou kai heitheon: [3919]1
     * parrhesian echein: [3920]1
     * paionion pharmakon: [3921]1
     * paideia anexelenktos planatai: [3922]1
     * paleuomen: [3923]1
     * pantele musteria: [3924]1
     * pantodapos proeipon: [3925]1
     * para tas anatrophas, kai tas diastrophas, kai tas periecheseis:
       [3926]1
     * para tas aphormas: [3927]1
     * para ten enargeian: [3928]1
     * para to enarges esti: [3929]1
     * para to hupokeimenon: [3930]1
     * para to deon: [3931]1
     * para ten aitian tou demiourgou: [3932]1
     * para: [3933]1
     * paradeisos: [3934]1
     * parerrhipse: [3935]1
     * par' ho ouk estin: [3936]1
     * par' he chronon diatripsas pleista te hosa eis ten tou Kuriou doxan
       kai tes tou theiou didaskaleiou aretes epideixamenos, epi tas
       sunetheis espeude diatribas: [3937]1
     * par' hois ta poikila ethe episema genomena, to logo tou Theou
       politeuetai, dothenta ktesis to tropikos kaloumeno 'Iakob: [3938]1
     * parabale to logo pros tous murmekas: [3939]1
     * paradoxos: [3940]1
     * paraluein: [3941]1
     * paranomo numphio: [3942]1
     * paranomian: [3943]1
     * paraplesion tois paradidomenois tais grausin: [3944]1
     * parapoiesantas: [3945]1
     * paracharattein: [3946]1
     * paracharattontes kai rhadiourgountes: [3947]1 [3948]2
     * parexegoumenoi: [3949]1
     * parexeoumenoi: [3950]1
     * paroikousas: [3951]1
     * passim.: [3952]1
     * peithous demiourgon: [3953]1
     * pentadi dunatotera: [3954]1
     * pentekontaetian: [3955]1 [3956]2
     * peplasmenon hemin: [3957]1
     * pepoliomenois: [3958]1
     * peri archon: [3959]1
     * peri noeton kai aistheton: [3960]1
     * peri panton ton basileon tes ges: [3961]1
     * peri ton aistheton demiourgematon: [3962]1
     * peri tou problematos toutou: [3963]1
     * periodos: [3964]1
     * peri de tou 'Iesou etoi doxasa an einai eutuches, e kai
       bebasanismenos exetasmene, dokousa men eutuches para tois pollois,
       bebasanismenos de exetasmene para panu oligotatoib: [3965]1
     * peri tou autexousiou: [3966]1
     * perigegrammenon tina: [3967]1
     * perielkusthesetai: [3968]1
     * perikekalummenen: [3969]1
     * periora: [3970]1
     * peristasesi: [3971]1
     * peristera: [3972]1
     * peritemnomenon: [3973]1
     * pephantasthai: [3974]1
     * pithanotetos: [3975]1
     * pithanotatos: [3976]1
     * pistike apo pneumatos: [3977]1
     * plaseos: [3978]1
     * pleiona te epinoia en: [3979]1
     * pneuma: [3980]1 [3981]2
     * pnoen: [3982]1
     * poia gar pithanotes: [3983]1
     * pou: [3984]1
     * pou oun to eph' hemin;: [3985]1
     * polu de to hemeron ean...hoios te tis genetai epistrephein: [3986]1
     * politeia: [3987]1
     * politeia: [3988]1
     * polla chairein phrasantes: [3989]1
     * pollakis de ede ho Kelsos axioumenos eutheos pisteuein, hos kainon
       ti para ta proteron eiremena thrullesas: [3990]1
     * pollakis de ede ho Kelsos thrullesas hos axioumenon eutheos
       pisteuein, hos kainon ti para ta proteron eiremena: [3991]1
     * pollas: [3992]1 [3993]2
     * pollen echei diolken: [3994]1
     * polumatheian: [3995]1
     * posos: [3996]1
     * potamous ton theorematon: [3997]1
     * pros akrois tois ouranois: [3998]1
     * pros ton Christon: [3999]1
     * pros chreian ouk eukataphroneton: [4000]1
     * prognosin: [4001]1
     * prognosis: [4002]1
     * prothumon: [4003]1
     * prosopon: [4004]1 [4005]2
     * pragmatikos: [4006]1
     * presbutaton panton ton demiourgematon: [4007]1
     * presbeia kai dunamei: [4008]1
     * proairesis kai askesis: [4009]1
     * proaireseos: [4010]1 [4011]2
     * probainein: [4012]1
     * problemata kai parabolai: [4013]1
     * proedreuousin: [4014]1
     * proepasantes: [4015]1
     * proepheteuthe ho Christos: [4016]1
     * proegoumenen: [4017]1
     * proegoumenos, all' ek peristaseos: [4018]1
     * prokatakrinei e prodikaioi: [4019]1
     * pronoetikos: [4020]1
     * propetesteron, kai ouchi hodo ep' auta hodeusase: [4021]1
     * propulaion megethe te kai kalle: [4022]1
     * pros kolakeian: [4023]1
     * prosachthese de to legomeno: [4024]1
     * protropadn: [4025]1
     * pterorrhuesanton: [4026]1
     * pterorrhuouses: [4027]1
     * pterophuouses: [4028]1
     * ptekta: [4029]1
     * sun houdemia pithanoteti: [4030]1 [4031]2
     * sunchusis: [4032]1
     * summetron: [4033]1
     * suntonos: [4034]1
     * sustema patridos: [4035]1
     * sozousi: [4036]1
     * soma: [4037]1
     * sabbatismou: [4038]1
     * sapheneian: [4039]1
     * saphes: [4040]1
     * seisai: [4041]1
     * semnon: [4042]1
     * semnon logon: [4043]1
     * skandalou: [4044]1
     * skleros kai auchmeros: [4045]1
     * skubalon: [4046]1
     * staseis idias: [4047]1
     * strangalomenoi: [4048]1
     * sunkopsai tas polemikas hemon logikas machairas kai hubristikas eis
       arotra, kai tas kata to proteron hemon machimon zibunas eis drepana
       metaskeuazomen: [4049]1
     * sunkupsantes: [4050]1
     * sunkatabainein: [4051]1
     * sukophanton: [4052]1
     * sukophantein: [4053]1
     * sumbolikos gegenemenon, e nenomothetemenon: [4054]1
     * sumpathein: [4055]1
     * sumplerosei tou logou: [4056]1
     * sunedrion: [4057]1
     * sunagogas: [4058]1
     * sunarpazei ton logon: [4059]1
     * sunekdochikos: [4060]1
     * sunergethenai .: [4061]1
     * sunetelesen: [4062]1
     * suntheinai leron bathun: [4063]1
     * sunthiasotai: [4064]1
     * sunteleia: [4065]1
     * suntuchia tis atomon: [4066]1
     * sphaxei epeuchomenos mega nepios: [4067]1
     * sphodr' apemphainonta: [4068]1
     * sphodra oligon epi ton logon attonton: [4069]1
     * schema: [4070]1 [4071]2
     * somaton: [4072]1
     * somatikos: [4073]1 [4074]2
     * somatopoiesai: [4075]1
     * soteria dogmata: [4076]1
     * sophrosune: [4077]1
     * ta anthropon: [4078]1
     * ta ap' arches idou hekasi: [4079]1
     * ta apemphainonta: [4080]1
     * ta adela kai ta kruphia tes sophias sou edelosas moi: [4081]1
     * ta hagia anagnosmata: [4082]1
     * ta en holo to kosmo: [4083]1
     * ta en ourano: [4084]1
     * ta helikoeide xesmata kai prismata: [4085]1
     * ta horomena: [4086]1
     * ta hupo mones phuseos dioikoumena: [4087]1
     * ta autothen pasi prophainomena dogmata Christianon kai 'Ioudaion:
       [4088]1
     * ta diapheronta: [4089]1
     * ta kata tous topous: [4090]1
     * ta kat' auton: [4091]1
     * ta kreittona: [4092]1
     * ta men oun ginomena peri psuches tethnekoton phantasmata apo tinos
       hupokeimenou ginetai, tou kata ten huphestekuian en to kaloumeno
       augoeidei somati psuchen: [4093]1
     * ta men sunagoreuonta huge kai somasi: [4094]1
     * ta mere tes ges ex arches alla allois epoptais nenememena: [4095]1
     * ta nekta: [4096]1
     * ta parakeimena: [4097]1
     * ta proegoumenos huphestekota: [4098]1
     * ta skuthropa: [4099]1
     * ta sphalmata analambanein: [4100]1
     * ta tele ton aionon: [4101]1
     * ta tele ton aionon: [4102]1
     * ta tes hules: [4103]1
     * ta tou Iesou: [4104]1
     * ta tou palaiou logou parakousmata sumplattontes, toutois
       prokatauloumen kai prokatechoumen tous anthropous, hos hoi tous
       korubantizomenous peribombountes .: [4105]1
     * tas apo tes didaskalias tou 'Iesou haphormas: [4106]1
     * tas touton apodochas: [4107]1
     * tachion: [4108]1
     * teleioi: [4109]1
     * technen: [4110]1
     * ten alogian: [4111]1
     * ten aplane: [4112]1
     * ten archen tou thanatou gegonenai peri ton Dia: [4113]1
     * ten achariston pseudodoxian: [4114]1
     * ten ek peristaseos genomenen: [4115]1
     * ten ekeithen epanodon: [4116]1
     * ten enuparchousan gen kai archen ton potimon agathon: [4117]1
     * ten enuparchousan pegen kai archen ton potimon hudaton: [4118]1
     * ten ennoian autou anaptuxai: [4119]1
     * ten aistheten ekdochen: [4120]1
     * ten euktiken dunamin: [4121]1
     * ten euteleian agapesas: [4122]1
     * ten kaloumenen agapen: [4123]1
     * ten kat' auton theosebeian kai didaskalian: [4124]1
     * ten ouranion phoran: [4125]1
     * ten oikonomian telesantos: [4126]1
     * ten peri autou adiastrophon ennoian: [4127]1
     * ten tou chrusou (hin' houtos onomaso), phusin tes psuches, e ten
       argurou, dolosanton: [4128]1
     * ten phainomenen auto anatropen: [4129]1
     * ten chalkobaten kai sterrhan: [4130]1
     * ti akolouthei: [4131]1
     * ti atopon: [4132]1
     * tina tropon: [4133]1
     * tini e tisin: [4134]1
     * tis anthropos teleos dikaios; e tis anamartetos: [4135]1
     * tis gar on brotos, hoti estai amemptos; e hos esomenos dikaios
       gennetos gunaikos;: [4136]1
     * to akatergaston mou eidosan hoi ophthalmoi sou: [4137]1
     * to analogon: [4138]1
     * to eph' hemin: [4139]1
     * to eph' hemin aneretai: [4140]1
     * to hegemonikon: [4141]1 [4142]2
     * to holon ho kosmos: [4143]1
     * to huper anthropon ton noematon: [4144]1
     * to aistheton soma: [4145]1
     * to boulema tou nomou: [4146]1
     * to eidikon tode: [4147]1
     * to eutelesteron: [4148]1
     * to theluteron genos: [4149]1
     * to kai epitunchanein en to nouthetoumeno kai akouein ton tou
       didaskontos logon: [4150]1
     * to katholou thelein: [4151]1
     * to koinonikon: [4152]1
     * to legomenon: [4153]1
     * to logikon zoon: [4154]1
     * to men genikon, to kineisthai: [4155]1
     * to mega ketos: [4156]1
     * to mantikon tou 'Apollonos to katharon: [4157]1
     * to meizon autothen: [4158]1
     * to meden: [4159]1
     * to ouden: [4160]1
     * to proton: [4161]1
     * to tes atelestou teletes peras: [4162]1
     * ton alethinon kai noeton: [4163]1
     * ton apo ton auton horomenon dogmaton: [4164]1
     * ton apeiron aiona: [4165]1
     * ton errhomenon bion: [4166]1
     * ton ethikon topon: [4167]1
     * ton Christon: [4168]1
     * ton genneton: [4169]1
     * ton kanona tes pisteos: [4170]1
     * ton kunokephalon: [4171]1
     * ton men kolazomenon: [4172]1
     * ton me apekdusamenon: [4173]1
     * ton perigeion topon: [4174]1
     * ton proegoumenon hemin peri psuches kataskeuasteon logon: [4175]1
     * ton prosechos demiourgon: [4176]1
     * ton ton holon Theon kai patera: [4177]1
     * to prepon: [4178]1
     * ton apo tou taphou: [4179]1
     * topon hekasto einai dischilious pecheis: [4180]1
     * tupoi: [4181]1
     * tupous einai ta gegrammena: [4182]1
     * te pronoia kai te oikonomia: [4183]1
     * tes ek katataxeos huperoches: [4184]1
     * tes ex ekeinou peri ten pistin orthodoxias enarge pareicheto
       deigmata: [4185]1
     * tes henados: [4186]1
     * tes kata ten kakian chuseos: [4187]1
     * tes kataballomenes oikodomes: [4188]1
     * tes katachreseos tou kat' axian tou eph' hemin: [4189]1
     * tes loipes hules: [4190]1
     * tes stoicheioseos: [4191]1
     * tes ton logon autou akolouthias: [4192]1
     * tes te aplanous: [4193]1
     * te enargeia katalambanonton: [4194]1
     * te enargeia ton blepomenon.: [4195]1
     * te idioteia: [4196]1 [4197]2
     * te aisthesei ten archen: [4198]1
     * te dia 'Iesou theosebeia: [4199]1
     * te neanidi: [4200]1
     * tede pheromenou: [4201]1
     * ton apo megales ekklesias: [4202]1
     * ton ekklesion: [4203]1
     * ton epiballonton: [4204]1
     * ton epipolaioteron kai muthikoteron autois entunchanonton: [4205]1
     * ton hettemenon haireseis: [4206]1
     * ton holon: [4207]1
     * ton opheloumenon: [4208]1
     * ton aionon: [4209]1
     * ton bathuteron: [4210]1
     * ton diapheroton: [4211]1
     * ton kato noematon: [4212]1
     * ton meson esti: [4213]1
     * ton chrematizonton meridos Theou: [4214]1
     * ton christon mou: [4215]1
     * to dunamei legesthai ta metra: [4216]1
     * to kath' hekasten philosophon hairesin en Ellesin e barbarois, e
       musteriode epangelian, telei: [4217]1
     * to logo: [4218]1
     * to marathro: [4219]1
     * to panti: [4220]1
     * to pneumati: [4221]1
     * tapeinophronesis: [4222]1 [4223]2 [4224]3
     * terateian: [4225]1 [4226]2
     * terateias: [4227]1
     * terateusasthai: [4228]1
     * terateuomenois: [4229]1
     * teratodesterous: [4230]1
     * teretismata: [4231]1
     * teterateuthai: [4232]1
     * ten oikonomian: [4233]1
     * ten ouranion phoran: [4234]1
     * tereseos: [4235]1
     * ti: [4236]1
     * timiotera: [4237]1
     * tinas apo tou theiou genous: [4238]1
     * tlemona gar ergon hapanton, kai chrematisten, kai polukmeton einai,
       ton te sideron kai ton Ermen: [4239]1
     * tous: [4240]1
     * tous analogon auto prophetikous logous: [4241]1
     * tous eschatous: [4242]1
     * tous de hamartanontas e metagnontas eleeson: [4243]1
     * tous karpous tes tou Theou basileias apodosousi to Theo, en tois
       hekastes praxeos ouses karpou tes basileias kairois: [4244]1
     * tous me entrecheis: [4245]1
     * tous me aischunomenous en to tois apsuchois proslalein, kai peri
       men hugeias to asthenes epikaloumenous, peri de zoes to nekron
       axiountas, peri de epikourias to aporotaton hiketeuontas: [4246]1
     * tous metochous autou: [4247]1
     * tous spermatikous logous: [4248]1
     * tous chariesterous: [4249]1
     * toutou: [4250]1
     * tois ekei theois: [4251]1
     * tois heautou thiasotais: [4252]1
     * tois kato 'Ioudaiois: [4253]1
     * tou demiourgou: [4254]1 [4255]2
     * tou thumikou merous tes psuches phaskontos auto einai areten, kai
       apotassontos aute topon ton peri ton thoraka: [4256]1
     * tou kath' hemas daimonos, lachontos geras loibes te knisses te:
       [4257]1
     * tou kaloumenou choriou hadou: [4258]1
     * tou logikou zoou: [4259]1
     * tou me ergazesthai: [4260]1
     * tou pantos: [4261]1
     * toiauta gar ta pantachou politeuomena en tais ekklesiais ton poleon
       plethe: [4262]1
     * tosauten hulen: [4263]1
     * tosauten phluarian: [4264]1
     * tosoisde tunchanousin: [4265]1
     * tosouton poiei pistis, hopoia de prokataschousa: [4266]1
     * tous komide nepious: [4267]1
     * tranoteron phesomen en te psuche ginomenon meta ton logon ton
       traumaton tupon, touton einai ton hen hekasto Christon, apo
       Christou Logou: [4268]1
     * tranos: [4269]1
     * tropas: [4270]1
     * tupikos: [4271]1 [4272]2
     * phassa: [4273]1
     * philtron phusikon: [4274]1
     * phuron de ta pragmata: [4275]1
     * phusei: [4276]1
     * phuseos phantastikes: [4277]1
     * phes: [4278]1
     * phailone: [4279]1
     * phainon: [4280]1
     * phantasia d' eusebeias: [4281]1
     * phantasian exapostellein tois tauta memathekosin, hoti me maten
       memuentai: [4282]1
     * phantasias: [4283]1 [4284]2
     * phantasion: [4285]1
     * phantastike: [4286]1 [4287]2
     * pheidomenon: [4288]1
     * phelonion: [4289]1
     * phesi: [4290]1
     * philosophon: [4291]1
     * philanthropotata kai psuchon epistreptika mathemata: [4292]1
     * philanthrototata epistreptikon, kai psuchon mathemata
       oikonomesanta: [4293]1
     * philologon: [4294]1
     * philologon: [4295]1
     * phreata: [4296]1
     * phragmon kakias: [4297]1
     * phugen: [4298]1
     * phusiken tina katalepsin: [4299]1
     * phusiologian: [4300]1
     * phusiologei Mouses ta peri tou anthropou phuseos: [4301]1
     * phusiothenai: [4302]1
     * phusiosin: [4303]1
     * phonen sunetos: [4304]1
     * phosteres: [4305]1
     * photisate heautois phos gnoseos: [4306]1 [4307]2
     * charin kruptomenen dunamesin exousion: [4308]1
     * chomati: [4309]1
     * chandon: [4310]1
     * charismati: [4311]1
     * cheilos: [4312]1
     * cheiragogesein: [4313]1
     * cheiragogesai: [4314]1
     * cheirourgein: [4315]1
     * chthes kai proen: [4316]1
     * choirogrullioi: [4317]1
     * choros: [4318]1
     * chorostaten: [4319]1
     * chresimon d' oimai pros apologian ton prokeimenon: [4320]1
     * chronois aioniois: [4321]1
     * chrezei de autou ho Theos: [4322]1
     * chreokopeitai: [4323]1
     * chresmous: [4324]1
     * choneuomenon: [4325]1
     * choris pantos logou kai tinos epikrupseos: [4326]1
     * choris pases anagoges: [4327]1
     * psuchesthai: [4328]1
     * psilen ten kataskeuen: [4329]1
     * psilen ten kataskeuen: [4330]1
     * psuche: [4331]1 [4332]2 [4333]3 [4334]4 [4335]5
     * psuches soma: [4336]1
     * psuchikon demiourgon: [4337]1
     * psuchikon: [4338]1 [4339]2
     * psuchras paradoseis: [4340]1
     * Logos: [4341]1 [4342]2 [4343]3 [4344]4 [4345]5
     * Logos hupo tou Logou gegenemene: [4346]1
     * prinos: [4347]1
     * prisein: [4348]1
     * schinos: [4349]1
     * schisthenai: [4350]1
     __________________________________________________________________

Index of Hebrew Words and Phrases

     * 'ts: [4351]1
     * 'sn: [4352]1
     * vrv: [4353]1
     * hv': [4354]1
     * vq': [4355]1
     * vyph'ph: [4356]1
     * kkychlsl tm' syrm' vyshl tm' yr"m' tsq: [4357]1
     * kkyny" v'r ymlg: [4358]1
     * kkyrvhl .trv tvts"mb: [4359]1
     * mslvt: [4360]1
     * mt syhl' tr: [4361]1
     * mrph': [4362]1
     * mlvt: [4363]1
     * nvyv': [4364]1 [4365]2
     * svsls kkl ytvtk 'lh: [4366]1
     * schnyv: [4367]1
     * synphs: [4368]1
     * sysls: [4369]1
     * sln: [4370]1
     * srph: [4371]1
     * z'zl: [4372]1
     * phtyrt msh: [4373]1
     * tsv': [4374]1
     * ttslch: [4375]1
     * tyrch'v: [4376]1
     * td: [4377]1
     * t"v: [4378]1
     __________________________________________________________________

Index of Pages of the Print Edition

   [4379]i  [4380]iii  [4381]v  [4382]vi  [4383]3  [4384]5  [4385]6
   [4386]7  [4387]8  [4388]9  [4389]10  [4390]11  [4391]12  [4392]13
   [4393]14  [4394]15  [4395]16  [4396]17  [4397]18  [4398]19  [4399]20
   [4400]21  [4401]22  [4402]23  [4403]24  [4404]25  [4405]26  [4406]27
   [4407]28  [4408]29  [4409]30  [4410]31  [4411]32  [4412]33  [4413]34
   [4414]35  [4415]36  [4416]37  [4417]38  [4418]39  [4419]40  [4420]41
   [4421]42  [4422]43  [4423]44  [4424]45  [4425]46  [4426]47  [4427]48
   [4428]49  [4429]50  [4430]51  [4431]52  [4432]53  [4433]54  [4434]55
   [4435]56  [4436]57  [4437]58  [4438]59  [4439]60  [4440]61  [4441]62
   [4442]63  [4443]64  [4444]65  [4445]66  [4446]67  [4447]68  [4448]69
   [4449]70  [4450]71  [4451]72  [4452]73  [4453]74  [4454]75  [4455]76
   [4456]77  [4457]78  [4458]79  [4459]80  [4460]81  [4461]82  [4462]83
   [4463]84  [4464]85  [4465]86  [4466]87  [4467]88  [4468]89  [4469]90
   [4470]91  [4471]92  [4472]93  [4473]94  [4474]95  [4475]96  [4476]97
   [4477]98  [4478]99  [4479]100  [4480]101  [4481]102  [4482]103
   [4483]104  [4484]105  [4485]106  [4486]107  [4487]108  [4488]109
   [4489]110  [4490]111  [4491]112  [4492]113  [4493]114  [4494]115
   [4495]116  [4496]117  [4497]118  [4498]119  [4499]120  [4500]121
   [4501]122  [4502]123  [4503]124  [4504]125  [4505]126  [4506]127
   [4507]128  [4508]129  [4509]130  [4510]131  [4511]132  [4512]133
   [4513]134  [4514]135  [4515]136  [4516]137  [4517]138  [4518]139
   [4519]140  [4520]141  [4521]142  [4522]143  [4523]144  [4524]145
   [4525]146  [4526]147  [4527]148  [4528]149  [4529]150  [4530]151
   [4531]152  [4532]153  [4533]154  [4534]155  [4535]156  [4536]157
   [4537]158  [4538]159  [4539]160  [4540]161  [4541]162  [4542]163
   [4543]164  [4544]165  [4545]166  [4546]167  [4547]169  [4548]170
   [4549]171  [4550]173  [4551]174  [4552]175  [4553]176  [4554]177
   [4555]178  [4556]179  [4557]180  [4558]181  [4559]182  [4560]183
   [4561]184  [4562]185  [4563]186  [4564]187  [4565]188  [4566]189
   [4567]190  [4568]191  [4569]192  [4570]193  [4571]194  [4572]195
   [4573]196  [4574]197  [4575]198  [4576]199  [4577]201  [4578]203
   [4579]204  [4580]205  [4581]206  [4582]207  [4583]208  [4584]209
   [4585]210  [4586]211  [4587]212  [4588]213  [4589]214  [4590]215
   [4591]216  [4592]217  [4593]218  [4594]219  [4595]221  [4596]223
   [4597]224  [4598]225  [4599]226  [4600]227  [4601]228  [4602]229
   [4603]230  [4604]231  [4605]232  [4606]233  [4607]234  [4608]235
   [4609]237  [4610]238  [4611]239  [4612]240  [4613]241  [4614]242
   [4615]243  [4616]244  [4617]245  [4618]246  [4619]247  [4620]248
   [4621]249  [4622]250  [4623]251  [4624]252  [4625]253  [4626]254
   [4627]255  [4628]256  [4629]257  [4630]258  [4631]259  [4632]260
   [4633]261  [4634]262  [4635]263  [4636]264  [4637]265  [4638]266
   [4639]267  [4640]268  [4641]269  [4642]270  [4643]271  [4644]272
   [4645]273  [4646]274  [4647]275  [4648]276  [4649]277  [4650]278
   [4651]279  [4652]280  [4653]281  [4654]282  [4655]283  [4656]284
   [4657]285  [4658]286  [4659]287  [4660]288  [4661]289  [4662]290
   [4663]291  [4664]292  [4665]293  [4666]294  [4667]295  [4668]296
   [4669]297  [4670]298  [4671]299  [4672]300  [4673]301  [4674]302
   [4675]303  [4676]304  [4677]305  [4678]306  [4679]307  [4680]308
   [4681]309  [4682]310  [4683]311  [4684]312  [4685]313  [4686]314
   [4687]315  [4688]316  [4689]317  [4690]318  [4691]319  [4692]320
   [4693]321  [4694]322  [4695]323  [4696]324  [4697]325  [4698]326
   [4699]327  [4700]328  [4701]302  [4702]303  [4703]304  [4704]305
   [4705]306  [4706]307  [4707]308  [4708]309  [4709]310  [4710]311
   [4711]312  [4712]313  [4713]314  [4714]315  [4715]316  [4716]317
   [4717]318  [4718]319  [4719]320  [4720]321  [4721]322  [4722]323
   [4723]324  [4724]325  [4725]326  [4726]327  [4727]328  [4728]329
   [4729]330  [4730]331  [4731]332  [4732]333  [4733]334  [4734]335
   [4735]336  [4736]337  [4737]338  [4738]339  [4739]340  [4740]341
   [4741]342  [4742]343  [4743]344  [4744]345  [4745]346  [4746]347
   [4747]348  [4748]349  [4749]350  [4750]351  [4751]352  [4752]353
   [4753]354  [4754]355  [4755]356  [4756]357  [4757]358  [4758]359
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   [4765]366  [4766]367  [4767]368  [4768]369  [4769]370  [4770]371
   [4771]372  [4772]373  [4773]374  [4774]349  [4775]350  [4776]351
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   [4783]358  [4784]359  [4785]360  [4786]361  [4787]362  [4788]363
   [4789]364  [4790]365  [4791]366  [4792]367  [4793]368  [4794]369
   [4795]370  [4796]371  [4797]372  [4798]373  [4799]374  [4800]375
   [4801]376  [4802]377  [4803]378  [4804]379  [4805]380  [4806]381
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   [4813]388  [4814]389  [4815]390  [4816]391  [4817]392  [4818]393
   [4819]394  [4820]395  [4821]396  [4822]397  [4823]398  [4824]399
   [4825]400  [4826]401  [4827]402  [4828]403  [4829]404  [4830]405
   [4831]406  [4832]407  [4833]408  [4834]409  [4835]410  [4836]411
   [4837]412  [4838]413  [4839]414  [4840]415  [4841]416  [4842]417
   [4843]418  [4844]419  [4845]420  [4846]421  [4847]422  [4848]423
   [4849]424  [4850]425  [4851]426  [4852]427  [4853]428  [4854]429
   [4855]430  [4856]431  [4857]432  [4858]433  [4859]434  [4860]435
   [4861]436  [4862]437  [4863]438  [4864]439  [4865]440  [4866]441
   [4867]442  [4868]443  [4869]444  [4870]445  [4871]446  [4872]447
   [4873]448  [4874]449  [4875]450  [4876]451  [4877]452  [4878]453
   [4879]454  [4880]455  [4881]456  [4882]457  [4883]458  [4884]459
   [4885]460  [4886]461  [4887]462  [4888]463  [4889]464  [4890]465
   [4891]466  [4892]467  [4893]468  [4894]469  [4895]470  [4896]471
   [4897]472  [4898]473  [4899]474  [4900]475  [4901]476  [4902]477
   [4903]478  [4904]479  [4905]480  [4906]481  [4907]482  [4908]483
   [4909]484  [4910]485  [4911]486  [4912]487  [4913]488  [4914]489
   [4915]490  [4916]491  [4917]492  [4918]493  [4919]494  [4920]495
   [4921]496  [4922]497  [4923]498  [4924]499  [4925]500  [4926]501
   [4927]502  [4928]503  [4929]504  [4930]505  [4931]506  [4932]507
   [4933]508  [4934]509  [4935]510  [4936]511  [4937]512  [4938]513
   [4939]514  [4940]515  [4941]516  [4942]517  [4943]518  [4944]519
   [4945]520  [4946]521  [4947]522  [4948]523  [4949]524  [4950]525
   [4951]526  [4952]527  [4953]528  [4954]529  [4955]530  [4956]531
   [4957]532  [4958]533  [4959]534  [4960]535  [4961]536  [4962]537
   [4963]538  [4964]539  [4965]540  [4966]541  [4967]542  [4968]543
   [4969]544  [4970]545  [4971]546  [4972]547  [4973]548  [4974]549
   [4975]550  [4976]551  [4977]552  [4978]553  [4979]554  [4980]555
   [4981]556  [4982]557  [4983]558  [4984]559  [4985]560  [4986]561
   [4987]562  [4988]563  [4989]564  [4990]565  [4991]566  [4992]567
   [4993]568  [4994]569  [4995]570  [4996]571  [4997]572  [4998]573
   [4999]574  [5000]575  [5001]576  [5002]577  [5003]578  [5004]579
   [5005]580  [5006]581  [5007]582  [5008]583  [5009]584  [5010]585
   [5011]586  [5012]587  [5013]588  [5014]589  [5015]590  [5016]591
   [5017]592  [5018]593  [5019]594  [5020]595  [5021]596  [5022]597
   [5023]598  [5024]599  [5025]600  [5026]601  [5027]602  [5028]603
   [5029]604  [5030]605  [5031]606  [5032]607  [5033]608  [5034]609
   [5035]610  [5036]611  [5037]612  [5038]613  [5039]614  [5040]615
   [5041]616  [5042]617  [5043]618  [5044]619  [5045]620  [5046]621
   [5047]622  [5048]623  [5049]624  [5050]625  [5051]626  [5052]627
   [5053]628  [5054]629  [5055]630  [5056]631  [5057]632  [5058]633
   [5059]634  [5060]635  [5061]636  [5062]637  [5063]638  [5064]639
   [5065]640  [5066]641  [5067]642  [5068]643  [5069]644  [5070]645
   [5071]646  [5072]647  [5073]648  [5074]649  [5075]650  [5076]651
   [5077]652  [5078]653  [5079]654  [5080]655  [5081]656  [5082]657
   [5083]658  [5084]659  [5085]660  [5086]661  [5087]662  [5088]663
   [5089]664  [5090]665  [5091]666  [5092]667  [5093]668  [5094]669
   [5095]670
     __________________________________________________________________

            This document is from the Christian Classics Ethereal
               Library at Calvin College, http://www.ccel.org,
                   generated on demand from ThML source.

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