,,ante-,,nicene ,,christian ,,library3 ,,translations ,,of ,,the ,,writings ,,of ,,the ,,fathers ,,down ,,to ,a4,d4 #cbe4 ,,edited ,,by ,,the ,,rev4 ,,alexander ,,roberts1 ,d4,d41 ,,and ,,james ,,donaldson1 ,,ll4,d4 ,,vol4 ,,iv4 ,,clement ,,of ,,alexandria4 ,,vol4 ,i4 ,,edinburgh3 ,t4 ,,and ,t4 ,,clark1 #ch1 ,,george ,,street4 ,,mdccclxvii4 ,,murray ,,and ,,gibb1 ,,edinburgh1 ,,printers ,,to ,,her ,,majesty',s ,,stationery ,,office4 ,,the ,,writings ,,of ,,clement ,,of ,,alexandria4 ,,translated ,,by ,,the ,,rev4 ,,william ,,wilson1 ,m4,a41 ,,musselburgh4 ,,edinburgh3 ,t4 ,t4 ,,clark1 #ch1 ,,george ,,street4 ,,london3 ,,hamilton ,,co4 ,,dublin3 ,,john ,,robertson ,,co4 ,,mdccclxvii4 ,,contents4 ,,page ,,introductory ,,notice1 #aa ,,exhortation ,,to ,,the ,,heathen4 ,,chap4 ,i4 ,exhortation to abandon the ,impious ,mysteries of ,idolatry for the ,adoration of the ,divine ,word and ,god the ,father1 #ag ,,ii4 ,the ,absurdity and ,impiety of the ,heathen ,mysteries and ,fables about the ,birth and ,death of their ,gods1 #bf ,,iii4 ,the ,cruelty of the ,sacrifices to the ,gods1 #dh ,,iv4 ,the ,absurdity and ,shamefulness of the ,images by which the ,gods are worshipped1 #eb ,v4 ,the ,opinions of the ,philosophers respecting ,god1 #ff ,,vi4 ,by ,divine ,inspiration ,philosophers sometimes hit on the ,truth1 #fi ,,vii4 ,the ,poets also bear ,testimony to the ,truth1 #gc ,,viii4 ,the ,true ,doctrine is to be sought in the ,prophets1 #gf ,,ix4 ,that those grievously sin who despise or neglect ,god's gracious ,calling1 #hj ,x4 ,answer to the ,objection of the ,heathen1 that it was not right to abandon the ,customs of their ,fathers1 #he ,,xi4 ,how great are the ,benefits conferred on ,man through the ,advent of ,christ1 #ajj ,,xii4 ,exhortation to abandon their ,old ,errors and listen to the ,instructions of ,christ1 #ajf ,,the ,,instructor4 ,,book ,i4 ,i4 ,the ,office of the ,instructor1 #aac ,,ii4 ,our ,instructor's ,treatment of our ,sins1 #aae ,,iii4 ,the ,philanthropy of the ,instructor1 #aah ,,iv4 ,men and ,women alike under the ,instructor's ,charge1 #aba ,v4 ,all who walk according to ,truth are ,children of ,god1 #abb ,,vi4 ,the name 8,children0 does not imply ,instruction in ,elementary ,principles1 #aca ,,vii4 ,who the ,instructor is1 and respecting ,his ,instruction1 #adi ,,viii4 ,against those who think that what is just is not good1 #aee ,,xi4 ,that it is the ,prerogative of the same ,power to be beneficent and to punish justly2 also1 the ,manner of the ,instruction of the ,logos1 #afd ,x4 ,that the same ,god1 by the same ,word1 restrains from ,sin by threatening1 and saves ,humanity by exhorting1 #agd ,,xi4 ,that the ,word instructed by the ,law and the ,prophets1 #agi ,,xii4 ,the ,instructor characterized by the severity and benignity of ,paternal ,affection1 #aha ,,xiii4 ,virtue rational1 ,sin irrational1 #ahd ,,book ,,ii4 ,i4 ,on ,eating1 #ahf ,,ii4 ,on ,drinking1 #bjj ,,iii4 ,on ,costly ,vessels1 #baa ,,iv4 ,how to conduct ourselves at ,feasts1 #bae ,v4 ,on ,laughter1 #bai ,,vi4 ,on ,filthy ,speaking1 #bbb ,,vii4 ,directions for those who live together1 #bbe ,,viii4 ,on the use of ,ointments and ,crowns1 #bcj ,,ix4 ,on ,sleep1 #bdj ,x4 ,qunam de procreatione liberorum tractanda sint1 #bdd ,,xi4 ,on ,clothes1 #bee ,,xii4 ,on ,shoes1 #bfd ,,xiii4 ,against excessive ,fondness for ,jewels and ,gold ,ornaments1 #bff ,,book ,,iii4 ,i4 ,on the ,true ,beauty1 #bgc ,,ii4 ,against ,embellishing the ,body1 #bgf ,,iii4 ,against ,men who ,embellish themselves1 #bhd ,,iv4 ,with whom we are to ,associate1 #bib ,v4 ,behaviour in the ,baths1 #bif ,,vi4 ,the ,christian alone ,rich1 #bih ,,vii4 ,frugality a good ,provision for the ,christian1 #cja ,,viii4 ,similitudes and ,examples a most important part of right ,instruction1 #cjd ,,ix4 ,why we are to use the ,bath1 #cjh ,x4 ,the ,exercises suited to a good ,life1 #caj ,,xi4 ,a ,compendious ,view of the ,christian ,life1 #cac ,clothes1 #cac ,ear-rings1 #cae ,finger-rings1 #cae ,the ,hair1 #cag ,painting the ,face1 #cai ,walking1 #cbd ,the ,model ,maiden1 #cbe ,amusements and ,associates1 #cbe ,public ,spectacles1 #cbf ,religion in ,ordinary ,life1 #cbg ,going to ,church1 #cbh ,out of ,church1 #cbi ,love1 and the ,kiss of ,charity1 #cbi ,the ,government of the ,eyes1 #ccj ,,xii4 ,continuation1 with ,texts from ,scripture1 #ccb ,prayer to the ,pdagogus1 #cdb ,a ,hymn to ,christ the ,saviour1 #cdc ,to the ,pdagogus1 #cdf ,,the ,,miscellanies2 ,,or1 ,,stromata4 ,,book ,i4 ,i4 ,preface--,the ,author's ,object--,the ,utility of ,written ,compositions1 #cdi ,,ii4 ,objections to the ,number of ,extracts from ,philosophical ,writings in these ,books1 ,anticipated and ,answered1 #cfj ,,iii4 ,against the ,sophists1 #cfb ,,iv4 ,human ,arts1 as well as ,divine ,knowledge1 proceed from ,god1 #cfd ,v4 ,philosophy the ,handmaid of ,theology1 #cff ,,vi4 ,the ,benefit of ,culture1 #cga ,,vi4 ,the ,eclectic ,philosophy paves the way for ,divine ,virtue1 #cgd ,,viii4 ,the ,sophistical ,arts useless1 #cgf ,,ix4 ,human ,knowledge necessary for the ,understanding of the ,scriptures1 #cgi ,x4 ,to ,act well of greater consequence than to ,speak well1 #cha ,,xi4 ,what is the ,philosophy which the ,apostle bids us shun8 #chd ,,xii4 ,the ,mysteries of the ,faith not to be divulged to ,all1 #chh ,,xiii4 ,all ,sects of ,philosophy contain a ,germ of ,truth1 #chi ,,xiv4 ,succession of ,philosophers in ,greece1 #cia ,,xv4 ,the ,greek ,philosophy in great part derived from the ,barbarians1 #cie ,,xvi4 ,that the ,inventors of other ,arts were mostly ,barbarians1 #dja ,,xvii4 ,on the saying of the ,saviour1 8,all that came before ,me were thieves and robbers10 #djf ,,xviii4 ,he illustrates the ,apostle's saying1 8,i will destroy the wisdom of the wise10 #daj ,,xix4 ,that the ,philosophers have attained to some portion of ,truth1 #dac ,,xx4 ,in what respect ,philosophy contributes to the comprehension of ,divine ,truth1 #dah ,,xxi4 ,the ,jewish ,institutions and ,laws of far higher ,antiquity than the ,philosophy of the ,greeks1 #dba ,,xxii4 ,on the ,greek ,translation of the ,old ,testament1 #ddh ,,xxiii4 ,the ,age1 ,birth1 and ,life of ,moses1 #dej ,,xxiv4 ,how ,moses discharged the ,part of a ,military ,leader1 #dee ,,xxv4 ,plato an ,imitator of ,moses in ,framing ,laws1 #dei ,,xxvi4 ,moses rightly called a ,divine ,legislator1 and1 though inferior to ,christ1 far superior to the great ,legislators of the ,greeks1 ,minos and ,lycurgus1 #dfa ,,xxvii4 ,the ,law1 even in ,correcting and ,punishing1 aims at the ,good of ,men1 #dfd ,,xxviii4 ,the ,fourfold ,division of the ,mosaic ,law1 #dfg ,,xxix4 ,the ,greeks but ,children compared with the ,hebrews1 #dfi ,,introductory ,,notice4 ,titus ,flavius ,clemens1 the illustrious head of the ,catechetical ,school at ,alexandria at the close of the second century1 was originally a pagan philosopher4 ,the date of his birth is unknown4 ,it is also uncertain whether ,alexandria or ,athens was his birthplace4#a ,on embracing ,christianity1 he eagerly sought the instructions of its most eminent teachers2 for this purpose travelling extensively over ,greece1 ,italy1 ,egypt1 ,palestine1 and other regions of the ,east4 ,only one of these teachers 7who1 from a reference in the ,stromata1 all appear to have been alive when he wrote#b7 can be with certainty identified1 viz4 ,pantnus1 of whom he speaks in terms of profound reverence1 and whom he describes as the greatest of them all4 ,returning to ,alexandria1 he succeeded his master ,pantnus in the catechetical school1 probably on the latter departing on his missionary tour to the ,east1 somewhere about ,a4,d4 #ahi4c ,he was also made a presbyter of the church1 either then or somewhat later4#d ,he continued to teach with great distinction till ,a4,d4 #bjb1 when the persecution under ,severus compelled him to retire from ,alexandria4 ,in the beginning of the reign of ,caracalla we find him at ,jerusalem1 even then a great resort of ,christian1 and especially clerical1 pilgrims4 ,we also hear of him travelling to ,antioch1 furnished with a letter of recommendation by ,alexander bishop of ,jerusalem4 ,the close of his career is covered with obscurity4 ,he is supposed to have died about ,a4,d4 #bbj4 ,among his pupils were his distinguished successor in the ,alexandrian school1 ,origen1 ,alexander bishop of ,jerusalem1 and1 according to ,baronius1 ,combefisius1 and ,bull1 also ,hippolytus4 ,the above is positively the sum of what we know of ,clement's history4 ,his three great works1 ,the ,exhortation to the ,heathen 7 71 ,the ,instructor1 or ,pdagogus 771 ,the ,miscellanies1 or ,stromata 771 are among the most valuable remains of ,christian antiquity1 and the largest that belong to that early period4 ,the ,exhortation1 the object of which is to win pagans to the ,christian faith1 contains a complete and withering exposure of the abominable licentiousness1 the gross imposture and sordidness of paganism4 ,with clearness and cogency of argument1 great earnestness and eloquence1 ,clement sets forth in contrast the truth as taught in the inspired ,scriptures1 the true ,god1 and especially the personal ,christ1 the living ,word of ,god1 the ,saviour of men4 ,it is an elaborate and masterly work1 rich in felicitous classical allusion and quotation1 breathing throughout the spirit of philosophy and of the gospel1 and abounding in passages of power and beauty4 ,the ,pdagogus1 or ,instructor1 is addressed to those who have been rescued from the darkness and pollutions of heathenism1 and is an exhibition of ,christian morals and manners1--a guide for the formation and development of ,christian character1 and for living a ,christian life4 ,it consists of three books4 ,it is the grand aim of the whole work to set before the converts ,christ as the only ,instructor1 and to expound and enforce ,his precepts4 ,in the first book ,clement exhibits the person1 the function1 the means1 methods1 and ends of the ,instructor1 who is the ,word and ,son of ,god2 and lovingly dwells on ,his benignity and philanthropy1 ,his wisdom1 faithfulness1 and righteousness4 ,the second and third books lay down rules for the regulation of the ,christian1 in all the relations1 circumstances1 and actions of life1 entering most minutely into the details of dress1 eating1 drinking1 bathing1 sleeping1 etc4 ,the delineation of a life in all respects agreeable to the ,word1 a truly ,christian life1 attempted here1 may1 now that the gospel has transformed social and private life to the extent it has1 appear unnecessary1 or a proof of the influence of ascetic tendencies4 ,but a code of ,christian morals and manners 7a sort of 8whole duty of man0 and manual of good breeding combined7 was eminently needed by those whose habits and characters had been moulded under the debasing and polluting influences of heathenism2 and who were bound1 and were aiming1 to shape their lives according to the principles of the gospel1 in the midst of the all but incredible licentiousness and luxury by which society around was incurably tainted4 ,the disclosures which ,clement1 with solemn sternness1 and often with caustic wit1 makes of the prevalent voluptuousness and vice1 form a very valuable contribution to our knowledge of that period4 ,the full title of the ,stromata1 according to ,eusebius and ,photius1 was #e--,titus ,flavius ,clement's miscellaneous collections of speculative 7gnostic7 notes bearing upon the true philosophy4 ,the aim of the work1 in accordance with this title1 is1 in opposition to gnosticism1 to furnish the materials for the construction of a true gnosis1 a ,christian philosophy1 on the basis of faith1 and to lead on to this higher knowledge those who1 by the discipline of the ,pdagogus1 had been trained for it4 ,the work consisted originally of eight books4 ,the eighth book is lost2 that which appears under this name has plainly no connection with the rest of the ,stromata4 ,various accounts have been given of the meaning of the distinctive word in the title 772 but all agree in regarding it as indicating the miscellaneous character of its contents4 ,and they are very miscellaneous4 ,they consist of the speculations of ,greek philosophers1 of heretics1 and of those who cultivated the true ,christian gnosis1 and of quotations from sacred ,scripture4 ,the latter he affirms to be the source from which the higher ,christian knowledge is to be drawn2 as it was that from which the germs of truth in ,plato and the ,hellenic philosophy were derived4 ,he describes philosophy as a divinely ordered preparation of the ,greeks for faith in ,christ1 as the law was for the ,hebrews2 and shows the necessity and value of literature and philosophic culture for the attainment of true ,christian knowledge1 in opposition to the numerous body among ,christians who regarded learning as useless and dangerous4 ,he proclaims himself an eclectic1 believing in the existence of fragments of truth in all systems1 which may be separated from error2 but declaring that the truth can be found in unity and completeness only in ,christ1 as it was from ,him that all its scattered germs originally proceeded4 ,the ,stromata are written carelessly1 and even confusedly2 but the work is one of prodigious learning1 and supplies materials of the greatest value for understanding the various conflicting systems which ,christianity had to combat4 ,it was regarded so much as the author's great work1 that1 on the testimony of ,theodoret1 ,cassiodorus1 and others1 we learn that ,clement received the appellation of 7the ,stromatist74 ,in all probability1 the first part of it was given to the world about ,a4,d4 #aid4 ,the latest date to which he brings down his chronology in the first book is the death of ,commodus1 which happened in ,a4,d4 #aib2 from which ,eusebius#f concludes that he wrote this work during the reign of ,severus1 who ascended the imperial throne in ,a4,d4 #aic1 and reigned till ,a4,d4 #baa4 ,it is likely that the whole was composed ere ,clement quitted ,alexandria in ,a4,d4 #bjb4 ,the publication of the ,pdagogus preceded by a short time that of the ,stromata2 and the ,cohortatio was written a short time before the ,pdagogus1 as is clear from statements made by ,clement himself4 ,so multifarious is the erudition1 so multitudinous are the quotations and the references to authors in all departments1 and of all countries1 the most of whose works have perished1 that the works in question could only have been composed near an extensive library--hardly anywhere but in the vicinity of the famous library of ,alexandria4 ,they are a storehouse of curious ancient lore1--a museum of the fossil remains of the beauties and monstrosities of the world of pagan antiquity1 during all the epochs and phases of its history4 ,the three compositions are really parts of one whole4 ,the central connecting idea is that of the ,logos--the ,word--the ,son of ,god2 whom in the first work he exhibits drawing men from the superstitions and corruptions of heathenism to faith2 in the second1 as training them by precepts and discipline2 and in the last1 as conducting them to that higher knowledge of the things of ,god1 to which those only who devote themselves assiduously to spiritual1 moral1 and intellectual culture can attain4 ,ever before his eye is the grand form of the living personal ,christ1--the ,word1 who 8was with ,god1 and who was ,god1 but who became man1 and dwelt among us40 ,of course there is throughout plenty of false science1 and frivolous and fanciful speculation4 ,who is the rich man that shall be saved8 7 7 is the title of a practical treatise1 in which ,clement shows1 in opposition to those who interpreted our ,lord's words to the young ruler as requiring the renunciation of worldly goods1 that the disposition of the soul is the great essential4 ,of other numerous works of ,clement1 of which only a few stray fragments have been preserved1 the chief are the eight books of ,the ,hypotyposes1 which consisted of expositions of all the books of ,scripture4 ,of these we have a few undoubted fragments4 ,the ,adumbrations1 or ,commentaries on some of the ,catholic ,epistles1 and ,the ,selections from the ,prophetic ,scriptures1 are compositions of the same character1 as far as we can judge1 as the ,hypotyposes1 and are supposed by some to have formed part of that work4 ,other lost works of ,clement are3 ,the ,treatise of ,clement1 the ,stromatist1 on the ,prophet ,amos4 ,on ,providence4 ,treatise on ,easter4 ,on ,evil-speaking4 ,discussion on ,fasting4 ,exhortation to ,patience2 or1 ,to the newly baptized4 ,ecclesiastical ,canon2 or1 ,against the ,judaizers4 ,different ,terms4 ,the following are the names of treatises which ,clement refers to as written or about to be written by him1 but of which otherwise we have no trace or mention3--,on ,first ,principles2 ,on ,prophecy2 ,on the ,allegorical ,interpretation of ,members and ,affections when ascribed to ,god2 ,on ,angels2 ,on the ,devil2 ,on the ,origin of the ,universe2 ,on the ,unity and ,excellence of the ,church2 ,on the ,offices of ,bishops1 ,presbyters1 ,deacons1 and ,widows2 ,on the ,soul2 ,on the ,resurrection2 ,on ,marriage2 ,on ,continence2 ,against ,heresies4 ,preserved among ,clement's works is a fragment called ,epitomes of the ,writings of ,theodotus1 and of the ,eastern ,doctrine1 most likely abridged extracts made by ,clement for his own use1 and giving considerable insight into ,gnosticism4 ,clement's quotations from ,scripture are made from the ,septuagint version1 often inaccurately from memory1 sometimes from a different text from what we possess1 often with verbal adaptations2 and not rarely different texts are blended together4 ,the works of ,clement present considerable difficulties to the translator2 and one of the chief is the state of the text1 which greatly needs to be expurgated and amended4 ,for this there are abundant materials1 in the copious annotations and disquisitions1 by various hands1 collected together in ,migne's edition2 where1 however1 corruptions the most obvious have been allowed to remain in the text4 99 99 99 99 99 ,the publishers are indebted to ,dr4 ,w4 ,l4 ,,alexander for the poetical translations of the ,hymns of ,clement4 ,,exhortation ,,to ,,the ,,heathen4 ,,chapter ,i4 ,,exhortation ,,to ,,abandon ,,the ,,impious ,,mysteries ,,of ,,idolatry ,,for ,,the ,,adoration ,,of ,,the ,,divine ,,word ,,and ,,god ,,the ,,father4 ,amphion of ,thebes and ,arion of ,methymna were both minstrels1 and both were renowned in story4 ,they are celebrated in song to this day in the chorus of the ,greeks2 the one for having allured the fishes1 and the other for having surrounded ,thebes with walls by the power of music4 ,another1 a ,thracian1 a cunning master of his art 7he also is the subject of a ,hellenic legend71 tamed the wild beasts by the mere might of song2 and transplanted trees--oaks--by music4 ,i might tell you also the story of another1 a brother to these--the subject of a myth1 and a minstrel--,eunomos the ,locrian and the ,pythic grasshopper4 ,a solemn ,hellenic assembly had met at ,pytho1 to celebrate the death of the ,pythic serpent1 when ,eunomos sang the reptile's epitaph4 ,whether his ode was a hymn in praise of the serpent1 or a dirge1 ,i am not able to say4 ,but there was a contest1 and ,eunomos was playing the lyre in the summer time3 it was when the grasshoppers1 warmed by the sun1 were chirping beneath the leaves along the hills2 but they were singing not to that dead dragon1 but to ,god ,all-wise1--a lay unfettered by rule1 better than the numbers of ,eunomos4 ,the ,locrian breaks a string4 ,the grasshopper sprang on the neck of the instrument1 and sang on it as on a branch2 and the minstrel1 adapting his strain to the grasshopper's song1 made up for the want of the missing string4 ,the grasshopper then was attracted by the song of ,eunomos1 as the fable represents1 according to which also a brazen statue of ,eunomos with his lyre1 and the ,locrian's ally in the contest1 was erected at ,pytho4 ,but of its own accord it flew to the lyre1 and of its own accord sang1 and was regarded by the ,greeks as a musical performer4 ,how1 let me ask1 have you believed vain fables1 and supposed animals to be charmed by music2 while ,truth's shining face alone1 as would seem1 appears to you disguised1 and is looked on with incredulous eyes8 ,and so ,cithron1 and ,helicon1 and the mountains of the ,odrysi1 and the initiatory rites of the ,thracians1 mysteries of deceit1 are hallowed and celebrated in hymns4 ,for me1 ,i am pained at such calamities as form the subjects of tragedy1 though but myths2 but by you the records of miseries are turned into dramatic compositions4 ,but the dramas and the raving poets1 now quite intoxicated1 let us crown with ivy2 and distracted outright as they are1 in ,bacchic fashion1 with the satyrs1 and the frenzied rabble1 and the rest of the demon crew1 let us confine to ,cithron and ,helicon1 now antiquated4 ,but let us bring from above out of heaven1 ,truth1 with ,wisdom in all its brightness1 and the sacred prophetic choir1 down to the holy mount of ,god2 and let ,truth1 darting her light to the most distant points1 cast her rays all around on those that are involved in darkness1 and deliver men from delusion1 stretching out her very strong#g right hand1 which is wisdom1 for their salvation4 ,and raising their eyes1 and looking above1 let them abandon ,helicon and ,cithron1 and take up their abode in ,sion4 8,for out of ,sion shall go forth the law1 and the word of the ,lord from ,jerusalem10#h--the celestial ,word1 the true athlete crowned in the theatre of the whole universe4 ,what my ,eunomos sings is not the measure of ,terpander1 nor that of ,capito1 nor the ,phrygian1 nor ,lydian1 nor ,dorian1 but the immortal measure of the new harmony which bears ,god's name--the new1 the ,levitical song4#i 8,soother of pain1 calmer of wrath1 producing forgetfulness of all ills40#aj ,sweet and true is the charm of persuasion which blends with this strain4 ,to me1 therefore1 that ,thracian ,orpheus1 that ,theban1 and that ,methymnan1--men1 and yet unworthy of the name1--seem to have been deceivers1 who1 under the pretence of poetry corrupting human life1 possessed by a spirit of artful sorcery for purposes of destruction1 celebrating crimes in their orgies1 and making human woes the materials of religious worship1 were the first to entice men to idols2 nay1 to build up the stupidity of the nations with blocks of wood and stone1--that is1 statues and images1--subjecting to the yoke of extremest bondage the truly noble freedom of those who lived as free citizens under heaven1 by their songs and incantations4 ,but not such is my song1 which has come to loose1 and that speedily1 the bitter bondage of tyrannizing demons2 and leading us back to the mild and loving yoke of piety1 recalls to heaven those that had been cast prostrate to the earth4 ,it alone has tamed men1 the most intractable of animals2 the frivolous among them answering to the fowls of the air1 deceivers to reptiles1 the irascible to lions1 the voluptuous to swine1 the rapacious to wolves4 ,the silly are stocks and stones1 and still more senseless than stones is a man who is steeped in ignorance4 ,as our witness1 let us adduce the voice of prophecy accordant with truth1 and bewailing those who are crushed in ignorance and folly3 8,for ,god is able of these stones to raise up children to ,abraham20#aa and ,he1 commiserating their great ignorance and hardness of heart who are petrified against the truth1 has raised up a seed of piety1 sensitive to virtue1 of those stones--of the nations1 that is1 who trusted in stones4 ,again1 therefore1 some venomous and false hypocrites1 who plotted against righteousness1 ,he once called 8a brood of vipers40#ab ,but if one of those serpents even is willing to repent1 and follows the ,word1 he becomes a man of ,god4 ,others he figuratively calls wolves1 clothed in sheep-skins1 meaning thereby monsters of rapacity in human form4 ,and so all such most savage beasts1 and all such blocks of stone1 the celestial song has transformed into tractable men4 8,for even we ourselves were sometime foolish1 disobedient1 deceived1 serving divers lusts and pleasures1 living in malice and envy1 hateful1 hating one another40 ,thus speaks the apostolic scripture3 8,but after that the kindness and love of ,god our ,saviour to man appeared1 not by works of righteousness which we have done1 but according to ,his mercy1 ,he saved us40#ac ,behold the might of the new song6 ,it has made men out of stones1 men out of beasts4 ,those1 moreover1 that were as dead1 not being partakers of the true life1 have come to life again1 simply by becoming listeners to this song4 ,it also composed the universe into melodious order1 and tuned the discord of the elements to harmonious arrangement1 so that the whole world might become harmony4 ,it let loose the fluid ocean1 and yet has prevented it from encroaching on the land4 ,the earth1 again1 which had been in a state of commotion1 it has established1 and fixed the sea as its boundary4 ,the violence of fire it has softened by the atmosphere1 as the ,dorian is blended with the ,lydian strain2 and the harsh cold of the air it has moderated by the embrace of fire1 harmoniously arranging these the extreme tones of the universe4 ,and this deathless strain1--the support of the whole and the harmony of all1--reaching from the centre to the circumference1 and from the extremities to the central part1 has harmonized this universal frame of things1 not according to the ,thracian music1 which is like that invented by ,jubal1 but according to the paternal counsel of ,god1 which fired the zeal of ,david4 ,and ,he who is of ,david1 and yet before him1 the ,word of ,god1 despising the lyre and harp1 which are but lifeless instruments1 and having tuned by the ,holy ,spirit the universe1 and especially man1--who1 composed of body and soul1 is a universe in miniature1--makes melody to ,god on this instrument of many tones2 and to this instrument--,i mean man--he sings accordant3 8,for thou art my harp1 and pipe1 and temple10#ad--;a harp for harmony--a pipe by reason of the ,spirit--a temple by reason of the word2 so that the first may sound1 the second breathe1 the third contain the ,lord4 ,and ,david the king1 the harper whom we mentioned a little above1 who exhorted to the truth and dissuaded from idols1 was so far from celebrating demons in song1 that in reality they were driven away by his music4 ,thus1 when ,saul was plagued with a demon1 he cured him by merely playing4 ,a beautiful breathing instrument of music the ,lord made man1 after ,his own image4 ,and ,he ,himself also1 surely1 who is the supramundane ,wisdom1 the celestial ,word1 is the all-harmonious1 melodious1 holy instrument of ,god4 ,what1 then1 does this instrument--the ,word of ,god1 the ,lord1 the ,new ,song--desire8 ,to open the eyes of the blind1 and unstop the ears of the deaf1 and to lead the lame or the erring to righteousness1 to exhibit ,god to the foolish1 to put a stop to corruption1 to conquer death1 to reconcile disobedient children to their father4 ,the instrument of ,god loves mankind4 ,the ,lord pities1 instructs1 exhorts1 admonishes1 saves1 shields1 and of ,his bounty promises us the kingdom of heaven as a reward for learning2 and the only advantage ,he reaps is1 that we are saved4 ,for wickedness feeds on men's destruction2 but truth1 like the bee1 harming nothing1 delights only in the salvation of men4 ,you have1 then1 ,god's promise2 you have ,his love3 become partaker of ,his grace4 ,and do not suppose the song of salvation to be new1 as a vessel or a house is new4 ,for 8before the morning star it was20#ae and 8in the beginning was the ,word1 and the ,word was with ,god1 and the ,word was ,god40#af ,error seems old1 but truth seems a new thing4 ,whether1 then1 the ,phrygians are shown to be the most ancient people by the goats of the fable2 or1 on the other hand1 the ,arcadians by the poets1 who describe them as older than the moon2 or1 finally1 the ,egyptians by those who dream that this land first gave birth to gods and men3 yet none of these at least existed before the world4 ,but before the foundation of the world were we1 who1 because destined to be in ,him1 pre-existed in the eye of ,god before1--we the rational creatures of the ,word of ,god1 on whose account we date from the beginning2 for 8in the beginning was the ,word40 ,well1 inasmuch as the ,word was from the first1 ,he was and is the divine source of all things2 but inasmuch as ,he has now assumed the name ,christ1 consecrated of old1 and worthy of power1 he has been called by me the ,new ,song4 ,this ,word1 then1 the ,christ1 the cause of both our being at first 7for ,he was in ,god7 and of our well-being1 this very ,word has now appeared as man1 ,he alone being both1 both ,god and man--the ,author of all blessings to us2 by whom we1 being taught to live well1 are sent on our way to life eternal4 ,for1 according to that inspired apostle of the ,lord1 8the grace of ,god which bringeth salvation hath appeared to all men1 teaching us1 that1 denying ungodliness and worldly lusts1 we should live soberly1 righteously1 and godly1 in this present world2 looking for the blessed hope1 and appearing of the glory of the great ,god and our ,saviour ,jesus ,christ40#ag ,this is the ,new ,song1 the manifestation of the ,word that was in the beginning1 and before the beginning4 ,the ,saviour1 who existed before1 has in recent days appeared4 ,he1 who is in ,him that truly is1 has appeared2 for the ,word1 who 8was with ,god10 and by whom all things were created1 has appeared as our ,teacher4 ,the ,word1 who in the beginning bestowed on us life as ,creator when ,he formed us1 taught us to live well when ,he appeared as our ,teacher2 that as ,god ,he might afterwards conduct us to the life which never ends4 ,he did not now for the first time pity us for our error2 but ,he pitied us from the first1 from the beginning4 ,but now1 at ,his appearance1 lost as we already were1 ,he accomplished our salvation4 ,for that wicked reptile monster1 by his enchantments1 enslaves and plagues men even till now2 inflicting1 as seems to me1 such barbarous vengeance on them as those who are said to bind captives to corpses till they rot together4 ,this wicked tyrant and serpent1 accordingly1 binding fast with the miserable chain of superstition whomsoever he can draw to his side from their birth1 to stones1 and stocks1 and images1 and such like idols1 may with truth be said to have taken and buried living men with those dead idols1 till both suffer corruption together4 ,therefore 7for the seducer is one and the same7 he that at the beginning brought ,eve down to death1 now brings thither the rest of mankind4 ,our ally and helper1 too1 is one and the same--the ,lord1 who from the beginning gave revelations by prophecy1 but now plainly calls to salvation4 ,in obedience to the apostolic injunction1 therefore1 let us flee from 8the prince of the power of the air1 the spirit that now worketh in the children of disobedience10#ah and let us run to the ,lord the ,saviour1 who now exhorts to salvation1 as ,he has ever done1 as ,he did by signs and wonders in ,egypt and the desert1 both by the bush and the cloud1 which1 through the favour of divine love1 attended the ,hebrews like an handmaid4 ,by the fear which these inspired ,he addressed the hard-hearted2 while by ,moses1 learned in all wisdom1 and ,isaiah1 lover of truth1 and the whole prophetic choir1 in a way appealing more to reason1 ,he turns to the ,word those who have ears to hear4 ,sometimes ,he upbraids1 and sometimes ,he threatens4 ,some men ,he mourns over1 others ,he addresses with the voice of song1 just as a good physician treats some of his patients with cataplasms1 some with rubbing1 some with fomentations2 in one case cuts open with the lancet1 in another cauterizes1 in another amputates1 in order if possible to cure the patient's diseased part or member4 ,the ,saviour has many tones of voice1 and many methods for the salvation of men2 by threatening ,he admonishes1 by upbraiding ,he converts1 by bewailing ,he pities1 by the voice of song ,he cheers4 ,he spake by the burning bush1 for the men of that day needed signs and wonders4 ,he awed men by the fire when ,he made flame to burst from the pillar of cloud--a token at once of grace and fear3 if you obey1 there is the light2 if you disobey1 there is the fire2 but1 since humanity is nobler than the pillar or the bush1 after them the prophets uttered their voice1--the ,lord ,himself speaking in ,isaiah1 in ,elias1--speaking ,himself by the mouth of the prophets4 ,but if thou dost not believe the prophets1 but supposest both the men and the fire a myth1 the ,lord ,himself shall speak to thee1 8who1 being in the form of ,god1 thought it not robbery to be equal with ,god1 but humbled ,himself10#ai--;,he1 the merciful ,god1 exerting ,himself to save man4 ,and now the ,word ,himself clearly speaks to thee1 shaming thy unbelief2 yea1 ,i say1 the ,word of ,god became man1 that thou mayest learn from man how man may become ,god4 ,is it not then monstrous1 my friends1 that while ,god is ceaselessly exhorting us to virtue1 we should spurn ,his kindness and reject salvation8 ,does not ,john also invite to salvation1 and is he not entirely a voice of exhortation8 ,let us then ask him1 8,who of men art thou1 and whence80 ,he will not say ,elias4 ,he will deny that he is ,christ1 but will profess himself to be 8a voice crying in the wilderness40 ,who1 then1 is ,john8#bj ,in a word1 we may say1 8,the beseeching voice of the ,word crying in the wilderness40 ,what criest thou1 ,o voice8 ,tell us also4 8,make straight the paths of the ,lord40#ba ,john is the forerunner1 and that voice the precursor of the ,word2 an inviting voice1 preparing for salvation1--a voice urging men on to the inheritance of the heavens1 and through which the barren and the desolate is childless no more4 ,this fecundity the angel's voice foretold2 and this voice was also the precursor of the ,lord preaching glad tidings to the barren woman1 as ,john did to the wilderness4 ,by reason of this voice of the ,word1 therefore1 the barren woman bears children1 and the desert becomes fruitful4 ,the two voices which heralded the ,lord's--that of the angel and that of ,john--intimate1 as ,i think1 the salvation in store for us to be1 that on the appearance of this ,word we should reap1 as the fruit of this productiveness1 eternal life4 ,the ,scripture makes all this clear1 by referring both the voices to the same thing3 8,let her hear who has not brought forth1 and let her who has not had the pangs of childbirth utter her voice3 for more are the children of the desolate1 than of her who hath an husband40#bb ,the angel announced to us the glad tidings of a husband4 ,john entreated us to recognise the husbandman1 to seek the husband4 ,for this husband of the barren woman1 and this husbandman of the desert--who filled with divine power the barren woman and the desert--is one and the same4 ,for because many were the children of the mother of noble race1 yet the ,hebrew woman1 once blessed with many children1 was made childless because of unbelief3 the barren woman receives the husband1 and the desert the husbandman2 then both become mothers through the word1 the one of fruits1 the other of believers4 ,but to the unbelieving the barren and the desert are still reserved4 ,for this reason ,john1 the herald of the ,word1 besought men to make themselves ready against the coming of the ,christ of ,god4#bc ,and it was this which was signified by the dumbness of ,zacharias1 which waited for fruit in the person of the harbinger of ,christ1 that the ,word1 the light of truth1 by becoming the gospel1 might break the mystic silence of the prophetic enigmas4 ,but if thou desirest truly to see ,god1 take to thyself means of purification worthy of ,him1 not leaves of laurel fillets interwoven with wool and purple2 but wreathing thy brows with righteousness1 and encircling them with the leaves of temperance1 set thyself earnestly to find ,christ4 8,for ,i am10 ,he says1 8the door10#bd which we who desire to understand ,god must discover1 that ,he may throw heaven's gates wide open to us4 ,for the gates of the ,word being intellectual1 are opened by the key of faith4 ,no one knows ,god but the ,son1 and he to whom the ,son shall reveal ,him4#be ,and ,i know well that ,he who has opened the door hitherto shut1 will afterwards reveal what is within2 and will show what we could not have known before1 had we not entered in by ,christ1 through whom alone ,god is beheld4 ,,chapter ,,ii4 ,,the ,,absurdity ,,and ,,impiety ,,of ,,the ,,heathen ,,mysteries ,,and ,,fables ,,about ,,the ,,birth ,,and ,,death ,,of ,,their ,,gods4 ,explore not then too curiously the shrines of impiety1 or the mouths of caverns full of monstrosity1 or the ,thesprotian caldron1 or the ,cirrhan tripod1 or the ,dodonian copper4 ,the ,gerandryon1#bf once regarded sacred in the midst of desert sands1 and the oracle there gone to decay with the oak itself1 consign to the region of antiquated fables4 ,the fountain of ,castalia is silent1 and the other fountain of ,colophon2 and1 in like manner1 all the rest of the springs of divination are dead1 and stripped of their vainglory1 although at a late date1 are shown with their fabulous legends to have run dry4 ,recount to us also the useless#bg oracles of that other kind of divination1 or rather madness1 the ,clarian1 the ,pythian1 the ,didyman1 that of ,amphiaraus1 of ,apollo1 of ,amphilochus2 and if you will1 couple#bh with them the expounders of prodigies1 the augurs1 and the interpreters of dreams4 ,and bring and place beside the ,pythian those that divine by flour1 and those that divine by barley1 and the ventriloquists still held in honour by many4 ,let the secret shrines of the ,egyptians and the necromancies of the ,etruscans be consigned to darkness4 ,insane devices truly are they all of unbelieving men4 ,goats1 too1 have been confederates in this art of soothsaying1 trained to divination2 and crows taught by men to give oracular responses to men4 ,and what if ,i go over the mysteries8 ,i will not divulge them in mockery1 as they say ,alcibiades did1 but ,i will expose right well by the word of truth the sorcery hidden in them2 and those so-called gods of yours1 whose are the mystic rites1 ,i shall display1 as it were1 on the stage of life1 to the spectators of truth4 ,the bacchanals hold their orgies in honour of the frenzied ,dionysus1 celebrating their sacred frenzy by the eating of raw flesh1 and go through the distribution of the parts of butchered victims1 crowned with snakes1 shrieking out the name of that ,eva by whom error came into the world4 ,the symbol of the ,bacchic orgies is a consecrated serpent4 ,moreover1 according to the strict interpretation of the ,hebrew term1 the name ,hevia1 aspirated1 signifies a female serpent4 ,demeter and ,proserpine have become the heroines of a mystic drama2 and their wanderings1 and seizure1 and grief1 ,eleusis celebrates by torchlight processions4 ,i think that the derivation of orgies and mysteries ought to be traced1 the former to the wrath 77 of ,demeter against ,zeus1 the latter to the nefarious wickedness 77 relating to ,dionysus2 but if from ,myus of ,attica1 who ,pollodorus says was killed in hunting--no matter1 ,i don't grudge your mysteries the glory of funeral honours4 ,you may understand mysteria in another way1 as mytheria 7hunting fables71 the letters of the two words being interchanged2 for certainly fables of this sort hunt after the most barbarous of the ,thracians1 the most senseless of the ,phrygians1 and the superstitious among the ,greeks4 ,perish1 then1 the man who was the author of this imposture among men1 be he ,dardanus1 who taught the mysteries of the mother of the gods1 or ,eetion1 who instituted the orgies and mysteries of the ,samothracians1 or that ,phrygian ,midas who1 having learned the cunning imposture from ,odrysus1 communicated it to his subjects4 ,for ,i will never be persuaded by that ,cyprian ,islander ,cinyras1 who dared to bring forth from night to the light of day the lewd orgies of ,aphrodite in his eagerness to deify a strumpet of his own country4 ,others say that ,melampus the son of ,amythaon imported the festivals of ,ceres from ,egypt into ,greece1 celebrating her grief in song4 ,these ,i would instance as the prime authors of evil1 the parents of impious fables and of deadly superstition1 who sowed in human life that seed of evil and ruin--the mysteries4 ,and now1 for it is time1 ,i will prove their orgies to be full of imposture and quackery4 ,and if you have been initiated1 you will laugh all the more at these fables of yours which have been held in honour4 ,i publish without reserve what has been involved in secrecy1 not ashamed to tell what you are not ashamed to worship4 ,there is then the foam-born and ,cyprus-born1 the darling of ,cinyras1--,i mean ,aphrodite1 lover of the virilia1 because sprung from them1 even from those of ,uranus1 that were cut off1--those lustful members1 that1 after being cut off1 offered violence to the waves4 ,of members so lewd a worthy fruit--,aphrodite--is born4 ,in the rites which celebrate this enjoyment of the sea1 as a symbol of her birth a lump of salt and the phallus are handed to those who are initiated into the art of uncleanness4 ,and those initiated bring a piece of money to her1 as a courtesan's paramours do to her4 ,then there are the mysteries of ,demeter1 and ,zeus's wanton embraces of his mother1 and the wrath of ,demeter2 ,i know not what for the future ,i shall call her1 mother or wife1 on which account it is that she is called ,brimo1 as is said2 also the entreaties of ,zeus1 and the drink of gall1 the plucking out of the hearts of sacrifices1 and deeds that we dare not name4 ,such rites the ,phrygians perform in honour of ,attis and ,cybele and the ,corybantes4 ,and the story goes1 that ,zeus1 having torn away the testicles of a ram1 brought them out and cast them at the breasts of ,demeter1 paying thus a fraudulent penalty for his violent embrace1 pretending to have cut out his own4 ,the symbols of initiation into these rites1 when set before you in a vacant hour1 ,i know will excite your laughter1 although on account of the exposure by no means inclined to laugh4 ,i have eaten out of the drum1 ,i have drunk out of the cymbal1 ,i have carried the ,cernos1#bi ,i have slipped into the bedroom4 ,are not these signs a disgrace8 ,are not the mysteries absurdity8 ,what if ,i add the rest8 ,demeter becomes a mother1 ,kore#cj is reared up to womanhood4 ,and1 in course of time1 he who begot her1--this same ,zeus has intercourse with his own daughter ,pherephatta1--after ,ceres1 the mother1--forgetting his former abominable wickedness4 ,zeus is both the father and the seducer of ,kore1 and has intercourse with her in the shape of a dragon2 his identity1 however1 was discovered4 ,the token of the ,sabazian mysteries to the initiated is 8the deity gliding over the breast10--the deity being this serpent crawling over the breasts of the initiated4 ,proof surely this of the unbridled lust of ,zeus4 ,pherephatta has a child1 though1 to be sure1 in the form of a bull1 as an idolatrous poet says3 8,the bull ,the dragon's father1 and the father of the bull the dragon1 ,on a hill the herdsman's hidden ox-goad10-- alluding1 as ,i believe1 under the name of the herdsman's ox-goad1 to the reed wielded by the bacchanals4 ,do you wish me to go into the story of ,pherephatta's gathering of flowers1 her basket1 and her seizure by ,pluto 7,aidoneus71 and the rent in the earth1 and the swine of ,eubouleus that were swallowed up with the two goddesses2 for which reason1 in the ,thesmophoria1 speaking the ,megaric tongue1 they thrust out swine8 ,this mythological story the women celebrate variously in different cities in the festivals called ,thesmophoria and ,scirophoria2 dramatizing in many forms the rape of ,pherephatta 7,proserpine74 ,the mysteries of ,dionysus are wholly inhuman2 for while still a child1 and the ,curetes danced around his cradle clashing their weapons1 and the ,titans having come upon them by stealth1 and having beguiled him with childish toys1 these very ,titans tore him limb from limb when but a child1 as the bard of this mystery1 the ,thracian ,orpheus1 says3 8,cone1 and spinning-top1 and limb-moving rattles1 ,and fair golden apples from the clear-toned ,hesperides40 ,and the useless symbols of this mystic rite it will not be useless to exhibit for condemnation4 ,these are dice1 ball1 hoop1 apples1 top1#ca looking-glass1 tuft of wool4 ,athene 7,minerva71 to resume our account1 having abstracted the heart of ,dionysus1 was called ,pallas1 from the vibrating of the heart2 and the ,titans who had torn him limb from limb1 setting a caldron on a tripod1 and throwing into it the members of ,dionysus1 first boiled them down1 and then fixing them on spits1 8held them over the fire40 ,but ,zeus having appeared1 since he was a god1 having speedily perceived the savour of the pieces of flesh that were being cooked1--that savour which your gods agree to have assigned to them as their perquisite1--assails the ,titans with his thunderbolt1 and consigns the members of ,dionysus to his son ,apollo to be interred4 ,and he--for he did not disobey ,zeus--bore the dismembered corpse to ,parnassus1 and there deposited it4 ,if you wish to inspect the orgies of the ,corybantes1 then know that1 having killed their third brother1 they covered the head of the dead body with a purple cloth1 crowned it1 and carrying it on the point of a spear1 buried it under the roots of ,olympus4 ,these mysteries are1 in short1 murders and funerals4 ,and the priests of these rites1 who are called kings of the sacred rites by those whose business it is to name them1 give additional strangeness to the tragic occurrence1 by forbidding parsley with the roots from being placed on the table1 for they think that parsley grew from the ,corybantic blood that flowed forth2 just as the women1 in celebrating the ,thesmophoria1 abstain from eating the seeds of the pomegranate which have fallen on the ground1 from the idea that pomegranates sprang from the drops of the blood of ,dionysus4 ,those ,corybantes also they call ,cabiri2 and the ceremony itself they announce as the ,cabiric mystery4 ,for those two identical fratricides1 having abstracted the box in which the penis of ,bacchus was deposited1 took it to ,etruria--dealers in honourable wares truly4 ,they lived there as exiles1 employing themselves in communicating the precious teaching of their superstition1 and presenting the genitals and the box for the ,tyrrhenians to worship4 ,and some will have it1 not improbably1 that for this reason ,dionysus was called ,attis1 because he was castrated4 ,and what is surprising at the ,tyrrhenians1 who were barbarians1 being thus initiated into these foul indignities1 when among the ,athenians1 and in the whole of ,greece--,i blush to say it--the shameful legend about ,demeter holds its ground8 ,for ,demeter1 wandering in quest of her daughter ,core1 broke down with fatigue near ,eleusis1 a place in ,attica1 and sat down on a well overwhelmed with grief4 ,this is even now prohibited to those who are initiated1 lest they should appear to mimic the weeping goddess4 ,the indigenous inhabitants then occupied ,eleusis3 their names were ,baubo1 and ,dusaules1 and ,triptolemus2 and besides1 ,eumolpus and ,eubouleus4 ,triptolemus was a herdsman1 ,eumolpus a shepherd1 and ,eubouleus a swineherd2 from whom came the race of the ,eumolpid and that of the ,heralds--a race of ,hierophants--who flourished at ,athens4 ,well1 then 7for ,i shall not refrain from the recital71 ,baubo having received ,demeter hospitably1 reaches to her a refreshing draught2 and on her refusing it1 not having any inclination to drink 7for she was very sad71 and ,baubo having become annoyed1 thinking herself slighted1 uncovered her secret parts1 and exhibited them to the goddess4 ,demeter is delighted at the sight1 and takes1 though with difficulty1 the draught--pleased1 ,i repeat1 at the spectacle4 ,these are the secret mysteries of the ,athenians2 these ,orpheus records4 ,i shall produce the very words of ,orpheus1 that you may have the great authority on the mysteries himself1 as evidence for this piece of turpitude3 8,having thus spoken1 she drew aside her garments1 ,and showed all that shape of the body which it is improper to name1 the growth of puberty2 ,and with her own hand ,baubo stripped herself under the breasts4 ,blandly then the goddess laughed and laughed in her mind1 ,and received the glancing cup in which was the draught40 ,and the following is the token of the ,eleusinian mysteries3 ,i have fasted1 ,i have drunk the cup2 ,i have received from the box2 having done1 ,i put it into the basket1 and out of the basket into the chest4 ,fine sights truly1 and becoming a goddess2 mysteries worthy of the night1 and flame1 and the magnanimous or rather silly people of the ,erechthid1 and the other ,greeks besides1 8whom a fate they hope not for awaits after death40 ,and in truth against these ,heraclitus the ,ephesian prophesies1 as 8the nightwalkers1 the magi1 the bacchanals1 the ,lenan revellers1 the initiated40 ,these he threatens with what will follow death1 and predicts for them fire4 ,for what are regarded among men as mysteries1 they celebrate sacrilegiously4 ,law1 then1 and opinion1 are nugatory4 ,and the mysteries of the dragon are an imposture1 which celebrates religiously mysteries that are no mysteries at all1 and observes with a spurious piety profane rites4 ,what are these mystic chests8--for ,i must expose their sacred things1 and divulge things not fit for speech4 ,are they not sesame cakes1 and pyramidal cakes1 and globular and flat cakes1 embossed all over1 and lumps of salt1 and a serpent the symbol of ,dionysus ,bassareus8 ,and besides these1 are there not pomegranates1 and branches1 and rods1 and ivy leaves8 and besides1 round cakes and poppy seeds8 ,and further1 there are the unmentionable symbols of ,themis1 marjoram1 a lamp1 a sword1 a woman's comb1 which is a euphemism and mystic expression for a woman's secret parts4 ,o unblushing shamelessness6 ,once on a time night was silent1 a veil for the pleasure of temperate men2 but now for the initiated1 the holy night is the tell-tale of the rites of licentiousness2 and the glare of torches reveals vicious indulgences4 ,quench the flame1 ,o ,hierophant2 reverence1 ,o ,torch-bearer1 the torches4 ,that light exposes ,iacchus2 let thy mysteries be honoured1 and command the orgies to be hidden in night and darkness4#cb ,the fire dissembles not2 it exposes and punishes what it is bidden4 ,such are the mysteries of the ,atheists4 ,and with reason ,i call those ,atheists who know not the true ,god1 and pay shameless worship to a boy torn in pieces by the ,titans1 and a woman in distress1 and to parts of the body that in truth cannot be mentioned for shame1 held fast as they are in the double impiety1 first in that they know not ,god1 not acknowledging as ,god ,him who truly is2 the other and second is the error of regarding those who exist not1 as existing and calling those gods that have no real existence1 or rather no existence at all1 who have nothing but a name4 ,wherefore the apostle reproves us1 saying1 8,and ye were strangers to the covenants of promise1 having no hope1 and without ,god in the world40#cc ,all honour to that king of the ,scythians1 whoever ,anacharsis was1 who shot with an arrow one of his subjects who imitated among the ,scythians the mystery of the ,mother of the gods1 as practised by the inhabitants of ,cyzicus1 beating a drum and sounding a cymbal strung from his neck like a priest of ,cybele1 condemning him as having become effeminate among the ,greeks1 and a teacher of the disease of effeminacy to the rest of the ,scythians4 ,wherefore 7for ,i must by no means conceal it7 ,i cannot help wondering how ,euhemerus of ,agrigentum1 and ,nicanor of ,cyprus1 and ,diagoras1 and ,hippo of ,melos1 and besides these1 that ,cyrenian of the name of ,theodorus1 and numbers of others1 who lived a sober life1 and had a clearer insight than the rest of the world into the prevailing error respecting those gods1 were called ,atheists2 for if they did not arrive at the knowledge of the truth1 they certainly suspected the error of the common opinion2 which suspicion is no insignificant seed1 and becomes the germ of true wisdom4 ,one of these charges the ,egyptians thus3 8,if you believe them to be gods1 do not mourn or bewail them2 and if you mourn and bewail them1 do not any more regard them as gods40 ,and another1 taking an image of ,hercules made of wood 7for he happened most likely to be cooking something at home71 said1 8,come now1 ,hercules2 now is the time to undergo for us this thirteenth labour1 as you did the twelve for ,eurystheus1 and make this ready for ,diagoras10 and so cast it into the fire as a log of wood4 ,for the extremes of ignorance are atheism and superstition1 from which we must endeavour to keep4 ,and do you not see ,moses1 the hierophant of the truth1 enjoining that no eunuch1 or emasculated man1 or son of a harlot1 should enter the congregation8 ,by the two first he alludes to the impious custom by which men were deprived both of divine energy and of their virility2 and by the third1 to him who1 in place of the only real ,god1 assumes many gods falsely so called1--as the son of a harlot1 in ignorance of his true father1 may claim many putative fathers4 ,there was an innate original communion between men and heaven1 obscured through ignorance1 but which now at length has leapt forth instantaneously from the darkness1 and shines resplendent2 as has been expressed by one#cd in the following lines3 8,see'st thou this lofty1 this boundless ether1 ,holding the earth in the embrace of its humid arms40 ,and in these3 8,o ,thou1 who makest the earth ,thy chariot1 and in the earth hast ,thy seat1 ,whoever ,thou be1 baffling our efforts to behold ,thee40 ,and whatever else the sons of the poets sing4 ,but sentiments erroneous1 and deviating from what is right1 and certainly pernicious1 have turned man1 a creature of heavenly origin1 away from the heavenly life1 and stretched him on the earth1 by inducing him to cleave to earthly objects4 ,for some1 beguiled by the contemplation of the heavens1 and trusting to their sight alone1 while they looked on the motions of the stars1 straightway were seized with admiration1 and deified them1 calling the stars gods from their motion 7 from 72 and worshipped the sun1--as1 for example1 the ,indians2 and the moon1 as the ,phrygians4 ,others1 plucking the benignant fruits of earth-born plants1 called grain ,demeter1 as the ,athenians1 and the vine ,dionysus1 as the ,thebans4 ,others1 considering the penalties of wickedness1 deified them1 worshipping various forms of retribution and calamity4 ,hence the ,erinnyes1 and the ,eumenides1 and the piacular deities1 and the judges and avengers of crime1 are the creations of the tragic poets4 ,and some even of the philosophers1 after the poets1 make idols of forms of the affections in your breasts1--such as fear1 and love1 and joy1 and hope2 as1 to be sure1 ,epimenides of old1 who raised at ,athens the altars of ,insult and ,impudence4 ,other objects deified by men take their rise from events1 and are fashioned in bodily shape1 such as a ,dike1 a ,clotho1 and ,lachesis1 and ,atropos1 and ,heimarmene1 and ,auxo1 and ,thallo1 which are ,attic goddesses4 ,there is a sixth mode of introducing error and of manufacturing gods1 according to which they number the twelve gods1 whose birth is the theme of which ,hesiod sings in his ,theogony1 and of whom ,homer speaks in all that he says of the gods4 ,the last mode remains 7for there are seven in all7--that which takes its rise from the divine beneficence towards men4 ,for1 not understanding that it is ,god that does us good1 they have invented saviours in the persons of the ,dioscuri1 and ,hercules the averter of evil1 and ,asclepius the healer4 ,these are the slippery and hurtful deviations from the truth which draw man down from heaven1 and cast him into the abyss4 ,i wish to show thoroughly what like these gods of yours are1 that now at length you may abandon your delusion1 and speed your flight back to heaven4 8,for we also were once children of wrath1 even as others2 but ,god1 being rich in mercy1 for the great love wherewith ,he loved us1 when we were now dead in trespasses1 quickened us together with ,christ40#ce ,for the ,word is living1 and having been buried with ,christ1 is exalted with ,god4 ,but those who are still unbelieving are called children of wrath1 reared for wrath4 ,we who have been rescued from error1 and restored to the truth1 are no longer the nurslings of wrath4 ,thus1 therefore1 we who were once the children of lawlessness1 have through the philanthropy of the ,word now become the sons of ,god4 ,but to you a poet of your own1 ,empedocles of ,agrigentum1 comes and says3 8,wherefore1 distracted with grievous evils1 ,you will never ease your soul of its miserable woes40 ,the most of what is told of your gods is fabled and invented2 and those things which are supposed to have taken place1 are recorded of vile men who lived licentious lives3 8,you walk in pride and madness1 ,and leaving the right and straight path1 you have gone away ,through thorns and briars4 ,why do ye wander8 ,cease1 foolish men1 from mortals2 ,leave the darkness of night1 and lay hold on the light40 ,these counsels the ,sybil1 who is at once prophetic and poetic1 enjoins on us2 and truth enjoins them on us too1 stripping the crowd of deities of those terrifying and threatening masks of theirs1 disproving the rash opinions formed of them by showing the similarity of names4 ,for there are those who reckon three ,jupiters3 him of ther in ,arcadia1 and the other two sons of ,kronos2 and of these1 one in ,crete1 and the others again in ,arcadia4 ,and there are those that reckon five ,athenes3 the ,athenian1 the daughter of ,hephstus2 the second1 the ,egyptian1 the daughter of ,nilus2 the third the inventor of war1 the daughter of ,kronos2 the fourth1 the daughter of ,zeus1 whom the ,messenians have named ,coryphasia1 from her mother2 above all1 the daughter of ,pallas and ,titanis1 the daughter of ,oceanus1 who1 having wickedly killed her father1 adorned herself with her father's skin1 as if it had been the fleece of a sheep4 ,further1 ,aristotle calls the first ,apollo1 the son of ,hephstus and ,athene 7consequently ,athene is no more a virgin72 the second1 that in ,crete1 the son of ,corybas2 the third1 the son of ,zeus2 the fourth1 the ,arcadian1 the son of ,silenus 7this one is called by the ,arcadians ,nomius72 and in addition to these1 he specifies the ,libyan ,apollo1 the son of ,ammon2 and to these ,didymus the grammarian adds a sixth1 the son of ,magnes4 ,and now how many ,apollos are there8 ,they are numberless1 mortal men1 all helpers of their fellow-men1 who similarly with those already mentioned have been so called4 ,and what were ,i to mention the many ,asclepiuses1 or all the ,mercuries that are reckoned up1 or the ,vulcans of fable8 ,shall ,i not appear extravagant1 deluging your ears with these numerous names8 ,at any rate1 the native countries of your gods1 and their arts and lives1 and besides especially their sepulchres1 demonstrate them to have been men4 ,mars1 accordingly1 who by the poets is held in the highest possible honour3 8,mars1 ,mars1 bane of men1 blood-stained stormer of walls10#cf-- this deity1 always changing sides1 and implacable1 as ,epicharmus says1 was a ,spartan2 ,sophocles knew him for a ,thracian2 others say he was an ,arcadian4 ,this god1 ,homer says1 was bound thirteen months3 8,mars had his sufferings2 by ,aleus' sons1 ,otus and ,ephialtes1 strongly bound1 ,he thirteen months in brazen fetters lay40#cg ,good luck attend the ,carians1 who sacrifice dogs to him6 ,and may the ,scythians never leave off sacrificing asses1 as ,apollodorus and ,callimachus relate3 8,phbus rises propitious to the ,hyperboreans1 ,when they offer sacrifices of asses to him40 ,and the same in another place3 8,fat sacrifices of asses' flesh delight ,phbus40 ,hephstus1 whom ,jupiter cast from ,olympus1 from its divine threshold1 having fallen on ,lemnos1 practised the art of working in brass1 maimed in his feet3 8,his tottering knees were bowed beneath his weight40#ch ,you have also a doctor1 and not only a brass-worker among the gods4 ,and the doctor was greedy of gold2 ,asclepius was his name4 ,i shall produce as a witness your own poet1 the ,botian ,pindar3 8,him even the gold glittering in his hands1 ,amounting to a splendid fee1 persuaded ,to rescue a man1 already death's capture1 from his grasp2 ,but ,saturnian ,jove1 having shot his bolt through both1 ,quickly took the breath from their breasts1 ,and his flaming thunderbolt sealed their doom40 ,and ,euripides3 8,for ,zeus was guilty of the murder of my son ,asclepius1 by casting the lightning flame at his breast40 ,he therefore lies struck with lightning in the regions of ,cynosuris4 ,philochorus also says1 that ,poseidon was worshipped as a physician in ,tenos2 and that ,kronos settled in ,sicily1 and there was buried4 ,patroclus the ,thurian1 and ,sophocles the younger1 in three tragedies1 have told the story of the ,dioscuri2 and these ,dioscuri were only two mortals1 if ,homer is worthy of credit3 8444 but they beneath the teeming earth1 ,in ,lacedmon lay1 their native land40#ci ,and1 in addition1 he who wrote the ,cyprian poems says ,castor was mortal1 and death was decreed to him by fate2 but ,pollux was immortal1 being the progeny of ,mars4 ,this he has poetically fabled4 ,but ,homer is more worthy of credit1 who spoke as above of both the ,dioscuri2 and1 besides1 proved ,hercules to be a mere phantom3 8,the man ,hercules1 expert in mighty deeds40 ,hercules1 therefore1 was known by ,homer himself as only a mortal man4 ,and ,hieronymus the philosopher describes the make of his body1 as tall1#dj bristling-haired1 robust2 and ,dicarchus says that he was square-built1 muscular1 dark1 hook-nosed1 with greyish eyes and long hair4 ,this ,hercules1 accordingly1 after living fifty-two years1 came to his end1 and was burned in a funeral pyre in ta4 ,as for the ,muses1 whom ,alcander calls the daughters of ,zeus and ,mnemosyne1 and the rest of the poets and authors deify and worship1--those ,muses1 in honour of whom whole states have already erected museums1 being handmaids1 were hired by ,megaclo1 the daughter of ,makar4 ,this ,makar reigned over the ,lesbians1 and was always quarrelling with his wife2 and ,megaclo was vexed for her mother's sake4 ,what would she not do on her account8 ,accordingly she hires those handmaids1 being so many in number1 and calls them ,mys1 according to the dialect of the olians4 ,these she taught to sing deeds of the olden time1 and play melodiously on the lyre4 ,and they1 by assiduously playing the lyre1 and singing sweetly to it1 soothed ,makar1 and put a stop to his ill-temper4 ,wherefore ,megaclo1 as a token of gratitude to them1 on her mother's account erected brazen pillars1 and ordered them to be held in honour in all the temples4 ,such1 then1 are the ,muses4 ,this account is in ,myrsilus of ,lesbos4 ,and now1 then1 hear the loves of your gods1 and the incredible tales of their licentiousness1 and their wounds1 and their bonds1 and their laughings1 and their fights1 their servitudes too1 and their banquets2 and furthermore1 their embraces1 and tears1 and sufferings1 and lewd delights4 ,call me ,poseidon1 and the troop of damsels deflowered by him1 ,amphitrite ,amymone1 ,alope1 ,melanippe1 ,alcyone1 ,hippothoe1 ,chione1 and myriads of others2 with whom1 though so many1 the passions of your ,poseidon were not satiated4 ,call me ,apollo2 this is ,phbus1 both a holy prophet and a good adviser4 ,but ,sterope will not say that1 nor thousa1 nor ,arsinoe1 nor ,zeuxippe1 nor ,prothoe1 nor ,marpissa1 nor ,hypsipyle4 ,for ,daphne alone escaped the prophet and seduction4 ,and1 above all1 let the ,father of gods and men1 according to you1 himself come1 who was so given to sexual pleasure1 as to lust after all1 and indulge his lust on all4 ,for he took his fill of women1 as the he-goat of the ,thmuit did of the she-goats4 ,and thy poems1 ,o ,homer1 fill me with admiration6 8,he said1 and nodded with his shadowy brows2 ,waved on the immortal head the ambrosial locks1 ,and all ,olympus trembled at his nod40#da ,thou makest ,zeus venerable1 ,o ,homer2 and the nod which thou dost ascribe to him is most reverend4 ,but show him only a woman's girdle1 and ,zeus is exposed1 and his locks are dishonoured4 ,to what a pitch of licentiousness did that ,zeus of yours proceed1 who spent so many nights in voluptuousness with ,alcmene8 ,for not even these nine nights were long to this insatiable monster4 ,but1 on the contrary1 a whole lifetime were short enough for his lust2 that he might beget for us the evil-averting god4 ,hercules1 the son of ,zeus--a true son of ,zeus--was the offspring of that long night1 who with hard toil accomplished the twelve labours in a long time1 but in one night deflowered the fifty daughters of ,thestius1 and thus was at once the debaucher and the bridegroom of so many virgins4 ,it is not1 then1 without reason that the poets call him a cruel wretch and a nefarious scoundrel4 ,it were tedious to recount his adulteries of all sorts1 and debauching of boys4 ,for your gods did not even abstain from boys1 one having loved ,hylas1 another ,hyacinthus1 another ,pelops1 another ,chrysippus1 and another ,ganymede4 ,let such gods as these be worshipped by your wives1 and let them pray that their husbands be such as these--so temperate2 that1 emulating them in the same practices1 they may be like the gods4 ,such gods let your boys be trained to worship1 that they may grow up to be men with the accursed likeness of fornication on them received from the gods4 ,but it is only the male deities1 perhaps1 that are impetuous in sexual indulgence4 8,the female deities stayed each in the house1 for shame10#db says ,homer2 the goddesses blushing1 for modesty's sake1 to look on ,aphrodite when she had been guilty of adultery4 ,but these are more passionately licentious1 bound in the chains of adultery2 ,eos having disgraced herself with ,tithonus1 ,selene with ,endymion1 ,nereis with acus1 ,thetis with ,peleus1 ,demeter with ,jason1 ,pherephatta with ,adonis4 ,and ,aphrodite having disgraced herself with ,ares1 crossed over to ,cinyra and married ,anchises1 and laid snares for ,phathon1 and loved ,adonis4 ,she contended with the ox-eyed ,juno2 and the goddesses unrobed for the sake of the apple1 and presented themselves naked before the shepherd1 that he might decide which was the fairest4 ,but come1 let us briefly go the round of the games1 and do away with those solemn assemblages at tombs1 the ,isthmian1 ,nemean1 and ,pythian1 and finally the ,olympian4 ,at ,pytho the ,pythian dragon is worshipped1 and the festival-assemblage of the serpent is called by the name ,pythia4 ,at the ,isthmus the sea spit out a piece of miserable refuse2 and the ,isthmian games bewail ,melicerta4 ,at ,nemea another--a little boy1 ,archemorus--was buried2 and the funeral games of the child are called ,nemea4 ,pisa is the grave of the ,phrygian charioteer1 ,o ,hellenes of all tribes2 and the ,olympian games1 which are nothing else than the funeral sacrifices of ,pelops1 the ,zeus of ,phidias claims for himself4 ,the mysteries were then1 as is probable1 games held in honour of the dead2 so also were the oracles1 and both became public4 ,but the mysteries at ,sagra#dc and in ,alimus of ,attica were confined to ,athens4 ,but those contests and phalloi consecrated to ,dionysus were a world's shame1 pervading life with their deadly influence4 ,for ,dionysus1 eagerly desiring to descend to ,hades1 did not know the way2 a man1 by name ,prosymnus1 offers to tell him1 not without reward4 ,the reward was a disgraceful one1 though not so in the opinion of ,dionysus3 it was an ,aphrodisian favour that was asked of ,dionysus as a reward4 ,the god was not reluctant to grant the request made to him1 and promises to fulfil it should he return1 and confirms his promise with an oath4 ,having learned the way1 he departed and again returned3 he did not find ,prosymnus1 for he had died4 ,in order to acquit himself of his promise to his lover1 he rushes to his tomb1 and burns with unnatural lust4 ,cutting a fig-branch that came to his hand1 he shaped the likeness of the membrum virile1 and sat over it2 thus performing his promise to the dead man4 ,as a mystic memorial of this incident1 phalloi are raised aloft in honour of ,dionysus through the various cities4 8,for did they not make a procession in honour of ,dionysus1 and sing most shameless songs in honour of the pudenda1 all would go wrong10 says ,heraclitus4 ,this is that ,pluto and ,dionysus in whose honour they give themselves up to frenzy1 and play the bacchanal1--not so much1 in my opinion1 for the sake of intoxication1 as for the sake of the shameless ceremonial practised4 ,with reason1 therefore1 such as have become slaves of their passions are your gods6 ,furthermore1 like the ,helots among the ,lacedemonians1 ,apollo came under the yoke of slavery to ,admetus in ,pher1 ,hercules to ,omphale in ,sardis4 ,poseidon was a drudge to ,laomedon2 and so was ,apollo1 who1 like a good-for-nothing servant1 was unable to obtain his freedom from his former master2 and at that time the walls of ,troy were built by them for the ,phrygian4 ,and ,homer is not ashamed to speak of ,athene as appearing to ,ulysses with a golden lamp in her hand4 ,and we read of ,aphrodite1 like a wanton serving-wench1 taking and setting a seat for ,helen opposite the adulterer1 in order to entice him to intercourse4 ,panyasis1 too1 tells us of gods in plenty besides those who acted as servants1 writing thus3 8,demeter underwent servitude1 and so did the famous lame god2 ,poseidon underwent it1 and ,apollo too1 of the silver bow1 ,with a mortal man for a year4 ,and fierce ,mars ,underwent it at the compulsion of his father40 ,and so on4 ,agreeably to this1 it remains for me to bring before you those amatory and sensuous deities of yours1 as in every respect having human feelings4 8,for theirs was a mortal body40 ,this ,homer most distinctly shows1 by introducing ,aphrodite uttering loud and shrill cries on account of her wound2 and describing the most warlike ,ares himself as wounded in the stomach by ,diomede4 ,polemo1 too1 says that ,athene was wounded by ,ornytus2 nay1 ,homer says that ,pluto even was struck with an arrow by ,hercules2 and ,panyasis relates that the beams of ,sol were struck by the arrows of ,hercules2#dd and the same ,panyasis relates1 that by the same ,hercules ,hera the goddess of marriage was wounded in sandy ,pylos4 ,sosibius1 too1 relates that ,hercules was wounded in the hand by the sons of ,hippocoon4 ,and if there are wounds1 there is blood4 ,for the ichor of the poets is more repulsive than blood2 for the putrefaction of blood is called ichor4 ,wherefore cures and means of sustenance of which they stand in need must be furnished4 ,accordingly mention is made of tables1 and potations1 and laughter1 and intercourse2 for men would not devote themselves to love1 or beget children1 or sleep1 if they were immortal1 and had no wants1 and never grew old4 ,jupiter himself1 when the guest of ,lycaon the ,arcadian1 partook of a human table among the ,ethiopians--a table rather inhuman and forbidden4 ,for he satiated himself with human flesh unwittingly2 for the god did not know that ,lycaon the ,arcadian1 his entertainer1 had slain his son 7his name was ,nyctimus71 and served him up cooked before ,zeus4 ,this is ,jupiter the good1 the prophetic1 the patron of hospitality1 the protector of suppliants1 the benign1 the author of omens1 the avenger of wrongs2 rather the unjust1 the violator of right and of law1 the impious1 the inhuman1 the violent1 the seducer1 the adulterer1 the amatory4 ,but perhaps when he was such he was a man2 but now these fables seem to have grown old on our hands4 ,zeus is no longer a serpent1 a swan1 nor an eagle1 nor a licentious man2 the god no longer flies1 nor loves boys1 nor kisses1 nor offers violence1 although there are still many beautiful women1 more comely than ,leda1 more blooming than ,semele1 and boys of better looks and manners than the ,phrygian herdsman4 ,where is now that eagle8 where now that swan8 where now is ,zeus himself8 ,he has grown old with his feathers2 for as yet he does not repent of his amatory exploits1 nor is he taught continence4 ,the fable is exposed before you3 ,leda is dead1 the swan is dead4 ,seek your ,jupiter4 ,ransack not heaven1 but earth4 ,the ,cretan1 in whose country he was buried1 will show him to you1--,i mean ,callimachus1 in his hymns3 8,for thy tomb1 ,o king1 ,the ,cretans fashioned60 ,for ,zeus is dead1 be not distressed1 as ,leda is dead1 and the swan1 and the eagle1 and the libertine1 and the serpent4 ,and now even the superstitious seem1 although reluctantly1 yet truly1 to have come to understand their error respecting the gods4 8,for not from an ancient oak1 nor from a rock1 ,but from men1 is thy descent40#de ,but shortly after this1 they will be found to be but oaks and stones4 ,one ,agamemnon is said by ,staphylus to be worshipped as a ,jupiter in ,sparta2 and ,phanocles1 in his book of the ,brave and ,fair1 relates that ,agamemnon king of the ,hellenes erected the temple of ,argennian ,aphrodite1 in honour of ,argennus his friend4 ,an ,artemis1 named the ,strangled1 is worshipped by the ,arcadians1 as ,callimachus says in his ,book of ,causes2 and at ,methymna another ,artemis had divine honours paid her1 viz4 ,artemis ,condylitis4 ,there is also the temple of another ,artemis--,artemis ,podagra 7or1 the gout7--in ,laconica1 as ,sosibius says4 ,polemo tells of an image of a yawning ,apollo2 and again of another image1 reverenced in ,elis1 of the guzzling ,apollo4 ,then the ,eleans sacrifice to ,zeus1 the averter of flies2 and the ,romans sacrifice to ,hercules1 the averter of flies2 and to ,fever1 and to ,terror1 whom also they reckon among the attendants of ,hercules4 7,i pass over the ,argives1 who worshipped ,aphrodite1 opener of graves47 ,the ,argives and ,spartans reverence ,artemis ,chelytis1 or the cougher1 from 1 which in their speech signifies to cough4 ,do you imagine from what source these details have been quoted8 ,only such as are furnished by yourselves are here adduced2 and you do not seem to recognise your own writers1 whom ,i call as witnesses against your unbelief4 ,poor wretches that ye are1 who have filled with unholy jesting the whole compass of your life--a life in reality devoid of life6 ,is not ,zeus the ,baldhead worshipped in ,argos2 and another ,zeus1 the avenger1 in ,cyprus8 ,do not the ,argives sacrifice to ,aphrodite ,peribaso 7the protectress71#df and the ,athenians to ,aphrodite ,hetra 7the courtesan71 and the ,syracusans to ,aphrodite ,kallipygos1 whom ,nicander has somewhere called ,kalliglutos 7with beautiful rump74 ,i pass over in silence just now ,dionysus ,choiropsales4#dg ,the ,sicyonians reverence this deity1 whom they have constituted the god of the muliebria--the patron of filthiness--and religiously honour as the author of licentiousness4 ,such1 then1 are their gods2 such are they also who make mockery of the gods1 or rather mock and insult themselves4 ,how much better are the ,egyptians1 who in their towns and villages pay divine honours to the irrational creatures1 than the ,greeks1 who worship such gods as these8 ,for if they are beasts1 they are not adulterous or libidinous1 and seek pleasure in nothing that is contrary to nature4 ,and of what sort these deities are1 what need is there further to say1 as they have been already sufficiently exposed8 ,furthermore1 the ,egyptians whom ,i have now mentioned are divided in their objects of worship4 ,the ,syenites worship the braize-fish2 and the maiotes--this is another fish--is worshipped by those who inhabit ,elephantine3 the ,oxyrinchites likewise worship a fish which takes its name from their country4 ,again1 the ,heraclitopolites worship the ichneumon1 the inhabitants of ,sais and of ,thebes a sheep1 the ,leucopolites a wolf1 the ,cynopolites a dog1 the ,memphites ,apis1 the ,mendesians a goat4 ,and you1 who are altogether better than the ,egyptians 7,i shrink from saying worse71 who are never done laughing every day of your lives at the ,egyptians1 what are some of you1 too1 with regard to brute beasts8 ,for of your number the ,thessalians pay divine homage to storks1 in accordance with ancient custom2 and the ,thebans to weasels1 for their assistance at the birth of ,hercules4 ,and again1 are not the ,thessalians reported to worship ants1 since they have learned that ,zeus in the likeness of an ant had intercourse with ,eurymedusa1 the daughter of ,cletor1 and begot ,myrmidon8 ,polemo1 too1 relates that the people who inhabit the ,troad worship the mice of the country1 which they call ,sminthoi1 because they gnawed the strings of their enemies' bows2 and from those mice ,apollo has received his epithet of ,sminthian4 ,heraclides1 in his work1 ,regarding the ,building of ,temples in ,acarnania1 says that1 at the place where the promontory of ,actium is1 and the temple of ,apollo of ,actium1 they offer to the flies the sacrifice of an ox4 ,nor shall ,i forget the ,samians3 the ,samians1 as ,euphorion says1 reverence the sheep4 ,nor shall ,i forget the ,syrians1 who inhabit ,phnicia1 of whom some revere doves1 and others fishes1 with as excessive veneration as the ,eleans do ,zeus4 ,well1 then1 since those you worship are not gods1 it seems to me requisite to ascertain if those are really demons who are ranked1 as you say1 in this second order next the gods4 ,for if the lickerish and impure are demons1 indigenous demons who have obtained sacred honours may be discovered in crowds throughout your cities3 ,menedemus among the ,cythnians2 among the ,tenians1 ,callistagoras2 among the ,delians1 ,anius2 among the ,laconians1 ,astrabacus2 at ,phalerus1 a hero affixed to the prow of ships is worshipped2 and the ,pythian priestess enjoined the ,platans to sacrifice to ,androcrates and ,democrates1 and ,cyclus and ,leuco while the ,median war was at its height4 ,other demons in plenty may be brought to light by any one who can look about him a little4 8,for thrice ten thousand are there in the all-nourishing earth ,of demons immortal1 the guardians of articulate-speaking men40#dh ,who these guardians are1 do not grudge1 ,o ,botian1 to tell4 ,is it not clear that they are those we have mentioned1 and those of more renown1 the great demons1 ,apollo1 ,artemis1 ,leto1 ,demeter1 ,kore1 ,pluto1 ,hercules1 and ,zeus himself8 ,but it is from running away that they guard us1 ,o ,ascran1 or perhaps it is from sinning1 as forsooth they have never tried their hand at sin themselves6 ,in that case verily the proverb may fitly be uttered3 8,the father who took no admonition admonishes his son40 ,if these are our guardians1 it is not because they have any ardour of kindly feeling towards us1 but intent on your ruin1 after the manner of flatterers1 they prey on your substance1 enticed by the smoke4 ,these demons themselves indeed confess their own gluttony1 saying3 8,for with drink-offerings due1 and fat of lambs1 ,my altar still hath at their hands been fed2 ,such honour hath to us been ever paid40#di ,what other speech would they utter1 if indeed the gods of the ,egyptians1 such as cats and weasels1 should receive the faculty of speech1 than that ,homeric and poetic one which proclaims their liking for savoury odours and cookery8 ,such are your demons and gods1 and demigods1 if there are any so called1 as there are demi-asses 7mules72 for you have no want of terms to make up compound names of impiety4 ,,chapter ,,iii4 ,,the ,,cruelty ,,of ,,the ,,sacrifices ,,to ,,the ,,gods4 ,well1 now1 let us say in addition1 what inhuman demons1 and hostile to the human race1 your gods were1 not only delighting in the insanity of men1 but gloating over human slaughter1--now in the armed contests for superiority in the stadia1 and now in the numberless contests for renown in the wars providing for themselves the means of pleasure1 that they might be able abundantly to satiate themselves with the murder of human beings4 ,and now1 like plagues invading cities and nations1 they demanded cruel oblations4 ,thus1 ,aristomenes the ,messenian slew three hundred human beings in honour of ,ithometan ,zeus1 thinking that hecatombs of such a number and quality would give good omens2 among whom was ,theopompos1 king of the ,lacedemonians1 a noble victim4 ,the ,taurians1 the people who inhabit the ,tauric ,chersonese1 sacrifice to the ,tauric ,artemis forthwith whatever strangers they lay hands on on their coasts who have been cast adrift on the sea4 ,these sacrifices ,euripides represents in tragedies on the stage4 ,monimus relates1 in his treatise on marvels1 that at ,pella1 in ,thessaly1 a man of ,achaia was slain in sacrifice to ,peleus and ,chiron4 ,that the ,lyctii1 who are a ,cretan race1 slew men in sacrifice to ,zeus1 ,anticlides shows in his ,homeward ,journeys2 and that the ,lesbians offered the like sacrifice to ,dionysus1 is said by ,dosidas4 ,the ,phocans also 7for ,i will not pass over such as they are71 ,pythocles informs us in his third book1 ,on ,concord1 offer a man as a burnt-sacrifice to the ,taurian ,artemis4 ,erechtheus of ,attica and ,marius the ,roman#ej sacrificed their daughters1--the former to ,pherephatta1 as ,demaratus mentions in his first book on ,tragic ,subjects2 the latter to the evil-averting deities1 as ,dorotheus relates in his first book of ,italian ,affairs4 ,philanthropic1 assuredly1 the demons appear1 from these examples2 and how shall those who revere the demons not be correspondingly pious8 ,the former are called by the fair name of saviours2 and the latter ask for safety from those who plot against their safety1 imagining that they sacrifice with good omens to them1 and forget that they themselves are slaying men4 ,for a murder does not become a sacrifice by being committed in a particular spot4 ,you are not to call it a sacred sacrifice1 if one slays a man either at the altar or on the highway to ,artemis or ,zeus1 any more than if he slew him for anger or covetousness1--other demons very like the former2 but a sacrifice of this kind is murder and human butchery4 ,then why is it1 ,o men1 wisest of all creatures1 that you avoid wild beasts1 and get out of the way of the savage animals1 if you fall in with a bear or lion8 8444 ,as when some traveller spies1 ,coiled in his path upon the mountain side1 ,a deadly snake1 back he recoils in haste1-- ,his limbs all trembling1 and his cheek all pale40#ea ,but though you perceive and understand demons to be deadly and wicked1 plotters1 haters of the human race1 and destroyers1 why do you not turn out of their way1 or turn them out of yours8 ,what truth can the wicked tell1 or what good can they do any one8 ,i can then readily demonstrate that man is better than these gods of yours1 who are but demons2 and can show1 for instance1 that ,cyrus and ,solon were superior to oracular ,apollo4 ,your ,phbus was a lover of gifts1 but not a lover of men4 ,he betrayed his friend ,crsus1 and forgetting the reward he had got 7so careful was he of his fame71 led him across the ,halys to the stake4 ,the demons love men in such a way as to bring them to the fire unquenchable4 ,but ,o man1 who lovest the human race better1 and art truer than ,apollo1 pity him that is bound on the pyre4 ,do thou1 ,o ,solon1 declare truth2 and thou1 ,o ,cyrus1 command the fire to be extinguished4 ,be wise1 then1 at last1 ,o ,crsus1 taught by suffering4 ,he whom you worship is an ingrate2 he accepts your reward1 and after taking the gold plays false4 8,look again to the end10 ,o ,solon4 ,it is not the demon1 but the man that tells you this4 ,it is not ambiguous oracles that ,solon utters4 ,you shall easily take him up4 ,nothing but true1 ,o ,barbarian1 shall you find by proof this oracle to be1 when you are placed on the pyre4 ,whence ,i cannot help wondering1 by what plausible reasons those who first went astray were impelled to preach superstition to men1 when they exhorted them to worship wicked demons1 whether it was ,phoroneus or ,merops1 or whoever else that raised temples and altars to them2 and besides1 as is fabled1 were the first to offer sacrifices to them4 ,but1 unquestionably1 in succeeding ages men invented for themselves gods to worship4 ,it is beyond doubt that this ,eros1 who is said to be among the oldest of the gods1 was worshipped by no one till ,charmus took a little boy and raised an altar to him in ,academia1--a thing more seemly#eb than the lust he had gratified2 and the lewdness of vice men called by the name of ,eros1 deifying thus unbridled lust4 ,the ,athenians1 again1 knew not who ,pan was till ,philippides told them4 ,superstition1 then1 as was to be expected1 having taken its rise thus1 became the fountain of insensate wickedness2 and not being subsequently checked1 but having gone on augmenting and rushing along in full flood1 it became the originator of many demons1 and was displayed in sacrificing hecatombs1 appointing solemn assemblies1 setting up images1 and building temples1 which were in reality tombs3 for ,i will not pass these over in silence1 but make a thorough exposure of them1 though called by the august name of temples2 that is1 the tombs which got the name of temples4 ,but do ye now at length quite give up your superstition1 feeling ashamed to regard sepulchres with religious veneration4 ,in the temple of ,athene in ,larissa1 on the ,acropolis1 is the grave of ,acrisius2 and at ,athens1 on the ,acropolis1 is that of ,cecrops1 as ,antiochus says in the ninth book of his ,histories4 ,what of ,erichthonius8 was he not buried in the temple of ,polias8 ,and ,immarus1 the son of ,eumolpus and ,daira1 were they not buried in the precincts of the ,elusinium1 which is under the ,acropolis2 and the daughters of ,celeus1 were they not interred in ,eleusis8 ,why should ,i enumerate to you the wives of the ,hyperboreans8 ,they were called ,hyperoche and ,laodice2 they were buried in the ,artemisium in ,delos1 which is in the temple of the ,delian ,apollo4 ,leandrias says that ,clearchus was buried in ,miletus1 in the ,didymum4 ,following the ,myndian ,zeno1 it were unsuitable in this connection to pass over the sepulchre of ,leucophryne1 who was buried in the temple of ,artemis in ,magnesia2 or the altar of ,apollo in ,telmessus1 which is reported to be the tomb of ,telmisseus the seer4 ,further1 ,ptolemy the son of ,agesarchus1 in his first book about ,philopator1 says that ,cinyras and the descendants of ,cinyras were interred in the temple of ,aphrodite in ,paphos4 ,but all time would not be sufficient for me1 were ,i to go over the tombs which are held sacred by you4 ,and if no shame for these audacious impieties steals over you1 it comes to this1 that you are completely dead1 putting1 as really you do1 your trust in the dead4 8,poor wretches1 what misery is this you suffer8 ,your heads are enveloped in the darkness of night40#ec ,,chapter ,,iv4 ,,the ,,absurdity ,,and ,,shamefulness ,,of ,,the ,,images ,,by ,,which ,,the ,,gods ,,are ,,worshipped4 ,if1 in addition1 ,i take and set before you for inspection these very images1 you will1 as you go over them1 find how truly silly is the custom in which you have been reared1 of worshipping the senseless works of men's hands4 ,anciently1 then1 the ,scythians worshipped their sabres1 the ,arabs stones1 the ,persians rivers4 ,and some1 belonging to other races still more ancient1 set up blocks of wood in conspicuous situations1 and erected pillars of stone1 which were called ,xoana1 from the carving of the material of which they were made4 ,the image of ,artemis in ,icarus was doubtless unwrought wood1 and that of the ,cithronian4 ,here was a felled tree-trunk2 and that of the ,samian ,here1 as ,aethlius says1 was at first a plank1 and was afterwards during the government of ,proclus carved into human shape4 ,and when the ,xoana began to be made in the likeness of men1 they got the name of ,brete1--a term derived from ,brotos 7man74 ,in ,rome1 the historian ,varro says that in ancient times the ,xoanon of ,mars--the idol by which he was worshipped--was a spear1 artists not having yet applied themselves to this specious pernicious art2 but when art flourished1 error increased4 ,that of stones and stocks--and1 to speak briefly1 of dead matter--you have made images of human form1 by which you have produced a counterfeit of piety1 and slandered the truth1 is now as clear as can be2 but such proof as the point may demand must not be declined4 ,that the statue of ,zeus at ,olympia1 and that of ,polias at ,athens1 were executed of gold and ivory by ,phidias1 is known by everybody2 and that the image of ,here in ,samos was formed by the chisel of ,euclides1 ,olympichus relates in his ,samiaca4 ,do not1 then1 entertain any doubt1 that of the gods called at ,athens venerable1 ,scopas made two of the stone called ,lychnis1 and ,calos the one which they are reported to have had placed between them1 as ,polemon shows in the fourth of his books addressed to ,timus4 ,nor need you doubt respecting the images of ,zeus and ,apollo at ,patara1 in ,lycia1 which ,phidias executed1 as well as the lions that recline with them2 and if1 as some say1 they were the work of ,bryxis1 ,i do not dispute1--you have in him another maker of images4 ,whichever of these you like1 write down4 ,furthermore1 the statues nine cubits in height of ,poseidon and ,amphitrite1 worshipped in ,tenos1 are the work of ,telesius the ,athenian1 as we are told by ,philochorus4 ,demetrius1 in the second book of his ,argolics1 writes of the image of ,here in ,tiryns1 both that the material was pear-tree and the artist was ,argus4 ,many1 perhaps1 may be surprised to learn that the ,palladium which is called the ,diopetes--that is1 fallen from heaven--which ,diomede and ,ulysses are related to have carried off from ,troy and deposited at ,demophoon1 was made of the bones of ,pelops1 as the ,olympian ,jove of other bones--those of the ,indian wild beast4 ,i adduce as my authority ,dionysius1 who relates this in the fifth part of his ,cycle4 ,and ,apellas1 in the ,delphics1 says that there were two ,palladia1 and that both were fashioned by men4 ,but that no one may suppose that ,i have passed over them through ignorance1 ,i shall add that the image of ,dionysus ,morychus at ,athens was made of the stones called ,phellata1 and was the work of ,simon the son of ,eupalamus1 as ,polemo says in a letter4 ,there were also two other sculptors of ,crete1 as ,i think3 they were called ,scyles and ,dipoenus2 and these executed the statues of the ,dioscuri in ,argos1 and the image of ,hercules in ,tiryns1 and the effigy of the ,munychian ,artemis in ,sicyon4 ,why should ,i linger over these1 when ,i can point out to you the great deity himself1 and show you who he was1--whom indeed1 conspicuously above all1 we hear to have been considered worthy of veneration8 ,him they have dared to speak of as made without hands--,i mean the ,egyptian ,serapis4 ,for some relate that he was sent as a present by the people of ,sinope to ,ptolemy ,philadelphus1 king of the ,egyptians1 who won their favour by sending them corn from ,egypt when they were perishing with famine2 and that this idol was an image of ,pluto2 and ,ptolemy1 having received the statue1 placed it on the promontory which is now called ,racotis2 where the temple of ,serapis was held in honour1 and the sacred enclosure borders on the spot2 and that ,blistichis the courtesan having died in ,canopus1 ,ptolemy had her conveyed there1 and buried beneath the fore-mentioned shrine4 ,others say that the ,serapis was a ,pontic idol1 and was transported with solemn pomp to ,alexandria4 ,isidore alone says that it was brought from the ,seleucians1 near ,antioch1 who also had been visited with a dearth of corn1 and had been fed by ,ptolemy4 ,but ,athenodorus the son of ,sandon1 while wishing to make out the ,serapis to be ancient1 has somehow slipped into the mistake of proving it to be an image fashioned by human hands4 ,he says that ,sesostris the ,egyptian king1 having subjugated the most of the ,hellenic races1 on his return to ,egypt brought a number of craftsmen with him4 ,accordingly he ordered a statue of ,osiris1 his ancestor1 to be executed in sumptuous style2 and the work was done by the artist ,bryaxis1 not the ,athenian1 but another of the same name1 who employed in its execution a mixture of various materials4 ,for he had filings of gold1 and silver1 and lead1 and in addition1 tin2 and of ,egyptian stones not one was wanting1 and there were fragments of sapphire1 and hematite1 and emerald1 and topaz4 ,having ground down and mixed together all these ingredients1 he gave to the composition a blue colour1 whence the darkish hue of the image2 and having mixed the whole with the colouring matter that was left over from the funeral of ,osiris and ,apis1 moulded the ,serapis1 the name of which points to its connection with sepulture and its construction from funeral materials1 compounded as it is of ,osiris and ,apis1 which together make ,osirapis4 ,another new deity was added to the number with great religious pomp in ,egypt1 and was near being so in ,greece by the king of the ,romans1 who deified ,antinous1 whom he loved as ,zeus loved ,ganymede1 and whose beauty was of a very rare order3 for lust is not easily restrained1 destitute as it is of fear2 and men now observe the sacred nights of ,antinous1 the shameful character of which the lover who spent them with him knew well4 ,why reckon him among the gods1 who is honoured on account of uncleanness8 ,and why do you command him to be lamented as a son8 ,and why should you enlarge on his beauty8 ,beauty blighted by vice is loathsome4 ,do not play the tyrant1 ,o man1 over beauty1 nor offer foul insult to youth in its bloom4 ,keep beauty pure1 that it may be truly fair4 ,be king over beauty1 not its tyrant4 ,remain free1 and then ,i shall acknowledge thy beauty1 because thou hast kept its image pure3 then will ,i worship that true beauty which is the archetype of all who are beautiful4 ,now the grave of the debauched boy is the temple and town of ,antinous4 ,for just as temples are held in reverence1 so also are sepulchres1 and pyramids1 and mausoleums1 and labyrinths1 which are temples of the dead1 as the others are sepulchres of the gods4 ,as teacher on this point1 ,i shall produce to you the ,sybil prophetess3 8,not the oracular lie of ,phbus1 ,whom silly men called ,god1 and falsely termed ,prophet2 ,but the oracles of the great ,god1 who was not made by men's hands1 ,like dumb idols of sculptured stone40#ed ,she also predicts the ruin of the temple1 foretelling that that of the ,ephesian ,artemis would be engulphed by earthquakes and rents in the ground1 as follows3 8,prostrate on the ground ,ephesus shall wail1 weeping by the shore1 ,and seeking a temple that has no longer an inhabitant40 ,she says also that the temple of ,isis and ,serapis would be demolished and burned3 8,isis1 thrice-wretched goddess1 thou shalt linger by the streams of the ,nile2 ,solitary1 frenzied1 silent1 on the sands of ,acheron40 ,then she proceeds3 8,and thou1 ,serapis1 covered with a heap of white stones1 ,shalt lie a huge ruin in thrice-wretched ,egypt40 ,but if you attend not to the prophetess1 hear at least your own philosopher1 the ,ephesian ,heraclitus1 upbraiding images with their senselessness3 8,and to these images they pray1 with the same result as if one were to talk to the walls of his house40 ,for are they not to be wondered at who worship stones1 and place them before the doors1 as if capable of activity8 ,they worship ,hermes as a god1 and place ,aguieus as a doorkeeper4 ,for if people upbraid them with being devoid of sensation1 why worship them as gods8 ,and if they are thought to be endowed with sensation1 why place them before the door8 ,the ,romans1 who ascribed their greatest successes to ,fortune1 and regarded her as a very great deity1 took her statue to the privy1 and erected it there1 assigning to the goddess as a fitting temple--the necessary4 ,but senseless wood and stone1 and rich gold1 care not a whit for either savoury odour1 or blood1 or smoke1 by which1 being at once honoured and fumigated1 they are blackened2 no more do they for honour or insult4 ,and these images are more worthless than any animal4 ,i am at a loss to conceive how objects devoid of sense were deified1 and feel compelled to pity as miserable wretches those that wander in the mazes of this folly3 for if some living creatures have not all the senses1 as worms and caterpillars1 and such as even from the first appear imperfect1 as moles and the shrew-mouse1 which ,nicander says is blind and uncouth2 yet are they superior to those utterly senseless idols and images4 ,for they have some one sense1--say1 for example1 hearing1 or touching1 or something analogous to smell or taste2 while images do not possess even one sense4 ,there are many creatures that have neither sight1 nor hearing1 nor speech1 such as the genus of oysters1 which yet live and grow1 and are affected by the changes of the moon4 ,but images1 being motionless1 inert1 and senseless1 are bound1 nailed1 glued1--are melted1 filed1 sawed1 polished1 carved4 ,the senseless earth is dishonoured by the makers of images1 who change it by their art from its proper nature1 and induce men to worship it2 and the makers of gods worship not gods and demons1 but in my view earth and art1 which go to make up images4 ,for1 in sooth1 the image is only dead matter shaped by the craftsman's hand4 ,but we have no sensible image of sensible matter1 but an image that is perceived by the mind alone1--,god1 who alone is truly ,god4 ,and again1 when involved in calamities1 the superstitious worshippers of stones1 though they have learned by the event that senseless matter is not to be worshipped1 yet1 yielding to the pressure of misfortune1 become the victims of their superstition2 and though despising the images1 yet not wishing to appear wholly to neglect them1 are found fault with by those gods by whose names the images are called4 ,for ,dionysius the tyrant1 the younger1 having stripped off the golden mantle from the statue of ,jupiter in ,sicily1 ordered him to be clothed in a woollen one1 remarking facetiously that the latter was better than the golden one1 being lighter in summer and warmer in winter4 ,and ,antiochus of ,cyzicus1 being in difficulties for money1 ordered the golden statue of ,zeus1 fifteen cubits in height1 to be melted2 and one like it1 of less valuable material1 plated with gold1 to be erected in place of it4 ,and the swallows and most birds fly to these statues1 and void their excrement on them1 paying no respect either to ,olympian ,zeus1 or ,epidaurian ,asclepius1 or even to ,athene ,polias1 or the ,egyptian ,serapis2 but not even from them have you learned the senselessness of images4 ,but it has happened that miscreants or enemies have assailed and set fire to temples1 and plundered them of their votive gifts1 and melted even the images themselves1 from base greed of gain4 ,and if a ,cambyses or a ,darius1 or any other madman1 has made such attempts1 and if one has killed the ,egyptian ,apis1 ,i laugh at him killing their god1 while pained at the outrage being perpetrated for the sake of gain4 ,i will therefore willingly forget such villainy1 looking on acts like these more as deeds of covetousness1 than as a proof of the impotence of idols4 ,but fire and earthquakes are shrewd enough not to feel shy or frightened at either demons or idols1 any more than at pebbles heaped by the waves on the shore4 ,i know fire to be capable of exposing and curing superstition4 ,if thou art willing to abandon this folly1 the element of fire shall light thy way4 ,this same fire burned the temple in ,argos1 with ,chrysis the priestess2 and that of ,artemis in ,ephesus the second time after the ,amazons4 ,and the ,capitol in ,rome was often wrapped in flames2 nor did the fire spare the temple of ,serapis1 in the city of the ,alexandrians4 ,at ,athens it demolished the temple of the ,eleutherian ,dionysus2 and as to the temple of ,apollo at ,delphi1 first a storm assailed it1 and then the discerning fire utterly destroyed it4 ,this is told as the preface of what the fire promises4 ,and the makers of images1 do they not shame those of you who are wise into despising matter8 ,the ,athenian ,phidias inscribed on the finger of the ,olympian ,jove1 ,pantarkes#ee is beautiful4 ,it was not ,zeus that was beautiful in his eyes1 but the man he loved4 ,and ,praxiteles1 as ,posidippus relates in his book about ,cnidus1 when he fashioned the statue of ,aphrodite of ,cnidus1 made it like the form of ,cratine1 of whom he was enamoured1 that the miserable people might have the paramour of ,praxiteles to worship4 ,and when ,phryne the courtesan1 the ,thespian1 was in her bloom1 all the painters made their pictures of ,aphrodite copies of the beauty of ,phryne2 as1 again1 the sculptors at ,athens made their ,mercuries like ,alcibiades4 ,it remains for you to judge whether you ought to worship courtesans4 ,moved1 as ,i believe1 by such facts1 and despising such fables1 the ancient kings unblushingly proclaimed themselves gods1 as this involved no danger from men1 and thus taught that on account of their glory they were made immortal4 ,ceux1 the son of ,eolus1 was styled ,zeus by his wife ,alcyone2 ,alcyone1 again1 being by her husband styled ,hera4 ,ptolemy the ,fourth was called ,dionysus2 and ,mithridates of ,pontus was also called ,dionysus2 and ,alexander wished to be considered the son of ,ammon1 and to have his statue made horned by the sculptors--eager to disgrace the beauty of the human form by the addition of a horn4 ,and not kings only1 but private persons dignified themselves with the names of deities1 as ,menecrates the physician1 who took the name of ,zeus4 ,what need is there for me to instance ,alexarchus8 ,he1 having been by profession a grammarian1 assumed the character of the sungod1 as ,aristus of ,salamis relates4 ,and why mention ,nicagorus8 ,he was a native of ,zela in ,pontus1 and lived in the days of ,alexander4 ,nicagorus was styled ,hermes1 and used the dress of ,hermes1 as he himself testifies4 ,and whilst whole nations1 and cities with all their inhabitants1 sinking into self-flattery1 treat the myths about the gods with contempt1 at the same time men themselves1 assuming the air of equality with the gods1 and being puffed up with vainglory1 vote themselves extravagant honours4 ,there is the case of the ,macedonian ,philip of ,pella1 the son of ,amyntor1 to whom they decreed divine worship in ,cynosargus1 although his collar-bone was broken1 and he had a lame leg1 and had one of his eyes knocked out4 ,and again that of ,demetrius1 who was raised to the rank of the gods2 and where he alighted from his horse on his entrance into ,athens is the temple of ,demetrius the ,alighter2 and altars were raised to him everywhere1 and nuptials with ,athene assigned to him by the ,athenians4 ,but he disdained the goddess1 as he could not marry the statue2 and taking the courtesan ,lamia1 he ascended the ,acropolis1 and lay with her on the couch of ,athene1 showing to the old virgin the postures of the young courtesan4 ,there is no cause for indignation1 then1 at ,hippo1 who immortalized his own death4 ,for this ,hippo ordered the following elegy to be inscribed on his tomb3 8,this is the sepulchre of ,hippo1 whom ,destiny ,made1 through death1 equal to the immortal gods40 ,well done1 ,hippo6 thou showest to us the delusion of men4 ,if they did not believe thee speaking1 now that thou art dead1 let them become thy disciples4 ,this is the oracle of ,hippo2 let us consider it4 ,the objects of your worship were once men1 and in process of time died2 and fable and time have raised them to honour4 ,for somehow1 what is present is wont to be despised through familiarity2 but what is past1 being separated through the obscurity of time from the temporary censure that attached to it1 is invested with honour by fiction1 so that the present is viewed with distrust1 the past with admiration4 ,exactly in this way is it1 then1 that the dead men of antiquity1 being reverenced through the long prevalence of delusion respecting them1 are regarded as gods by posterity4 ,as grounds of your belief in these1 there are your mysteries1 your solemn assemblies1 bonds and wounds1 and weeping deities4 8,woe1 woe6 that fate decrees my best-belov'd1 ,sarpedon1 by ,patroclus' hand to fall40#ef ,the will of ,zeus was overruled2 and ,zeus being worsted1 laments for ,sarpedon4 ,with reason1 therefore1 have you yourselves called them shades and demons1 since ,homer1 paying ,athene and the other divinities sinister honour1 has styled them demons3 8,she her heavenward course pursued ,to join the immortals in the abode of ,jove40#eg ,how1 then1 can shades and demons be still reckoned gods1 being in reality unclean and impure spirits1 acknowledged by all to be of an earthy and watery nature1 sinking downwards by their own weight1 and flitting about graves and tombs1 about which they appear dimly1 being but shadowy phantasms8 ,such things are your gods--shades and shadows2 and to these add those maimed1 wrinkled1 squinting divinities the ,lit1 daughters of ,thersites rather than of ,zeus4 ,so that ,bion--wittily1 as ,i think--says1 ,how in reason could men pray ,zeus for a beautiful progeny1--a thing he could not obtain for himself8 ,the incorruptible being1 as far as in you lies1 you sink in the earth2 and that pure and holy essence you have buried in the grave1 robbing the divine of its true nature4 ,why1 ,i pray you1 have you assigned the prerogatives of ,god to what are no gods8 ,why1 let me ask1 have you forsaken heaven to pay divine honour to earth8 ,what else is gold1 or silver1 or steel1 or iron1 or brass1 or ivory1 or precious stones8 ,are they not earth1 and of the earth8 ,are not all these things which you look on the progeny of one mother--the earth8 ,why1 then1 foolish and silly men 7for ,i will repeat it71 have you1 defaming the super-celestial region1 dragged religion to the ground1 by fashioning to yourselves gods of earth1 and by going after those created objects1 instead of the uncreated ,deity1 have sunk into deepest darkness8 ,the ,parian stone is beautiful1 but it is not yet ,poseidon4 ,the ivory is beautiful1 but it is not yet the ,olympian ,zeus4 ,matter always needs art to fashion it1 but the deity needs nothing4 ,art has come forward to do its work1 and the matter is clothed with its shape2 and while the preciousness of the material makes it capable of being turned to profitable account1 it is only on account of its form that it comes to be deemed worthy of veneration4 ,thy image1 if considered as to its origin1 is gold1 it is wood1 it is stone1 it is earth1 which has received shape from the artist's hand4 ,but ,i have been in the habit of walking on the earth1 not of worshipping it4 ,for ,i hold it wrong to entrust my spirit's hopes to things destitute of the breath of life4 ,we must therefore approach as close as possible to the images4 ,how peculiarly inherent deceit is in them1 is manifest from their very look4 ,for the forms of the images are plainly stamped with the characteristic nature of demons4 ,if one go round and inspect the pictures and images1 he will at a glance recognise your gods from their shameful forms3 ,dionysus from his robe2 ,hephstus from his art2 ,demeter from her calamity2 ,ino from her head-dress2 ,poseidon from his trident2 ,zeus from the swan2 the pyre indicates ,heracles2 and if one sees a statue of a naked woman without an inscription1 he understands it to be the golden ,aphrodite4 ,thus that ,cyprian ,pygmalion became enamoured of an image of ivory3 the image was ,aphrodite1 and it was nude4 ,the ,cyprian is made a conquest of by the mere shape1 and embraces the image4 ,this is related by ,philostephanus4 ,a different ,aphrodite in ,cnidus was of stone1 and beautiful4 ,another person became enamoured of it1 and had intercourse with the stone4 ,posidippus relates this4 ,the former of these authors1 in his book on ,cyprus1 and the latter in his book on ,cnidus4 ,so powerful is art to delude1 by seducing amorous men into the pit4 ,art is powerful1 but it cannot deceive reason1 nor those who live agreeably to reason4 ,the doves on the picture were represented so to the life by the painter's art1 that the pigeons flew to them2 and horses have neighed to well-executed pictures of mares4 ,they say that a girl became enamoured of an image1 and a comely youth of the statue at ,cnidus4 ,but it was the eyes of the spectators that were deceived by art2 for no one in his senses ever would have embraced a goddess1 or entombed himself with a lifeless paramour1 or become enamoured of a demon and a stone4 ,but it is with a different kind of spell that art deludes you1 if it leads you not to the indulgence of amorous affections3 it leads you to pay religious honour and worship to images and pictures4 ,the picture is like4 ,well and good6 ,let art receive its meed of praise1 but let it not deceive man by passing itself off for truth4 ,the horse stands quiet2 the dove flutters not1 its wing is motionless4 ,but the cow of ,ddalus1 made of wood1 allured the savage bull2 and art having deceived him1 compelled him to mount a woman full of licentious passion4 ,such frenzy have mischief-working arts created in the minds of the insensate4 ,on the other hand1 apes are admired by those who feed and care for them1 because nothing in the shape of images and girls' ornaments of wax or clay deceives them4 ,you then will show yourselves inferior to apes by cleaving to stone1 and wood1 and gold1 and ivory images1 and to pictures4 ,your makers of such mischievous toys--the sculptors and makers of images1 the painters and workers in metal1 and the poets--have introduced a motley crowd of divinities3 in the fields1 ,satyrs and ,pans2 in the woods1 ,nymphs1 and ,oreads1 and ,hamadryads2 and besides1 in the waters1 the rivers1 and fountains1 the ,naiads2 and in the sea the ,nereids4 ,and now the ,magi boast that the demons are the ministers of their impiety1 reckoning them among the number of their domestics1 and by their charms compelling them to be their slaves4 ,besides1 the nuptials of the deities1 their begetting and bringing forth of children that are recounted1 their adulteries celebrated in song1 their carousals represented in comedy1 and bursts of laughter over their cups1 which your authors introduce1 urge me to cry out1 though ,i would fain be silent4 ,oh the godlessness6 ,you have turned heaven into a stage2 the ,divine has become a drama2 and what is sacred you have acted in comedies under the masks of demons1 travestying true religion by your demon-worship superstition4 8,but he1 striking the lyre1 began to sing beautifully40#eh ,sing to us1 ,homer1 that beautiful song 8,about the amours of ,ares and ,venus with the beautiful crown3 ,how first they slept together in the palace of ,hephstus ,secretly2 and he gave many gifts1 and dishonoured the bed and chamber of king ,hephstus40 ,stop1 ,o ,homer1 the song6 ,it is not beautiful2 it teaches adultery1 and we are prohibited from polluting our ears with hearing about adultery3 for we are they who bear about with us1 in this living and moving image of our human nature1 the likeness of ,god1--a likeness which dwells with us1 takes counsel with us1 associates with us1 is a guest with us1 feels with us1 feels for us4 ,we have become a consecrated offering to ,god for ,christ's sake3 we are the chosen generation1 the royal priesthood1 the holy nation1 the peculiar people1 who once were not a people1 but are now the people of ,god2 who1 according to ,john1 are not of those who are beneath1 but have learned all from ,him who came from above2 who have come to understand the dispensation of ,god2 who have learned to walk in newness of life4 ,but these are not the sentiments of the many2 but1 casting off shame and fear1 they depict in their houses the unnatural passions of the demons4 ,accordingly1 wedded to impurity1 they adorn their bed-chambers with painted tablets hung up in them1 regarding licentiousness as religion2 and lying in bed1 in the midst of their embraces1 they look on that ,aphrodite locked in the embrace of her paramour4 ,and in the hoops of their rings they cut a representation of the amorous bird that fluttered round ,leda1--having a strong predilection for representations of effeminacy1--and use a seal stamped with an impression of the licentiousness of ,zeus4 ,such are examples of your voluptuousness1 such are the theologies of vice1 such are the instructions of your gods1 who commit fornication along with you2 for what one wishes1 that he thinks1 according to the ,athenian orator4 ,and of what kind1 on the other hand1 are your other images8 ,diminutive ,pans1 and naked girls1 and drunken ,satyrs1 and erecta pudenda1 painted naked in pictures disgraceful for filthiness4 ,and more than this3 you are not ashamed in the eyes of all to look at representations of all forms of licentiousness which are portrayed in public places1 but set them up and guard them with scrupulous care1 consecrating these pillars of shamelessness at home1 as if1 forsooth1 they were the images of your gods1 depicting on them equally the postures of ,philnis and the labours of ,heracles4 ,not only the use of these1 but the sight of them1 and the very hearing of them1 we denounce as deserving the doom of oblivion4 ,your ears are debauched1 your eyes commit fornication1 your looks commit adultery before you embrace4 ,o ye that have done violence to man1 and have devoted to shame what is divine in this handiwork of ,god1 you disbelieve everything that you may indulge your passions1 and that ye may believe in idols1 because you have a craving after their licentiousness1 but disbelieve ,god1 because you cannot bear a life of self-restraint4 ,you have hated what was better1 and valued what was worse1 having been spectators indeed of virtue1 but actors of vice4 ,happy1 therefore1 so to say1 alone are all those with one accord1 8,who shall refuse to look on any temples ,and altars1 worthless seats of dumb stones1 ,and idols of stone1 and images made by hands1 ,stained with the life's-blood1 and with sacrifices ,of quadrupeds1 and bipeds1 and fowls1 and butcheries of wild beasts40#ei ,for we are expressly prohibited from exercising a deceptive art3 8,for thou shalt not make10 says the prophet1 8the likeness of anything which is in the heaven above or in the earth beneath40#fj ,for can we possibly any longer suppose the ,demeter1 and the ,kore1 and the mystic ,iacchus of ,praxiteles1 to be gods1 and not rather regard the art of ,leucippus1 or the hands of ,apelles1 which clothed the material with the form of the divine glory1 as having a better title to the honour8 ,but while you bestow the greatest pains that the image may be fashioned with the most exquisite beauty possible1 you exercise no care to guard against your becoming like images for stupidity4 ,accordingly1 with the utmost clearness and brevity1 the prophetic word condemns this practice3 8,for all the gods of the nations are the images of demons2 but ,god made the heavens1 and what is in heaven40#fa ,some1 however1 who have fallen into error1 ,i know not how1 worship ,god's work instead of ,god ,himself1--the sun and the moon1 and the rest of the starry choir1--absurdly imagining these1 which are but instruments for measuring time1 to be gods2 8for by ,his word they were established1 and all their host by the breath of ,his mouth40#fb ,human art1 moreover1 produces houses1 and ships1 and cities1 and pictures4 ,but how shall ,i tell what ,god makes8 ,behold the whole universe2 it is ,his work3 and the heaven1 and the sun1 and angels1 and men1 are the works of ,his fingers4#fc ,how great is the power of ,god6 ,his bare volition was the creation of the universe4 ,for ,god alone made it1 because ,he alone is truly ,god4 ,by the bare exercise of volition ,he creates2 ,his mere willing was followed by the springing into being of what ,he willed4 ,consequently the choir of philosophers are in error1 who indeed most nobly confess that man was made for the contemplation of the heavens1 but who worship the objects that appear in the heavens and are apprehended by sight4 ,for if the heavenly bodies are not the works of men1 they were certainly created for man4 ,let none of you worship the sun1 but set his desires on the ,maker of the sun2 nor deify the universe1 but seek after the ,creator of the universe4 ,the only refuge1 then1 which remains for him who would reach the portals of salvation is divine wisdom4 ,from this1 as from a sacred asylum1 the man who presses after salvation1 can be dragged by no demon4 ,,chapter ,v4 ,,the ,,opinions ,,of ,,the ,,philosophers ,,respecting ,,god4 ,let us then run over1 if you choose1 the opinions of the philosophers1 to which they give boastful utterance1 respecting the gods2 that we may discover philosophy itself1 through its conceit making an idol of matter2 although we are able to show1 as we proceed1 that even while deifying certain demons1 it has a dream of the truth4 ,the elements were designated as the first principles of all things by some of them3 by ,thales of ,miletus1 who celebrated water1 and ,anaximenes1 also of ,miletus1 who celebrated air as the first principle of all things1 and was followed afterwards by ,diogenes of ,apollonia4 ,parmenides of ,elia introduced fire and earth as gods2 one of which1 namely fire1 ,hippasus of ,metapontum and ,heraclitus of ,ephesus supposed a divinity4 ,empedocles of ,agrigentum fell in with a multitude1 and1 in addition to those four elements1 enumerates disagreement and agreement4 ,atheists surely these are to be reckoned1 who through an unwise wisdom worshipped matter1 who did not indeed pay religious honour to stocks and stones1 but deified earth1 the mother of these1--who did not make an image of ,poseidon1 but revered water itself4 ,for what else1 according to the original signification1 is ,poseidon1 but a moist substance8 the name being derived from posis 7drink72 as1 beyond doubt1 the warlike ,ares is so called1 from arsis 7rising up7 and anresis 7destroying74 ,for this reason mainly1 ,i think1 many fix a sword into the ground1 and sacrifice to it as to ,ares4 ,the ,scythians have a practice of this nature1 as ,eudoxus tells us in the second book of his ,travels4 ,the ,sauromat1 too1 a tribe of the ,scythians1 worship a sabre1 as ,ikesius says in his work on ,mysteries4 ,this was also the case with ,heraclitus and his followers1 who worshipped fire as the first cause2 for this fire others named ,hephstus4 ,the ,persian ,magi1 too1 and many of the inhabitants of ,asia1 worshipped fire2 and besides them1 the ,macedonians1 as ,diogenes relates in the first book of his ,persica4 ,why specify the ,sauromat1 who are said by ,nymphodorus1 in his ,barbaric ,customs1 to pay sacred honours to fire8 or the ,persians1 or the ,medes1 or the ,magi8 ,these1 ,dino tells us1 sacrifice beneath the open sky1 regarding fire and water as the only images of the gods4 ,nor have ,i failed to reveal their ignorance2 for1 however much they think to keep clear of error in one form1 they slide into it in another4 ,they have not supposed stocks and stones to be images of the gods1 like the ,greeks2 nor ,ibises and ,ichneumons1 like the ,egyptians2 but fire and water1 as philosophers4 ,berosus1 in the third book of his ,chaldaics1 shows that it was after many successive periods of years that men worshipped images of human shape1 this practice being introduced by ,artaxerxes1 the son of ,darius1 and father of ,ochus1 who first set up the image of ,aphrodite ,anaitis at ,babylon and ,susa2 and ,ecbatana set the example of worshipping it to the ,persians2 the ,bactrians1 to ,damascus and ,sardis4 ,let the philosophers1 then1 own as their teachers the ,persians1 or the ,sauromat1 or the ,magi1 from whom they have learned the impious doctrine of regarding as divine certain first principles1 being ignorant of the great ,first ,cause1 the ,maker of all things1 and ,creator of those very first principles1 the unbeginning ,god1 but reverencing 8these weak and beggarly elements10#fd as the apostle says1 which were made for the service of man4 ,and of the rest of the philosophers who1 passing over the elements1 have eagerly sought after something higher and nobler1 some have descanted on the ,infinite1 of whom were ,anaximander of ,miletus1 ,anaxagoras of ,clazomen1 and the ,athenian ,archelaus1 both of whom set ,mind 77 above ,infinity2 while the ,milesian ,leucippus and the ,chian ,metrodorus apparently inculcated two first principles--fulness and vacuity4 ,democritus of ,abdera1 while accepting these two1 added to them images 772 while ,alcmon of ,crotona supposed the stars to be gods1 and endowed with life 7,i will not keep silence as to their effrontery74 ,xenocrates of ,chalcedon indicates that the planets are seven gods1 and that the universe1 composed of all these1 is an eighth4 ,nor will ,i pass over those of the ,porch1 who say that the ,divinity pervades all matter1 even the vilest1 and thus clumsily disgrace philosophy4 ,nor do ,i think will it be taken ill1 having reached this point1 to advert to the ,peripatetics4 ,the father of this sect1 not knowing the ,father of all things1 thinks that ,he who is called the ,highest is the soul of the universe2 that is1 he supposes the soul of the world to be ,god1 and so is pierced by his own sword4 ,for by first limiting the sphere of ,providence to the orbit of the moon1 and then by supposing the universe to be ,god1 he confutes himself1 inasmuch as he teaches that that which is without ,god is ,god4 ,and that ,eresian ,theophrastus1 the pupil of ,aristotle1 conjectures at one time heaven1 and at another spirit1 to be ,god4 ,epicurus alone ,i shall gladly forget1 who carries impiety to its full length1 and thinks that ,god takes no charge of the world4 ,what1 moreover1 of ,heraclides of ,pontus8 ,he is dragged everywhere to the images--the --of ,democritus4 ,,chapter ,,vi4 ,,by ,,divine ,,inspiration ,,philosophers ,,sometimes ,,hit ,,on ,,the ,,truth4 ,a great crowd of this description rushes on my mind1 introducing1 as it were1 a terrifying apparition of strange demons1 speaking of fabulous and monstrous shapes1 in old wives' talk4 ,far from enjoining men to listen to such tales are we1 who avoid the practice of soothing our crying children1 as the saying is1 by telling them fabulous stories1 being afraid of fostering in their minds the impiety professed by those who1 though wise in their own conceit1 have no more knowledge of the truth than infants4 ,for why 7in the name of truth67 do you make those who believe you subject to ruin and corruption1 dire and irretrievable8 ,why1 ,i beseech you1 fill up life with idolatrous images1 by feigning the winds1 or the air1 or fire1 or earth1 or stones1 or stocks1 or steel1 or this universe1 to be gods2 and1 prating loftily of the heavenly bodies in this much vaunted science of astrology1 not astronomy1 to those men who have truly wandered1 talk of the wandering stars as gods8 ,it is the ,lord of the spirits1 the ,lord of the fire1 the ,maker of the universe1 ,him who lighted up the sun1 that ,i long for4 ,i seek after ,god1 not the works of ,god4 8,whom shall ,i take as a helper in my inquiry8 ,we do not1 if you have no objection1 wholly disown ,plato4 ,how1 then1 is ,god to be searched out1 ,o ,plato8 8,for both to find the ,father and ,maker of this universe is a work of difficulty2 and having found ,him1 to declare ,him fully1 is impossible40#fe ,why so8 by ,himself1 ,i beseech you6 ,for ,he can by no means be expressed4 ,well done1 ,plato6 ,thou hast touched on the truth4 ,but do not flag4 ,undertake with me the inquiry respecting the ,good4 ,for into all men whatever1 especially those who are occupied with intellectual pursuits1 a certain divine effluence has been instilled2 wherefore1 though reluctantly1 they confess that ,god is one1 indestructible1 unbegotten1 and that somewhere above in the tracts of heaven1 in ,his own peculiar appropriate eminence1 whence ,he surveys all things1 ,he has an existence true and eternal4 8,tell me what ,i am to conceive ,god to be1 ,who sees all things1 and is ,himself unseen10 ,euripides says4 ,accordingly1 ,menander seems to me to have fallen into error when he said3 8,o sun6 for thou1 first of gods1 ought to be worshipped1 ,by whom it is that we are able to see the other gods10 ,for the sun never could show me the true ,god2 but that healthful ,word1 that is the ,sun of the soul1 by whom alone1 when ,he arises in the depths of the soul1 the eye of the soul itself is irradiated4 ,whence accordingly1 ,democritus1 not without reason1 says1 8that a few of the men of intellect1 raising their hands upwards to what we ,greeks now call the air 771 called the whole expanse ,zeus1 or ,god3 ,he1 too1 knows all things1 gives and takes away1 and ,he is ,king of all40 ,of the same sentiments is ,plato1 who somewhere alludes to ,god thus3 8,around the ,king of all are all things1 and ,he is the cause of all good things40 ,who1 then1 is the ,king of all8 ,god1 who is the measure of the truth of all existence4 ,as1 then1 the things that are to be measured are contained in the measure1 so also the knowledge of ,god measures and comprehends truth4 ,and the truly holy ,moses says3 8,there shall not be in thy bag a balance and a balance1 great or small1 but a true and just balance shall be to thee10#ff deeming the balance and measure and number of the whole to be ,god4 ,for the unjust and unrighteous idols are hid at home in the bag1 and1 so to speak1 in the polluted soul4 ,but the only just measure is the only true ,god1 always just1 continuing the self-same2 who measures all things1 and weighs them by righteousness as in a balance1 grasping and sustaining universal nature in equilibrium4 8,god1 therefore1 as the old saying has it1 occupying the beginning1 the middle1 and the end of all that is in being1 keeps the straight course1 while ,he makes the circuit of nature2 and justice always follows ,him1 avenging those who violate the divine law40 ,whence1 ,o ,plato1 is that hint of the truth which thou givest8 ,whence this rich copiousness of diction1 which proclaims piety with oracular utterance8 ,the tribes of the barbarians1 he says1 are wiser than these2 ,i know thy teachers1 even if thou wouldst conceal them4 ,you have learned geometry from the ,egyptians1 astronomy from the ,babylonians2 the charms of healing you have got from the ,thracians2 the ,assyrians also have taught you many things2 but for the laws that are consistent with truth1 and your sentiments respecting ,god1 you are indebted to the ,hebrews1 8,who do not worship through vain deceits ,the works of men1 of gold1 and brass1 and silver1 and ivory1 ,and images of dead men1 of wood and stone1 ,which other men1 led by their foolish inclinations1 worship2 ,but raise to heaven pure arms3 ,when they rise from bed1 purifying themselves with water1 ,and worship alone the ,eternal1 who reigns for evermore40 ,and let it not be this one man alone--,plato2 but1 ,o philosophy1 hasten to produce many others also1 who declare the only true ,god to be ,god1 through ,his inspiration1 if in any measure they have grasped the truth4 ,for ,antisthenes did not think out this doctrine of the ,cynics2 but it is in virtue of his being a disciple of ,socrates that he says1 8that ,god is not like to any2 wherefore no one can know ,him from an image40 ,and ,xenophon the ,athenian would have in his own person committed freely to writing somewhat of the truth1 and given the same testimony as ,socrates1 had he not been afraid of the cup of poison1 which ,socrates had to drink4 ,but he hints nothing less2 he says3 8,how great and powerful ,he is who moves all things1 and is ,himself at rest1 is manifest2 but what ,he is in form is not revealed4 ,the sun himself1 intended to be the source of light to all around1 does not deem it fitting to allow himself to be looked at2 but if any one audaciously gazes on him1 he is deprived of sight40 ,whence1 then1 does the son of ,gryllus learn his wisdom8 ,is it not manifestly from the prophetess of the ,hebrews1#fg who prophesies in the following style8-- 8,what flesh can see with the eye the celestial1 ,the true1 the immortal ,god1 who inhabits the vault of heaven8 ,nay1 men born mortal cannot even stand ,before the rays of the sun40 ,cleanthes ,pisadeus1#fh the ,stoic philosopher1 who exhibits not a poetic theogony1 but a true theology1 has not concealed what sentiments he entertained respecting ,god3 8,if you ask me what is the nature of the good1 listen3 ,that which is regular1 just1 holy1 pious1 ,self-governing1 useful1 fair1 fitting1 ,grave1 independent1 always beneficial2 ,that feels no fear or grief2 profitable1 painless1 ,helpful1 pleasant1 safe1 friendly2 ,held in esteem1 agreeing with itself1 honourable2 ,humble1 careful1 meek1 zealous1 ,perennial1 blameless1 ever-during3 ,mean is every one who looks to opinion ,with the view of obtaining some advantage from it40 ,here1 as ,i think1 he clearly teaches of what nature ,god is2 and that the common opinion and religious customs enslave those that follow them1 but seek not after ,god4 ,we must not either keep the ,pythagoreans in the background1 who say3 8,god is one2 and ,he is not1 as some suppose1 outside of this frame of things1 but within it2 but1 in all the entireness of ,his being1 is in the whole circle of existence1 surveying all nature1 and blending in harmonious union the whole1--the author of all ,his own forces and works1 the giver of light in heaven1 and ,father of all1--the mind and vital power of the whole world1--the mover of all things40 ,for the knowledge of ,god1 these utterances1 written by those we have mentioned through the inspiration of ,god1 and selected by us1 may suffice even for the man that has but small power to examine into truth4 ,,chapter ,,vii4 ,,the ,,poets ,,also ,,bear ,,testimony ,,to ,,the ,,truth4 ,let poetry also approach to us 7for philosophy alone will not suffice73 poetry which is wholly occupied with falsehood--which scarcely will make confession of the truth1 but will rather own to ,god its deviations into fable4 ,let whoever of those poets chooses advance first4 ,aratus considers that the power of ,god pervades all things3 8,that all may be secure1 ,him ever they propitiate first and last1 ,hail1 ,father6 great marvel1 great gain to man40 ,thus also the ,ascran ,hesiod dimly speaks of ,god3 8,for ,he is the ,king of all1 and monarch ,of the immortals2 and there is none that may vie with ,him in power40 ,also on the stage they reveal the truth3 8,look on the ether and heaven1 and regard that as ,god10 says ,euripides4 ,and ,sophocles1 the son of ,sophilus1 says3 8,one1 in truth1 one is ,god1 ,who made both heaven and the far-stretching earth1 ,and ocean's blue wave1 and the mighty winds2 ,but many of us mortals1 deceived in heart1 ,have set up for ourselves1 as a consolation in our afflictions1 ,images of the gods of stone1 or wood1 or brass1 ,or gold1 or ivory2 ,and1 appointing to those sacrifices and vain festal assemblages1 ,are accustomed thus to practise religion40 ,in this venturous manner has he on the stage brought truth before the spectators4 ,but the ,thracian ,orpheus1 the son of agrus1 hierophant and poet at once1 after his exposition of the orgies1 and his theology of idols1 introduces a palinode of truth with true solemnity1 though tardily singing the strain3 8,i shall utter to whom it is lawful2 but let the doors be closed1 ,nevertheless1 against all the profane4 ,but do thou hear1 ,o ,musus1 offspring of the light-bringing moon1 ,for ,i will declare what is true4 ,and let not these things ,which once appeared in your breast rob you of dear life2 ,but looking to the divine word1 apply yourself to it1 ,keeping right the seat of intellect and feeling2 and walk well ,in the straight path1 and to the immortal ,king of the universe alone ,direct your gaze40 ,then proceeding1 he clearly adds3 8,he is one1 self-proceeding2 and from ,him alone all things proceed1 ,and in them ,he ,himself exerts his activity3 no mortal ,beholds ,him1 but ,he beholds all40 ,thus far ,orpheus at last understood that he had been in error3 8,but linger no longer1 ,o man1 endued with varied wisdom2 ,but turn and retrace your steps1 and propitiate ,god40 ,for if1 at the most1 the ,greeks1 having received certain scintillations of the divine word1 have given forth some utterances of truth1 they bear indeed witness that the force of truth is not hidden1 and at the same time expose their own weakness in not having arrived at the end4 ,for ,i think it has now become evident to all1 that those who do or speak aught without the word of truth are like people compelled to walk without feet4 ,let the strictures on your gods1 which the poets1 impelled by the force of truth1 introduce in their comedies1 shame you into salvation4 ,menander1 for instance1 the comic poet1 in his drama of the ,charioteer1 says3 8,no god pleases me that goes about ,with an old woman1 and enters houses ,carrying a trencher40 ,for such are the begging priests of ,cybele4 ,hence ,antisthenes replies appropriately to their request for alms3 8,i do not maintain the mother of the gods1 ,for the gods maintain her40 ,again1 the same writer of comedy1 expressing his dissatisfaction with the common usages1 tries to expose the impious arrogance of the prevailing error in the drama of the ,priestess1 sagely declaring3 8,if a man drags the ,deity ,whither he will by the sound of cymbals1 ,he that does this is greater than the ,deity2 ,but these are the instruments of audacity and means of living ,invented by men40 ,and not only ,menander1 but ,homer also1 and ,euripides1 and other poets in great numbers1 expose your gods1 and are wont to rate them1 and that soundly too4 ,for instance1 they call ,aphrodite dog-fly1 and ,hephstus a cripple4 ,helen says to ,aphrodite3 8,thy godship abdicate6 ,renounce ,olympus60#fi ,and of ,dionysus1 ,homer writes without reserve3 8,he1 mid their frantic orgies1 in the groves ,of lovely ,nyssa1 put to shameful rout ,the youthful ,bacchus' nurses2 they in fear1 ,dropped each her thyrsus1 scattered by the hand ,of fierce ,lycurgus1 with an ox-goad armed40#gj ,worthy truly of the ,socratic school is ,euripides1 who fixes his eye on truth1 and despises the spectators of his plays4 ,on one occasion1 ,apollo1 8,who inhabits the sanctuary that is in the middle of the earth1 ,dispensing most certain oracles to mortals10 is thus exposed3 8,it was in obedience to him that ,i killed her who brought me forth2 ,him do you regard as stained with guilt--put him to death2 ,it was he that sinned1 not ,i1 uninstructed as ,i was ,in right and justice40#ga ,he introduces ,heracles1 at one time mad1 at another drunk and gluttonous4 ,how should he not so represent the god who1 when entertained as a guest1 ate green figs to flesh1 uttering discordant howls1 that even his barbarian host remarked it8 ,in his drama of ,ion1 too1 he barefacedly brings the gods on the stage3 8,how1 then1 is it right for you1 who have given laws to mortals1 ,to be yourselves guilty of wrong8 ,and if--what will never take place1 yet ,i will state the supposition-- ,you will give satisfaction to men for your adulteries1 ,you1 ,poseidon1 and you1 ,zeus1 the ruler of heaven1-- ,you will1 in order to make recompense for your misdeeds1 ,have to empty your temples40#gb ,,chapter ,,viii4 ,,the ,,true ,,doctrine ,,is ,,to ,,be ,,sought ,,in ,,the ,,prophets4 ,it is now time1 as we have despatched in order the other points1 to go to the prophetic ,scriptures2 for the oracles present us with the appliances necessary for the attainment of piety1 and so establish the truth4 ,the divine ,scriptures and institutions of wisdom form the short road to salvation4 ,devoid of embellishment1 of outward beauty of diction1 of wordiness and seductiveness1 they raise up humanity strangled by wickedness1 teaching men to despise the casualties of life2 and with one and the same voice remedying many evils1 they at once dissuade us from pernicious deceit1 and clearly exhort us to the attainment of the salvation set before us4 ,let the ,sibyl prophetess1 then1 be the first to sing to us the song of salvation3 8,so ,he is all sure and unerring3 ,come1 follow no longer darkness and gloom2 ,see1 the sun's sweet-glancing light shines gloriously4 ,know1 and lay up wisdom in your hearts3 ,there is one ,god1 who sends rains1 and winds1 and earthquakes1 ,thunderbolts1 famines1 plagues1 and dismal sorrows1 ,and snows and ice4 ,but why detail particulars8 ,he reigns over heaven1 ,he rules earth1 ,he truly is20-- where1 in remarkable accordance with inspiration1 she compares delusion to darkness1 and the knowledge of ,god to the sun and light1 and subjecting both to comparison1 shows the choice we ought to make4 ,for falsehood is not dissipated by the bare presentation of the truth1 but by the practical improvement of the truth it is ejected and put to flight4 ,jeremiah the prophet1 gifted with consummate wisdom1 or rather the ,holy ,spirit in ,jeremiah1 exhibits ,god4 8,am ,i a ,god at hand10 he says1 8and not a ,god afar off8 ,shall a man do ought in secret1 and ,i not see him8 ,do ,i not fill heaven and earth8 saith the ,lord40#gc ,and again by ,isaiah1 8,who shall measure heaven with a span1 and the whole earth with his hand80#gd ,behold ,god's greatness1 and be filled with amazement4 ,let us worship ,him of whom the prophet says1 8,before ,thy face the hills shall melt1 as wax melteth before the fire60#ge ,this1 says he1 is the ,god 8whose throne is heaven1 and ,his footstool the earth2 and if ,he open heaven1 quaking will seize thee40#gf ,will you hear1 too1 what this prophet says of idols8 8,and they shall be made a spectacle of in the face of the sun1 and their carcases shall be meat for the fowls of heaven and the wild beasts of the earth2 and they shall putrefy before the sun and the moon1 which they have loved and served2 and their city shall be burned down40#gg ,he says1 too1 that the elements and the world shall be destroyed4 8,the earth10 he says1 8shall grow old1 and the heaven shall pass away2 but the word of the ,lord endureth for ever40 ,what1 then1 when again ,god wishes to show ,himself by ,moses3 8,behold ye1 behold ye1 that ,i ,,am1 and there is no other ,god beside me4 ,i will kill1 and ,i will make to live2 ,i will strike1 and ,i will heal2 and there is none who shall deliver out of my hands40#gh ,but do you wish to hear another seer8 ,you have the whole prophetic choir1 the associates of ,moses4 ,what the ,holy ,spirit says by ,hosea1 ,i will not shrink from quoting3 8,lo1 ,i am ,he that appointeth the thunder1 and createth spirit2 and ,his hands have established the host of heaven40#gi ,and once more by ,isaiah4 ,and this utterance ,i will repeat3 8,i am10 he says1 8,i am the ,lord2 ,i who speak righteousness1 announce truth4 ,gather yourselves together1 and come4 ,take counsel together1 ye that are saved from the nations4 ,they have not known1 they who set up the block of wood1 their carved work1 and pray to gods who will not save them40#hj ,then proceeding3 8,i am ,god1 and there is not beside me a just ,god1 and a ,saviour3 there is none except me4 ,turn to me1 and ye will be saved1 ye that are from the end of the earth4 ,i am ,god1 and there is no other2 by myself ,i swear40#ha ,but against the worshippers of idols he is exasperated1 saying1 8,to whom will ye liken the ,lord1 or to what likeness will ye compare ,him8 ,has not the artificer made the image1 or the goldsmith melted the gold and plated it with gold80#hb--;and so on4 ,be not therefore idolaters1 but even now beware of the threatenings2 8for the graven images and the works of men's hands shall wail1 or rather they that trust in them10#hc for matter is devoid of sensation4 ,once more he says1 8,the ,lord will shake the cities that are inhabited1 and grasp the world in ,his hand like a nest40#hd ,why repeat to you the mysteries of wisdom1 and sayings from the writings of the son of the ,hebrews1 the master of wisdom8 8,the ,lord created me the beginning of ,his ways1 in order to ,his works40#he ,and1 8,the ,lord giveth wisdom1 and from ,his face proceed knowledge and understanding40#hf 8,how long wilt thou lie in bed1 ,o sluggard2 and when wilt thou be aroused from sleep80#hg 8but if thou show thyself no sluggard1 as a fountain thy harvest shall come10#hh the 8,word of the ,father1 the benign light1 the ,lord that bringeth light1 faith to all1 and salvation40#hi ,for 8the ,lord who created the earth by ,his power10 as ,jeremiah says1 8has raised up the world by ,his wisdom20#ij for wisdom1 which is ,his word1 raises us up to the truth1 who have fallen prostrate before idols1 and is itself the first resurrection from our fall4 ,whence ,moses1 the man of ,god1 dissuading from all idolatry1 beautifully exclaims1 8,hear1 ,o ,israel1 the ,lord thy ,god is one ,lord2 and thou shalt worship the ,lord thy ,god1 and ,him only shalt thou serve40#ia 8,now therefore be wise1 ,o men10 according to that blessed psalmist ,david2 8lay hold on instruction1 lest the ,lord be angry1 and ye perish from the way of righteousness1 when ,his wrath has quickly kindled4 ,blessed are all they who put their trust in ,him40#ib ,but already the ,lord1 in ,his surpassing pity1 has inspired the song of salvation1 sounding like a battle march1 8,sons of men1 how long will ye be slow of heart8 ,why do you love vanity1 and seek after a lie80#ic ,what1 then1 is the vanity1 and what the lie8 ,the holy apostle of the ,lord1 reprehending the ,greeks1 will show thee3 8,because that1 when they knew ,god1 they glorified ,him not as ,god1 neither were thankful2 but became vain in their imaginations1 and changed the glory of ,god into the likeness of corruptible man1 and worshipped and served the creature more than the ,creator40#id ,and verily this is the ,god who 8in the beginning made the heaven and the earth40#ie ,but you do not know ,god1 and worship the heaven1 and how shall you escape the guilt of impiety8 ,hear again the prophet speaking3 8,the sun shall suffer eclipse1 and the heaven be darkened2 but the ,almighty shall shine for ever3 while the powers of the heavens shall be shaken1 and the heavens stretched out and drawn together shall be rolled as a parchment-skin 7for these are the prophetic expressions71 and the earth shall flee away from before the face of the ,lord40#if ,,chapter ,,ix4 8,,that ,,those ,,grievously ,,sin ,,who ,,despise ,,or ,,neglect ,,god',s ,,gracious ,,calling40 ,i could adduce ten thousand scriptures of which not 8one tittle shall pass away0#ig without being fulfilled2 for the mouth of the ,lord the ,holy ,spirit hath spoken these things4 8,do not any longer10 he says1 8my son1 despise the chastening of the ,lord1 nor faint when thou art rebuked of ,him40#ih ,o surpassing love for man6 ,not as a teacher speaking to his pupils1 not as a master to his domestics1 nor as ,god to men1 but as a father1 does the ,lord gently admonish ,his children4 ,thus ,moses confesses that 8he was filled with quaking and terror0#ii while he listened to ,god speaking concerning the ,word4 ,and art not thou afraid as thou hearest the voice of the ,divine ,word8 ,art not thou distressed8 ,do you not fear1 and hasten to learn of ,him1--that is1 to salvation1--dreading wrath1 loving grace1 eagerly striving after the hope set before us1 that you may shun the judgment threatened8 ,come1 come1 ,o my young people6 ,for if you become not again as little children1 and be born again1 as saith the ,scripture1 you shall not receive the truly existent ,father1 nor shall you ever enter into the kingdom of heaven4 ,for in what way is a stranger permitted to enter8 ,well1 as ,i take it1 then1 when he is enrolled and made a citizen1 and receives one to stand to him in the relation of father1 then will he be occupied with the ,father's concerns1 then shall he be deemed worthy to be made ,his heir1 then will he share the kingdom of the ,father with ,his own dear ,son4 ,for this is the first-born church1 composed of many good children2 these are 8the first-born enrolled in heaven1 who hold high festival with so many myriads of angels40 ,we1 too1 are first-born sons1 who are reared by ,god1 who are the genuine friends of the ,first-born1 who first of all other men attained to the knowledge of ,god1 who first were wrenched away from our sins1 first severed from the devil4 ,and now the more benevolent ,god is1 the more impious men are2 for ,he desires us from slaves to become sons1 while they scorn to become sons4 ,o the prodigious folly of being ashamed of the ,lord6 ,he offers freedom1 you flee into bondage2 ,he bestows salvation1 you sink down into destruction2 ,he confers everlasting life1 you wait for punishment1 and prefer the fire which the ,lord 8has prepared for the devil and his angels40#ajj ,wherefore the blessed apostle says3 8,i testify in the ,lord1 that ye walk no longer as the ,gentiles walk1 in the vanity of their mind2 having their understanding darkened1 being alienated from the life of ,god through the ignorance that is in them1 because of the hardness of their heart3 who1 being past feeling1 have given themselves over to lasciviousness1 to work all uncleanness and concupiscence40#aja ,after the accusation of such a witness1 and his invocation of ,god1 what else remains for the unbelieving than judgment and condemnation8 ,and the ,lord1 with ceaseless assiduity1 exhorts1 terrifies1 urges1 rouses1 admonishes2 ,he awakes from the sleep of darkness1 and raises up those who have wandered in error4 8,awake10 ,he says1 8thou that sleepest1 and arise from the dead1 and ,christ shall give thee light10#ajb--;,christ1 the ,sun of the ,resurrection1 ,he 8who was born before the morning star10#ajc and with ,his beams bestows life4 ,let no one then despise the ,word1 lest he unwittingly despise himself4 ,for the ,scripture somewhere says1 8,to-day1 if ye will hear ,his voice1 harden not your hearts1 as in the provocation1 in the day of temptation in the wilderness1 when your fathers proved me by trial40#ajd ,and what was the trial8 ,if you wish to learn1 the ,holy ,spirit will show you3 8,and saw my works10 ,he says1 8forty years4 ,wherefore ,i was grieved with that generation1 and said1 ,they do always err in heart1 and have not known my ways4 ,so ,i sware in my wrath1 they shall not enter into my rest40#aje ,look to the threatening6 ,look to the exhortation6 ,look to the punishment6 ,why1 then1 should we any longer change grace into wrath1 and not receive the word with open ears1 and entertain ,god as a guest in pure spirits8 ,for great is the grace of ,his promise1 8if to-day we hear ,his voice40#ajf ,and that to-day is lengthened out day by day1 while it is called to-day4 ,and to the end the to-day and the instruction continue2 and then the true to-day1 the neverending day of ,god1 extends over eternity4 ,let us then ever obey the voice of the divine word4 ,for the to-day signifies eternity4 ,and day is the symbol of light2 and the light of men is the ,word1 by whom we behold ,god4 ,rightly1 then1 to those that have believed and obey1 grace will superabound2 while with those that have been unbelieving1 and err in heart1 and have not known the ,lord's ways1 which ,john commanded to make straight and to prepare1 ,god is incensed1 and those ,he threatens4 ,and1 indeed1 the old ,hebrew wanderers in the desert received typically the end of the threatening2 for they are said not to have entered into the rest1 because of unbelief1 till1 having followed the successor of ,moses1 they learned by experience1 though late1 that they could not be saved otherwise than by believing on ,jesus4 ,but the ,lord1 in ,his love to man1 invites all men to the knowledge of the truth1 and for this end sends the ,paraclete4 ,what1 then1 is this knowledge8 ,godliness2 and 8godliness10 according to ,paul1 8is profitable for all things1 having the promise of the life that now is1 and of that which is to come40#ajg ,if eternal salvation were to be sold1 for how much1 ,o men1 would you propose to purchase it8 ,were one to estimate the value of the whole of ,pactolus1 the fabulous river of gold1 he would not have reckoned up a price equivalent to salvation4 ,do not1 however1 faint4 ,you may1 if you choose1 purchase salvation1 though of inestimable value1 with your own resources1 love and living faith1 which will be reckoned a suitable price4 ,this recompense ,god cheerfully accepts2 8for we trust in the living ,god1 who is the ,saviour of all men1 especially of those who believe40#ajh ,but the rest1 round whom the world's growths have fastened1 as the rocks on the sea-shore are covered over with seaweed1 make light of immortality1 like the old man of ,ithaca1 eagerly longing to see1 not the truth1 not the fatherland in heaven1 not the true light1 but smoke4 ,but godliness1 that makes man as far as can be like ,god1 designates ,god as our suitable teacher1 who alone can worthily assimilate man to ,god4 ,this teaching the apostle knows as truly divine4 8,thou1 ,o ,timothy10 he says1 8from a child hast known the holy letters1 which are able to make thee wise unto salvation1 through faith that is in ,christ ,jesus40#aji ,for truly holy are those letters that sanctify and deify2 and the writings or volumes that consist of those holy letters and syllables1 the same apostle consequently calls 8inspired of ,god1 being profitable for doctrine1 for reproof1 for correction1 for instruction in righteousness1 that the man of ,god may be perfect1 thoroughly furnished to every good work40#aaj ,no one will be so impressed by the exhortations of any of the saints1 as he is by the words of the ,lord ,himself1 the lover of man4 ,for this1 and nothing but this1 is ,his only work--the salvation of man4 ,therefore ,he ,himself1 urging them on to salvation1 cries1 8,the kingdom of heaven is at hand40#aaa ,those men that draw near through fear1 ,he converts4 ,thus also the apostle of the ,lord1 beseeching the ,macedonians1 becomes the interpreter of the divine voice1 when he says1 8,the ,lord is at hand2 take care that ye be not apprehended empty40#aab ,but are ye so devoid of fear1 or rather of faith1 as not to believe the ,lord ,himself1 or ,paul1 who in ,christ's stead thus entreats3 8,taste and see that ,christ is ,god80#aac ,faith will lead you in2 experience will teach you2 ,scripture will train you1 for it says1 8,come hither1 ,o children2 listen to me1 and ,i will teach you the fear of the ,lord40 ,then1 as to those who already believe1 it briefly adds1 8,what man is he that desireth life1 that loveth to see good days80#aad ,it is we1 we shall say--we who are the devotees of good1 we who eagerly desire good things4 ,hear1 then1 ye who are far off1 hear ye who are near3 the word has not been hidden from any2 light is common1 it shines 8on all men40 ,no one is a ,cimmerian in respect to the word4 ,let us haste to salvation1 to regeneration2 let us who are many haste that we may be brought together into one love1 according to the union of the essential unity2 and let us1 by being made good1 conformably follow after union1 seeking after the good ,monad4 ,the union of many in one1 issuing in the production of divine harmony out of a medley of sounds and division1 becomes one symphony following one choir-leader and teacher1 the ,word1 reaching and resting in the same truth1 and crying ,abba1 ,father4 ,this1 the true utterance of ,his children1 ,god accepts with gracious welcome--the first-fruits ,he receives from them4 ,,chapter ,x4 ,,answer ,,to ,,the ,,objection ,,of ,,the ,,heathen1 ,,that ,,it ,,was ,,not ,,right ,,to ,,abandon ,,the ,,customs ,,of ,,their ,,fathers4 ,but you say it is not creditable to subvert the customs handed down to us from our fathers4 ,and why1 then1 do we not still use our first nourishment1 milk1 to which our nurses accustomed us from the time of our birth8 ,why do we increase or diminish our patrimony1 and not keep it exactly the same as we got it8 ,why do we not still vomit on our parents' breasts1 or still do the things for which1 when infants1 and nursed by our mothers1 we were laughed at1 but have corrected ourselves1 even if we did not fall in with good instructors8 ,then1 if excesses in the indulgence of the passions1 though pernicious and dangerous1 yet are accompanied with pleasure1 why do we not in the conduct of life abandon that usage which is evil1 and provocative of passion1 and godless1 even should our fathers feel hurt1 and betake ourselves to the truth1 and seek ,him who is truly our ,father1 rejecting custom as a deleterious drug8 ,for of all that ,i have undertaken to do1 the task ,i now attempt is the noblest1 viz4 to demonstrate to you how inimical this insane and most wretched custom is to godliness4 ,for a boon so great1 the greatest ever given by ,god to the human race1 would never have been hated and rejected1 had not you been carried away by custom1 and then shut your ears against us2 and just as unmanageable horses throw off the reins1 and take the bit between their teeth1 you rush away from the arguments addressed to you1 in your eager desire to shake yourselves clear of us1 who seek to guide the chariot of your life1 and1 impelled by your folly1 dash towards the precipices of destruction1 and regard the holy word of ,god as an accursed thing4 ,the reward of your choice1 therefore1 as described by ,sophocles1 follows3 8,the mind a blank1 useless ears1 vain thoughts40 ,and you know not that1 of all truths1 this is the truest1 that the good and godly shall obtain the good reward1 inasmuch as they held goodness in high esteem2 while1 on the other hand1 the wicked shall receive meet punishment4 ,for the author of evil1 torment has been prepared2 and so the prophet ,zecharias threatens him3 8,he that hath chosen ,jerusalem rebuke thee2 lo1 is not this a brand plucked from the fire80#aae ,what an infatuated desire1 then1 for voluntary death is this1 rooted in men's minds6 ,why do they flee to this fatal brand1 with which they shall be burned1 when it is within their power to live nobly according to ,god1 and not according to custom8 ,for ,god bestows life freely2 but evil custom1 after our departure from this world1 brings on the sinner unavailing remorse with punishment4 ,by sad experience1 even a child knows how superstition destroys and piety saves4 ,let any of you look at those who minister before the idols1 their hair matted1 their persons disgraced with filthy and tattered clothes2 who never come near a bath1 and let their nails grow to an extraordinary length1 like wild beasts2 many of them castrated1 who show the idol's temples to be in reality graves or prisons4 ,these appear to me to bewail the gods1 not to worship them1 and their sufferings to be worthy of pity rather than piety4 ,and seeing these things1 do you still continue blind1 and will you not look up to the ,ruler of all1 the ,lord of the universe8 ,and will you not escape from those dungeons1 and flee to the mercy that comes down from heaven8 ,for ,god1 of ,his great love to man1 comes to the help of man1 as the mother-bird flies to one of her young that has fallen out of the nest2 and if a serpent open its mouth to swallow the little bird1 8the mother flutters round1 uttering cries of grief over her dear progeny20#aaf and ,god the ,father seeks ,his creature1 and heals his transgression1 and pursues the serpent1 and recovers the young one1 and incites it to fly up to the nest4 ,thus dogs that have strayed1 track out their master by the scent2 and horses that have thrown their riders1 come to their master's call if he but whistle4 8,the ox10 it is said1 8knoweth his owner1 and the ass his master's crib2 but ,israel hath not known me40#aag ,what1 then1 of the ,lord8 ,he remembers not our ill desert2 ,he still pities1 ,he still urges us to repentance4 ,and ,i would ask you1 if it does not appear to you monstrous1 that you men who are ,god's handiwork1 who have received your souls from ,him1 and belong wholly to ,god1 should be subject to another master1 and1 what is more1 serve the tyrant instead of the rightful ,king--the evil one instead of the good8 ,for1 in the name of truth1 what man in his senses turns his back on good1 and attaches himself to evil8 ,what1 then1 is he who flees from ,god to consort with demons8 ,who1 that may become a son of ,god1 prefers to be in bondage8 ,or who is he that pursues his way to ,erebus1 when it is in his power to be a citizen of heaven1 and to cultivate ,paradise1 and walk about in heaven and partake of the tree of life and immortality1 and1 cleaving his way through the sky in the track of the luminous cloud1 behold1 like ,elias1 the rain of salvation8 ,some there are1 who1 like worms wallowing in marshes and mud in the streams of pleasure1 feed on foolish and useless delights--swinish men4 ,for swine1 it is said1 like mud better than pure water2 and1 according to ,democritus1 8doat upon dirt40 ,let us not then be enslaved or become swinish2 but1 as true children of the light1 let us raise our eyes and look on the light1 lest the ,lord discover us to be spurious1 as the sun does the eagles4 ,let us therefore repent1 and pass from ignorance to knowledge1 from foolishness to wisdom1 from licentiousness to self-restraint1 from unrighteousness to righteousness1 from godlessness to ,god4 ,it is an enterprise of noble daring to take our way to ,god2 and the enjoyment of many other good things is within the reach of the lovers of righteousness1 who pursue eternal life1 specially those things to which ,god ,himself alludes1 speaking by ,isaiah3 8,there is an inheritance for those who serve the ,lord40#aah ,noble and desirable is this inheritance3 not gold1 not silver1 not raiment1 which the moth assails1 and things of earth which are assailed by the robber1 whose eye is dazzled by worldly wealth2 but it is that treasure of salvation to which we must hasten1 by becoming lovers of the ,word4 ,thence praiseworthy works descend to us1 and fly with us on the wing of truth4 ,this is the inheritance with which the eternal covenant of ,god invests us1 conveying the everlasting gift of grace2 and thus our loving ,father--the true ,father--ceases not to exhort1 admonish1 train1 love us4 ,for ,he ceases not to save1 and advises the best course3 8,become righteous10 says the ,lord4#aai ,ye that thirst1 come to the water2 and ye that have no money1 come1 and buy and drink without money4#abj ,he invites to the laver1 to salvation1 to illumination1 all but crying out and saying1 ,the land ,i give thee1 and the sea1 my child1 and heaven too2 and all the living creatures in them ,i freely bestow upon thee4 ,only1 ,o child1 thirst for thy ,father2 ,god shall be revealed to thee without price2 the truth is not made merchandise of4 ,he gives thee all creatures that fly and swim1 and those on the land4 ,these the ,father has created for thy thankful enjoyment4 ,what the bastard1 who is a son of perdition1 foredoomed to be the slave of mammon1 has to buy for money1 ,he assigns to thee as thine own1 even to ,his own son who loves the ,father2 for whose sake ,he still works1 and to whom alone ,he promises1 saying1 8,the land shall not be sold in perpetuity10 for it is not destined to corruption4 8,for the whole land is mine20 and it is thine too1 if thou receive ,god4 ,wherefore the ,scripture1 as might have been expected1 proclaims good news to those who have believed4 8,the saints of the ,lord shall inherit the glory of ,god and ,his power40 ,what glory1 tell me1 ,o blessed ,one1 which 8eye hath not seen1 nor ear heard1 nor hath it entered into the heart of man20#aba and 8they shall be glad in the kingdom of their ,lord for ever and ever6 ,amen40 ,you have1 ,o men1 the divine promise of grace2 you have heard1 on the other hand1 the threatening of punishment3 by these the ,lord saves1 teaching men by fear and grace4 ,why do we delay8 ,why do we not shun the punishment8 ,why do we not receive the free gift8 ,why1 in fine1 do we not choose the better part1 ,god instead of the evil one1 and prefer wisdom to idolatry1 and take life in exchange for death8 8,behold10 ,he says1 8,i have set before your face death and life40#abb ,the ,lord tries you1 that 8you may choose life40 ,he counsels you as a father to obey ,god4 8,for if ye hear me10 ,he says1 8and be willing1 ye shall eat the good things of the land30#abc this is the grace attached to obedience4 8,but if ye obey me not1 and are unwilling1 the sword and fire shall devour you30#abd this is the penalty of disobedience4 ,for the mouth of the ,lord--the law of truth1 the word of the ,lord--hath spoken these things4 ,are you willing that ,i should be your good counsellor8 ,well1 do you hear4 ,i1 if possible1 will explain4 ,you ought1 ,o men1 when reflecting on the ,good1 to have brought forward a witness inborn and competent1 viz4 faith1 which of itself1 and from its own resources1 chooses at once what is best1 instead of occupying yourselves in painfully inquiring whether what is best ought to be followed4 ,for1 allow me to tell you1 you ought to doubt whether you should get drunk1 but you get drunk before reflecting on the matter2 and whether you ought to do an injury1 but you do injury with the utmost readiness4 ,the only thing you make the subject of question is1 whether ,god should be worshipped1 and whether this wise ,god and ,christ should be followed3 and this you think requires deliberation and doubt1 and know not what is worthy of ,god4 ,have faith in us1 as you have in drunkenness1 that you may be wise2 have faith in us1 as you have in injury1 that you may live4 ,but if1 acknowledging the conspicuous trustworthiness of the virtues1 you wish to trust them1 come and ,i will set before you in abundance1 materials of persuasion respecting the ,word4 ,but do you--for your ancestral customs1 by which your minds are pre-occupied1 divert you from the truth1--do you now hear what is the real state of the case as follows4 ,and let not any shame of this name preoccupy you1 which does great harm to men1 and seduces them from salvation4 ,let us then openly strip for the contest1 and nobly strive in the arena of truth1 the holy ,word being the judge1 and the ,lord of the universe prescribing the contest4 ,for 'tis no insignificant prize1 the guerdon of immortality which is set before us4 ,pay no more regard1 then1 if you are rated by some of the low rabble who lead the dance of impiety1 and are driven on to the same pit by their folly and insanity1 makers of idols and worshippers of stones4 ,for these have dared to deify men1--,alexander of ,macedon1 for example1 whom they canonized as the thirteenth god1 whose pretensions ,babylon confuted1 which showed him dead4 ,i admire1 therefore1 the divine sophist4 ,theocritus was his name4 ,after ,alexander's death1 ,theocritus1 holding up the vain opinions entertained by men respecting the gods1 to ridicule before his fellow-citizens1 said3 8,men1 keep up your hearts as long as you see the gods dying sooner than men40 ,and1 truly1 he who worships gods that are visible1 and the promiscuous rabble of creatures begotten and born1 and attaches himself to them1 is a far more wretched object than the very demons4 ,for ,god is by no manner of means unrighteous1 as the demons are1 but in the very highest degree righteous2 and nothing more resembles ,god than one of us when he becomes righteous in the highest possible degree3 8,go into the way1 the whole tribe of you handicraftsmen1 ,who worship ,jove's fierce-eyed daughter1#abe the working goddess1 ,with fans duly placed1 fools that ye are0-- fashioners of stones1 and worshippers of them4 ,let your ,phidias1 and ,polycletus1 and your ,praxiteles and ,apelles too1 come1 and all that are engaged in mechanical arts1 who1 being themselves of the earth1 are workers of the earth4 8,for then10 says a certain prophecy1 8the affairs here turn out unfortunately1 when men put their trust in images40 ,let the meaner artists1 too--for ,i will not stop calling--come4 ,none of these ever made a breathing image1 or out of earth moulded soft flesh4 ,who liquefied the marrow8 or who solidified the bones8 ,who stretched the nerves8 who distended the veins8 ,who poured the blood into them8 ,or who spread the skin8 ,who ever could have made eyes capable of seeing8 ,who breathed spirit into the lifeless form8 ,who bestowed righteousness8 ,who promised immortality8 ,the ,maker of the universe alone3 the ,great ,artist and ,father has formed us1 such a living image as man is4 ,but your ,olympian ,jove1 the image of an image1 greatly out of harmony with truth1 is the senseless work of ,attic hands4 ,for the image of ,god is ,his ,word1 the genuine ,son of ,mind1 the ,divine ,word1 the archetypal light of light2 and the image of the ,word is the true man1 the mind which is in man1 who is therefore said to have been made 8in the image and likeness of ,god10#abf assimilated to the ,divine ,word in the affections of the soul1 and therefore rational2 but effigies sculptured in human form1 the earthly image of that part of man which is visible and earth-born1 are but a perishable impress of humanity1 manifestly wide of the truth4 ,that life1 then1 which is occupied with so much earnestness about matter1 seems to me to be nothing else than full of insanity4 ,and custom1 which has made you taste bondage and unreasonable care1 is fostered by vain opinion2 and ignorance1 which has proved to the human race the cause of unlawful rites and delusive shows1 and also of deadly plagues and hateful images1 has1 by devising many shapes of demons1 stamped on all that follow it the mark of long-continued death4 ,receive1 then1 the water of the word2 wash1 ye polluted ones2 purify yourselves from custom1 by sprinkling yourselves with the drops of truth4 ,the pure must ascend to heaven4 ,thou art a man1 if we look to that which is most common to thee and others--seek ,him who created thee2 thou art a son1 if we look to that which is thy peculiar prerogative--acknowledge thy ,father4 ,but do you still continue in your sins1 engrossed with pleasures8 ,to whom shall the ,lord say1 8,yours is the kingdom of heaven80 ,yours1 whose choice is set on ,god1 if you will2 yours1 if you will only believe1 and comply with the brief terms of the announcement2 which the ,ninevites having obeyed1 instead of the destruction they looked for1 obtained a signal deliverance4 ,how1 then1 may ,i ascend to heaven1 is it said8 ,the ,lord is the way2 a strait way1 but leading from heaven1 strait in truth1 but leading back to heaven1 strait1 despised on earth2 broad1 adored in heaven4 ,then1 he that is uninstructed in the word1 has ignorance as the excuse of his error2 but as for him into whose ears instruction has been poured1 and who deliberately maintains his incredulity in his soul1 the wiser he appears to be1 the more harm will his understanding do him2 for he has his own sense as his accuser for not having chosen the best part4 ,for man has been otherwise constituted by nature1 so as to have fellowship with ,god4 ,as1 then1 we do not compel the horse to plough1 or the bull to hunt1 but set each animal to that for which it is by nature fitted2 so1 placing our finger on what is man's peculiar and distinguishing characteristic above other creatures1 we invite him--born1 as he is1 for the contemplation of heaven1 and being1 as he is1 a truly heavenly plant--to the knowledge of ,god1 counselling him to furnish himself with what is his sufficient provision for eternity1 namely piety4 ,practise husbandry1 we say1 if you are a husbandman2 but while you till your fields1 know ,god4 ,sail the sea1 you who are devoted to navigation1 yet call the whilst on the heavenly ,pilot4 ,has knowledge taken hold of you while engaged in military service8 ,listen to the commander1 who orders what is right4 ,as those1 then1 who have been overpowered with sleep and drunkenness1 do ye awake2 and using your eyes a little1 consider what mean those stones which you worship1 and the expenditure you frivolously lavish on matter4 ,your means and substance you squander on ignorance1 even as you throw away your lives to death1 having found no other end of your vain hope than this4 ,not only unable to pity yourselves1 you are incapable even of yielding to the persuasions of those who commiserate you2 enslaved as you are to evil custom1 and1 clinging to it voluntarily till your last breath1 you are hurried to destruction3 8because light is come into the world1 and men have loved the darkness rather than the light10#abg while they could sweep away those hindrances to salvation1 pride1 and wealth1 and fear1 repeating this poetic utterance3 8,whither do ,i bear these abundant riches8 and whither ,do ,i myself wander80#abh ,if you wish1 then1 to cast aside these vain phantasies1 and bid adieu to evil custom1 say to vain opinion3 8,lying dreams1 farewell2 you were then nothing40 ,for what1 think you1 ,o men1 is the ,hermes of ,typho1 and that of ,andocides1 and that of ,amyetus8 ,is it not evident to all that they are stones1 as is the veritable ,hermes himself8 ,as the ,halo is not a god1 and as the ,iris is not a god1 but are states of the atmosphere and of the clouds2 and as1 likewise1 a day is not a god1 nor a year1 nor time1 which is made up of these1 so neither is sun nor moon1 by which each of those mentioned above is determined4 ,who1 then1 in his right senses1 can imagine ,correction1 and ,punishment1 and ,justice1 and ,retribution to be gods8 ,for neither the ,furies1 nor the ,fates1 nor ,destiny are gods1 since neither ,government1 nor ,glory1 nor ,wealth are gods1 which last as ,plutus painters represent as blind4 ,but if you deify ,modesty1 and ,love1 and ,venus1 let these be followed by ,infamy1 and ,passion1 and ,beauty1 and ,intercourse4 ,therefore ,sleep and ,death cannot reasonably any more be regarded as twin deities1 being merely changes which take place naturally in living creatures2 no more will you with propriety call ,fortune1 or ,destiny1 or the ,fates goddesses4 ,and if ,strife and ,battle be not gods1 no more are ,ares and ,enyo4 ,still further1 if the lightnings1 and thunderbolts1 and rains are not gods1 how can fire and water be gods8 how can shooting stars and comets1 which are produced by atmospheric changes8 ,he who calls ,fortune a god1 let him also so call ,action4 ,if1 then1 none of these1 nor of the images formed by human hands1 and destitute of feeling1 is held to be a ,god1 while a providence exercised about us is evidently the result of a divine power1#abi it remains only to acknowledge this1 that ,he alone who is truly ,god1 only truly is and subsists4 ,but those who are insensible to this are like men who have drunk mandrake or some other drug4 ,may ,god grant that you may at length awake from this slumber1 and know ,god2 and that neither ,gold1 nor ,stone1 nor ,tree1 nor ,action1 nor ,suffering1 nor ,disease1 nor ,fear1 may appear in your eyes as a god4 ,for there are1 in sooth1 8on the fruitful earth thrice ten thousand0 demons1 not immortal1 nor indeed mortal2 for they are not endowed with sensation1 so as to render them capable of death1 but only things of wood and stone1 that hold despotic sway over men insulting and violating life through the force of custom4 8,the earth is the ,lord's10 it is said1 8and the fulness thereof40#acj ,then why darest thou1 while luxuriating in the bounties of the ,lord1 to ignore the ,sovereign ,ruler8 8,leave my earth10 the ,lord will say to thee4 8,touch not the water which ,i bestow4 ,partake not of the fruits of the earth produced by my husbandry40 ,give to ,god recompense for your sustenance2 acknowledge thy ,master4 ,thou art ,god's creature4 ,what belongs to ,him1 how can it with justice be alienated8 ,for that which is alienated1 being deprived of the properties that belonged to it1 is also deprived of truth4 ,for1 after the fashion of ,niobe1 or1 to express myself more mystically1 like the ,hebrew woman called by the ancients ,lot's wife1 are ye not turned into a state of insensibility8 ,this woman1 we have heard1 was turned into stone for her love of ,sodom4 ,and those who are godless1 addicted to impiety1 hard-hearted and foolish1 are ,sodomites4 ,believe that these utterances are addressed to you from ,god4 ,for think not that stones1 and stocks1 and birds1 and serpents are sacred things1 and men are not2 but1 on the contrary1 regard men as truly sacred1 and take beasts and stones for what they are4 ,for there are miserable wretches of human kind1 who consider that ,god utters ,his voice by the raven and the jackdaw1 but says nothing by man2 and honour the raven as a messenger of ,god4 ,but the man of ,god1 who croaks not1 nor chatters1 but speaks rationally and instructs lovingly1 alas1 they persecute2 and while he is inviting them to cultivate righteousness1 they try inhumanly to slay him1 neither welcoming the grace which comes from above1 nor fearing the penalty4 ,for they believe not ,god1 nor understand ,his power1 whose love to man is ineffable2 and ,his hatred of evil is inconceivable4 ,his anger augments punishment against sin2 ,his love bestows blessings on repentance4 ,it is the height of wretchedness to be deprived of the help which comes from ,god4 ,hence this blindness of eyes and dulness of hearing are more grievous than other inflictions of the evil one2 for the one deprives them of heavenly vision1 the other robs them of divine instruction4 ,but ye1 thus maimed as respects the truth1 blind in mind1 deaf in understanding1 are not grieved1 are not pained1 have had no desire to see heaven and the ,maker of heaven1 nor1 by fixing your choice on salvation1 have sought to hear the ,creator of the universe1 and to learn of ,him2 for no hindrance stands in the way of him who is bent on the knowledge of ,god4 ,neither childlessness1 nor poverty1 nor obscurity1 nor want1 can hinder him who eagerly strives after the knowledge of ,god2 nor does any one who has conquered#aca by brass or iron the true wisdom for himself choose to exchange it1 for it is vastly preferred to everything else4 ,christ is able to save in every place4 ,for he that is fired with ardour and admiration for righteousness1 being the lover of ,one who needs nothing1 needs himself but little1 having treasured up his bliss in nothing but himself and ,god1 where is neither moth1#acb robber1 nor pirate1 but the eternal ,giver of good4 ,with justice1 then1 have you been compared to those serpents who shut their ears against the charmers4 ,for 8their mind10 says the ,scripture1 8is like the serpent1 like the deaf adder1 which stoppeth her ear1 and will not hear the voice of the charmers40#acc ,but allow yourselves to feel the influence of the charming strains of sanctity1 and receive that mild word of ours1 and reject the deadly poison1 that it may be granted to you to divest yourselves as much as possible of destruction1 as they#acd have been divested of old age4 ,hear me1 and do not stop your ears2 do not block up the avenues of hearing1 but lay to heart what is said4 ,excellent is the medicine of immortality6 ,stop at length your grovelling reptile motions4 8,for the enemies of the ,lord10 says ,scripture1 8shall lick the dust40#ace ,raise your eyes from earth to the skies1 look up to heaven1 admire the sight1 cease watching with outstretched head the heel of the righteous1 and hindering the way of truth4 ,be wise and harmless4 ,perchance the ,lord will endow you with the wing of simplicity 7for ,he has resolved to give wings to those that are earth-born71 that you may leave your holes and dwell in heaven4 ,only let us with our whole heart repent1 that we may be able with our whole heart to contain ,god4 8,trust in ,him1 all ye assembled people2 pour out all your hearts before ,him40#acf ,he says to those that have newly abandoned wickedness1 8,he pities them1 and fills them with righteousness40 ,believe ,him who is man and ,god2 believe1 ,o man4 ,believe1 ,o man1 the living ,god1 who suffered and is adored4 ,believe1 ye slaves1 ,him who died2 believe1 all ye of human kind1 ,him who alone is ,god of all men4 ,believe1 and receive salvation as your reward4 ,seek ,god1 and your soul shall live4 ,he who seeks ,god is busying himself about his own salvation4 ,hast thou found ,god8--then thou hast life4 ,let us then seek1 in order that we may live4 ,the reward of seeking is life with ,god4 8,let all who seek ,thee be glad and rejoice in ,thee2 and let them say continually1 ,god be magnified40#acg ,a noble hymn of ,god is an immortal man1 established in righteousness1 in whom the oracles of truth are engraved4 ,for where but in a soul that is wise can you write truth8 where love8 where reverence8 where meekness8 ,those who have had these divine characters impressed on them1 ought1 ,i think1 to regard wisdom as a fair port whence to embark1 to whatever lot in life they turn2 and likewise to deem it the calm haven of salvation3 wisdom1 by which those who have betaken themselves to the ,father1 have proved good fathers to their children2 and good parents to their sons1 those who have known the ,son2 and good husbands to their wives1 those who remember the ,bridegroom2 and good masters to their servants1 those who have been redeemed from utter slavery4 ,oh1 happier far the beasts than men involved in error6 who live in ignorance as you1 but do not counterfeit the truth4 ,there are no tribes of flatterers among them4 ,fishes have no superstition3 the birds worship not a single image2 only they look with admiration on heaven1 since1 deprived as they are of reason1 they are unable to know ,god4 ,so are you not ashamed for living through so many periods of life in impiety1 making yourselves more irrational than the irrational creatures8 ,you were boys1 then striplings1 then youths1 then men1 but never as yet were you good4 ,if you have respect for old age1 be wise1 now that you have reached life's sunset2 and albeit at the close of life1 acquire the knowledge of ,god1 that the end of life may to you prove the beginning of salvation4 ,you have become old in superstition2 as young1 enter on the practice of piety4 ,god regards you as innocent children4 ,let1 then1 the ,athenian follow the laws of ,solon1 and the ,argive those of ,phoroneus1 and the ,spartan those of ,lycurgus3 but if thou enrol thyself as one of ,god's people1 heaven is thy country1 ,god thy lawgiver4 ,and what are the laws8 8,thou shalt not kill2 thou shalt not commit adultery2 thou shalt not seduce boys2 thou shalt not steal2 thou shalt not bear false witness2 thou shalt love the ,lord thy ,god40#ach ,and the complements of these are those laws of reason and words of sanctity which are inscribed on men's hearts3 8,thou shalt love thy neighbour as thyself2 to him who strikes thee on the cheek1 present also the other20#aci 8thou shalt not lust1 for by lust alone thou hast committed adultery40#adj ,how much better1 therefore1 is it for men from the beginning not to wish to desire things forbidden1 than to obtain their desires6 ,but ye are not able to endure the austerity of salvation2 but as we delight in sweet things1 and prize them higher for the agreeableness of the pleasure they yield1 while1 on the other hand1 those bitter things which are distasteful to the palate are curative and healing1 and the harshness of medicines strengthens people of weak stomach1 thus custom pleases and tickles2 but custom pushes into the abyss1 while truth conducts to heaven4 ,harsh it is at first1 but a good nurse of youth2 and it is at once the decorous place where the household maids and matrons dwell together1 and the sage council-chamber4 ,nor is it difficult to approach1 or impossible to attain1 but is very near us in our very homes2 as ,moses1 endowed with all wisdom1 says1 while referring to it1 it has its abode in three departments of our constitution--in the hands1 the mouth1 and the heart3 a meet emblem this of truth1 which is embraced by these three things in all--will1 action1 speech4 ,and be not afraid lest the multitude of pleasing objects which rise before you withdraw you from wisdom4 ,you yourself will spontaneously surmount the frivolousness of custom1 as boys when they have become men throw aside their toys4 ,for with a celerity unsurpassable1 and a benevolence to which we have ready access1 the divine power1 casting its radiance on the earth1 hath filled the universe with the seed of salvation4 ,for it was not without divine care that so great a work was accomplished in so brief a space by the ,lord1 who1 though despised as to appearance1 was in reality adored1 the expiator of sin1 the ,saviour1 the clement1 the ,divine ,word1 ,he that is truly most manifest ,deity1 ,he that is made equal to the ,lord of the universe2 because ,he was ,his ,son1 and the ,word was in ,god1 not disbelieved in by all when ,he was first preached1 nor altogether unknown when1 assuming the character of man1 and fashioning ,himself in flesh1 ,he enacted the drama of human salvation3 for ,he was a true champion and a fellow-champion with the creature4 ,and being communicated most speedily to men1 having dawned from ,his ,father's counsel quicker than the sun1 with the most perfect ease ,he made ,god shine on us4 ,whence ,he was and what ,he was1 ,he showed by what ,he taught and exhibited1 manifesting ,himself as the ,herald of the ,covenant1 the ,reconciler1 our ,saviour1 the ,word1 the fount of life1 the giver of peace1 diffused over the whole face of the earth2 by whom1 so to speak1 the universe has already become an ocean of blessings4 ,,chapter ,,xi4 ,,how ,,great ,,are ,,the ,,benefits ,,conferred ,,on ,,man ,,through ,,the ,,advent ,,of ,,christ4 ,contemplate a little1 if agreeable to you1 the divine beneficence4 ,the first man1 when in ,paradise1 sported free1 because he was the child of ,god2 but when he succumbed to pleasure 7for the serpent allegorically signifies pleasure crawling on its belly1 earthly wickedness nourished for fuel to the flames71 was as a child seduced by lusts1 and grew old in disobedience2 and by disobeying his ,father1 dishonoured ,god4 ,such was the influence of pleasure4 ,man1 that had been free by reason of simplicity1 was found fettered to sins4 ,the ,lord then wished to release him from his bonds1 and clothing ,himself with flesh--,o divine mystery6--vanquished the serpent1 and enslaved the tyrant death2 and1 most marvellous of all1 man that had been deceived by pleasure1 and bound fast to corruption1 had his hands unloosed1 and was set free4 ,o mystic wonder6 ,the ,lord was laid low1 and man rose up2 and he that fell from ,paradise receives as the reward of obedience something greater than ,paradise--namely1 heaven itself4 ,wherefore1 since the ,word ,himself has come to us from heaven1 we need not1 ,i reckon1 go any more in search of human learning to ,athens and the rest of ,greece1 and to ,ionia4 ,for if we have as our teacher ,him that filled the universe with ,his holy energies in creation1 salvation1 beneficence1 legislation1 prophecy1 teaching1 we have the ,teacher from whom all instruction comes2 and the whole world1 with ,athens and ,greece1 has already become the domain of the ,word4 ,for you1 who believed the poetical fable which designated ,minos the ,cretan as the bosom friend of ,zeus1 will not refuse to believe that we who have become the disciples of ,god have received the only true wisdom2 and that which the chiefs of philosophy only guessed at1 the disciples of ,christ have both apprehended and proclaimed4 ,and the one whole ,christ is not divided3 8,there is neither barbarian1 nor ,jew1 nor ,greek1 neither male nor female1 but a new man10#ada transformed by ,god's ,holy ,spirit4 ,further1 the other counsels and precepts are unimportant1 and respect particular things1--as1 for example1 if one may marry1 take part in public affairs1 beget children2 but the only command that is universal1 and over the whole course of existence1 at all times and in all circumstances1 tends to the highest end1 viz4 life1 is piety1--all that is necessary1 in order that we may live for ever1 being that we live in accordance with it4 ,philosophy1 however1 as the ancients say1 is 8a long-lived exhortation1 wooing the eternal love of wisdom20 while the commandment of the ,lord is far-shining1 8enlightening the eyes40 ,receive ,christ1 receive sight1 receive thy light1 8,in order that you may know well both ,god and man40#adb 8,sweet is the ,word that gives us light1 precious above gold and gems2 it is to be desired above honey and the honey-comb40#adc ,for how can it be other than desirable1 since it has filled with light the mind which had been buried in darkness1 and given keenness to the 8light-bringing eyes0 of the soul8 ,for just as1 had the sun not been in existence1 night would have brooded over the universe notwithstanding the other luminaries of heaven2 so1 had we not known the ,word1 and been illuminated by ,him1 we should have been nowise different from fowls that are being fed1 fattened in darkness1 and nourished for death4 ,let us then admit the light1 that we may admit ,god2 let us admit the light1 and become disciples to the ,lord4 ,this1 too1 ,he has been promised to the ,father3 8,i will declare ,thy name to my brethren2 in the midst of the church will ,i praise ,thee40#add ,praise and declare to me ,thy ,father ,god2 ,thy utterances save2 ,thy hymn teaches that hitherto ,i have wandered in error1 seeking ,god4 ,but since ,thou leadest me to the light1 ,o ,lord1 and ,i find ,god through ,thee1 and receive the ,father from ,thee1 ,i become 8,thy fellow-heir10#ade since ,thou 8wert not ashamed of me as ,thy brother40#adf ,let us put away1 then1 let us put away oblivion of the truth1 viz4 ignorance2 and removing the darkness which obstructs1 as dimness of sight1 let us contemplate the only true ,god1 first raising our voice in this hymn of praise3 ,hail1 ,o light6 ,for in us1 buried in darkness1 shut up in the shadow of death1 light has shone forth from heaven1 purer than the sun1 sweeter than life here below4 ,that light is eternal life2 and whatever partakes of it lives4 ,but night fears the light1 and hiding itself in terror1 gives place to the day of the ,lord4 ,sleepless light is now over all1 and the west has given credence to the east4 ,for this was the end of the new creation4 ,for 8the ,sun of ,righteousness10 who drives ,his chariot over all1 pervades equally all humanity1 like 8,his ,father1 who makes ,his sun to rise on all men10 and distils on them the dew of the truth4 ,he hath changed sunset into sunrise1 and through the cross brought death to life2 and having wrenched man from destruction1 ,he hath raised him to the skies1 transplanting mortality into immortality1 and translating earth to heaven--,he1 the husbandman of ,god1 8,pointing out the favourable signs and rousing the nations ,to good works1 putting them in mind of the true sustenance20#adg having bestowed on us the truly great1 divine1 and inalienable inheritance of the ,father1 deifying man by heavenly teaching1 putting ,his laws into our minds1 and writing them on our hearts4 ,what laws does ,he inscribe8 8,that all shall know ,god1 from small to great20 and1 8,i will be merciful to them10 says ,god1 8and will not remember their sins40#adh ,let us receive the laws of life1 let us comply with ,god's expostulations2 let us become acquainted with ,him1 that ,he may be gracious4 ,and though ,god needs nothing1 let us render to ,him the grateful recompense of a thankful heart and of piety1 as a kind of house-rent for our dwelling here below4 8,gold for brass1 ,a hundred oxen's worth for that of nine20#adi that is1 for your little faith ,he gives you the earth of so great extent to till1 water to drink and also to sail on1 air to breathe1 fire to do your work1 a world to dwell in2 and ,he has permitted you to conduct a colony from here to heaven3 with these important works of ,his hand1 and benefits in such numbers1 ,he has rewarded your little faith4 ,then1 those who have put faith in necromancers1 receive from them amulets and charms1 to ward off evil forsooth2 and will you not allow the heavenly ,word1 the ,saviour1 to be bound on to you as an amulet1 and1 by trusting in ,god's own charm1 be delivered from passions which are the diseases of the mind1 and rescued from sin8--for sin is eternal death4 ,surely utterly dull and blind1 and1 like moles1 doing nothing but eat1 you spend your lives in darkness1 surrounded with corruption4 ,but it is truth which cries1 8,the light shall shine forth from the darkness40 ,let the light then shine in the hidden part of man1 that is1 the heart2 and let the beams of knowledge arise to reveal and irradiate the hidden inner man1 the disciple of the ,light1 the familiar friend and fellow-heir of ,christ2 especially now that we have come to know the most precious and venerable name of the good ,father1 who to a pious and good child gives gentle counsels1 and commands what is salutary for ,his child4 ,he who obeys ,him has the advantage in all things1 follows ,god1 obeys the ,father1 knows ,him though wandering1 loves ,god1 loves his neighbour1 fulfils the commandment1 seeks the prize1 claims the promise4 ,but it has been ,god's fixed and constant purpose to save the flock of men3 for this end the good ,god sent the good ,shepherd4 ,and the ,word1 having unfolded the truth1 showed to men the height of salvation1 that either repenting they might be saved1 or refusing to obey1 they might be judged4 ,this is the proclamation of righteousness3 to those that obey1 glad tidings2 to those that disobey1 judgment4 ,the loud trumpet1 when sounded1 collects the soldiers1 and proclaims war4 ,and shall not ,christ1 breathing a strain of peace to the ends of the earth1 gather together ,his own soldiers1 the soldiers of peace8 ,well1 by ,his blood1 and by the word1 ,he has gathered the bloodless host of peace1 and assigned to them the kingdom of heaven4 ,the trumpet of ,christ is ,his gospel4 ,he hath blown it1 and we have heard4 8,let us array ourselves in the armour of peace1 putting on the breastplate of righteousness1 and taking the shield of faith1 and binding our brows with the helmet of salvation2 and the sword of the ,spirit1 which is the word of ,god10#aej let us sharpen4 ,so the apostle in the spirit of peace commands4 ,these are our invulnerable weapons3 armed with these1 let us face the evil one2 8the fiery darts of the evil one0 let us quench with the sword-points dipped in water1 that have been baptized by the ,word1 returning grateful thanks for the benefits we have received1 and honouring ,god through the ,divine ,word4 8,for while thou art yet speaking10 it is said1 8,he will say1 ,behold1 ,i am beside thee40#aea ,o this holy and blessed power1 by which ,god has fellowship with men6 ,better far1 then1 is it to become at once the imitator and the servant of the best of all beings2 for only by holy service will any one be able to imitate ,god1 and to serve and worship ,him only by imitating ,him4 ,the heavenly and truly divine love comes to men thus1 when in the soul itself the spark of true goodness1 kindled in the soul by the ,divine ,word1 is able to burst forth into flame2 and1 what is of the highest importance1 salvation runs parallel with sincere willingness--choice and life being1 so to speak1 yoked together4 ,wherefore this exhortation of the truth alone1 like the most faithful of our friends1 abides with us till our last breath1 and is to the whole and perfect spirit of the soul the kind attendant on our ascent to heaven4 ,what1 then1 is the exhortation ,i give you8 ,i urge you to be saved4 ,this ,christ desires4 ,in one word1 ,he freely bestows life on you4 ,and who is ,he8 ,briefly learn4 ,the ,word of truth1 the ,word of incorruption1 that regenerates man by bringing him back to the truth--the goad that urges to salvation--,he who expels destruction and pursues death--,he who builds up the temple of ,god in men1 that ,he may cause ,god to take up ,his abode in men4 ,cleanse the temple2 and pleasures and amusements abandon to the winds and the fire1 as a fading flower2 but wisely cultivate the fruits of self-command1 and present thyself to ,god as an offering of first-fruits1 that there may be not the work alone1 but also the grace of ,god2 and both are requisite1 that the friend of ,christ may be rendered worthy of the kingdom1 and be counted worthy of the kingdom4 ,,chapter ,,xii4 ,,exhortation ,,to ,,abandon ,,their ,,old ,,errors ,,and ,,listen ,,to ,,the ,,instructions ,,of ,,christ4 ,let us then avoid custom as we would a dangerous headland1 or the threatening ,charybdis1 or the mythic sirens4 ,it chokes man1 turns him away from truth1 leads him away from life3 custom is a snare1 a gulf1 a pit1 a mischievous winnowing fan4 8,urge the ship beyond that smoke and billow40#aeb ,let us shun1 fellow-mariners1 let us shun this billow2 it vomits forth fire3 it is a wicked island1 heaped with bones and corpses1 and in it sings a fair courtesan1 ,pleasure1 delighting with music for the common ear4 8,hie thee hither1 far-famed ,ulysses1 great glory of the ,achans2 ,moor the ship1 that thou mayest hear a diviner voice40#aec ,she praises thee1 ,o mariner1 and calls thee illustrious2 and the courtesan tries to win to herself the glory of the ,greeks4 ,leave her to prey on the dead2 a heavenly spirit comes to thy help3 pass by ,pleasure1 she beguiles4 8,let not a woman with flowing train cheat you of your senses1 ,with her flattering prattle seeking your hurt40 ,sail past the song2 it works death4 ,exert your will only1 and you have overcome ruin2 bound to the wood of the cross1 thou shalt be freed from destruction3 the word of ,god will be thy pilot1 and the ,holy ,spirit will bring thee to anchor in the haven of heaven4 ,then shalt thou see my ,god1 and be initiated into the sacred mysteries1 and come to the fruition of those things which are laid up in heaven reserved for me1 which 8ear hath not heard1 nor have they entered into the heart of any40#aed 8,and in sooth methinks ,i see two suns1 ,and a double ,thebes10#aee said one frenzy-stricken in the worship of idols1 intoxicated with mere ignorance4 ,i would pity him in his frantic intoxication1 and thus frantic ,i would invite him to the sobriety of salvation2 for the ,lord welcomes a sinner's repentance1 and not his death4 ,come1 ,o madman1 not leaning on the thyrsus1 not crowned with ivy2 throw away the mitre1 throw away the fawn-skin2 come to thy senses4 ,i will show thee the ,word1 and the mysteries of the ,word1 expounding them after thine own fashion4 ,this is the mountain beloved of ,god1 not the subject of tragedies like ,cithron1 but consecrated to dramas of the truth1--a mount of sobriety1 shaded with forests of purity2 and there revel on it not the ,mnades1 the sisters of ,semele1 who was struck by the thunderbolt1 practising in their initiatory rites unholy division of flesh1 but the daughters of ,god1 the fair lambs1 who celebrate the holy rites of the ,word1 raising a sober choral dance4 ,the righteous are the chorus2 the music is a hymn of the ,king of the universe4 ,the maidens strike the lyre1 the angels praise1 the prophets speak2 the sound of music issues forth1 they run and pursue the jubilant band2 those that are called make haste1 eagerly desiring to receive the ,father4 ,come thou also1 ,o aged man1 leaving ,thebes1 and casting away from thee both divination and ,bacchic frenzy1 allow thyself to be led to the truth4 ,i give thee the staff of the cross on which to lean4 ,haste1 ,tiresias2 believe1 and thou wilt see4 ,christ1 by whom the eyes of the blind recover sight1 will shed on thee a light brighter than the sun2 night will flee from thee1 fire will fear1 death will be gone2 thou1 old man1 who saw not ,thebes1 shalt see the heavens4 ,o truly sacred mysteries6 ,o stainless light6 ,my way is lighted with torches1 and ,i survey the heavens and ,god2 ,i become holy whilst ,i am initiated4 ,the ,lord is the hierophant1 and seals while illuminating him who is initiated1 and presents to the ,father him who believes1 to be kept safe for ever4 ,such are the revelries of my mysteries4 ,if it is thy wish1 be thou also initiated2 and thou shalt join the choir along with angels around the unbegotten and indestructible and the only true ,god1 the ,word of ,god1 raising the hymn with us4 ,this ,jesus1 who is eternal1 the one great ,high ,priest of the one ,god and of ,his ,father1 prays for and exhorts men4 8,hear1 ye myriad tribes1 rather whoever among men are endowed with reason1 both barbarians and ,greeks4 ,i call on the whole race of men1 whose creator ,i am1 by the will of the ,father4 ,come to me1 that you may be put in your due rank under the one ,god and the one ,word of ,god2 and do not only have the advantage of the irrational creatures in the possession of reason2 for to you of all mortals ,i grant the enjoyment of immortality4 ,for ,i want1 ,i want to impart to you this grace1 bestowing on you the perfect boon of immortality2 and ,i confer on you both the ,word and the knowledge of ,god1 my complete self4 ,this am ,i1 this ,god wills1 this is symphony1 this the harmony of the ,father1 this is the ,son1 this is ,christ1 this the ,word of ,god1 the arm of the ,lord1 the power of the universe1 the will of the ,father2 of which things there were images of old1 but not all adequate4 ,i desire to restore you according to the original model1 that ye may become also like me4 ,i anoint you with the unguent of faith1 by which you throw off corruption1 and show you the naked form of righteousness by which you ascend to ,god4 ,come to me1 all ye that labour and are heavy laden1 and ,i will give you rest4 ,take my yoke upon you1 and learn of me2 for ,i am meek and lowly in heart3 and ye shall find rest to your souls4 ,for my yoke is easy1 and my burden light40#aef ,let us haste1 let us run1 my fellow-men--us1 who are ,god-loving and ,god-like images of the ,word4 ,let us haste1 let us run1 let us take ,his yoke1 let us receive1 to conduct us to immortality1 the good charioteer of men4 ,let us love ,christ4 ,he led the colt with its parent2 and having yoked the team of humanity to ,god1 directs ,his chariot to immortality1 hastening clearly to fulfil1 by driving now into heaven1 what ,he shadowed forth before by riding into ,jerusalem4 ,a spectacle most beautiful to the ,father is the eternal ,son crowned with victory4 ,let us aspire1 then1 after what is good2 let us become ,god-loving men1 and obtain the greatest of all things which are incapable of being harmed--,god and life4 ,our helper is the ,word2 let us put confidence in ,him2 and never let us be visited with such a craving for silver and gold1 and glory1 as for the ,word of truth ,himself4 ,for it will not1 it will not be pleasing to ,god ,himself if we value least those things which are worth most1 and hold in the highest estimation the manifest enormities and the utter impiety of folly1 and ignorance1 and thoughtlessness1 and idolatry4 ,for not improperly the sons of the philosophers consider that the foolish are guilty of profanity and impiety in whatever they do2 and describing ignorance itself as a species of madness1 allege that the multitude are nothing but madmen4 ,there is therefore no room to doubt1 the ,word will say1 whether it is better to be sane or insane2 but holding on to truth with our teeth1 we must with all our might follow ,god1 and in the exercise of wisdom regard all things to be1 as they are1 ,his2 and besides1 having learned that we are the most excellent of ,his possessions1 let us commit ourselves to ,god1 loving the ,lord ,god1 and regarding this as our business all our life long4 ,and if what belongs to friends be reckoned common property1 and man be the friend of ,god--for through the mediation of the ,word has he been made the friend of ,god--then accordingly all things become man's1 because all things are ,god's1 and the common property of both the friends1 ,god and man4 ,it is time1 then1 for us to say that the pious ,christian alone is rich and wise1 and of noble birth1 and thus call and believe him to be ,god's image1 and also ,his likeness1#aeg having become righteous and holy and wise by ,jesus ,christ1 and so far already like ,god4 ,accordingly this grace is indicated by the prophet1 when he says1 8,i said that ye are gods1 and all sons of the ,highest40#aeh ,for us1 yea us1 ,he has adopted1 and wishes to be called the ,father of us alone1 not of the unbelieving4 ,such is then our position who are the attendants of ,christ4 8,as are men's wishes1 so are their words2 ,as are their words1 so are their deeds2 ,and as their works1 such is their life40 ,good is the whole life of those who have known ,christ4 ,enough1 methinks1 of words1 though1 impelled by love to man1 ,i might have gone on to pour out what ,i had from ,god1 that ,i might exhort to what is the greatest of blessings--salvation4 ,for discourses concerning the life which has no end1 are not readily brought to the end of their disclosures4 ,to you still remains this conclusion1 to choose which will profit you most--judgment or grace4 ,for ,i do not think there is even room for doubt which of these is the better2 nor is it allowable to compare life with destruction4 ,,the ,,instructor4 ,,book ,i4 ,,chapter ,i4 ,,the ,,office ,,of ,,the ,,instructor4 ,as there are these three things in the case of man1 habits1 actions1 and passions2 habits are the department appropriated by hortatory discourse the guide to piety1 which1 like the ship's keel1 is laid beneath for the building up of faith2 in which1 rejoicing exceedingly1 and abjuring our old opinions1 through salvation we renew our youth1 singing with the hymning prophecy1 8,how good is ,god to ,israel1 to such as are upright in heart60#aei ,all actions1 again1 are the province of preceptive discourse2 while persuasive discourse applies itself to heal the passions4 ,it is1 however1 one and the self-same word which rescues man from the custom of this world in which he has been reared1 and trains him up in the one salvation of faith in ,god4 ,when1 then1 the heavenly guide1 the ,word1 was inviting men to salvation1 the appellation of hortatory was properly applied to ,him3 this same word was called rousing 7the whole from a part74 ,for the whole of piety is hortatory1 engendering in the kindred faculty of reason a yearning after true life now and to come4 ,but now1 being at once curative and preceptive1 following in ,his own steps1 ,he makes what had been prescribed the subject of persuasion1 promising the cure of the passions within us4 ,let us then designate this ,word appropriately by the one name ,tutor 7or ,pdagogue1 or ,instructor74 ,the ,instructor being practical1 not theoretical1 ,his aim is thus to improve the soul1 not to teach1 and to train it up to a virtuous1 not to an intellectual life4 ,although this same word is didactic1 but not in the present instance4 ,for the word which1 in matters of doctrine1 explains and reveals1 is that whose province it is to teach4 ,but our ,educator#afj being practical1 first exhorts to the attainment of right dispositions and character1 and then persuades us to the energetic practice of our duties1 enjoining on us pure commandments1 and exhibiting to such as come after representations of those who formerly wandered in error4 ,both are of the highest utility1--that which assumes the form of counselling to obedience1 and that which is presented in the form of example2 which latter is of two kinds1 corresponding to the former duality1--the one having for its purpose that we should choose and imitate the good1 and the other that we should reject and turn away from the opposite4 ,hence accordingly ensues the healing of our passions1 in consequence of the assuagements of those examples2 the ,pdagogue strengthening our souls1 and by ,his benign commands1 as by gentle medicines1 guiding the sick to the perfect knowledge of the truth4 ,there is a wide difference between health and knowledge2 for the latter is produced by learning1 the former by healing4 ,one1 who is ill1 will not therefore learn any branch of instruction till he is quite well4 ,for neither to learners nor to the sick is each injunction invariably expressed similarly2 but to the former in such a way as to lead to knowledge1 and to the latter to health4 ,as1 then1 for those of us who are diseased in body a physician is required1 so also those who are diseased in soul require a pdagogue to cure our maladies2 and then a teacher1 to train and guide the soul to all requisite knowledge when it is made able to admit the revelation of the ,word4 ,eagerly desiring1 then1 to perfect us by a gradation conducive to salvation1 suited for efficacious discipline1 a beautiful arrangement is observed by the all-benignant ,word1 who first exhorts1 then trains1 and finally teaches4 ,,chapter ,,ii4 ,,our ,,instructor',s ,,treatment ,,of ,,our ,,sins4 ,now1 ,o you1 my children1 our ,instructor is like ,his ,father ,god1 whose son ,he is1 sinless1 blameless1 and with a soul devoid of passion2 ,god in the form of man1 stainless1 the minister of ,his ,father's will1 the ,word who is ,god1 who is in the ,father1 who is at the ,father's right hand1 and with the form of ,god is ,god4 ,he is to us a spotless image2 to ,him we are to try with all our might to assimilate our souls4 ,he is wholly free from human passions2 wherefore also ,he alone is judge1 because ,he alone is sinless4 ,as far1 however1 as we can1 let us try to sin as little as possible4 ,for nothing is so urgent in the first place as deliverance from passions and disorders1 and then the checking of our liability to fall into sins that have become habitual4 ,it is best1 therefore1 not to sin at all in any way1 which we assert to be the prerogative of ,god alone2 next to keep clear of voluntary transgressions1 which is characteristic of the wise man2 thirdly1 not to fall into many involuntary offences1 which is peculiar to those who have been excellently trained4 ,not to continue long in sins1 let that be ranked last4 ,but this also is salutary to those who are called back to repentance1 to renew the contest4 ,and the ,instructor1 as ,i think1 very beautifully says1 through ,moses3 8,if any one die suddenly by him1 straightway the head of his consecration shall be polluted1 and shall be shaved10#afa designating involuntary sin as sudden death4 ,and ,he says that it pollutes by defiling the soul3 wherefore ,he prescribes the cure with all speed1 advising the head to be instantly shaven2 that is1 counselling the locks of ignorance which shade the reason to be shorn clean off1 that reason 7whose seat is in the brain71 being left bare of the dense stuff of vice1 may speed its way to repentance4 ,then after a few remarks ,he adds1 8,the days before are not reckoned irrational10#afb by which manifestly sins are meant which are contrary to reason4 ,the involuntary act ,he calls 8sudden10 the sin he calls 8irrational40 ,wherefore the ,word1 the ,instructor1 has taken the charge of us1 in order to the prevention of sin1 which is contrary to reason4 ,hence consider the expression of ,scripture1 8,therefore these things saith the ,lord20 the sin that had been committed before is held up to reprobation by the succeeding expression 8therefore10 according to which the righteous judgment follows4 ,this is shown conspicuously by the prophets1 when they said1 8,hadst thou not sinned1 ,he would not have uttered these threatenings40 8,therefore thus saith the ,lord20 8,because thou hast not heard these words1 therefore these things the ,lord20 and1 8,therefore1 behold1 the ,lord saith40 ,for prophecy is given by reason both of obedience and disobedience3 for obedience1 that we may be saved2 for disobedience1 that we may be corrected4 ,our ,instructor1 the ,word1 therefore cures the unnatural passions of the soul by means of exhortations4 ,for with the highest propriety the help of bodily diseases is called the healing art--an art acquired by human skill4 ,but the paternal ,word is the only ,ponian physician of human infirmities1 and the holy charmer of the sick soul4 8,save10 it is said1 8,thy servant1 ,o my ,god1 who trusteth in ,thee4 ,pity me1 ,o ,lord2 for ,i will cry to ,thee all the day40#afc ,for a while the 8physician's art10 according to ,democritus1 8heals the diseases of the body2 wisdom frees the soul from passion40 ,but the good ,instructor1 the ,wisdom1 the ,word of the ,father1 who made man1 cares for the whole nature of ,his creature2 the all-sufficient ,physician of humanity1 the ,saviour1 heals both body and soul4 8,rise up10 ,he said to the paralytic2 8take the bed on which thou liest1 and go away home20#afd and straightway the infirm man received strength4 ,and to the dead ,he said1 8,lazarus1 go forth20 and the dead man issued from his coffin such as he was ere he died1 having undergone resurrection4 ,further1 ,he heals the soul itself by precepts and gifts--by precepts indeed1 in course of time1 but being liberal in ,his gifts1 ,he says to us sinners1 8,thy sins be forgiven thee40#afe ,we1 however1 as soon as ,he conceived the thought1 became ,his children1 having had assigned us the best and most secure rank by ,his orderly arrangement1 which first circles about the world1 the heavens1 and the sun's circuits1 and occupies itself with the motions of the rest of the stars for man's behoof1 and then busies itself with man himself1 on whom all its care is concentrated2 and regarding him as its greatest work1 regulated his soul by wisdom and temperance1 and tempered the body with beauty and proportion4 ,and whatever in human actions is right and regular1 is the result of the inspiration of its rectitude and order4 ,,chapter ,,iii4 ,,the ,,philanthropy ,,of ,,the ,,instructor4 ,the ,lord ministers all good and all help1 both as man and as ,god3 as ,god1 forgiving our sins2 and as man1 training us not to sin4 ,man is therefore justly dear to ,god1 since he is ,his workmanship4 ,the other works of creation ,he made by the word of command alone1 but man ,he framed by ,himself1 by ,his own hand1 and breathed into him what was peculiar to ,himself4 ,what1 then1 was fashioned by ,him1 and after ,his likeness1 either was created by ,god ,himself as being desirable on its own account1 or was formed as being desirable on account of something else4 ,if1 then1 man is an object desirable for itself1 then ,he who is good loved what is good1 and the lovecharm is within even in man1 and is that very thing which is called the inspiration or breath of ,god2 but if man was a desirable object on account of something else1 ,god had no other reason for creating him1 than that unless he came into being1 it was not possible for ,god to be a good ,creator1 or for man to arrive at the knowledge of ,god4 ,for ,god would not have accomplished that on account of which man was created otherwise than by the creation of man2 and what hidden power in willing ,god possessed1 ,he carried fully out by the forth-putting of ,his might externally in the act of creating1 receiving from man what ,he made man2#aff and whom ,he had ,he saw1 and what ,he wished that came to pass2 and there is nothing which ,god cannot do4 ,man1 then1 whom ,god made1 is desirable for himself1 and that which is desirable on his account is allied to him to whom it is desirable on his account2 and this1 too1 is acceptable and liked4 ,but what is loveable1 and is not also loved by ,him8 ,and man has been proved to be loveable2 consequently man is loved by ,god4 ,for how shall he not be loved for whose sake the only-begotten ,son is sent from the ,father's bosom1 the ,word of faith1 the faith which is superabundant2 the ,lord ,himself distinctly confessing and saying1 8,for the ,father ,himself loveth you1 because ye have loved me20#afg and again1 8,and hast loved them as ,thou hast loved me80#afh ,what1 then1 the ,master desires and declares1 and how ,he is disposed in deed and word1 how ,he commands what is to be done1 and forbids the opposite1 has already been shown4 ,plainly1 then1 the other kind of discourse1 the didactic1 is powerful and spiritual1 observing precision1 occupied in the contemplation of mysteries4 ,but let it stand over for the present4 ,now1 it is incumbent on us to return ,his love1 who lovingly guides us to that life which is best2 and to live in accordance with the injunctions of ,his will1 not only fulfilling what is commanded1 or guarding against what is forbidden1 but turning away from some examples1 and imitating others as much as we can1 and thus to perform the works of the ,master according to ,his similitude1 and so fulfil what ,scripture says as to our being made in ,his image and likeness4 ,for1 wandering in life as in deep darkness1 we need a guide that cannot stumble or stray2 and our guide is the best1 not blind1 as the ,scripture says1 8leading the blind into pits40#afi ,but the ,word is keen-sighted1 and scans the recesses of the heart4 ,as1 then1 that is not light which enlightens not1 nor motion that moves not1 nor loving which loves not1 so neither is that good which profits not1 nor guides to salvation4 ,let us then aim at the fulfilment of the commandments by the works of the ,lord2 for the ,word ,himself also1 having openly become flesh1#agj exhibited the same virtue1 both practical and contemplative4 ,wherefore let us regard the ,word as law1 and ,his commands and counsels as the short and straight paths to immortality2 for ,his precepts are full of persuasion1 not of fear4 ,,chapter ,,iv4 ,,men ,,and ,,women ,,alike ,,under ,,the ,,instructor',s ,,charge4 ,let us1 then embracing more and more this good obedience1 give ourselves to the ,lord1 clinging to what is surest1 the cable of faith in ,him1 and understanding that the virtue of man and woman is the same4 ,for if the ,god of both is one1 the ,master of both is also one2 one church1 one temperance1 one modesty2 their food is common1 marriage an equal yoke2 respiration1 sight1 hearing1 knowledge1 hope1 obedience1 love1 all alike4 ,and those whose life is common1 have common grace and a common salvation2 common to them are love and training4 8,for in this world10 he says1 8they marry1 and are given in marriage10#aga in which alone the female is distinguished from the male2 8but in that world it is so no more40 ,there the rewards of this social and holy life1 which is based on conjugal union1 are laid up1 not for male and female1 but for man1 the sexual desire which divided humanity being removed4 ,common therefore1 too1 to men and women1 is the name of man4 ,for this reason ,i think the ,attics called1 not boys only1 but girls1 1 using it as a word of common gender2 if ,menander the comic poet1 in ,rhapizomena1 appears to any one a sufficient authority1 who thus speaks3 8,my little daughter2 for by nature ,the child 77 is most loving40 1 too1 the word for lambs1 is a common name of simplicity for the male and female animal4 ,now the ,lord ,himself will feed us as ,his flock for ever4 ,amen4 ,but without a shepherd1 neither can sheep nor any other animal live1 nor children without a tutor1 nor domestics without a master4 ,,chapter ,v4 ,,all ,,who ,,walk ,,according ,,to ,,truth ,,are ,,children ,,of ,,god4 ,that1 then1 ,pdagogy is the training of children 7 71 is clear from the word itself4 ,it remains for us to consider the children whom ,scripture points to2 then to give the pdagogue charge of them4 ,we are the children4 ,in many ways ,scripture celebrates us1 and describes us in manifold figures of speech1 giving variety to the simplicity of the faith by diverse names4 ,accordingly1 in the gospel1 8the ,lord1 standing on the shore1 says to the disciples0--they happened to be fishing--8and called aloud1 ,children1 have ye any meat80#agb--;addressing those that were already in the position of disciples as children4 8,and they brought to ,him10 it is said1 8children1 that ,he might put ,his hands on them and bless them2 and when ,his disciples hindered them1 ,jesus said1 ,suffer the children1 and forbid them not to come to me1 for of such is the kingdom of heaven40#agc ,what the expression means1 the ,lord ,himself shall declare1 saying1 8,except ye be converted1 and become as little children1 ye shall not enter into the kingdom of heaven20#agd not in that place speaking figuratively of regeneration1 but setting before us1 for our imitation1 the simplicity that is in children4 ,the prophetic spirit also distinguishes us as children4 8,plucking10 it is said1 8branches of olives or palms1 the children went forth to meet the ,lord1 and cried1 saying1 ,hosanna to the ,son of ,david6 ,blessed is ,he that cometh in the name of the ,lord20#age light1 and glory1 and praise1 with supplication to the ,lord3 for this is the meaning of the expression ,hosanna when rendered into ,greek4 ,and the ,scripture appears to me1 in allusion to the prophecy just mentioned1 reproachfully to upbraid the thoughtless3 8,have ye never read1 ,out of the mouths of babes and sucklings ,thou hast perfected praise80#agf ,in this way the ,lord in the ,gospels spurs on ,his disciples1 urging them to attend to ,him1 hastening as ,he was to the ,father2 rendering ,his hearers more eager by the intimation that after a little ,he was to depart1 and showing them that it was requisite that they should take more unsparing advantage of the truth than ever before1 as the ,word was to ascend to heaven4 ,again1 therefore1 ,he calls them children2 for ,he says1 8,children1 a little while ,i am with you40#agg ,and1 again1 ,he likens the kingdom of heaven to children sitting in the market-places and saying1 8,we have piped unto you1 and ye have not danced2 we have mourned1 and ye have not lamented20#agh and whatever else ,he added agreeably thereto4 ,and it is not alone the gospel that holds these sentiments4 ,prophecy also agrees with it4 ,david accordingly says1 8,praise1 ,o children1 the ,lord2 praise the name of the ,lord40#agi ,it says also by ,esaias1 8,here am ,i1 and the children that ,god hath given me40#ahj ,are you amazed1 then1 to hear that men who belong to the nations are sons in the ,lord's sight8 ,you do not in that case appear to give ear to the ,attic dialect1 from which you may learn that beautiful1 comely1 and freeborn young maidens are still called 1 and servant-girls 2 and that those last also are1 on account of the bloom of youth1 called by the flattering name of young maidens4 ,and when ,he says1 8,let my lambs stand on my right10#aha ,he alludes to the simple children1 as if they were sheep and lambs in nature1 not men2 and the lambs ,he counts worthy of preference1 from the superior regard ,he has to that tenderness and simplicity of disposition in men which constitutes innocence4 ,again1 when ,he says1 8as sucking calves10 ,he again alludes figuratively to us2 and 8as an innocent and gentle dove10#ahb the reference is again to us4 ,again1 by ,moses1 ,he commands 8two young pigeons or a pair of turtles to be offered for sin20#ahc thus saying1 that the harmlessness and innocence and placable nature of these tender young birds are acceptable to ,god1 and explaining that like is an expiation for like4 ,further1 the timorousness of the turtle-doves typifies fear in reference to sin4 ,and that ,he calls us chickens the ,scripture testifies3 8,as a hen gathereth her chickens under her wings40#ahd ,thus are we the ,lord's chickens2 the ,word thus marvellously and mystically describing the simplicity of childhood4 ,for sometimes ,he calls us children1 sometimes chickens1 sometimes infants1 and at other times sons1 and 8a new people10 and 8a recent people40 8,and my servants shall be called by a new name0#ahe 7a new name1 ,he says1 fresh and eternal1 pure and simple1 and childlike and true71 which shall be blessed on the earth4 ,and again1 ,he figuratively calls us colts unyoked to vice1 not broken in by wickedness2 but simple1 and bounding joyously to the ,father alone2 not such horses 8as neigh after their neighbours' wives1 that are under the yoke1 and are female-mad20#ahf but free and new-born1 jubilant by means of faith1 ready to run to the truth1 swift to speed to salvation1 that tread and stamp under foot the things of the world4 8,rejoice greatly1 ,o daughter of ,sion2 tell aloud1 ,o daughter of ,jerusalem3 behold1 thy ,king cometh1 just1 meek1 and bringing salvation2 meek truly is ,he1 and riding on a beast of burden1 and a young colt40#ahg ,it was not enough to have said colt alone1 but ,he added to it also young1 to show the youth of humanity in ,christ1 and the eternity of simplicity1 which shall know no old age4 ,and we who are little ones being such colts1 are reared up by our divine colt-tamer4 ,but if the new man in ,scripture is represented by the ass1 this ass is also a colt4 8,and he bound10 it is said1 8the colt to the vine10 having bound this simple and childlike people to the word1 whom ,he figuratively represents as a vine4 ,for the vine produces wine1 as the ,word produces blood1 and both drink for health to men--wine for the body1 blood for the spirit4 ,and that ,he also calls us lambs1 the ,spirit by the mouth of ,isaiah is an unimpeachable witness3 8,he will feed ,his flock like a shepherd1 ,he will gather the lambs with ,his arm10#ahh--using the figurative appellation of lambs1 which are still more tender than sheep1 to express simplicity4 ,and we also in truth1 honouring the fairest and most perfect objects in life with an appellation derived from the word child1 have named training 1 and discipline 4 ,discipline 77 we declare to be right guiding from childhood to virtue4 ,accordingly1 our ,lord revealed more distinctly to us what is signified by the appellation of children4 ,on the question arising among the apostles1 8which of them should be the greater10 ,jesus placed a little child in the midst1 saying1 8,whosoever shall humble himself as this little child1 the same shall be the greater in the kingdom of heaven40#ahi ,he does not then use the appellation of children on account of their very limited amount of understanding from their age1 as some have thought4 ,nor1 if ,he says1 8,except ye become as these children1 ye shall not enter into the kingdom of ,god10 are ,his words to be understood as meaning 8without learning40 ,we1 then1 who are infants1 no longer roll on the ground1 nor creep on the earth like serpents as before1 crawling with the whole body about senseless lusts2 but1 stretching upwards in soul1 loosed from the world and our sins1 touching the earth on tiptoe so as to appear to be in the world1 we pursue holy wisdom1 although this seems folly to those whose wits are whetted for wickedness4 ,rightly1 then1 are those called children who know ,him who is ,god alone as their ,father1 who are simple1 and infants1 and guileless1 who are lovers of the horns of the unicorns4#aij ,to those1 therefore1 that have made progress in the word1 ,he has proclaimed this utterance1 bidding them dismiss anxious care of the things of this world1 and exhorting them to adhere to the ,father alone1 in imitation of children4 ,wherefore also in what follows ,he says3 8,take no anxious thought for the morrow2 sufficient unto the day is the evil thereof40#aia ,thus ,he enjoins them to lay aside the cares of this life1 and depend on the ,father alone4 ,and he who fulfils this commandment is in reality a child and a son to ,god and to the world1--to the one as deceived1 to the other as beloved4 ,and if we have one ,master in heaven1 as the ,scripture says1 then by common consent those on the earth will be rightly called disciples4 ,for so is the truth1 that perfection is with the ,lord1 who is always teaching1 and infancy and childishness with us1 who are always learning4 ,thus prophecy hath honoured perfection1 by applying to it the appellation man4 ,for instance1 by ,david1 ,he says of the devil3 8,the ,lord abhors the man of blood20#aib he calls him man1 as perfect in wickedness4 ,and the ,lord is called man1 because ,he is perfect in righteousness4 ,directly in point is the instance of the apostle1 who says1 writing the ,corinthians3 8,for ,i have espoused you to one man1 that ,i may present you as a chaste virgin to ,christ10#aic whether as children or saints1 but to the ,lord alone4 ,and writing to the ,ephesians1 he has unfolded in the clearest manner the point in question1 speaking to the following effect3 8,till we all attain to the unity of the faith1 and of the knowledge of ,god1 to a perfect man1 to the measure of the stature of the fulness of ,christ3 that we be no longer children1 tossed to and fro by every wind of doctrine1 by the craft of men1 by their cunning in the stratagems of deceit2 but1 speaking the truth in love1 may grow up to ,him in all things10#aid--saving these things in order to the edification of the body of ,christ1 who is the head and man1 the only one perfect in righteousness2 and we who are children guarding against the blasts of heresies1 which blow to our inflation2 and not putting our trust in fathers who teach us otherwise1 are then made perfect when we are the church1 having received ,christ the head4 ,then it is right to notice1 with respect to the appellation of infant 771 that is not predicated of the silly3 for the silly man is called 2 and is 7since he that is tender-hearted is called 71 as being one that has newly become gentle and meek in conduct4 ,this the blessed ,paul most clearly pointed out when he said1 8,when we might have been burdensome as the apostles of ,christ1 we were gentle 77 among you1 as a nurse cherisheth her children40#aie ,the child 77 is therefore gentle 771 and therefore more tender1 delicate1 and simple1 guileless1 and destitute of hypocrisy1 straightforward and upright in mind1 which is the basis of simplicity and truth4 ,for ,he says1 8,upon whom shall ,i look1 but upon him who is gentle and quiet80#aif ,for such is the virgin speech1 tender1 and free of fraud2 whence also a virgin is wont to be called 8a tender bride10 and a child 8tender-hearted40 ,and we are tender who are pliant to the power of persuasion1 and are easily drawn to goodness1 and are mild1 and free of the stain of malice and perverseness1 for the ancient race was perverse and hard-hearted2 but the band of infants1 the new people which we are1 is delicate as a child4 ,on account of the hearts of the innocent1 the apostle1 in the ,epistle to the ,romans1 owns that he rejoices1 and furnishes a kind of definition of children1 so to speak1 when he says1 8,i would have you wise toward good1 but simple towards evil40#aig ,for the name of child1 1 is not understood by us privatively1 though the sons of the grammarians make the a privative particle4 ,for if they call us who follow after childhood foolish1 see how they utter blasphemy against the ,lord1 in regarding those as foolish who have betaken themselves to ,god4 ,but if1 which is rather the true sense1 they themselves understand the designation children of simple ones1 we glory in the name4 ,for the new minds1 which have newly become wise1 which have sprung into being according to the new covenant1 are infantile in the old folly4 ,of late1 then1 ,god was known by the coming of ,christ3 8,for no man knoweth ,god but the ,son1 and he to whom the ,son shall reveal ,him40#aih ,in contradistinction1 therefore1 to the older people1 the new people are called young1 having learned the new blessings2 and we have the exuberance of life's morning prime in this youth which knows no old age1 in which we are always growing to maturity in intelligence1 are always young1 always mild1 always new3 for those must necessarily be new1 who have become partakers of the new ,word4 ,and that which participates in eternity is wont to be assimilated to the incorruptible3 so that to us appertains the designation of the age of childhood1 a lifelong spring-time1 because the truth that is in us1 and our habits saturated with the truth1 cannot be touched by old age2 but ,wisdom is ever blooming1 ever remains consistent and the same1 and never changes4 8,their children10 it is said1 8shall be borne upon their shoulders1 and fondled on their knees2 as one whom his mother comforteth1 so also shall ,i comfort you40#aii ,the mother draws the children to herself2 and we seek our mother the church4 ,whatever is feeble and tender1 as needing help on account of its feebleness1 is kindly looked on1 and is sweet and pleasant1 anger changing into help in the case of such3 for thus horses' colts1 and the little calves of cows1 and the lion's whelp1 and the stag's fawn1 and the child of man1 are looked upon with pleasure by their fathers and mothers4 ,thus also the ,father of the universe cherishes affection towards those who have fled to ,him2 and having begotten them again by ,his ,spirit to the adoption of children1 knows them as gentle1 and loves those alone1 and aids and fights for them2 and therefore ,he bestows on them the name of child4 ,the word ,isaac ,i also connect with child4 ,isaac means laughter4 ,he was seen sporting with his wife and helpmeet ,rebecca by the prying king4#bjj ,the king1 whose name was ,abimelech1 appears to me to represent a supramundane wisdom contemplating the mystery of sport4 ,they interpret ,rebecca to mean endurance4 ,o wise sport1 laughter also assisted by endurance1 and the king as spectator6 ,the spirit of those that are children in ,christ1 whose lives are ordered in endurance1 rejoice4 ,and this is the divine sport4 8,such a sport1 of his own1 ,jove sports10 says ,heraclitus4 ,for what other employment is seemly for a wise and perfect man1 than to sport and be glad in the endurance of what is good1 and1 in the administration of what is good1 holding festival with ,god8 ,that which is signified by the prophet may be interpreted differently1--namely1 of our rejoicing for salvation1 as ,isaac4 ,he also1 delivered from death1 laughed1 sporting and rejoicing with his spouse1 who was the type of the ,helper of our salvation1 the church1 to whom the stable name of endurance is given2 for this cause surely1 because she alone remains to all generations1 rejoicing ever1 subsisting as she does by the endurance of us believers1 who are the members of ,christ4 ,and the witness of those that have endured to the end1 and the rejoicing on their account1 is the mystic sport1 and the salvation accompanied with decorous solace which brings us aid4 ,the ,king1 then1 who is ,christ1 beholds from above our laughter1 and looking through the window1 as the ,scripture says1 views the thanksgiving1 and the blessing1 and the rejoicing1 and the gladness1 and furthermore the endurance which works together with them and their embrace3 views ,his church1 showing only ,his face1 which was wanting to the church1 which is made perfect by her royal ,head4 ,and where1 then1 was the door by which the ,lord showed ,himself8 ,the flesh by which ,he was manifested4 ,he is ,isaac 7for the narrative may be interpreted otherwise71 who is a type of the ,lord1 a child as a son2 for he was the son of ,abraham1 as ,christ the ,son of ,god1 and a sacrifice as the ,lord1 but he was not immolated as the ,lord4 ,isaac only bore the wood of the sacrifice1 as the ,lord the wood of the cross4 ,and he laughed mystically1 prophesying that the ,lord should fill us with joy1 who have been redeemed from corruption by the blood of the ,lord4 ,isaac did everything but suffer1 as was right1 yielding the precedence in suffering to the ,word4 ,furthermore1 there is an intimation of the divinity of the ,lord in ,his not being slain4 ,for ,jesus rose again after ,his burial1 having suffered no harm1 like ,isaac released from sacrifice4 ,and in defence of the point to be established1 ,i shall adduce another consideration of the greatest weight4 ,the ,spirit calls the ,lord ,himself a child1 thus prophesying by ,esaias3 8,lo1 to us a child has been born1 to us a son has been given1 on whose own shoulder the government shall be2 and ,his name has been called the ,angel of great ,counsel40 ,who1 then1 is this infant child8 ,he according to whose image we are made little children4 ,by the same prophet is declared ,his greatness3 8,wonderful1 ,counsellor1 ,mighty ,god1 ,everlasting ,father1 ,prince of ,peace2 that ,he might fulfil ,his discipline3 and of ,his peace there shall be no end40#bja ,o the great ,god6 ,o the perfect child6 ,the ,son in the ,father1 and the ,father in the ,son4 ,and how shall not the discipline of this child be perfect1 which extends to all1 leading as a schoolmaster us as children1 who are ,his little ones8 ,he has stretched forth to us those hands of ,his that are conspicuously worthy of trust4 ,to this child additional testimony is borne by ,john1 8the greatest prophet among those born of women30#bjb 8,behold the ,lamb of ,god60#bjc ,for since ,scripture calls the infant children lambs1 it has also called ,him--,god the ,word--who became man for our sakes1 and who wished in all points to be made like to us--8the ,lamb of ,god0--,him1 namely1 that is the ,son of ,god1 the child of the ,father4 ,,chapter ,,vi4 ,,the ,,name ,,children ,,does ,,not ,,imply ,,instruction ,,in ,,elementary ,,principles4 ,we have ample means of encountering those who are given to carping4 ,for we are not termed children and infants with reference to the childish and contemptible character of our education1 as those who are inflated on account of knowledge have calumniously alleged4 ,straightway1 on our regeneration1 we attained that perfection after which we aspired4 ,for we were illuminated1 which is to know ,god4 ,he is not then imperfect who knows what is perfect4 ,and do not reprehend me when ,i profess to know ,god2 for so it was deemed right to speak to the ,word1 and ,he is free4#bjd ,for at the moment of the ,lord's baptism there sounded a voice from heaven1 as a testimony to the ,beloved1 8,thou art my beloved ,son1 to-day have ,i begotten ,thee40 ,let us then ask at the wise1 ,is ,christ1 begotten to-day1 already perfect1 or--what were most monstrous--imperfect8 ,if the latter1 there is some addition ,he requires yet to make4 ,but for ,him to make any addition to ,his knowledge is absurd1 since ,he is ,god4 ,for none can be superior to the ,word1 or the teacher of the only ,teacher4 ,will they not then own1 though reluctant1 that the perfect ,word born of the perfect ,father was begotten in perfection1 according to conomic fore-ordination8 ,and if ,he was perfect1 why was ,he1 the perfect one1 baptized8 ,it was necessary1 they say1 to fulfil the profession that pertained to humanity4 ,most excellent4 ,well1 ,i assert1 simultaneously with ,his baptism by ,john1 ,he becomes perfect8 ,manifestly4 ,he did not then learn anything more from him8 ,certainly not4 ,but ,he is perfected by the washing--of baptism--alone1 and is sanctified by the descent of the ,spirit8 ,such is the case4 ,the same also takes place in our case1 whose exemplar ,christ became4 ,being baptized1 we are illuminated2 illuminated1 we become sons2 being made sons1 we are made perfect2 being made perfect1 we are made immortal4 8,i10 says ,he1 8have said that ye are gods1 and all sons of the ,highest40#bje ,this work is variously called grace1#bjf and illumination1 and perfection1 and washing3 washing1 by which we cleanse away our sins2 grace1 by which the penalties accruing to transgressions are remitted2 and illumination1 by which that holy light of salvation is beheld1 that is1 by which we see ,god clearly4 ,now we call that perfect which wants nothing4 ,for what is yet wanting to him who knows ,god8 ,for it were truly monstrous that that which is not complete should be called a gift 7or act7 of ,god's grace4 ,being perfect1 ,he consequently bestows perfect gifts4 ,as at ,his command all things were made1 so on ,his bare wishing to bestow grace1 ensues the perfecting of ,his grace4 ,for the future of time is anticipated by the power of ,his volition4 ,further release from evils is the beginning of salvation4 ,we then alone1 who first have touched the confines of life1 are already perfect2 and we already live who are separated from death4 ,salvation1 accordingly1 is the following of ,christ3 8,for that which is in ,him is life40#bjg 8,verily1 verily1 ,i say unto you1 ,he that heareth my words1 and believeth on ,him that sent me1 hath eternal life1 and cometh not into condemnation1 but hath passed from death to life40#bjh ,thus believing alone1 and regeneration1 is perfection in life2 for ,god is never weak4 ,for as ,his will is work1 and this#bji is named the world2 so also ,his counsel is the salvation of men1 and this has been called the church4 ,he knows1 therefore1 whom ,he has called1 and whom ,he has saved2 and at one and the same time ,he called and saved them4 8,for ye are10 says the apostle1 8taught of ,god40#baj ,it is not then allowable to think of what is taught by ,him as imperfect2 and what is learned from ,him is the eternal salvation of the eternal ,saviour1 to whom be thanks for ever and ever4 ,amen4 ,and he who is only regenerated--as the name necessarily indicates--and is enlightened1 is delivered forthwith from darkness1 and on the instant receives the light4 ,as1 then1 those who have shaken off sleep forthwith become all awake within2 or rather1 as those who try to remove a film that is over the eyes1 do not supply to them from without the light which they do not possess1 but removing the obstacle from the eyes1 leave the pupil free2 thus also we who are baptized1 having wiped off the sins which obscure the light of the ,divine ,spirit1 have the eye of the spirit free1 unimpeded1 and full of light1 by which alone we contemplate the ,divine1 the ,holy ,spirit flowing down to us from above4 ,this is the eternal adjustment of the vision1 which is able to see the eternal light1 since like loves like2 and that which is holy1 loves that from which holiness proceeds1 which has appropriately been termed light4 8,once ye were darkness1 now are ye light in the ,lord40#baa ,hence ,i am of opinion man was called by the ancients 4#bab ,but he has not yet received1 say they1 the perfect gift4 ,i also assent to this2 but he is in the light1 and the darkness comprehendeth him not4 ,there is nothing intermediate between light and darkness4 ,but the end is reserved till the resurrection of those who believe2 and it is not the reception of some other thing1 but the obtaining of the promise previously made4 ,for we do not say that both take place together at the same time--both the arrival at the end1 and the anticipation of that arrival4 ,for eternity and time are not the same1 neither is the attempt and the final result2 but both have reference to the same thing1 and one and the same person is concerned in both4 ,faith1 so to speak1 is the attempt generated in time2 the final result is the attainment of the promise1 secured for eternity4 ,now the ,lord ,himself has most clearly revealed the equality of salvation1 when ,he said3 8,for this is the will of my ,father1 that every one that seeth the ,son1 and believeth on ,him1 should have everlasting life2 and ,i will raise him up in the last day40#bac ,as far as possible in this world1 which is what he means by the last day1 and which is preserved till the time that it shall end1 we believe that we are made perfect4 ,wherefore ,he says1 8,he that believeth on the ,son hath everlasting life40#bad ,if1 then1 those who have believed have life1 what remains beyond the possession of eternal life8 ,nothing is wanting to faith1 as it is perfect and complete in itself4 ,if aught is wanting to it1 it is not wholly perfect4 ,but faith is not lame in any respect2 nor after our departure from this world does it make us who have believed1 and received without distinction the earnest of future good1 wait2 but having in anticipation grasped by faith that which is future1 after the resurrection we receive it as present1 in order that that may be fulfilled which was spoken1 8,be it according to thy faith40#bae ,and where faith is1 there is the promise2 and the consummation of the promise is rest4 ,so that in illumination what we receive is knowledge1 and the end of knowledge is rest--the last thing conceived as the object of aspiration4 ,as1 then1 inexperience comes to an end by experience1 and perplexity by finding a clear outlet1 so by illumination must darkness disappear4 ,the darkness is ignorance1 through which we fall into sins1 purblind as to the truth4 ,knowledge1 then1 is the illumination we receive1 which makes ignorance disappear1 and endows us with clear vision4 ,further1 the abandonment of what is bad is the adopting#baf of what is better4 ,for what ignorance has bound ill1 is by knowledge loosed well2 those bonds are with all speed slackened by human faith and divine grace1 our transgressions being taken away by one ,ponian medicine1 the baptism of the ,word4 ,we are washed from all our sins1 and are no longer entangled in evil4 ,this is the one grace of illumination1 that our characters are not the same as before our washing4 ,and since knowledge springs up with illumination1 shedding its beams around the mind1 the moment we hear1 we who were untaught become disciples4 ,does this1 ,i ask1 take place on the advent of this instruction8 ,you cannot tell the time4 ,for instruction leads to faith1 and faith with baptism is trained by the ,holy ,spirit4 ,for that faith is the one universal salvation of humanity1 and that there is the same equality before the righteous and loving ,god1 and the same fellowship between ,him and all1 the apostle most clearly showed1 speaking to the following effect3 8,before faith came1 we were kept under the law1 shut up unto the faith which should afterwards be revealed1 so that the law became our schoolmaster to bring us to ,christ1 that we might be justified by faith2 but after that faith is come1 we are no longer under a schoolmaster40#bag ,do you not hear that we are no longer under that law which was accompanied with fear1 but under the ,word1 the master of free choice8 ,then he subjoined the utterance1 clear of all partiality3 8,for ye are all the children of ,god through faith in ,christ ,jesus4 ,for as many as were baptized into ,christ have put on ,christ4 ,there is neither ,jew nor ,greek1 there is neither bond nor free1 there is neither male nor female3 for ye are all one in ,christ ,jesus40#bah ,there are not1 then1 in the same ,word some 8illuminated 7gnostics72 and some animal 7or natural7 men20 but all who have abandoned the desires of the flesh are equal and spiritual before the ,lord4 ,and again he writes in another place3 8,for by one spirit are we all baptized into one body1 whether ,jews or ,greeks1 whether bond or free1 and we have all drunk of one cup40#bai ,nor were it absurd to employ the expressions of those who call the reminiscence of better things the filtration of the spirit1 understanding by filtration the separation of what is baser1 that results from the reminiscence of what is better4 ,there follows of necessity1 in him who has come to the recollection of what is better1 repentance for what is worse4 ,accordingly1 they confess that the spirit in repentance retraces its steps4 ,in the same way1 therefore1 we also1 repenting of our sins1 renouncing our iniquities1 purified by baptism1 speed back to the eternal light1 children to the ,father4 ,jesus therefore1 rejoicing in spirit1 said3 8,i thank ,thee1 ,o ,father1 ,god of heaven and earth1 that ,thou hast hid these things from the wise and prudent1 and hast revealed them to babes20#bbj the ,master and ,teacher applying the name babes to us1 who are readier to embrace salvation than the wise in the world1 who1 thinking themselves wise1 are inflated with pride4 ,and ,he exclaims in exultation and exceeding joy1 as if lisping with the children1 8,even so1 ,father2 for so it seemed good in ,thy sight40#bba ,wherefore those things which have been concealed from the wise and prudent of this present world have been revealed to babes4 ,truly1 then1 are we the children of ,god1 who have put aside the old man1 and stripped off the garment of wickedness1 and put on the immortality of ,christ2 that we may become a new1 holy people by regeneration1 and may keep the man undefiled4 ,and a babe1 as ,god's little one1 is cleansed from fornication and wickedness4 ,with the greatest clearness the blessed ,paul has solved for us this question in his ,first ,epistle to the ,corinthians1 writing thus3 8,brethren1 be not children in understanding2 howbeit in malice be children1 but in understanding be men40#bbb ,and the expression1 8,when ,i was a child1 ,i thought as a child1 ,i spake as a child10#bbc points out his mode of life according to the law1 according to which1 thinking childish things1 he persecuted1 and speaking childish things he blasphemed the ,word1 not as having yet attained to the simplicity of childhood1 but as being in its folly2 for the word has two meanings4#bbd 8,when ,i became a man10 again ,paul says1 8,i put away childish things40#bbe ,it is not incomplete size of stature1 nor a definite measure of time1 nor additional secret teachings in things that are manly and more perfect1 that the apostle1 who himself professes to be a preacher of childishness1 alludes to when he sends it1 as it were1 into banishment2 but he applies the name 8children0 to those who are under the law1 who are terrified by fear as children are by bugbears2 and 8men0 to us who are obedient to the ,word and masters of ourselves1 who have believed1 and are saved by voluntary choice1 and are rationally1 not irrationally1 frightened by terror4 ,of this the apostle himself shall testify1 calling as he does the ,jews heirs according to the first covenant1 and us heirs according to promise3 8,now ,i say1 as long as the heir is a child1 he differeth nothing from a servant1 though he be lord of all2 but is under tutors and governors1 till the time appointed by the father4 ,so also we1 when we were children1 were in bondage under the rudiments of the world2 but when the fulness of the time was come1 ,god sent forth ,his ,son1 made of a woman1 made under the law1 to redeem them that were under the law1 that we might receive the adoption of sons0#bbf by ,him4 ,see how ,he has admitted those to be children who are under fear and sins2 but has conferred manhood on those who are under faith1 by calling them sons1 in contradistinction from the children that are under the law3 8,for thou art no more a servant10 he says1 8but a son2 and if a son1 then an heir through ,god40#bbg ,what1 then1 is lacking to the son after inheritance8 ,wherefore the expression1 8,when ,i was a child10 may be elegantly expounded thus3 that is1 when ,i was a ,jew 7for he was a ,hebrew by extraction7 ,i thought as a child1 when ,i followed the law2 but after becoming a man1 ,i no longer entertain the sentiments of a child1 that is1 of the law1 but of a man1 that is1 of ,christ1 whom alone the ,scripture calls man1 as we have said before4 8,i put away childish things40 ,but the childhood which is in ,christ is maturity1 as compared with the law4 ,having reached this point1 we must defend our childhood4 ,and we have still to explain what is said by the apostle3 8,i have fed you with milk 7as children in ,christ71 not with meat2 for ye were not able1 neither yet are ye now able40#bbh ,for it does not appear to me that the expression is to be taken in a ,jewish sense2 for ,i shall oppose to it also that scripture1 8,i will bring you into that good land which flows with milk and honey40#bbi ,a very great difficulty arises in reference to the comparison of these scriptures1 when we consider4 ,for if the infancy which is characterized by the milk is the beginning of faith in ,christ1 then it is disparaged as childish and imperfect4 ,how is the rest that comes after the meat1 the rest of the man who is perfect and endowed with knowledge1 again distinguished by infant milk8 ,does not this1 as explaining a parable1 mean something like this1 and is not the expression to be read somewhat to the following effect3 8,i have fed you with milk in ,christ20 and after a slight stop1 let us add1 8as children10 that by separating the words in reading we may make out some such sense as this3 ,i have instructed you in ,christ with simple1 true1 and natural nourishment1--namely1 that which is spiritual3 for such is the nourishing substance of milk swelling out from breasts of love4 ,so that the whole matter may be conceived thus3 ,as nurses nourish new-born children on milk1 so do ,i also by the ,word1 the milk of ,christ1 instilling into you spiritual nutriment4 ,thus1 then1 the milk which is perfect is perfect nourishment1 and brings to that consummation which cannot cease4 ,wherefore also the same milk and honey were promised in the rest4 ,rightly1 therefore1 the ,lord again promises milk to the righteous1 that the ,word may be clearly shown to be both1 8the ,alpha and ,omega1 beginning and end20#bcj the ,word being figuratively represented as milk4 ,something like this ,homer oracularly declares against his will1 when he calls righteous men milk-fed 774 ,so also may we take the scripture3 8,and ,i1 brethren1 could not speak unto you as unto spiritual1 but as unto carnal1 even as unto babes in ,christ20#bca so that the carnal may be understood as those recently instructed1 and still babes in ,christ4 ,for he called those who had already believed on the ,holy ,spirit spiritual1 and those newly instructed and not yet purified carnal2 whom with justice he calls still carnal1 as minding equally with the heathen the things of the flesh3 8,for whereas there is among you envy and strife1 are ye not carnal1 and walk as men80#bcb 8,wherefore also ,i have given you milk to drink10 he says2 meaning1 ,i have instilled into you the knowledge which1 from instruction1 nourishes up to life eternal4 ,but the expression1 8,i have given you to drink0 771 is the symbol of perfect appropriation4 ,for those who are full-grown are said to drink1 babes to suck4 8,for my blood10 says the ,lord1 8is true drink40#bcc ,in saying1 therefore1 8,i have given you milk to drink10 has he not indicated the knowledge of the truth1 the perfect gladness in the ,word1 who is the milk8 ,and what follows next1 8not meat1 for ye were not able10 may indicate the clear revelation in the future world1 like food1 face to face4 8,for now we see as through a glass10 the same apostle says1 8but then face to face40#bcd ,wherefore also he has added1 8neither yet are ye now able1 for ye are still carnal10 minding the things of the flesh1--desiring1 loving1 feeling jealousy1 wrath1 envy4 8,for we are no more in the flesh10#bce as some suppose4 ,for with it they say1 having the face which is like an angel's1 we shall see the promise face to face4 ,how then1 if that is truly the promise after our departure hence1 say they that they know 8what eye hath not known1 nor hath entered into the mind of man10 who have not perceived by the ,spirit1 but received from instruction 8what ear hath not heard10#bcf or that ear alone which 8was rapt up into the third heaven80#bcg ,but it even then was commanded to preserve it unspoken4 ,but if human wisdom1 as it remains to understand1 is the glorying in knowledge1 hear the law of ,scripture3 8,let not the wise man glory in his wisdom1 and let not the mighty man glory in his might2 but let him that glorieth glory in the ,lord40#bch ,but we are ,god-taught1 and glory in the name of ,christ4 ,how then are we not to regard the apostle as attaching this sense to the milk of the babes8 ,and if we who preside over the churches are shepherds after the image of the good ,shepherd1 and you the sheep1 are we not to regard the ,lord as preserving consistency in the use of figurative speech1 when ,he speaks also of the milk of the flock8 ,and to this meaning we may secondly accommodate the expression1 8,i have given you milk to drink1 and not given you food1 for ye are not yet able10 regarding the meat not as something different from the milk1 but the same in substance4 ,for the very same ,word is fluid and mild as milk1 or solid and compact as meat4 ,and entertaining this view1 we may regard the proclamation of the gospel1 which is universally diffused1 as milk2 and as meat1 faith1 which from instruction is compacted into a foundation1 which1 being more substantial than hearing1 is likened to meat1 and assimilates to the soul itself nourishment of this kind4 ,elsewhere the ,lord1 in the ,gospel according to ,john1 brought this out by symbols1 when ,he said3 8,eat ye my flesh1 and drink my blood20#bci describing distinctly by metaphor the drinkable properties of faith and the promise1 by means of which the ,church1 like a human being consisting of many members1 is refreshed and grows1 is welded together and compacted of both1--of faith1 which is the body1 and of hope1 which is the soul2 as also the ,lord of flesh and blood4 ,for in reality the blood of faith is hope1 in which faith is held as by a vital principle4 ,and when hope expires1 it is as if blood flowed forth2 and the vitality of faith is destroyed4 ,if1 then1 some would oppose1 saying that by milk is meant the first lessons--as it were1 the first food--and that by meat is meant those spiritual cognitions to which they attain by raising themselves to knowledge1 let them understand that1 in saying that meat is solid food1 and the flesh and blood of ,jesus1 they are brought by their own vainglorious wisdom to the true simplicity4 ,for the blood is found to be an original product in man1 and some have consequently ventured to call it the substance of the soul4 ,and this blood1 transmuted by a natural process of assimilation in the pregnancy of the mother1 through the sympathy of parental affection1 effloresces and grows old1 in order that there may be no fear for the child4 ,blood1 too1 is the moister part of flesh1 being a kind of liquid flesh2 and milk is the sweeter and finer part of blood4 ,for whether it be the blood supplied to the ftus1 and sent through the navel of the mother1 or whether it be the menses themselves shut out from their proper passage1 and by a natural diffusion1 bidden by the all-nourishing and creating ,god1 proceed to the already swelling breasts1 and by the heat of the spirits transmuted1 whether it be the one or the other that is formed into food desirable for the babe1 that which is changed is the blood4 ,for of all the members1 the breasts have the most sympathy with the womb4 ,when there is parturition1 the vessel by which blood was conveyed to the ftus is cut off3 there is an obstruction of the flow1 and the blood receives an impulse towards the breasts2 and on a considerable rush taking place1 they are distended1 and change the blood to milk in a manner analogous to the change of blood into pus in ulceration4 ,or if1 on the other hand1 the blood from the veins in the vicinity of the breasts1 which have been opened in pregnancy1 is poured into the natural hollows of the breasts2 and the spirit discharged from the neighbouring arteries being mixed with it1 the substance of the blood1 still remaining pure1 it becomes white by being agitated like a wave2 and by an interruption such as this is changed by frothing it1 like what takes place with the sea1 which at the assaults of the winds1 the poets say1 8spits forth briny foam40 ,yet still the essence is supplied by the blood4 ,in this way also the rivers1 borne on with rushing motion1 and fretted by contact with the surrounding air1 murmur forth foam4 ,the moisture in our mouth1 too1 is whitened by the breath4 ,what an absurdity#bdj is it1 then1 not to acknowledge that the blood is converted into that very bright and white substance by the breath6 ,the change it suffers is in quality1 not in essence4 ,you will certainly find nothing else more nourishing1 or sweeter1 or whiter than milk4 ,in every respect1 accordingly1 it is like spiritual nourishment1 which is sweet through grace1 nourishing as life1 bright as the day of ,christ4 ,the blood of the ,word has been also exhibited as milk4 ,milk being thus provided in parturition1 is supplied to the infant2 and the breasts1 which till then looked straight towards the husband1 now bend down towards the child1 being taught to furnish the substance elaborated by nature in a way easily received for salutary nourishment4 ,for the breasts are not like fountains full of milk1 flowing in ready prepared2 but1 by effecting a change in the nutriment1 form the milk in themselves1 and discharge it4 ,and the nutriment suitable and wholesome for the new-formed and new-born babe is elaborated by ,god1 the nourisher and the ,father of all that are generated and regenerated1--as manna1 the celestial food of angels1 flowed down from heaven on the ancient ,hebrews4 ,even now1 in fact1 nurses call the first-poured drink of milk by the same name as that food--manna4 ,further1 pregnant women1 on becoming mothers1 discharge milk4 ,but the ,lord ,christ1 the fruit of the ,virgin1 did not pronounce the breasts of women blessed1 nor selected them to give nourishment2 but when the kind and loving ,father had rained down the ,word1 ,himself became spiritual nourishment to the good4 ,o mystic marvel6 ,the universal ,father is one1 and one the universal ,word2 and the ,holy ,spirit is one and the same everywhere1 and one is the only virgin mother4 ,i love to call her the ,church4 ,this mother1 when alone1 had not milk1 because alone she was not a woman4 ,but she is at once virgin and mother--pure as a virgin1 loving as a mother4 ,and calling her children to her1 she nurses them with holy milk1 viz4 with the ,word for childhood4 ,therefore she had not milk2 for the milk was this child fair and comely1 the body of ,christ1 which nourishes by the ,word the young brood1 which the ,lord ,himself brought forth in throes of the flesh1 which the ,lord ,himself swathed in ,his precious blood4 ,o amazing birth6 ,o holy swaddling bands6 ,the ,word is all to the child1 both father and mother1 and tutor and nurse4 8,eat ye my flesh10 ,he says1 8and drink my blood40#bda ,such is the suitable food which the ,lord ministers1 and ,he offers ,his flesh and pours forth ,his blood1 and nothing is wanting for the children's growth4 ,o amazing mystery6 ,we are enjoined to cast off the old and carnal corruption1 as also the old nutriment1 receiving in exchange another new regimen1 that of ,christ1 receiving ,him if we can1 to hide ,him within2 and that1 enshrining the ,saviour in our souls1 we may correct the affections of our flesh4 ,but you are not inclined to understand it thus1 but perchance more generally4 ,hear it also in the following way4 ,the flesh figuratively represents to us the ,holy ,spirit2 for the flesh was created by ,him4 ,the blood points out to us the ,word1 for as rich blood the ,word has been infused into life2 and the union of both is the ,lord1 the food of the babes--the ,lord who is ,spirit and ,word4 ,the food--that is1 the ,lord ,jesus--that is1 the ,word of ,god1 the ,spirit made flesh1 the heavenly flesh sanctified4 ,the nutriment is the milk of the ,father1 by which alone we infants are nourished4 ,the ,word ,himself1 then1 the beloved ,one1 and our nourisher1 hath shed ,his own blood for us1 to save humanity2 and by ,him1 we1 believing on ,god1 flee to the ,word1 8the care-soothing breast0 of the ,father4 ,and ,he alone1 as is befitting1 supplies us children with the milk of love1 and those only are truly blessed who suck this breast4 ,wherefore also ,peter says3 8,laying therefore aside all malice1 and all guile1 and hypocrisy1 and envy1 and evil speaking1 as new-born babes1 desire the milk of the word1 that ye may grow by it to salvation2 if ye have tasted that the ,lord is ,christ40#bdb ,and were one to concede to them that the meat was something different from the milk1 then how shall they avoid being transfixed on their own spit1 through want of consideration of nature8 ,for in winter1 when the air is condensed1 and prevents the escape of the heat enclosed within1 the food1 transmuted and digested and changed into blood1 passes into the veins1 and these1 in the absence of exhalation1 are greatly distended1 and exhibit strong pulsations2 consequently also nurses are then fullest of milk4 ,and we have shown a little above1 that on pregnancy blood passes into milk by a change which does not affect its substance1 just as in old people yellow hair changes to grey4 ,but again in summer1 the body1 having its pores more open1 affords greater facility for diaphoretic action in the case of the food1 and the milk is least abundant1 since neither is the blood full1 nor is the whole nutriment retained4 ,if1 then1 the digestion of the food results in the production of blood1 and the blood becomes milk1 then blood is a preparation for milk1 as blood is for a human being1 and the grape for the vine4 ,with milk1 then1 the ,lord's nutriment1 we are nursed directly we are born2 and as soon as we are regenerated1 we are honoured by receiving the good news of the hope of rest1 even the ,jerusalem above1 in which it is written that milk and honey fall in showers1 receiving through what is material the pledge of the sacred food4 8,for meats are done away with10#bdc as the apostle himself says2 but this nourishment on milk leads to the heavens1 rearing up citizens of heaven1 and members of the angelic choirs4 ,and since the ,word is the gushing fountain of life1 and has been called a river of olive oil1 ,paul1 using appropriate figurative language1 and calling ,him milk1 adds3 8,i have given you to drink20#bdd for we drink in the word1 the nutriment of the truth4 ,in truth1 also liquid food is called drink2 and the same thing may somehow be both meat and drink1 according to the different aspects in which it is considered1 just as cheese is the solidification of milk1 or milk solidified2 for ,i am not concerned here to make a nice selection of an expression1 only to say that one substance supplies both articles of food4 ,besides1 for children at the breast1 milk alone suffices2 it serves both for meat and drink4 8,i10 says the ,lord1 8have meat to eat that ye know not of4 ,my meat is to do the will of ,him that sent me40#bde ,you see another kind of food which1 similarly with milk1 represents figuratively the will of ,god4 ,besides1 also1 the completion of ,his own passion ,he called catachrestically 8a cup10#bdf when ,he alone had to drink and drain it4 ,thus to ,christ the fulfilling of ,his ,father's will was food2 and to us infants1 who drink the milk of the word of the heavens1 ,christ ,himself is food4 ,hence seeking is called sucking2 for to those babes that seek the ,word1 the ,father's breasts of love supply milk4 ,further1 the ,word declares ,himself to be the bread of heaven4 8,for ,moses10 ,he says1 8gave you not that bread from heaven1 but my ,father giveth you the true bread from heaven4 ,for the bread of ,god is ,he that cometh down from heaven1 and giveth life to the world4 ,and the bread which ,i will give is my flesh1 which ,i will give for the life of the world40#bdg ,here is to be noted the mystery of the bread1 inasmuch as ,he speaks of it as flesh1 and as flesh1 consequently1 that has risen through fire1 as the wheat springs up from decay and germination2 and1 in truth1 it has risen through fire for the joy of the church1 as bread baked4 ,but this will be shown by and by more clearly in the chapter on the resurrection4 ,but since ,he said1 8,and the bread which ,i will give is my flesh10 and since flesh is moistened with blood1 and blood is figuratively termed wine1 we are bidden know that1 as bread1 crumbled into a mixture of wine and water1 seizes on the wine and leaves the watery portion1 so also the flesh of ,christ1 the bread of heaven1 absorbs the blood2 that is1 those among men who are heavenly1 nourishing them up to immortality1 and leaving only to destruction the lusts of the flesh4 ,thus in many ways the ,word is figuratively described1 as meat1 and flesh1 and food1 and bread1 and blood1 and milk4 ,the ,lord is all these1 to give enjoyment to us who have believed on ,him4 ,let no one then think it strange1 when we say that the ,lord's blood is figuratively represented as milk4 ,for is it not figuratively represented as wine8 8,who washes10 it is said1 8,his garment in wine1 ,his robe in the blood of the grape40#bdh ,in ,his own ,spirit ,he says ,he will deck the body of the ,word2 as certainly by ,his own ,spirit ,he will nourish those who hunger for the ,word4 ,and that the blood is the ,word1 is testified by the blood of ,abel1 the righteous interceding with ,god4 ,for the blood would never have uttered a voice1 had it not been regarded as the ,word3 for the righteous man of old is the type of the new righteous one2 and the blood of old that interceded1 intercedes in the place of the new blood4 ,and the blood that is the ,word cries to ,god1 since it intimated that the ,word was to suffer4 ,further1 this flesh1 and the blood in it1 are by a mutual sympathy moistened and increased by the milk4 ,and the process of formation of the seed in conception ensues when it has mingled with the pure residue of the menses1 which remains4 ,for the force that is in the seed coagulating the substances of the blood1 as the rennet curdles milk1 effects the essential part of the formative process4 ,for a suitable blending conduces to fruitfulness2 but extremes are adverse1 and tend to sterility4 ,for when the earth itself is flooded by excessive rain1 the seed is swept away1 while in consequence of scarcity it is dried up2 but when the sap is viscous1 it retains the seed1 and makes it germinate4 ,some also hold the hypothesis1 that the seed of an animal is in substance the foam of the blood1 which being by the natural heat of the male agitated and shaken out1 in copulation is turned into foam1 and deposited in the seminal veins4 ,for ,diogenes ,apollionates will have it1 that hence is derived the word aphrodisia4 ,from all this it is therefore evident1 that the essential principle of the human body is blood4 ,the contents of the stomach1 too1 at first are milky1 a coagulation of fluid2 then the same coagulated substance is changed into blood2 but when it is formed into a compact consistency in the womb1 by the natural and warm spirit by which the embryo is fashioned1 it becomes a living creature4 ,further also1 the child after birth is nourished by the same blood4 ,for the flow of milk is the product of the blood2 and the source of nourishment is the milk2 by which a woman is shown to have brought forth a child1 and to be truly a mother1 by which also she receives a potent charm of affection4 ,wherefore the ,holy ,spirit in the apostle1 using the voice of the ,lord1 says mystically1 8,i have given you milk to drink40#bdi ,for if we have been regenerated unto ,christ1 ,he who has regenerated us nourishes us with ,his own milk1 the ,word2 for it is proper that what has procreated should forthwith supply nourishment to that which has been procreated4 ,and as the regeneration was conformably spiritual1 so also was the nutriment of man spiritual4 ,in all respects1 therefore1 and in all things1 we are brought into union with ,christ1 into relationship through ,his blood1 by which we are redeemed2 and into sympathy1 in consequence of the nourishment which flows from the ,word2 and into immortality1 through ,his guidance3 8,among men the bringing up of children ,often produces stronger impulses to love than the procreating of them40 ,the same blood and milk of the ,lord is therefore the symbol of the ,lord's passion and teaching4 ,wherefore each of us babes is permitted to make our boast in the ,lord1 while we proclaim3 8,yet of a noble sire and noble blood ,i boast me sprung40#bej ,and that milk is produced from blood by a change1 is already clear2 yet we may learn it from the flocks and herds4 ,for these animals1 in the time of the year which we call spring1 when the air has more humidity1 and the grass and meadows are juicy and moist1 are first filled with blood1 as is shown by the distension of the veins of the swollen vessels2 and from the blood the milk flows more copiously4 ,but in summer1 again1 the blood being burnt and dried up by the heat1 prevents the change1 and so they have less milk4 ,further1 milk has a most natural affinity for water1 as assuredly the spiritual washing has for the spiritual nutriment4 ,those1 therefore1 that swallow a little cold water1 in addition to the above-mentioned milk1 straightway feel benefit2 for the milk is prevented from souring by its combination with water1 not in consequence of any antipathy between them1 but in consequence of the water taking kindly to the milk while it is undergoing digestion4 ,and such as is the union of the ,word with baptism1 is the agreement of milk with water2 for it receives it alone of all liquids1 and admits of mixture with water1 for the purpose of cleansing1 as baptism for the remission of sins4 ,and it is mixed naturally with honey also1 and this for cleansing along with sweet nutriment4 ,for the ,word blended with love at once cures our passions and cleanses our sins2 and the saying1 8,sweeter than honey flowed the stream of speech10#bea seems to me to have been spoken of the ,word1 who is honey4 ,and prophecy oft extols ,him 8above honey and the honey-comb40#beb ,furthermore1 milk is mixed with sweet wine2 and the mixture is beneficial1 as when suffering is mixed in the cup in order to immortality4 ,for the milk is curdled by the wine1 and separated1 and whatever adulteration is in it is drained off4 ,and in the same way1 the spiritual communion of faith with suffering man1 drawing off as serous matter the lusts of the flesh1 commits man to eternity1 along with those who are divine1 immortalizing him4 ,further1 many also use the fat of milk1 called butter1 for the lamp1 plainly indicating by this enigma the abundant unction of the ,word1 since ,he alone it is who nourishes the infants1 makes them grow1 and enlightens them4 ,wherefore also the ,scripture says respecting the ,lord1 8,he fed them with the produce of the fields2 they sucked honey from the rock1 and oil from the solid rock1 butter of kine1 and milk of sheep1 with fat of lambs20#bec and what follows ,he gave them4 ,but he that prophesies the birth of the child says3 8,butter and honey shall ,he eat40#bed ,and it occurs to me to wonder how some dare call themselves perfect and gnostics1 with ideas of themselves above the apostle1 inflated and boastful1 when ,paul even owned respecting himself1 8,not that ,i have already attained1 or am already perfect2 but ,i follow after1 if that ,i may apprehend that for which ,i am apprehended of ,christ4 ,brethren1 ,i count not myself to have apprehended3 but this one thing ,i do1 forgetting the things which are behind1 and stretching forth to those that are before1 ,i press toward the mark1 for the prize of the high calling in ,christ ,jesus40#bee ,and yet he reckons himself perfect1 because he has been emancipated from his former life1 and strives after the better life1 not as perfect in knowledge1 but as aspiring after perfection4 ,wherefore also he adds1 8,as many of us as are perfect1 are thus minded10#bef manifestly describing perfection as the renunciation of sin1 and regeneration into the faith of the only perfect ,one1 and forgetting our former sins4 ,,chapter ,,vii4 ,,who ,,the ,,instructor ,,is1 ,,and ,,respecting ,,his ,,instruction4 ,since1 then1 we have shown that all of us are by ,scripture called children2 and not only so1 but that we who have followed ,christ are figuratively called babes2 and that the ,father of all alone is perfect1 for the ,son is in ,him1 and the ,father is in the ,son2 it is time for us in due course to say who our ,instructor is4 ,he is called ,jesus4 ,sometimes ,he calls ,himself a shepherd1 and says1 8,i am the good ,shepherd40#beg ,according to a metaphor drawn from shepherds1 who lead the sheep1 is hereby understood the ,instructor1 who leads the children--the ,shepherd who tends the babes4 ,for the babes are simple1 being figuratively described as sheep4 8,and they shall all10 it is said1 8be one flock1 and one shepherd40#beh ,the ,word1 then1 who leads the children to salvation1 is appropriately called the ,instructor#bei 7,pdagogue74 ,with the greatest clearness1 accordingly1 the ,word has spoken respecting ,himself by ,hosea3 8,i am your ,instructor40#bfj ,now piety is instruction1 being the learning of the service of ,god1 and training in the knowledge of the truth1 and right guidance which leads to heaven4 ,and the word 8instruction0#bfa is employed variously4 ,for there is the instruction of him who is led and learns1 and that of him who leads and teaches2 and there is1 thirdly1 the guidance itself2 and fourthly1 what is taught1 as the commandments enjoined4 ,now the instruction which is of ,god is the right direction of truth to the contemplation of ,god1 and the exhibition of holy deeds in everlasting perseverance4 ,as therefore the general directs the phalanx1 consulting the safety of his soldiers1 and the pilot steers the vessel1 desiring to save the passengers2 so also the ,instructor guides the children to a saving course of conduct1 through solicitude for us2 and1 in general1 whatever we ask in accordance with reason from ,god to be done for us1 will happen to those who believe in the ,instructor4 ,and just as the helmsman does not always yield to the winds1 but sometimes1 turning the prow towards them1 opposes the whole force of the hurricanes2 so the ,instructor never yields to the blasts that blow in this world1 nor commits the child to them like a vessel to make shipwreck on a wild and licentious course of life2 but1 wafted on by the favouring breeze of the ,spirit of truth1 stoutly holds on to the child's helm1--his ears1 ,i mean1--until ,he bring him safe to anchor in the haven of heaven4 ,what is called by men an ancestral custom passes away in a moment1 but the divine guidance is a possession which abides for ever4 ,they say that ,phnix was the instructor of ,achilles1 and ,adrastus of the children of ,crsus2 and ,leonides of ,alexander1 and ,nausithous of ,philip4 ,but ,phnix was women-mad1 ,adrastus was a fugitive4 ,leonides did not curtail the pride of ,alexander1 nor ,nausithous reform the drunken ,pellan4 ,no more was the ,thracian ,zopyrus able to check the fornication of ,alcibiades2 but ,zopyrus was a bought slave1 and ,ticinnus1 the tutor of the children of ,themistocles1 was a lazy domestic4 ,they say also that he invented the ,sicinnian dance4 ,those have not escaped our attention who are called royal instructors among the ,persians2 whom1 in number four1 the kings of the ,persians select with the greatest care from all the ,persians1 and set over their sons4 ,but the children only learn the use of the bow1 and on reaching maturity have sexual intercourse with sisters1 and mothers1 and women1 wives and courtesans innumerable1 practised in intercourse like the wild boars4 ,but our ,instructor is the holy ,god ,jesus1 the ,word1 who is the guide of all humanity4 ,the loving ,god ,himself is our ,instructor4 ,somewhere in song the ,holy ,spirit says with regard to ,him1 8,he provided sufficiently for the people in the wilderness4 ,he led him about in the thirst of summer heat in a dry land1 and instructed him1 and kept him as the apple of ,his eye1 as an eagle protects her nest1 and shows her fond solicitude for her young1 spreads abroad her wings1 takes them1 and bears them on her back4 ,the ,lord alone led them1 and there was no strange god with them40#bfb ,clearly1 ,i trow1 has the ,scripture exhibited the ,instructor in the account it gives of ,his guidance4 ,again1 when ,he speaks in ,his own person1 ,he confesses ,himself to be the ,instructor3 8,i am the ,lord thy ,god1 who brought thee out of the land of ,egypt40#bfc ,who1 then1 has the power of leading in and out8 ,is it not the ,instructor8 ,this was ,he who appeared to ,abraham1 and said to him1 8,i am thy ,god1 be accepted before me20#bfd and in a way most befitting an instructor1 forms him into a faithful child1 saying1 8,and be blameless2 and ,i will make my covenant between me and thee1 and thy seed40 ,there is the communication of the ,instructor's friendship4 ,and ,he most manifestly appears as ,jacob's instructor4 ,he says accordingly to him1 8,lo1 ,i am with thee1 to keep thee in all the way in which thou shalt go2 and ,i will bring thee back into this land3 for ,i will not leave thee till ,i do what ,i have told thee40#bfe ,he is said1 too1 to have wrestled with ,him4 8,and ,jacob was left alone1 and there wrestled with him a man 7the ,instructor7 till the morning40#bff ,this was the man who led1 and brought1 and wrestled with1 and anointed the athlete ,jacob against evil4#bfg ,now that the ,word was at once ,jacob's trainer and the ,instructor of humanity appears from this--8,he asked10 it is said1 8,his name1 and said to him1 ,tell me what is thy name40 ,and he said1 8,why is it that thou askest my name80 ,for ,he reserved the new name for the new people--the babe2 and was as yet unnamed1 the ,lord ,god not having yet become man4 ,yet ,jacob called the name of the place1 8,face of ,god40 8,for ,i have seen10 he says1 8,god face to face2 and my life is preserved40#bfh ,the face of ,god is the ,word by whom ,god is manifested and made known4 ,then also was he named ,israel1 because he saw ,god the ,lord4 ,it was ,god1 the ,word1 the ,instructor1 who said to him again afterwards1 8,fear not to go down into ,egypt40#bfi ,see how the ,instructor follows the righteous man1 and how ,he anoints the athlete1 teaching him to trip up his antagonist4 ,it is ,he also who teaches ,moses to act as instructor4 ,for the ,lord says1 8,if any one sin before me1 him will ,i blot out of my book2 but now1 go and lead this people into the place which ,i told thee40#bgj ,here ,he is the teacher of the art of instruction4 ,for it was really the ,lord that was the instructor of the ancient people by ,moses2 but ,he is the instructor of the new people by ,himself1 face to face4 8,for behold10 ,he says to ,moses1 8my angel shall go before thee10 representing the evangelical and commanding power of the ,word1 but guarding the ,lord's prerogative4 8,in the day on which ,i will visit them10#bga ,he says1 8,i will bring their sins on them2 that is1 on the day on which ,i will sit as judge ,i will render the recompense of their sins40 ,for the same who is ,instructor is judge1 and judges those who disobey ,him2 and the loving ,word will not pass over their transgression in silence4 ,he reproves1 that they may repent4 ,for 8the ,lord willeth the repentance of the sinner rather than his death40#bgb ,and let us as babes1 hearing of the sins of others1 keep from similar transgressions1 through dread of the threatening1 that we may not have to undergo like sufferings4 ,what1 then1 was the sin which they committed8 8,for in their wrath they slew men1 and in their impetuosity they hamstrung bulls4 ,cursed be their anger40#bgc ,who1 then1 would train us more lovingly than ,he8 ,formerly the older people had an old covenant1 and the law disciplined the people with fear1 and the ,word was an angel2 but to the fresh and new people has also been given a new covenant1 and the ,word has appeared1 and fear is turned to love1 and that mystic angel is born--,jesus4 ,for this same ,instructor said then1 8,thou shalt fear the ,lord ,god20#bgd but to us ,he has addressed the exhortation1 8,thou shalt love the ,lord thy ,god40#bge ,wherefore also this is enjoined on us3 8,cease from your own works1 from your old sins20 8,learn to do well20 8,depart from evil1 and do good20 8,thou hast loved righteousness1 and hated iniquity40 ,this is my new covenant written in the old letter4 ,the newness of the word must not1 then1 be made ground of reproach4 ,but the ,lord hath also said in ,jeremiah3 8,say not that ,i am a youth3 before ,i formed thee in the belly ,i knew thee1 and before ,i brought thee out of the womb ,i sanctified thee40#bgf ,such allusions prophecy can make to us1 destined in the eye of ,god to faith before the foundation of the world2 but now babes1 through the recent fulfilment of the will of ,god1 according to which we are born now to calling and salvation4 ,wherefore also ,he adds1 8,i have set thee for a prophet to the nations10#bgg saying that he must prophesy1 so that the appellation of 8youth0 should not become a reproach to these who are called babes4 ,now the law is ancient grace given through ,moses by the ,word4 ,wherefore also the ,scripture says1 8,the law was given through ,moses10#bgh not by ,moses1 but by the ,word1 and through ,moses ,his servant4 ,wherefore it was only temporary2 but eternal grace and truth were by ,jesus ,christ4 ,mark the expressions of ,scripture3 of the law only is it said 8was given20 but truth being the grace of the ,father1 is the eternal work of the ,word2 and it is not said to be given1 but to be by ,jesus1 without whom nothing was4#bgi ,presently1 therefore1 ,moses prophetically1 giving place to the perfect ,instructor the ,word1 predicts both the name and the office of ,instructor1 and committing to the people the commands of obedience1 sets before them the ,instructor4 8,a prophet10 says he1 8like me shall ,god raise up to you of your brethren10 pointing out ,jesus the ,son of ,god1 by an allusion to ,jesus the son of ,nun2 for the name of ,jesus predicted in the law was a shadow of ,christ4 ,he adds1 therefore1 consulting the advantage of the people1 8,him shall ye hear20#bhj and1 8,the man who will not hear that ,prophet10#bha him ,he threatens4 ,such a name1 then1 he predicts as that of the ,instructor1 who is the author of salvation4 ,wherefore prophecy invests ,him with a rod1 a rod of discipline1 of rule1 of authority2 that those whom the persuasive word heals not1 the threatening may heal2 and whom the threatening heals not1 the rod may heal2 and whom the rod heals not1 the fire may devour4 8,there shall come forth10 it is said1 8a rod out of the root of ,jesse40#bhb ,see the care1 and wisdom1 and power of the ,instructor3 8,he shall not judge according to opinion1 nor according to report2 but ,he shall dispense judgment to the humble1 and reprove the sinners of the earth40 ,and by ,david3 8,the ,lord instructing1 hath instructed me1 and not given me over to death40#bhc ,for to be chastised of the ,lord1 and instructed1 is deliverance from death4 ,and by the same prophet ,he says3 8,thou shalt rule them with a rod of iron40#bhd ,thus also the apostle1 in the ,epistle to the ,corinthians1 being moved1 says1 8,what will ye8 ,shall ,i come unto you with a rod1 or in love1 in the spirit of meekness80#bhe ,also1 8,the ,lord shall send the rod of strength out of ,sion10#bhf ,he says by another prophet4 ,and this same rod of instruction1 8,thy rod and staff have comforted me10#bhg said some one else4 ,such is the power of the ,instructor--sacred1 soothing1 saving4 ,,chapter ,,viii4 ,,against ,,those ,,who ,,think ,,that ,,what ,,is ,,just ,,is ,,not ,,good4 ,at this stage some rise up1 saying that the ,lord1 by reason of the rod1 and threatening1 and fear1 is not good2 misapprehending1 as appears1 the scripture which says1 8,and he that feareth the ,lord will turn to his heart20#bhh and most of all1 oblivious of ,his love1 in that for us ,he became man4 ,for more suitably to ,him1 the prophet prays in these words3 8,remember us1 for we are dust20#bhi that is1 ,sympathize with us2 for ,thou knowest from personal experience of suffering the weakness of the flesh4 ,in this respect1 therefore1 the ,lord the ,instructor is most good and unimpeachable1 sympathizing as ,he does from the exceeding greatness of ,his love with the nature of each man4 8,for there is nothing which the ,lord hates40#bij ,for assuredly ,he does not hate anything1 and yet wish that which ,he hates to exist4 ,nor does ,he wish anything not to exist1 and yet become the cause of existence to that which ,he wishes not to exist4 ,nor does ,he wish anything not to exist which yet exists4 ,if1 then1 the ,word hates anything1 ,he does not wish it to exist4 ,but nothing exists1 the cause of whose existence is not supplied by ,god4 ,nothing1 then1 is hated by ,god1 nor yet by the ,word4 ,for both are one--that is1 ,god4 ,for ,he has said1 8,in the beginning the ,word was in ,god1 and the ,word was ,god40#bia ,if then ,he hates none of the things which ,he has made1 it follows that ,he loves them4 ,much more than the rest1 and with reason1 will ,he love man1 the noblest of all objects created by ,him1 and a ,god-loving being4 ,therefore ,god is loving2 consequently the ,word is loving4 ,but he who loves anything wishes to do it good4 ,and that which does good must be every way better than that which does not good4 ,but nothing is better than the ,good4 ,the ,good1 then1 does good4 ,and ,god is admitted to be good4 ,god therefore does good4 ,and the ,good1 in virtue of its being good1 does nothing else than do good4 ,consequently ,god does all good4 ,and ,he does no good to man without caring for him1 and ,he does not care for him without taking care of him4 ,for that which does good purposely1 is better than what does not good purposely4 ,but nothing is better than ,god4 ,and to do good purposely1 is nothing else than to take care of man4 ,god therefore cares for man1 and takes care of him4 ,and ,he shows this practically1 in instructing him by the ,word1 who is the true coadjutor of ,god's love to man4 ,but the good is not said to be good1 on account of its being possessed of virtue2 as also righteousness is not said to be good on account of its possessing virtue--for it is itself virtue--but on account of its being in itself and by itself good4 ,in another way the useful is called good1 not on account of its pleasing1 but of its doing good4 ,all which1 therefore1 is righteousness1 being a good thing1 both as virtue and as desirable for its own sake1 and not as giving pleasure2 for it does not judge in order to win favour1 but dispenses to each according to his merits4 ,and the beneficial follows the useful4 ,righteousness1 therefore1 has characteristics corresponding to all the aspects in which goodness is examined1 both possessing equal properties equally4 ,and things which are characterized by equal properties are equal and similar to each other4 ,righteousness is therefore a good thing4 8,how then10 say they1 8if the ,lord loves man1 and is good1 is ,he angry and punishes80 ,we must therefore treat of this point with all possible brevity2 for this mode of treatment is advantageous to the right training of the children1 occupying the place of a necessary help4 ,for many of the passions are cured by punishment1 and by the inculcation of the sterner precepts1 as also by instruction in certain principles4 ,for reproof is1 as it were1 the surgery of the passions of the soul2 and the passions are1 as it were1 an abscess of the truth1#bib which must be cut open by an incision of the lancet of reproof4 ,reproach is like the application of medicines1 dissolving the callosities of the passions1 and purging the impurities of the lewdness of the life2 and in addition1 reducing the excrescences of pride1 restoring the patient to the healthy and true state of humanity4 ,admonition is1 as it were1 the regimen of the diseased soul1 prescribing what it must take1 and forbidding what it must not4 ,and all these tend to salvation and eternal health4 ,furthermore1 the general of an army1 by inflicting fines and corporeal punishments with chains and the extremest disgrace on offenders1 and sometimes even by punishing individuals with death1 aims at good1 doing so for the admonition of the officers under him4 ,thus also ,he who is our great ,general1 the ,word1 the ,commander-in-chief of the universe1 by admonishing those who throw off the restraints of ,his law1 that ,he may effect their release from the slavery1 error1 and captivity of the adversary1 brings them peacefully to the sacred concord of citizenship4 ,as1 therefore1 in addition to persuasive discourse1 there is the hortatory and the consolatory form2 so also1 in addition to the laudatory1 there is the inculpatory and reproachful4 ,and this latter constitutes the art of censure4 ,now censure is a mark of good-will1 not of ill-will4 ,for both he who is a friend and he who is not1 reproach2 but the enemy does so in scorn1 the friend in kindness4 ,it is not1 then1 from hatred that the ,lord chides men2 for ,he ,himself suffered for us1 whom ,he might have destroyed for our faults4 ,for the ,instructor also1 in virtue of ,his being good1 with consummate art glides into censure by rebuke2 rousing the sluggishness of the mind by ,his sharp words as by a scourge4 ,again in turn ,he endeavours to exhort the same persons4 ,for those who are not induced by praise are spurred on by censure2 and those whom censure calls not forth to salvation1 being as dead1 are by denunciation roused to the truth4 8,for the stripes and correction of wisdom are in all time40 8,for teaching a fool is gluing a potsherd2 and sharpening to sense a hopeless blockhead is bringing earth to sensation40#bic ,wherefore ,he adds plainly1 8rousing the sleeper from deep sleep10 which of all things else is likest death4 ,further1 the ,lord shows very clearly of ,himself1 when1 describing figuratively ,his manifold and in many ways serviceable culture1--,he says1 8,i am the true vine1 and my ,father is the husbandman40 ,then ,he adds1 8,every branch in me that beareth not fruit ,he taketh away2 and every branch that beareth fruit ,he pruneth1 that it may bring forth more fruit40#bid ,for the vine that is not pruned grows to wood4 ,so also man4 ,the ,word--the knife--clears away the wanton shoots2 compelling the impulses of the soul to fructify1 not to indulge in lust4 ,now1 reproof addressed to sinners has their salvation for its aim1 the word being harmoniously adjusted to each one's conduct2 now with tightened1 now with relaxed cords4 ,accordingly it was very plainly said by ,moses1 8,be of good courage3 ,god has drawn near to try you1 that ,his fear may be among you1 that ye sin not40#bie ,and ,plato1 who had learned from this source1 says beautifully3 8,for all who suffer punishment are in reality treated well1 for they are benefited2 since the spirit of those who are justly punished is improved40 ,and if those who are corrected receive good at the hands of justice1 and1 according to ,plato1 what is just is acknowledged to be good1 fear itself does good1 and has been found to be for men's good4 8,for the soul that feareth the ,lord shall live1 for their hope is in ,him who saveth them40#bif ,and this same ,word who inflicts punishment is judge2 regarding whom ,esaias also says1 8,the ,lord has assigned ,him to our sins10#big plainly as a corrector and reformer of sins4 ,wherefore ,he alone is able to forgive our iniquities1 who has been appointed by the ,father1 ,instructor of us all2 ,he alone it is who is able to distinguish between disobedience and obedience4 ,and while ,he threatens1 ,he manifestly is unwilling to inflict evil to execute ,his threatenings2 but by inspiring men with fear1 ,he cuts off the approach to sin1 and shows ,his love to man1 still delaying1 and declaring what they shall suffer if they continue sinners1 and is not as a serpent1 which the moment it fastens on its prey devours it4 ,god1 then1 is good4 ,and the ,lord speaks many a time and oft before ,he proceeds to act4 8,for my arrows10 ,he says1 8will make an end of them2 they shall be consumed with hunger1 and be eaten by birds2 and there shall be incurable tetanic incurvature4 ,i will send the teeth of wild beasts upon them1 with the rage of serpents creeping on the earth4 ,without1 the sword shall make them childless2 and out of their chambers shall be fear40#bih ,for the ,divine ,being is not angry in the way that some think2 but often restrains1 and always exhorts humanity1 and shows what ought to be done4 ,and this is a good device1 to terrify lest we sin4 8,for the fear of the ,lord drives away sins1 and he that is without fear cannot be justified10#bii says the ,scripture4 ,and ,god does not inflict punishment from wrath1 but for the ends of justice2 since it is not expedient that justice should be neglected on our account4 ,each one of us1 who sins1 with his own free-will chooses punishment1 and the blame lies with him who chooses4#cjj ,god is without blame4 8,but if our unrighteousness commend the righteousness of ,god1 what shall we say8 ,is ,god unrighteous1 who taketh vengeance8 ,god forbid40#cja ,he says1 therefore1 threatening1 8,i will sharpen my sword1 and my hand shall lay hold on judgment2 and ,i will render justice to mine enemies1 and requite those who hate me4 ,i will make mine arrows drunk with blood1 and my sword shall devour flesh from the blood of the wounded40#cjb ,it is clear1 then1 that those who are not at enmity with the truth1 and do not hate the ,word1 will not hate their own salvation1 but will escape the punishment of enmity4 8,the crown of wisdom10 then1 as the book of ,wisdom says1 8is the fear of the ,lord40#cjc ,very clearly1 therefore1 by the prophet ,amos has the ,lord unfolded ,his method of dealing1 saying1 8,i have overthrown you1 as ,god overthrew ,sodom and ,gomorrah2 and ye shall be as a brand plucked from the fire3 and yet ye have not returned unto me1 saith the ,lord40#cjd ,see how ,god1 through ,his love of goodness1 seeks repentance2 and by means of the plan ,he pursues of threatening silently1 shows ,his own love for man4 8,i will avert10 ,he says1 8my face from them1 and show what shall happen to them40#cje ,for where the face of the ,lord looks1 there is peace and rejoicing2 but where it is averted1 there is the introduction of evil4 ,the ,lord1 accordingly1 does not wish to look on evil things2 for ,he is good4 ,but on ,his looking away1 evil arises spontaneously through human unbelief4 8,behold1 therefore10 says ,paul1 8the goodness and severity of ,god3 on them that fell1 severity2 but upon thee1 goodness1 if thou continue in ,his goodness10#cjf that is1 in faith in ,christ4 ,now hatred of evil attends the good man1 in virtue of ,his being in nature good4 ,wherefore ,i will grant that ,he punishes the disobedient 7for punishment is for the good and advantage of him who is punished1 for it is the correction of a refractory subject72 but ,i will not grant that ,he wishes to take vengeance4 ,revenge is retribution for evil1 imposed for the advantage of him who takes the revenge4 ,he will not desire us to take revenge1 who teaches us 8to pray for those that despitefully use us40#cjg ,but that ,god is good1 all willingly admit2 and that the same ,god is just1 ,i require not many more words to prove1 after adducing the evangelical utterance of the ,lord2 ,he speaks of ,him as one1 8,that they all may be one2 as ,thou1 ,father1 art in me1 and ,i in ,thee1 that they also may be one in us3 that the world also may believe that ,thou hast sent me4 ,and the glory which thou hast given me ,i have given them2 that they may be one1 as we are one3 ,i in them1 and ,thou in me1 that they may be made perfect in one40#cjh ,god is one1 and beyond the one1 and above the ,monad itself4 ,wherefore also the particle 8,thou10 having a demonstrative emphasis1 points out ,god1 who alone truly is1 8who was1 and is1 and is to come10 in which three divisions of time the one name 7 71 8who is10#cji has its place4 ,and that ,he who alone is ,god is also alone and truly righteous1 our ,lord in the ,gospel itself shall testify1 saying1 8,father1 ,i will that they also whom ,thou hast given me be with me where ,i am2 that they may behold my glory1 which ,thou hast given me3 for ,thou lovedst me before the foundation of the world4 ,o righteous ,father1 the world hath not known ,thee3 but ,i have known ,thee1 and these have known that ,thou hast sent me4 ,and ,i have declared to them ,thy name1 and will declare it40#caj ,this is ,he 8that visits the iniquities of the fathers upon the children1 to them that hate ,him1 and shows mercy to those that love ,him40#caa ,for ,he who placed some 8on the right hand1 and others on the left10#cab conceived as ,father1 being good1 is called that which alone ,he is--8good20#cac but as ,he is the ,son in the ,father1 being his ,word1 from their mutual relation1 the name of power being measured by equality of love1 ,he is called righteous4 8,he will judge10 ,he says1 8a man according to his works10#cad--;a good balance1 even ,god having made known to us the face of righteousness in the person of ,jesus1 by whom also1 as by even scales1 we know ,god4 ,of this also the book of ,wisdom plainly says1 8,for mercy and wrath are with ,him1 for ,he alone is ,lord of both10 ,lord of propitiations1 and pouring forth wrath according to the abundance of ,his mercy4 8,so also is ,his reproof40#cae ,for the aim of mercy and of reproof is the salvation of those who are reproved4 ,now1 that the ,god and ,father of our ,lord ,jesus is good1 the ,word ,himself will again avouch3 8,for ,he is kind to the unthankful and the evil20 and further1 when ,he says1 8,be merciful1 as your ,father is merciful40#caf ,still further also ,he plainly says1 8,none is good1 but my ,father1 who is in heaven40#cag ,in addition to these1 again ,he says1 8,my ,father makes ,his sun to shine on all40#cah ,here it is to be noted that ,he proclaims ,his ,father to be good1 and to be the ,creator4 ,and that the ,creator is just1 is not disputed4 ,and again he says1 8,my ,father sends rain on the just1 and on the unjust40 ,in respect of ,his sending rain1 ,he is the ,creator of the waters1 and of the clouds4 ,and in respect of ,his doing so on all1 ,he holds an even balance justly and rightly4 ,and as being good1 ,he does so on just and unjust alike4 ,very clearly1 then1 we conclude ,him to be one and the same ,god1 thus4 ,for the ,holy ,spirit has sung1 8,i will look to the heavens1 the works of ,thy hands20#cai and1 8,he who created the heavens dwells in the heavens20 and1 8,heaven is ,thy throne40#cbj ,and the ,lord says in ,his prayer1 8,our ,father1 who art in heaven40#cba ,and the heavens belong to ,him1 who created the world4 ,it is indisputable1 then1 that the ,lord is the ,son of the ,creator4 ,and if the ,creator above all is confessed to be just1 and the ,lord to be the ,son of the ,creator2 then the ,lord is the ,son of ,him who is just4 ,wherefore also ,paul says1 8,but now the righteousness of ,god without the law is manifested20#cbb and again1 that you may better conceive of ,god1 8even the righteousness of ,god by the faith of ,jesus ,christ upon all that believe2 for there is no difference40#cbc ,and1 witnessing further to the truth1 he adds after a little1 8through the forbearance of ,god1 in order to show that ,he is just1 and that ,jesus is the justifier of him who is of faith40 ,and that he knows that what is just is good1 appears by his saying1 8,so that the law is holy1 and the commandment holy1 and just1 and good10#cbd using both names to denote the same power4 ,but 8no one is good10 except ,his ,father4 ,it is this same ,father of ,his1 then1 who being one is manifested by many powers4 ,and this was the import of the utterance1 8,no man knew the ,father10#cbe who was ,himself everything before the coming of the ,son4 ,so that it is veritably clear that the ,god of all is only one good1 just ,creator1 and the ,son in the ,father1 to whom be glory for ever and ever1 ,amen4 ,but it is not inconsistent with the saving ,word1 to administer rebuke dictated by solicitude4 ,for this is the medicine of the divine love to man1 by which the blush of modesty breaks forth1 and shame at sin supervenes4 ,for if one must censure1 it is necessary also to rebuke2 when it is the time to wound the apathetic soul not mortally1 but salutarily1 securing exemption from everlasting death by a little pain4 ,great is the wisdom displayed in ,his instruction1 and manifold the modes of ,his dealing in order to salvation4 ,for the ,instructor testifies to the good1 and summons forth to better things those that are called2 dissuades those that are hastening to do wrong from the attempt1 and exhorts them to turn to a better life4 ,for the one is not without testimony1 when the other has been testified to2 and the grace which proceeds from the testimony is very great4 ,besides1 the feeling of anger 7if it is proper to call ,his admonition anger7 is full of love to man1 ,god condescending to emotion on man's account2 for whose sake also the ,word of ,god became man4 ,,chapter ,,ix4 ,,that ,,it ,,is ,,the ,,prerogative ,,of ,,the ,,same ,,power ,,to ,,be ,,beneficent ,,and ,,to ,,punish ,,justly4 ,,also ,,the ,,manner ,,of ,,the ,,instruction ,,of ,,the ,,logos4 ,with all ,his power1 therefore1 the ,instructor of humanity1 the ,divine ,word1 using all the resources of wisdom1 devotes ,himself to the saving of the children1 admonishing1 upbraiding1 blaming1 chiding1 reproving1 threatening1 healing1 promising1 favouring2 and as it were1 by many reins1 curbing the irrational impulses of humanity4 ,to speak briefly1 therefore1 the ,lord acts towards us as we do towards our children4 8,hast thou children8 correct them10 is the exhortation of the book of ,wisdom1 8and bend them from their youth4 ,hast thou daughters8 attend to their body1 and let not thy face brighten towards them10#cbf--;although we love our children exceedingly1 both sons and daughters1 above aught else whatever4 ,for those who speak with a man merely to please him1 have little love for him1 seeing they do not pain him2 while those that speak for his good1 though they inflict pain for the time1 do him good for ever after4 ,it is not immediate pleasure1 but future enjoyment1 that the ,lord has in view4 ,let us now proceed to consider the mode of ,his loving discipline1 with the aid of the prophetic testimony4 ,admonition1 then1 is the censure of loving care1 and produces understanding4 ,such is the ,instructor in ,his admonitions1 as when ,he says in the gospel1 8,how often would ,i have gathered thy children1 as a bird gathers her young ones under her wings1 and ye would not60#cbg ,and again1 the ,scripture admonishes1 saying1 8,and they committed adultery with stock and stone1 and burnt incense to ,baal40#cbh ,for it is a very great proof of ,his love1 that1 though knowing well the shamelessness of the people that had kicked and bounded away1 ,he notwithstanding exhorts them to repentance1 and says by ,ezekiel1 8,son of man1 thou dwellest in the midst of scorpions2 nevertheless1 speak to them1 if peradventure they will hear40#cbi ,further1 to ,moses ,he says1 8,go and tell ,pharaoh to send my people forth2 but ,i know that he will not send them forth40#ccj ,for ,he shows both things3 both ,his divinity in ,his foreknowledge of what would take place1 and ,his love in affording an opportunity for repentance to the self-determination of the soul4 ,he admonishes also by ,esaias1 in ,his care for the people1 when ,he says1 8,this people honour me with their lips1 but their heart is far from me40 ,what follows is reproving censure3 8,in vain do they worship me1 teaching for doctrines the commandments of men40#cca ,here ,his loving care1 having shown their sin1 shows salvation side by side4 ,upbraiding is censure on account of what is base1 conciliating to what is noble4 ,this is shown by ,jeremiah3 8,they were female-mad horses2 each one neighed after his neighbour's wife4 ,shall ,i not visit for these things8 saith the ,lord3 shall not my soul be avenged on such a nation as this80#ccb ,he everywhere interweaves fear1 because 8the fear of the ,lord is the beginning of sense40#ccc ,and again1 by ,hosea1 ,he says1 8,shall ,i not visit them8 for they themselves were mingled with harlots1 and sacrificed with the initiated2 and the people that understood embraced a harlot40#ccd ,he shows their offence to be clearer1 by declaring that they understood1 and thus sinned wilfully4 ,understanding is the eye of the soul2 wherefore also ,israel means1 8he that sees ,god0--that is1 he that understands ,god4 ,complaint is censure of those who are regarded as despising or neglecting4 ,he employs this form when ,he says by ,esaias3 8,hear1 ,o heaven2 and give ear1 ,o earth3 for the ,lord hath spoken1 ,i have begotten and brought up children1 but they have disregarded me4 ,the ox knoweth his owner1 and the ass his master's crib3 but ,israel hath not known me40#cce ,for how shall we not regard it fearful1 if he that knows ,god1 shall not recognise the ,lord2 but while the ox and the ass1 stupid and foolish animals1 will know him who feeds them1 ,israel is found to be more irrational than these8 ,and having1 by ,jeremiah1 complained against the people on many grounds1 ,he adds3 8,and they have forsaken me1 saith the ,lord40#ccf ,invective#ccg is a reproachful upbraiding1 or chiding censure4 ,this mode of treatment the ,instructor employs in ,isaiah1 when ,he says1 8,woe to you1 children revolters4 ,thus saith the ,lord1 ,ye have taken counsel1 but not by me2 and made compacts1 but not by my ,spirit40#cch ,he uses the very bitter mordant of fear in each case repressing#cci the people1 and at the same time turning them to salvation2 as also wool that is undergoing the process of dyeing is wont to be previously treated with mordants1 in order to prepare it for taking on a fast colour4 ,reproof is the bringing forward of sin1 laying it before one4 ,this form of instruction ,he employs as in the highest degree necessary1 by reason of the feebleness of the faith of many4 ,for ,he says by ,esaias1 8,ye have forsaken the ,lord1 and have provoked the ,holy ,one of ,israel to anger40#cdj ,and ,he says also by ,jeremiah3 8,heaven was astonished at this1 and the earth shuddered exceedingly4 ,for my people have committed two evils2 they have forsaken me1 the fountain of living waters1 and have hewn out to themselves broken cisterns1 which will not be able to hold water40#cda ,and again1 by the same3 8,jerusalem hath sinned a sin2 therefore it became commotion4 ,all that glorified her dishonoured her1 when they saw her baseness40#cdb ,and ,he uses the bitter and biting#cdc language of reproof in ,his consolations by ,solomon1 tacitly alluding to the love for children that characterizes ,his instruction3 8,my son1 despise not thou the chastening of the ,lord2 nor faint when thou art rebuked of ,him3 for whom the ,lord loveth ,he chasteneth1 and scourgeth every son whom ,he receiveth20#cdd 8,for a man who is a sinner escapes reproof40#cde ,consequently1 therefore1 the ,scripture says1 8,let the righteous reprove and correct me2 but let not the oil of the sinner anoint my head40#cdf ,bringing one to his senses 77 is censure1 which makes a man think4 ,neither from this form of instruction does he abstain1 but says by ,jeremiah1 8,how long shall ,i cry1 and you not hear8 ,so your ears are uncircumcised40#cdg ,o blessed forbearance6 ,and again1 by the same3 8,all the heathen are uncircumcised1 but this people is uncircumcised in heart30#cdh 8for the people are disobedient2 children10 says ,he1 8in whom is not faith40#cdi ,visitation is severe rebuke4 ,he uses this species in the ,gospel3 8,o ,jerusalem1 ,jerusalem1 that killest the prophets1 and stonest them that are sent unto thee60 ,the reduplication of the name gives strength to the rebuke4 ,for he that knows ,god1 how does he persecute ,god's servants8 ,wherefore ,he says1 8,your house is left desolate2 for ,i say unto you1 ,henceforth ye shall not see me1 till ye shall say1 ,blessed is ,he that cometh in the name of the ,lord40#cej ,for if you do not receive ,his love1 ye shall know ,his power4 ,denunciation is vehement speech4 ,and ,he employs denunciation as medicine1 by ,isaiah1 saying1 8,ah1 sinful nation1 lawless sons1 people full of sins1 wicked seed60#cea ,and in the ,gospel by ,john ,he says1 8,serpents1 brood of vipers40#ceb ,accusation is censure of wrong-doers4 ,this mode of instruction ,he employs by ,david1 when ,he says3 8,the people whom ,i knew not served me1 and at the hearing of the ear obeyed me4 ,sons of strangers lied to me1 and halted from their ways40#cec ,and by ,jeremiah3 8,and ,i gave her a writing of divorcement1 and covenant-breaking ,judah feared not40#ced ,and again3 8,and the house of ,israel disregarded me2 and the house of ,judah lied to the ,lord40#cee ,bewailing one's fate is latent censure1 and by artful aid ministers salvation as under a veil4 ,he made use of this by ,jeremiah3 8,how did the city sit solitary that was full of people6 ,she that ruled over territories became as a widow2 she came under tribute2 weeping1 she wept in the night40#cef ,objurgation is objurgatory censure4 ,of this help the ,divine ,instructor made use by ,jeremiah1 saying1 8,thou hadst a whore's forehead2 thou wast shameless towards all2 and didst not call me to the house1 who am thy father1 and lord of thy virginity40#ceg 8,and a fair and graceful harlot skilled in enchanted potions40#ceh ,with consummate art1 after applying to the virgin the opprobrious name of whoredom1 ,he thereupon calls her back to an honourable life by filling her with shame4 ,indignation is a rightful upbraiding2 or upbraiding on account of ways exalted above what is right4 ,in this way ,he instructed by ,moses1 when ,he said1 8,faulty children1 a generation crooked and perverse1 do ye thus requite the ,lord8 ,this people is foolish1 and not wise4 ,is not this thy father who acquired thee80#cei ,he says also by ,isaiah1 8,thy princes are disobedient1 companions of thieves1 loving gifts1 following after rewards1 not judging the orphans40#cfj ,in fine1 the system ,he pursues to inspire fear is the source of salvation4 ,and it is the prerogative of goodness to save3 8,the mercy of the ,lord is on all flesh1 while ,he reproves1 corrects1 and teaches as a shepherd ,his flock4 ,he pities those who receive ,his instruction1 and those who eagerly seek union with ,him40#cfa ,and with such guidance ,he guarded the six hundred thousand footmen that were brought together in the hardness of heart in which they were found2 scourging1 pitying1 striking1 healing1 in compassion and discipline3 8,for according to the greatness of ,his mercy1 so is ,his rebuke40#cfb ,for it is indeed noble not to sin2 but it is good also for the sinner to repent2 just as it is best to be always in good health1 but well to recover from disease4 ,so ,he commands by ,solomon3 8,strike thou thy son with the rod1 that thou mayest deliver his soul from death40#cfc ,and again3 8,abstain not from chastising thy son1 but correct him with the rod2 for he will not die40#cfd ,for reproof and rebuke1 as also the original term implies1 are the stripes of the soul1 chastising sins1 preventing death1 and leading to self-control those carried away to licentiousness4 ,thus also ,plato1 knowing reproof to be the greatest power for reformation1 and the most sovereign purification1 in accordance with what has been said1 observes1 8that he who is in the highest degree impure is uninstructed and base1 by reason of his being unreproved in those respects in which he who is destined to be truly happy ought to be purest and best40 ,for if rulers are not a terror to a good work1 how shall ,god1 who is by nature good1 be a terror to him who sins not8 8,if thou doest evil1 be afraid10#cfe says the apostle4 ,wherefore the apostle himself also in every case uses stringent language to the churches1 after the ,lord's example2 and conscious of his own boldness1 and of the weakness of his hearers1 he says to the ,galatians3 8,am ,i your enemy1 because ,i tell you the truth80#cff ,thus also people in health do not require a physician1 do not require him as long as they are strong2 but those who are ill need his skill4 ,thus also we who in our lives are ill of shameful lusts and reprehensible excesses1 and other inflammatory effects of the passions1 need the ,saviour4 ,and ,he administers not only mild1 but also stringent medicines4 ,the bitter roots of fear then arrest the eating sores of our sins4 ,wherefore also fear is salutary1 if bitter4 ,sick1 we truly stand in need of the ,saviour2 having wandered1 of one to guide us2 blind1 of one to lead us to the light2 thirsty1 8of the fountain of life1 of which whosoever partakes1 shall no longer thirst20#cfg dead1 we need life2 sheep1 we need a shepherd2 we who are children need a tutor1 while universal humanity stands in need of ,jesus2 so that we may not continue intractable and sinners to the end1 and thus fall into condemnation1 but may be separated from the chaff1 and stored up in the paternal garner4 8,for the fan is in the ,lord's hand1 by which the chaff due to the fire is separated from the wheat40#cfh ,you may learn1 if you will1 the crowning wisdom of the all-holy ,shepherd and ,instructor1 of the omnipotent and paternal ,word1 when ,he figuratively represents ,himself as the ,shepherd of the sheep4 ,and ,he is the ,tutor of the children4 ,he says therefore by ,ezekiel1 directing ,his discourse to the elders1 and setting before them a salutary description of ,his wise solicitude3 8,and that which is lame ,i will bind up1 and that which is sick ,i will heal1 and that which has wandered ,i will turn back2 and ,i will feed them on my holy mountain40#cfi ,such are the promises of the good ,shepherd4 ,feed us1 the children1 as sheep4 ,yea1 ,master1 fill us with righteousness1 ,thine own pasture2 yea1 ,o ,instructor1 feed us on ,thy holy mountain the church1 which towers aloft1 which is above the clouds1 which touches heaven4 8,and ,i will be10 ,he says1 8their ,shepherd10#cgj and will be near them1 as the garment to their skin4 ,he wishes to save my flesh by enveloping it in the robe of immortality1 and ,he hath anointed my body4 8,they shall call me10 ,he says1 8and ,i will say1 ,here am ,i40#cga ,thou didst hear sooner than ,i expected1 ,master4 8,and if they pass over1 they shall not slip10#cgb saith the ,lord4 ,for we who are passing over to immortality shall not fall into corruption1 for ,he shall sustain us4 ,for so ,he has said1 and so ,he has willed4 ,such is our ,instructor1 righteously good4 8,i came not10 ,he says1 8to be ministered unto1 but to minister40#cgc ,wherefore ,he is introduced in the ,gospel 8wearied10#cgd because toiling for us1 and promising 8to give ,his life a ransom for many40#cge ,for him alone who does so ,he owns to be the good shepherd4 ,generous1 therefore1 is ,he who gives for us the greatest of all gifts1 ,his own life2 and beneficent exceedingly1 and loving to men1 in that1 when ,he might have been ,lord1 ,he wished to be a brother man2 and so good was ,he that ,he died for us4 ,further1 ,his righteousness cried1 8,if ye come straight to me1 ,i also will come straight to you2 but if ye walk crooked1 ,i also will walk crooked1 saith the ,lord of hosts20#cgf meaning by the crooked ways the chastisements of sinners4 ,for the straight and natural way which is indicated by the ,iota of the name of ,jesus is ,his goodness1 which is firm and sure towards those who have believed at hearing3 8,when ,i called1 ye obeyed not1 saith the ,lord2 but set at nought my counsels1 and heeded not my reproofs40#cgg ,thus the ,lord's reproof is most beneficial4 ,david also says of them1 8,a perverse and provoking race2 a race which set not their heart aright1 and whose spirit was not faithful with ,god3 they kept not the covenant of ,god1 and would not walk in ,his law40#cgh ,such are the causes of provocation for which the ,judge comes to inflict punishment on those that would not choose a life of goodness4 ,wherefore also afterwards ,he assailed them more roughly2 in order1 if possible1 to drag them back from their impetuous rush towards death4 ,he therefore tells by ,david the most manifest cause of the threatening3 8,they believed not in ,his wonderful works4 ,when ,he slew them1 they sought after ,him1 and turned and inquired early after ,god2 and remembered that ,god was their ,helper1 and ,god the ,most ,high their ,redeemer40#cgi ,thus ,he knew that they turned for fear1 while they despised ,his love3 for1 for the most part1 that goodness which is always mild is despised2 but ,he who admonishes by the loving fear of righteousness is reverenced4 ,there is a twofold species of fear1 the one of which is accompanied with reverence1 such as citizens show towards good rulers1 and we towards ,god1 as also right-minded children towards their fathers4 8,for an unbroken horse turns out unmanageable1 and a son who is let take his own way turns out reckless40#chj ,the other species of fear is accompanied with hatred1 which slaves feel towards hard masters1 and the ,hebrews felt1 who made ,god a master1 not a father4 ,and as far as piety is concerned1 that which is voluntary and spontaneous differs much1 nay entirely1 from what is forced4 8,for ,he10 it is said1 8is merciful2 ,he will heal their sins1 and not destroy them1 and fully turn away ,his anger1 and not kindle all ,his wrath40#cha ,see how the justice of the ,instructor1 which deals in rebukes1 is shown2 and the goodness of ,god1 which deals in compassions4 ,wherefore ,david--that is1 the ,spirit by him--embracing them both1 sings of ,god ,himself1 8,justice and judgment are the preparation of ,his throne3 mercy and truth shall go before ,thy face40#chb ,he declares that it belongs to the same power both to judge and to do good4 ,for there is power over both together1 and judgment separates that which is just from its opposite4 ,and ,he who is truly ,god is just and good2 who is ,himself all1 and all is ,he2 for ,he is ,god1 the only ,god4 ,for as the mirror is not evil to an ugly man because it shows him what like he is2 and as the physician is not evil to the sick man because he tells him of his fever1--for the physician is not the cause of the fever1 but only points out the fever2--so neither is ,he1 that reproves1 ill-disposed towards him who is diseased in soul4 ,for ,he does not put the transgressions on him1 but only shows the sins which are there2 in order to turn him away from similar practices4 ,so ,god is good on ,his own account1 and just also on ours1 and ,he is just because ,he is good4 ,and ,his justice is shown to us by ,his own ,word from there from above1 whence the ,father was4 ,for before ,he became ,creator ,he was ,god2 ,he was good4 ,and therefore ,he wished to be ,creator and ,father4 ,and the nature of that love was the source of righteousness--the cause1 too1 of ,his lighting up ,his sun1 and sending down ,his own ,son4 ,and ,he first announced the good righteousness that is from heaven1 when ,he said1 8,no man knoweth the ,son1 but the ,father2 nor the ,father1 but the ,son40#chc ,this mutual and reciprocal knowledge is the symbol of primeval justice4 ,then justice came down to men both in the letter and in the body1 in the ,word and in the law1 constraining humanity to saving repentance2 for it was good4 ,but do you not obey ,god8 ,then blame yourself1 who drag to yourself the judge4 ,,chapter ,x4 ,,that ,,the ,,same ,,god1 ,,by ,,the ,,same ,,word1 ,,restrains ,,from ,,sin ,,by ,,threatening1 ,,and ,,saves ,,humanity ,,by ,,exhorting4 ,if1 then1 we have shown that the plan of dealing stringently with humanity is good and salutary1 and necessarily adopted by the ,word1 and conducive to repentance and the prevention of sins2 we shall have now to look in order at the mildness of the ,word4 ,for ,he has been demonstrated to be just4 ,he sets before us ,his own inclinations which invite to salvation2 by which1 in accordance with the ,father's will1 ,he wishes to make known to us the good and the useful4 ,consider these4 ,the good 7 7 belongs to the panegyrical form of speech1 the useful to the persuasive4 ,for the hortatory and the dehortatory are a form of the persuasive1 and the laudatory and inculpatory of the panegyrical4 ,for the persuasive style of sentence in one form becomes hortatory1 and in another dehortatory4 ,so also the panegyrical in one form becomes inculpatory1 and in another laudatory4 ,and in these exercises the ,instructor1 the ,just ,one1 who has proposed our advantage as ,his aim1 is chiefly occupied4 ,but the inculpatory and dehortatory forms of speech have been already shown us2 and we must now handle the persuasive and the laudatory1 and1 as on a beam1 balance the equal scales of justice4 ,the exhortation to what is useful1 the ,instructor employs by ,solomon1 to the following effect3 8,i exhort you1 ,o men2 and ,i utter my voice to the sons of men4 ,hear me2 for ,i will speak of excellent things20#chd and so on4 ,and ,he counsels what is salutary3 for counsel has for its end1 choosing or refusing a certain course2 as ,he does by ,david1 when ,he says1 8,blessed is the man who walketh not in the counsels of the ungodly1 and standeth not in the way of sinners1 and sitteth not in the chair of pestilences2 but his will is in the law of the ,lord40#che ,and there are three departments of counsel3 ,that which takes examples from past times2 as what the ,hebrews suffered when they worshipped the golden calf1 and what they suffered when they committed fornication1 and the like4 ,the second1 whose meaning is understood from the present times1 as being apprehended by perception2 as it was said to those who asked the ,lord1 8,if ,he was the ,christ1 or shall we wait for another8 ,go and tell ,john1 the blind receive their sight1 the deaf hear1 the lepers are cleansed1 the dead are raised up2 and blessed is he who shall not be offended in me40#chf ,such was that which ,david said when he prophesied1 8,as we have heard1 so have we seen40#chg ,and the third department of counsel consists of what is future1 by which we are bidden guard against what is to happen2 as also that was said1 8,they that fall into sins shall be cast into outer darkness1 where there shall be wailing and gnashing of teeth10#chh and the like4 ,so that from these things it is clear that the ,lord1 going the round of all the methods of curative treatment1 calls humanity to salvation4 ,by encouragement ,he assuages sins1 reducing lust1 and at the same time inspiring hope for salvation4 ,for ,he says by ,ezekiel1 8,if ye return with your whole heart1 and say1 ,father1 ,i will hear you1 as a holy people40#chi ,and again ,he says1 8,come all to me1 who labour1 and are heavy laden1 and ,i will give you rest20#cij and that which is added the ,lord speaks in ,his own person4 ,and very clearly ,he calls to goodness by ,solomon1 when ,he says1 8,blessed is the man who hath found wisdom1 and the mortal who hath found understanding40#cia 8,for the good is found by him who seeks it1 and is wont to be seen by him who has found it40#cib ,by ,jeremiah1 too1 ,he sets forth prudence1 when ,he says1 8,blessed are we1 ,israel2 for what is pleasing to ,god is known by us20#cic--;and it is known by the ,word1 by whom we are blessed and wise4 ,for wisdom and knowledge are mentioned by the same prophet1 when he says1 8,hear1 ,o ,israel1 the commandments of life1 and give ear to know understanding40#cid ,by ,moses1 too1 by reason of the love ,he has to man1 ,he promises a gift to those who hasten to salvation4 ,for ,he says1 8,and ,i will bring you into the good land1 which the ,lord sware to your fathers40#cie ,and further1 8,and ,i will bring you into the holy mountain1 and make you glad10#cif ,he says by ,isaiah4 ,and still another form of instruction is benediction4 8,and blessed is he10 ,he saith by ,david1 8who has not sinned2 and he shall be as the tree planted near the channels of the waters1 which will yield its fruit in its season1 and his leaf shall not wither0#cig 7by this ,he made an allusion to the resurrection72 8and whatsoever he shall do shall prosper with him40 ,such ,he wishes us to be1 that we may be blessed4 ,again1 showing the opposite scale of the balance of justice1 ,he says1 8,but not so the ungodly--not so2 but as the dust which the wind sweeps away from the face of the earth40#cih ,by showing the punishment of sinners1 and their easy dispersion1 and carrying off by the wind1 the ,instructor dissuades from crime by means of punishment2 and by holding up the merited penalty1 shows the benignity of ,his beneficence in the most skilful way1 in order that we may possess and enjoy its blessings4 ,he invites us to knowledge also1 when ,he says by ,jeremiah1 8,hadst thou walked in the way of ,god1 thou wouldst have dwelt for ever in peace20#cii for1 exhibiting there the reward of knowledge1 ,he calls the wise to the love of it4 ,and1 granting pardon to him who has erred1 ,he says1 8,turn1 turn1 as a grape-gatherer to his basket40#djj ,do you see the goodness of justice1 in that it counsels to repentance8 ,and still further1 by ,jeremiah1 ,he enlightens in the truth those who have erred4 8,thus saith the ,lord1 ,stand in the ways1 and look1 and ask for the eternal paths of the ,lord1 what is the good path1 and walk in it1 and ye shall find purification for your souls40#dja ,and in order to promote our salvation1 ,he leads us to repentance4 ,wherefore ,he says1 8,if thou repent1 the ,lord will purify thy heart1 and the heart of thy seed40#djb ,we might have adduced1 as supporters on this question1 the philosophers who say that only the perfect man is worthy of praise1 and the bad man of blame4 ,but since some slander beatitude1 as neither itself taking any trouble1 nor giving any to any one else1 thus not understanding its love to man2 on their account1 and on account of those who do not associate justice with goodness1 the following remarks are added4 ,for it were a legitimate inference to say1 that rebuke and censure are suitable to men1 since they say that all men are bad2 but ,god alone is wise1 from whom cometh wisdom1 and alone perfect1 and therefore alone worthy of praise4 ,but ,i do not employ such language4 ,i say1 then1 that praise or blame1 or whatever resembles praise or blame1 are medicines most essential of all to men4 ,some are ill to cure1 and1 like iron1 are wrought into shape with fire1 and hammer1 and anvil1 that is1 with threatening1 and reproof1 and chastisement2 while others1 cleaving to faith itself1 as self-taught1 and as acting of their own free-will1 grow by praise3 8,for virtue that is praised ,grows like a tree40 ,and comprehending this1 as it seems to me1 the ,samian ,pythagoras gives the injunction3 8,when you have done base things1 rebuke yourself2 ,but when you have done good things1 be glad40 ,chiding is also called admonishing2 and the etymology of admonishing 77 is 7 7 putting of understanding into one2 so that rebuking is bringing one to one's senses4 ,but there are myriads of injunctions to be found1 whose aim is the attainment of what is good1 and the avoidance of what is evil4 8,for there is no peace to the wicked1 saith the ,lord40#djc ,wherefore by ,solomon ,he commands the children to beware3 8,my son1 let not sinners deceive thee1 and go not after their ways2 and go not1 if they entice thee1 saying1 ,come with us1 share with us in innocent blood1 and let us hide unjustly the righteous man in the earth2 let us put him out of sight all alive as he is into ,hades40#djd ,this is accordingly likewise a prediction concerning the ,lord's passion4 ,and by ,ezekiel1 the life supplies commandments3 8,the soul that sinneth shall die2 but he that doeth righteousness shall be righteous4 ,he eateth not upon the mountains1 and hath not set his eyes on the devices of the house of ,israel1 and will not defile his neighbour's wife1 and will not approach to a woman in her separation1 and will not oppress a man1 and will restore the debtor's pledge1 and will not take plunder3 he will give his bread to the hungry1 and clothe the naked4 ,his money he will not give on usury1 and will not take interest2 and he will turn away his hand from wrong1 and will execute righteous judgment between a man and his neighbour4 ,he has walked in my statutes1 and kept my judgments to do them4 ,this is a righteous man4 ,he shall surely live1 saith the ,lord40#dje ,these words contain a description of the conduct of ,christians1 a notable exhortation to the blessed life1 which is the reward of a life of goodness--everlasting life4 ,,chapter ,,xi4 ,,that ,,the ,,word ,,instructed ,,by ,,the ,,law ,,and ,,the ,,prophets4 ,the mode of ,his love and ,his instruction we have shown as we could4 ,wherefore ,he ,himself1 declaring ,himself very beautifully1 likened ,himself to a grain of mustard-seed2#djf and pointed out the spirituality of the word that is sown1 and the productiveness of its nature1 and the magnificence and conspicuousness of the power of the word2 and besides1 intimated that the pungency and the purifying virtue of punishment are profitable on account of its sharpness4 ,by the little grain1 as it is figuratively called1 ,he bestows salvation on all humanity abundantly4 ,honey1 being very sweet1 generates bile1 as goodness begets contempt1 which is the cause of sinning4 ,but mustard lessens bile1 that is1 anger1 and stops inflammation1 that is1 pride4 ,from which ,word springs the true health of the soul1 and its eternal happy temperament 774 ,accordingly1 of old ,he instructed by ,moses1 and then by the prophets4 ,moses1 too1 was a prophet4 ,for the law is the training of refractory children4 8,having feasted to the full10 accordingly1 it is said1 8they rose up to play20#djg senseless repletion with victuals being called 7fodder71 not 7food74 ,and when1 having senselessly filled themselves1 they senselessly played2 on that account the law was given them1 and terror ensued for the prevention of transgressions and for the promotion of right actions1 securing attention1 and so winning to obedience to the true ,instructor1 being one and the same ,word1 and reducing to conformity with the urgent demands of the law4 ,for ,paul says that it was given to be a 8schoolmaster to bring us to ,christ40#djh ,so that from this it is clear1 that one alone1 true1 good1 just1 in the image and likeness of the ,father1 ,his ,son ,jesus1 the ,word of ,god1 is our ,instructor2 to whom ,god hath entrusted us1 as an affectionate father commits his children to a worthy tutor1 expressly charging us1 8,this is my beloved ,son3 hear ,him40#dji ,the divine ,instructor is trustworthy1 adorned as ,he is with three of the fairest ornaments--knowledge1 benevolence1 and authority of utterance2--with knowledge1 for ,he is the paternal wisdom3 8,all wisdom is from the ,lord1 and with ,him for evermore20--with authority of utterance1 for ,he is ,god and ,creator3 8,for all things were made by ,him1 and without ,him was not anything made20#daj--;and with benevolence1 for ,he alone gave ,himself a sacrifice for us3 8,for the good ,shepherd giveth ,his life for the sheep20#daa and ,he has so given it4 ,now1 benevolence is nothing but wishing to do good to one's neighbour for his sake4 ,,chapter ,,xii4 ,,the ,,instructor ,,characterized ,,by ,,the ,,severity ,,and ,,benignity ,,of ,,paternal ,,affection4 ,having now accomplished those things1 it were a fitting sequel that our instructor ,jesus should draw for us the model of the true life1 and train humanity in ,christ4 ,nor is the cast and character of the life ,he enjoins very formidable2 nor is it made altogether easy by reason of ,his benignity4 ,he enjoins ,his commands1 and at the same time gives them such a character that they may be accomplished4 ,the view ,i take is1 that ,he ,himself formed man of the dust1 and regenerated him by water2 and made him grow by his ,spirit2 and trained him by ,his word to adoption and salvation1 directing him by sacred precepts2 in order that1 transforming earth-born man into a holy and heavenly being by ,his advent1 ,he might fulfil to the utmost that divine utterance1 8,let us make man in our own image and likeness40#dab ,and1 in truth1 ,christ became the perfect realization of what ,god spake2 and the rest of humanity is conceived as being created merely in ,his image4 ,but let us1 ,o children of the good ,father--nurslings of the good ,instructor--fulfil the ,father's will1 listen to the ,word1 and take on the impress of the truly saving life of our ,saviour2 and meditating on the heavenly mode of life according to which we have been deified1 let us anoint ourselves with the perennial immortal bloom of gladness--that ointment of sweet fragrance--having a clear example of immortality in the walk and conversation of the ,lord2 and following the footsteps of ,god1 to whom alone it belongs to consider1 and whose care it is to see to1 the way and manner in which the life of men may be made more healthy4 ,besides1 ,he makes preparation for a self-sufficing mode of life1 for simplicity1 and for girding up our loins1 and for free and unimpeded readiness of our journey2 in order to the attainment of an eternity of beatitude1 teaching each one of us to be his own storehouse4 ,for ,he says1 8,take no anxious thought for to-morrow10#dac meaning that the man who has devoted himself to ,christ ought to be sufficient to himself1 and servant to himself1 and moreover lead a life which provides for each day by itself4 ,for it is not in war1 but in peace1 that we are trained4 ,war needs great preparation1 and luxury craves profusion2 but peace and love1 simple and quiet sisters1 require no arms nor excessive preparation4 ,the ,word is their sustenance4 ,our superintendence in instruction and discipline is the office of the ,word1 from whom we learn frugality and humility1 and all that pertains to love of truth1 love of man1 and love of excellence4 ,and so1 in a word1 being assimilated to ,god by a participation in moral excellence1 we must not retrograde into carelessness and sloth4 ,but labour1 and faint not4 ,thou shalt be what thou dost not hope1 and canst not conjecture4 ,and as there is one mode of training for philosophers1 another for orators1 and another for athletes2 so is there a generous disposition1 suitable to the choice that is set upon moral loveliness1 resulting from the training of ,christ4 ,and in the case of those who have been trained according to this influence1 their gait in walking1 their sitting at table1 their food1 their sleep1 their going to bed1 their regimen1 and the rest of their mode of life1 acquire a superior dignity4 ,for such a training as is pursued by the ,word is not overstrained1 but is of the right tension4 ,thus1 therefore1 the ,word has been called also the ,saviour1 seeing ,he has found out for men those rational medicines which produce vigour of the senses and salvation2 and devotes ,himself to watching for the favourable moment1 reproving evil1 exposing the causes of evil affections1 and striking at the roots of irrational lusts1 pointing out what we ought to abstain from1 and supplying all the antidotes of salvation to those who are diseased4 ,for the greatest and most regal work of ,god is the salvation of humanity4 ,the sick are vexed at a physician1 who gives no advice bearing on their restoration to health4 ,but how shall we not acknowledge the highest gratitude to the divine ,instructor1 who is not silent1 who omits not those threatenings that point towards destruction1 but discloses them1 and cuts off the impulses that tend to them2 and who indoctrinates in those counsels which result in the true way of living8 ,we must confess1 therefore1 the deepest obligations to ,him4 ,for what else do we say is incumbent on the rational creature--,i mean man--than the contemplation of the ,divine8 ,i say1 too1 that it is requisite to contemplate human nature1 and to live as the truth directs1 and to admire the ,instructor and ,his injunctions1 as suitable and harmonious to each other4 ,according to which image also we ought1 conforming ourselves to the ,instructor1 and making the word and our deeds agree1 to live a real life4 ,,chapter ,,xiii4 ,,virtue ,,rational1 ,,sin ,,irrational4 ,everything that is contrary to right reason is sin4 ,accordingly1 therefore1 the philosophers think fit to define the most generic passions thus3 lust1 as desire disobedient to reason2 fear1 as weakness disobedient to reason2 pleasure1 as an elation of the spirit disobedient to reason4 ,if1 then1 disobedience in reference to reason is the generating cause of sin1 how shall we escape the conclusion1 that obedience to reason--the ,word--which we call faith1 will of necessity be the efficacious cause of duty8 ,for virtue itself is a state of the soul rendered harmonious by reason in respect to the whole life4 ,nay1 to crown all1 philosophy itself is pronounced to be the cultivation of right reason2 so that1 necessarily1 whatever is done through error of reason is transgression1 and is rightly called 77 sin4 ,since1 then1 the first man sinned and disobeyed ,god1 it is said1 8,and man became like to the beasts30#dad being rightly regarded as irrational1 he is likened to the beasts4 ,whence ,wisdom says3 8,the horse for covering2 the libidinous and the adulturer is become like to an irrational beast40#dae ,wherefore also it is added3 8,he neighs1 whoever may be sitting on him40 ,the man1 it is meant1 no longer speaks2 for he who transgresses against reason is no longer rational1 but an irrational animal1 given up to lusts by which he is ridden 7as a horse by his rider74 ,but that which is done right1 in obedience to reason1 the followers of the ,stoics call and 1 that is1 incumbent and fitting4 ,what is fitting is incumbent4 ,and obedience is founded on commands4 ,and these being1 as they are1 the same as counsels--having truth for their aim1 train up to the ultimate goal of aspiration1 which is conceived of as the end 774 ,and the end of piety is eternal rest in ,god4 ,and the beginning of eternity is our end4 ,the right operation of piety perfects duty by works2 whence1 according to just reasoning1 duties consist in actions1 not in sayings4 ,and ,christian conduct is the operation of the rational soul in accordance with a correct judgment and aspiration after the truth1 which attains its destined end through the body1 the soul's consort and ally4 ,virtue is a will in conformity to ,god and ,christ in life1 rightly adjusted to life everlasting4 ,for the life of ,christians1 in which we are now trained1 is a system of reasonable actions--that is1 of those things taught by the ,word--an unfailing energy which we have called faith4 ,the system is the commandments of the ,lord1 which1 being divine statutes and spiritual counsels1 have been written for ourselves1 being adapted for ourselves and our neighbours4 ,moreover1 they turn back on us1 as the ball rebounds on him that throws it by the repercussion4 ,whence also duties are essential for divine discipline1 as being enjoined by ,god1 and furnished for our salvation4 ,and since1 of those things which are necessary1 some relate only to life here1 and others1 which relate to the blessed life yonder1 wing us for flight hence2 so1 in an analogous manner1 of duties1 some are ordained with reference to life1 others for the blessed life4 ,the commandments issued with respect to natural life are published to the multitude2 but those that are suited for living well1 and from which eternal life springs1 we have to consider1 as in a sketch1 as we read them out of the ,scriptures4 ,,book ,,ii4 ,,chapter ,i4 ,,on ,,eating4 ,keeping1 then1 to our aim1 and selecting the scriptures which bear on the usefulness of training for life1 we must now compendiously describe what the man who is called a ,christian ought to be during the whole of his life4 ,we must accordingly begin with ourselves1 and how we ought to regulate ourselves4 ,we have therefore1 preserving a due regard to the symmetry of this work1 to say how each of us ought to conduct himself in respect to his body1 or rather how to regulate the body itself4 ,for whenever any one1 who has been brought away by the ,word from external things1 and from attention to the body itself to the mind1 acquires a clear view of what happens according to nature in man1 he will know that he is not to be earnestly occupied about external things1 but about what is proper and peculiar to man--to purge the eye of the soul1 and to sanctify also his flesh4 ,for he that is clean rid of those things which constitute him still dust1 what else has he more serviceable than himself for walking in the way which leads to the comprehension of ,god8 ,some men1 in truth1 live that they may eat1 as the irrational creatures1 8whose life is their belly1 and nothing else40 ,but the ,instructor enjoins us to eat that we may live4 ,for neither is food our business1 nor is pleasure our aim2 but both are on account of our life here1 which the ,word is training up to immortality4 ,wherefore also there is discrimination to be employed in reference to food4 ,and it is to be simple1 truly plain1 suiting precisely simple and artless children--as ministering to life1 not to luxury4 ,and the life to which it conduces consists of two things--health and strength2 to which plainness of fare is most suitable1 being conducive both to digestion and lightness of body1 from which come growth1 and health1 and right strength1 not strength that is wrong or dangerous and wretched1 as is that of athletes produced by compulsory feeding4 ,we must therefore reject different varieties1 which engender various mischiefs1 such as a depraved habit of body and disorders of the stomach1 the taste being vitiated by an unhappy art--that of cookery1 and the useless art of making pastry4 ,for people dare to call by the name of food their dabbling in luxuries1 which glides into mischievous pleasures4 ,antiphanes1 the ,delian physician1 said that this variety of viands was the one cause of disease2 there being people who dislike the truth1 and through various absurd notions abjure moderation of diet1 and put themselves to a world of trouble to procure dainties from beyond seas4 ,for my part1 ,i am sorry for this disease1 while they are not ashamed to sing the praises of their delicacies1 giving themselves great trouble to get lampreys in the ,straits of ,sicily1 the eels of the ,mander1 and the kids found in ,melos1 and the mullets in ,sciathus1 and the mussels of ,pelorus1 the oysters of ,abydos1 not omitting the sprats found in ,lipara1 and the ,mantinican turnip2 and furthermore1 the beetroot that grows among the ,ascrans3 they seek out the cockles of ,methymna1 the turbots of ,attica1 and the thrushes of ,daphnis1 and the reddish-brown dried figs1 on account of which the ill-starred ,persian marched into ,greece with five hundred thousand men4 ,besides these1 they purchase birds from ,phasis1 the ,egyptian snipes1 and the ,median peafowl4 ,altering these by means of condiments1 the gluttons gape for the sauces4 8,whatever earth and the depths of the sea1 and the unmeasured space of the air produce10 they cater for their gluttony4 ,in their greed and solicitude1 the gluttons seem absolutely to sweep the world with a drag-net to gratify their luxurious tastes4 ,these gluttons1 surrounded with the sound of hissing frying-pans1 and wearing their whole life away at the pestle and mortar1 cling to matter like fire4 ,more than that1 they emasculate plain food1 namely bread1 by straining off the nourishing part of the grain1 so that the necessary part of food becomes matter of reproach to luxury4 ,there is no limit to epicurism among men4 ,for it has driven them to sweetmeats1 and honey-cakes1 and sugar-plums2 inventing a multitude of desserts1 hunting after all manner of dishes4 ,a man like this seems to me to be all jaw1 and nothing else4 8,desire not10 says the ,scripture1 8rich men's dainties20#daf for they belong to a false and base life4 ,they partake of luxurious dishes1 which a little after go to the dunghill4 ,but we who seek the heavenly bread must rule the belly1 which is beneath heaven1 and much more the things which are agreeable to it1 which 8,god shall destroy10#dag says the apostle1 justly execrating gluttonous desires4 ,for 8meats are for the belly10#dah for on them depends this truly carnal and destructive life2 whence#dai some1 speaking with unbridled tongue1 dare to apply the name agap#dbj to pitiful suppers1 redolent of savour and sauces4 ,dishonouring the good and saving work of the ,word1 the consecrated agap1 with pots and pouring of sauce2 and by drink and delicacies and smoke desecrating that name1 they are deceived in their idea1 having expected that the promise of ,god might be bought with suppers4 ,gatherings for the sake of mirth1 and such entertainments as are called by ourselves1 we name rightly suppers1 dinners1 and banquets1 after the example of the ,lord4 ,but such entertainments the ,lord has not called agap4 ,he says accordingly somewhere1 8,when thou art called to a wedding1 recline not on the highest couch2 but when thou art called1 fall into the lowest place20#dba and elsewhere1 8,when thou makest a dinner or a supper20 and again1 8,but when thou makest an entertainment1 call the poor10#dbb for whose sake chiefly a supper ought to be made4 ,and further1 8,a certain man made a great supper1 and called many40#dbc ,but ,i perceive whence the specious appellation of suppers flowed3 8from the gullets and furious love for suppers0--according to the comic poet4 ,for1 in truth1 8to many1 many things are on account of the supper40 ,for they have not yet learned that ,god has provided for ,his creature 7man ,i mean7 food and drink1 for sustenance1 not for pleasure2 since the body derives no advantage from extravagance in viands4 ,for1 quite the contrary1 those who use the most frugal fare are the strongest and the healthiest1 and the noblest2 as domestics are healthier and stronger than their masters1 and husbandmen than the proprietors2 and not only more robust1 but wiser1 as philosophers are wiser than rich men4 ,for they have not buried the mind beneath food1 nor deceived it with pleasures4 ,but love 7agape7 is in truth celestial food1 the banquet of reason4 8,it beareth all things1 endureth all things1 hopeth all things4 ,love never faileth40#dbd 8,blessed is he who shall eat bread in the kingdom of ,god40#dbe ,but the hardest of all cases is for charity1 which faileth not1 to be cast from heaven above to the ground into the midst of sauces4 ,and do you imagine that ,i am thinking of a supper that is to be done away with8 8,for if10 it is said1 8,i bestow all my goods1 and have not love1 ,i am nothing40#dbf ,on this love alone depend the law and the ,word2 and if 8thou shalt love the ,lord thy ,god and thy neighbour10 this is the celestial festival in the heavens4 ,but the earthly is called a supper1 as has been shown from ,scripture4 ,for the supper is made for love1 but the supper is not love 7agape72 only a proof of mutual and reciprocal kindly feeling4 8,let not1 then1 your good be evil spoken of2 for the kingdom of ,god is not meat and drink10 says the apostle1 in order that the meal spoken of may not be conceived as ephemeral1 8but righteousness1 and peace1 and joy in the ,holy ,ghost40#dbg ,he who eats of this meal1 the best of all1 shall possess the kingdom of ,god1 fixing his regards here on the holy assembly of love1 the heavenly church4 ,love1 then1 is something pure and worthy of ,god1 and its work is communication4 8,and the care of discipline is love10 as ,wisdom says2 8and love is the keeping of the law40#dbh ,and these joys have an inspiration of love from the public nutriment1 which accustoms to everlasting dainties4 ,love 7agape71 then1 is not a supper4 ,but let the entertainment depend on love4 ,for it is said1 8,let the children whom ,thou hast loved1 ,o ,lord1 learn that it is not the products of fruits that nourish man2 but it is ,thy word which preserves those who believe on ,thee40#dbi 8,for the righteous shall not live by bread40#dcj ,but let our diet be light and digestible1 and suitable for keeping awake1 unmixed with diverse varieties4 ,nor is this a point which is beyond the sphere of discipline4 ,for love is a good nurse for communication2 having as its rich provision sufficiency1 which1 presiding over diet measured in due quantity1 and treating the body in a healthful way1 distributes something from its resources to those near us4 ,but the diet which exceeds sufficiency injures a man1 deteriorates his spirit1 and renders his body prone to disease4 ,besides1 those dainty tastes1 which trouble themselves about rich dishes1 drive to practices of ill-repute1 daintiness1 gluttony1 greed1 voracity1 insatiability4 ,appropriate designations of such people as so indulge are flies1 weasels1 flatterers1 gladiators1 and the monstrous tribes of parasites--the one class surrendering reason1 the other friendship1 and the other life1 for the gratification of the belly2 crawling on their bellies1 beasts in human shape after the image of their father1 the voracious beast4 ,people first called the abandoned 1 and so appear to me to indicate their end1 understanding them as those who are 77 unsaved1 excluding the 4 ,for those that are absorbed in pots1 and exquisitely prepared niceties of condiments1 are they not plainly abject1 earth-born1 leading an ephemeral kind of life1 as if they were not to live hereafter8 ,those the ,holy ,spirit1 by ,isaiah1 denounces as wretched1 depriving them tacitly of the name of love 7agape71 since their feasting was not in accordance with the word4 8,but they made mirth1 killing calves1 and sacrificing sheep1 saying1 ,let us eat and drink1 for to-morrow we die40 ,and that ,he reckons such luxury to be sin1 is shown by what ,he adds1 8,and your sin shall not be forgiven you till you die10#dca--not conveying the idea that death1 which deprives of sensation1 is the forgiveness of sin1 but meaning that death of salvation which is the recompense of sin4 8,take no pleasure in abominable delicacies10 says ,wisdom4#dcb ,at this point1 too1 we have to advert to what are called things sacrificed to idols1 in order to show how we are enjoined to abstain from them4 ,polluted and abominable those things seem to me1 to the blood of which1 fly 8,souls from ,erebus of inanimate corpses40--,odyss4 xi4 #cg4 8,for ,i would not that ye should have fellowship with demons10#dcc says the apostle2 since the food of those who are saved and those who perish is separate4 ,we must therefore abstain from these viands not for fear 7because there is no power in them72 but on account of our conscience1 which is holy1 and out of detestation of the demons to which they are dedicated1 are we to loathe them2 and further1 on account of the instability of those who regard many things in a way that makes them prone to fall1 8whose conscience1 being weak1 is defiled3 for meat commendeth us not to ,god40#dcd 8,for it is not that which entereth in that defileth a man1 but that which goeth out of his mouth40#dce ,the natural use of food is then indifferent4 8,for neither if we eat are we the better10 it is said1 8nor if we eat not are we the worse40#dcf ,but it is inconsistent with reason1 for those that have been made worthy to share divine and spiritual food1 to partake of the tables of demons4 8,have we not power to eat and to drink10 says the apostle1 8and to lead about wives80 ,but by keeping pleasures under command we prevent lusts4 ,see1 then1 that this power of yours never 8become a stumbling-block to the weak40 ,for it were not seemly that we1 after the fashion of the rich man's son in the ,gospel1#dcg should1 as prodigals1 abuse the ,father's gifts2 but we should use them1 without undue attachment to them1 as having command over ourselves4 ,for we are enjoined to reign and rule over meats1 not to be slaves to them4 ,it is an admirable thing1 therefore1 to raise our eyes aloft to what is true1 to depend on that divine food above1 and to satiate ourselves with the exhaustless contemplation of that which truly exists1 and so taste of the only sure and pure delight4 ,for such is the agape1 which1 the food that comes from ,christ shows that we ought to partake of4 ,but totally irrational1 futile1 and not human is it for those that are of the earth1 fattening themselves like cattle1 to feed themselves up for death2 looking downwards on the earth1 and bending ever over tables2 leading a life of gluttony2 burying all the good of existence here in a life that by and by will end2 courting voracity alone1 in respect to which cooks are held in higher esteem than husbandmen4 ,for we do not abolish social intercourse1 but look with suspicion on the snares of custom1 and regard them as a calamity4 ,wherefore daintiness is to be shunned1 and we are to partake of few and necessary things4 8,and if one of the unbelievers call us to a feast1 and we determine to go0 7for it is a good thing not to mix with the dissolute71 the apostle bids us 8eat what is set before us1 asking no questions for conscience sake40#dch ,similarly he has enjoined to purchase 8what is sold in the shambles10 without curious questioning4#dci ,we are not1 then1 to abstain wholly from various kinds of food1 but only are not to be taken up about them4 ,we are to partake of what is set before us1 as becomes a ,christian1 out of respect to him who has invited us1 by a harmless and moderate participation in the social meeting2 regarding the sumptuousness of what is put on the table as a matter of indifference1 despising the dainties1 as after a little destined to perish4 8,let him who eateth1 not despise him who eateth not2 and let him who eateth not1 not judge him who eateth40#ddj ,and a little way on he explains the reason of the command1 when he says1 8,he that eateth1 eateth to the ,lord1 and giveth ,god thanks2 and he that eateth not1 to the ,lord he eateth not1 and giveth ,god thanks40#dda ,so that the right food is thanksgiving4 ,and he who gives thanks does not occupy his time in pleasures4 ,and if we would persuade any of our fellow-guests to virtue1 we are all the more on this account to abstain from those dainty dishes2 and so exhibit ourselves as a bright pattern of virtue1 such as we ourselves have in ,christ4 8,for if any of such meats make a brother to stumble1 ,i shall not eat it as long as the world lasts10 says he1 8that ,i may not make my brother stumble40#ddb ,i gain the man by a little self-restraint4 8,have we not power to eat and to drink80#ddc ,and 8we know0--he says the truth--8that an idol is nothing in the world2 but we have only one true ,god1 of whom are all things1 and one ,lord ,jesus4 ,but10 he says1 8through thy knowledge thy weak brother perishes1 for whom ,christ died2 and they that wound the conscience of the weak brethren sin against ,christ40#ddd ,thus the apostle1 in his solicitude for us1 discriminates in the case of entertainments1 saying1 that 8if any one called a brother be found a fornicator1 or an adulterer1 or an idolater1 with such an one not to eat20#dde neither in discourse or food are we to join1 looking with suspicion on the pollution thence proceeding1 as on the tables of the demons4 8,it is good1 then1 neither to eat flesh nor to drink wine10#ddf as both he and the ,pythagoreans acknowledge4 ,for this is rather characteristic of a beast2 and the fumes arising from them being dense1 darken the soul4 ,if one partakes of them1 he does not sin4 ,only let him partake temperately1 not dependent on them1 nor gaping after fine fare4 ,for a voice will whisper to him1 saying1 8,destroy not the work of ,god for the sake of food40#ddg ,for it is the mark of a silly mind to be amazed and stupified at what is presented at vulgar banquets1 after the rich fare which is in the word2 and much sillier to make one's eyes the slaves of the delicacies1 so that one's greed is1 so to speak1 carried round by the servants4 ,and how foolish for people to raise themselves on the couches1 all but pitching their faces into the dishes1 stretching out from the couch as from a nest1 according to the common saying1 8that they may catch the wandering steam by breathing it in60 ,and how senseless1 to besmear their hands with the condiments1 and to be constantly reaching to the sauce1 cramming themselves immoderately and shamelessly1 not like people tasting1 but ravenously seizing6 ,for you may see such people1 liker swine or dogs for gluttony than men1 in such a hurry to feed themselves full1 that both jaws are stuffed out at once1 the veins about the face raised1 and besides1 the perspiration running all over1 as they are tightened with their insatiable greed1 and panting with their excess2 the food pushed with unsocial eagerness into their stomach1 as if they were stowing away their victuals for provision for a journey1 not for digestion4 ,excess1 which in all things is an evil1 is very highly reprehensible in the matter of food4 ,gluttony1 called 1 is nothing but excess in the use of relishes 772 and is insanity with respect to the gullet2 and is excess with respect to food--insanity in reference to the belly1 as the name implies2 for is a madman4 ,the apostle1 checking those that transgress in their conduct at entertainments1 says3 8,for every one taketh beforehand in eating his own supper2 and one is hungry1 and another drunken4 ,have ye not houses to eat and to drink in8 ,or despise ye the church of ,god1 and shame those who have not80#ddh ,and among those who have1 they1 who eat shamelessly and are insatiable1 shame themselves4 ,and both act badly2 the one by paining those who have not1 the other by exposing their own greed in the presence of those who have4 ,necessarily1 therefore1 against those who have cast off shame and unsparingly abuse meals1 the insatiable to whom nothing is sufficient1 the apostle1 in continuation1 again breaks forth in a voice of displeasure3 8,so that1 my brethren1 when ye come together to eat1 wait for one another4 ,and if any one is hungry1 let him eat at home1 that ye come not together to condemnation40#ddi ,from all slavish habits#dej and excess we must abstain1 and touch what is set before us in a decorous way2 keeping the hand and couch and chin free of stains2 preserving the grace of the countenance undisturbed1 and committing no indecorum in the act of swallowing2 but stretching out the hand at intervals in an orderly manner4 ,we must guard against speaking anything while eating3 for the voice becomes disagreeable and inarticulate when it is confined by full jaws2 and the tongue1 pressed by the food and impeded in its natural energy1 gives forth a compressed utterance4 ,nor is it suitable to eat and to drink simultaneously4 ,for it is the very extreme of intemperance to confound the times whose uses are discordant4 ,and 8whether ye eat or drink1 do all to the glory of ,god10#dea aiming after true frugality1 which the ,lord also seems to me to have hinted at when ,he blessed the loaves and the cooked fishes with which ,he feasted the disciples1 introducing a beautiful example of simple food4 ,that fish then which1 at the command of the ,lord1 ,peter caught1 points to digestible and ,god-given and moderate food4 ,and by those who rise from the water to the bait of righteousness1 ,he admonishes us to take away luxury and avarice1 as the coin from the fish2 in order that ,he might displace vainglory2 and by giving the stater to the tax-gatherers1 and 8rendering to ,csar the things which are ,csar's10 might preserve 8to ,god the things which are ,god's40#deb ,the stater is capable of other explanations not unknown to us1 but the present is not a suitable occasion for their treatment4 ,let the mention we make for our present purpose suffice1 as it is not unsuitable to the flowers of the ,word2 and we have often done this1 drawing to the urgent point of the question the most beneficial fountain1 in order to water those who have been planted by the ,word4 8,for if it is lawful for me to partake of all things1 yet all things are not expedient40#dec ,for those that do all that is lawful1 quickly fall into doing what is unlawful4 ,and just as righteousness is not attained by avarice1 nor temperance by excess2 so neither is the regimen of a ,christian formed by indulgence2 for the table of truth is far from lascivious dainties4 ,for though it was chiefly for men's sake that all things were made1 yet it is not good to use all things1 nor at all times4 ,for the occasion1 and the time1 and the mode1 and the intention1 materially turn the balance with reference to what is useful1 in the view of one who is rightly instructed2 and this is suitable1 and has influence in putting a stop to a life of gluttony1 which wealth is prone to choose1 not that wealth which sees clearly1 but that abundance which makes a man blind with reference to gluttony4 ,no one is poor as regards necessaries1 and a man is never overlooked4 ,for there is one ,god who feeds the fowls and the fishes1 and1 in a word1 the irrational creatures2 and not one thing whatever is wanting to them1 though 8they take no thought for their food40#ded ,and we are better than they1 being their lords1 and more closely allied to ,god1 as being wiser2 and we were made1 not that we might eat and drink1 but that we might devote ourselves to the knowledge of ,god4 8,for the just man who eats is satisfied in his soul1 but the belly of the wicked shall want10#dee filled with the appetites of insatiable gluttony4 ,now lavish expense is adapted not for enjoyment alone1 but also for social communication4 ,wherefore we must guard against those articles of food which persuade us to eat when we are not hungry1 bewitching the appetite4 ,for is there not within a temperate simplicity a wholesome variety of eatables8 ,bulbs1#def olives1 certain herbs1 milk1 cheese1 fruits1 all kinds of cooked food without sauces2 and if flesh is wanted1 let roast rather than boiled be set down4 ,have you anything to eat here8 said the ,lord#deg to the disciples after the resurrection2 and they1 as taught by ,him to practise frugality1 8gave ,him a piece of broiled fish20 and having eaten before them1 says ,luke1 ,he spoke to them what ,he spoke4 ,and in addition to these1 it is not to be overlooked that those who feed according to the ,word are not debarred from dainties in the shape of honey-combs4 ,for of articles of food1 those are the most suitable which are fit for immediate use without fire1 since they are readiest2 and second to these are those which are simplest1 as we said before4 ,but those who bend around inflammatory tables1 nourishing their own diseases1 are ruled by a most lickerish demon1 whom ,i shall not blush to call the ,belly-demon1 and the worst and most abandoned of demons4 ,he is therefore exactly like the one who is called the ,ventriloquist-demon4 ,it is far better to be happy#deh than to have a demon dwelling with us4 ,and happiness is found in the practice of virtue4 ,accordingly1 the apostle ,matthew partook of seeds1 and nuts1#dei and vegetables1 without flesh4 ,and ,john1 who carried temperance to the extreme1 8ate locusts and wild honey40 ,peter abstained from swine2 8but a trance fell on him10 as is written in the ,acts of the ,apostles1 8and he saw heaven opened1 and a vessel let down on the earth by the four corners1 and all the four-footed beasts and creeping things of the earth and the fowls of heaven in it2 and there came a voice to him1 ,rise1 and slay1 and eat4 ,and ,peter said1 ,not so1 ,lord1 for ,i have never eaten what is common or unclean4 ,and the voice came again to him the second time1 ,what ,god hath cleansed1 call not thou common40#dfj ,the use of them is accordingly indifferent to us4 8,for not what entereth into the mouth defileth the man10#dfa but the vain opinion respecting uncleanness4 ,for ,god1 when ,he created man1 said1 8,all things shall be to you for meat40#dfb 8,and herbs1 with love1 are better than a calf with fraud40#dfc ,this well reminds us of what was said above1 that herbs are not love1 but that our meals are to be taken with love2#dfd and in these the medium state is good4 ,in all things1 indeed1 this is the case1 and not least in the preparation made for feasting1 since the extremes are dangerous1 and middle courses good4 ,and to be in no want of necessaries is the medium4 ,for the desires which are in accordance with nature are bounded by sufficiency4 ,the ,jews had frugality enjoined on them by the law in the most systematic manner4 ,for the ,instructor1 by ,moses1 deprived them of the use of innumerable things1 adding reasons--the spiritual ones hidden2 the carnal ones apparent1 to which indeed they have trusted2 in the case of some animals1 because they did not part the hoof1 and others because they did not ruminate their food1 and others because alone of aquatic animals they were devoid of scales2 so that altogether but a few were left appropriate for their food4 ,and of those that he permitted them to touch1 he prohibited such as had died1 or were offered to idols1 or had been strangled2 for to touch these was unlawful4 ,for since it is impossible for those who use dainties to abstain from partaking of them1 he appointed the opposite mode of life1 till he should break down the propensity to indulgence arising from habit4 ,pleasure has often produced in men harm and pain2 and full feeding begets in the soul uneasiness1 and forgetfulness1 and foolishness4 ,and they say that the bodies of children1 when shooting up to their height1 are made to grow right by deficiency in nourishment4 ,for then the spirit1 which pervades the body in order to its growth1 is not checked by abundance of food obstructing the freedom of its course4 ,whence that truthseeking philosopher ,plato1 fanning the spark of the ,hebrew philosophy when condemning a life of luxury1 says3 8,on my coming hither1 the life which is here called happy1 full of ,italian and ,syracusan tables1 pleased me not by any means1 consisting as it did in being filled twice a day1 and never sleeping by night alone1 and whatever other accessories attend the mode of life4 ,for not one man under heaven1 if brought up from his youth in such practices1 will ever turn out a wise man1 with however admirable a natural genius he may be endowed40 ,for ,plato was not unacquainted with ,david1 who 8placed the sacred ark in his city in the midst of the tabernacle20 and bidding all his subjects rejoice 8before the ,lord1 divided to the whole host of ,israel1 man and woman1 to each a loaf of bread1 and baked bread1 and a cake from the frying-pan40#dfe ,this was the sufficient sustenance of the ,israelites4 ,but that of the ,gentiles was over-abundant4 ,no one who uses it will ever study to become temperate1 burying as he does his mind in his belly1 very like the fish called ass1#dff which1 ,aristotle says1 alone of all creatures has its heart in its stomach4 ,this fish ,epicharmus the comic poet calls 8monster-paunch40 ,such are the men who believe in their belly1 8whose ,god is their belly1 whose glory is in their shame1 who mind earthly things40 ,to them the apostle predicted no good when he said1 8whose end is destruction40#dfg ,,chapter ,,ii4 ,,on ,,drinking4 8,use a little wine10 says the apostle to ,timothy1 who drank water1 8for thy stomach's sake20#dfh most properly applying its aid as a strengthening tonic suitable to a sickly body enfeebled with watery humours2 and specifying 8a little10 lest the remedy should1 on account of its quantity1 unobserved1 create the necessity of other treatment4 ,the natural1 temperate1 and necessary beverage1 therefore1 for the thirsty is water4 ,this was the simple drink of sobriety1 which1 flowing from the smitten rock1 was supplied by the ,lord to the ancient ,hebrews4#dfi ,it was most requisite that in their wanderings they should be temperate4 ,afterwards the sacred vine produced the prophetic cluster4 ,this was a sign to them1 when trained from wandering to their rest2 representing the great cluster the ,word1 bruised for us4 ,for the blood of the grape--that is1 the ,word--desired to be mixed with water1 as ,his blood is mingled with salvation4 ,and the blood of the ,lord is twofold4 ,for there is the blood of ,his flesh1 by which we are redeemed from corruption2 and the spiritual1 that by which we are anointed4 ,and to drink the blood of ,jesus1 is to become partaker of the ,lord's immortality2 the ,spirit being the energetic principle of the ,word1 as blood is of flesh4 ,accordingly1 as wine is blended with water1 so is the ,spirit with man4 ,and the one1 the mixture of wine and water1 nourishes to faith2 while the other1 the ,spirit1 conducts to immortality4 ,and the mixture of both--of the water and of the ,word--is called ,eucharist1 renowned and glorious grace2 and they who by faith partake of it are sanctified both in body and soul4 ,for the divine mixture1 man1 the ,father's will has mystically compounded by the ,spirit and the ,word4 ,for1 in truth1 the spirit is joined to the soul1 which is inspired by it2 and the flesh1 by reason of which the ,word became flesh1 to the ,word4 ,i therefore admire those who have adopted an austere life1 and who are fond of water1 the medicine of temperance1 and flee as far as possible from wine1 shunning it as they would the danger of fire4 ,it is proper1 therefore1 that boys and girls should keep as much as possible away from this medicine4 ,for it is not right to pour into the burning season of life the hottest of all liquids--wine--adding1 as it were1 fire to fire4 ,for hence wild impulses and burning lusts and fiery habits are kindled2 and young men inflamed from within become prone to the indulgence of vicious propensities2 so that signs of injury appear in their body1 the members of lust coming to maturity sooner than they ought4 ,the breasts and organs of generation1 inflamed with wine1 expand and swell in a shameful way1 already exhibiting beforehand the image of fornication2 and the body compels the wound of the soul to inflame1 and shameless pulsations follow abundance1 inciting the man of correct behaviour to transgression2 and hence the voluptuousness of youth overpasses the bounds of modesty4 ,and we must1 as far as possible1 try to quench the impulses of youth by removing the ,bacchic fuel of the threatened danger2 and by pouring the antidote to the inflammation1 so keep down the burning soul1 and keep in the swelling members1 and allay the agitation of lust when it is already in commotion4 ,and in the case of grown-up people1 let those with whom it agrees sometimes partake of dinner1 tasting bread only1 and let them abstain wholly from drink2 in order that their superfluous moisture may be absorbed and drunk up by the eating of dry food4 ,for constant spitting and wiping off perspiration1 and hastening to evacuations1 is the sign of excess1 from the immoderate use of liquids supplied in excessive quantity to the body4 ,and if thirst come on1 let the appetite be satisfied with a little water4 ,for it is not proper that water should be supplied in too great profusion2 in order that the food may not be drowned1 but ground down in order to digestion2 and this takes place when the victuals are collected into a mass1 and only a small portion is evacuated4 ,and1 besides1 it suits divine studies not to be heavy with wine4 8,for unmixed wine is far from compelling a man to be wise1 much less temperate10 according to the comic poet4 ,but towards evening1 about supper-time1 wine may be used1 when we are no longer engaged in more serious readings4 ,then also the air becomes colder than it is during the day2 so that the failing natural warmth requires to be nourished by the introduction of heat4 ,but even then it must only be a little wine that is to be used2 for we must not go on to intemperate potations4 ,those who are already advanced in life may partake more hilariously of the bowl1 to warm by the harmless medicine of the vine the chill of age1 which the decay of time has produced4 ,for old men's passions are not1 for the most part1 stirred to such agitation as to drive them to the shipwreck of drunkenness4 ,for being moored by reason and time1 as by anchors1 they stand with greater ease the storm of passions which rushes down from intemperance4 ,they also may be permitted to indulge in pleasantry at feasts4 ,but to them also let the limit of their potations be the point up to which they keep their reason unwavering1 their memory active1 and their body unmoved and unshaken by wine4 ,people in such a state are called by those who are skilful in these matters1 acrothorakes4#dgj ,it is well1 therefore1 to leave off betimes1 for fear of tripping4 ,one ,artorius1 in his book ,on ,long ,life 7for so ,i remember71 thinks that drink should be taken only till the food be moistened1 that we may attain to a longer life4 ,it is fitting1 then1 that some apply wine by way of physic1 for the sake of health alone1 and others for purposes of relaxation and enjoyment4 ,for first wine makes the man who has drunk it more benignant than before1 more agreeable to his boon companions1 kinder to his domestics1 and more pleasant to his friends4 ,but when intoxicated1 he becomes violent instead4 ,for wine being warm1 and having sweet juices when duly mixed1 dissolves the foul excrementitious matters by its warmth1 and mixes the acrid and base humours with agreeable scents4 ,it has therefore been well said1 8,a joy of the soul and heart was wine created from the beginning1 when drunk in moderate sufficiency40#dga ,and it is best to mix the wine with as much water as possible1 and not to have recourse to it as to water1 and so get enervated to drunkenness1 and not pour it in as water from love of wine4 ,for both are works of ,god2 and so the mixture of both1 of water and of wine1 conduces together to health1 because life consists of what is necessary and of what is useful4 ,with water1 then1 which is the necessary of life1 and to be used in abundance1 there is also to be mixed the useful4 ,by an immoderate quantity of wine the tongue is impeded2 the lips are relaxed2 the eyes roll wildly1 the sight1 as it were1 swimming through the quantity of moisture2 and compelled to deceive1 they think that everything is revolving round them1 and cannot count distant objects as single4 8,and1 in truth1 methinks ,i see two suns10#dgb said the ,theban old man in his cups4 ,for the sight1 being disturbed by the heat of the wine1 frequently fancies the substance of one object to be manifold4 ,and there is no difference between moving the eye or the object seen4 ,for both have the same effect on the sight1 which1 on account of the fluctuation1 cannot accurately obtain a perception of the object4 ,and the feet are carried from beneath the man as by a flood1 and hiccuping and vomiting and maudlin nonsense follow2 8for every intoxicated man10 according to the tragedy1#dgc 8,is conquered by anger1 and empty of sense1 ,and likes to pour forth much silly speech2 ,and is wont to hear unwillingly1 ,what evil words he with his will hath said40 ,and before tragedy1 ,wisdom cried1 8,much wine drunk abounds in irritation and all manner of mistakes40#dgd ,wherefore most people say that you ought to relax over your cups1 and postpone serious business till morning4 ,i however think that then especially ought reason to be introduced to mix in the feast1 to act the part of director 7pdagogue7 to wine-drinking1 lest conviviality imperceptibly degenerate to drunkenness4 ,for as no sensible man ever thinks it requisite to shut his eyes before going to sleep1 so neither can any one rightly wish reason to be absent from the festive board1 or can well study to lull it asleep till business is begun4 ,but the ,word can never quit those who belong to ,him1 not even if we are asleep2 for ,he ought to be invited even to our sleep4 ,for perfect wisdom1 which is knowledge of things divine and human1 which comprehends all that relates to the oversight of the flock of men1 becomes1 in reference to life1 art2 and so1 while we live1 is constantly with us1 always accomplishing its own proper work1 the product of which is a good life4 ,but the miserable wretches who expel temperance from conviviality1 think excess in drinking to be the happiest life2 and their life is nothing but revel1 debauchery1 baths1 excess1 urinals1 idleness1 drink4 ,you may see some of them1 half-drunk1 staggering1 with crowns round their necks like wine jars1 vomiting drink on one another in the name of good fellowship2 and others1 full of the effects of their debauch1 dirty1 pale in the face1 livid1 and still above yesterday's bout pouring another bout to last till next morning4 ,it is well1 my friends1 it is well to make our acquaintance with this picture at the greatest possible distance from it1 and to frame ourselves to what is better1 dreading lest we also become a like spectacle and laughing-stock to others4 ,it has been appropriately said1 8,as the furnace tests the steel blade in the process of dipping1 so wine tests the heart of the haughty40#dge ,a debauch is the immoderate use of wine1 intoxication the disorder that results from such use2 crapulousness 77 is the discomfort and nausea that follow a debauch1 so called from the head shaking 7 74 ,such a life as this 7if life it must be called1 which is spent in idleness1 in agitation about voluptuous indulgences1 and in the hallucinations of debauchery7 the divine ,wisdom looks on with contempt1 and commands her children1 8,be not a wine-bibber1 nor spend your money in the purchase of flesh2 for every drunkard and fornicator shall come to beggary1 and every sluggard shall be clothed in tatters and rags40#dgf ,for every one that is not awake to wisdom1 but is steeped in wine1 is a sluggard4 8,and the drunkard10 he says1 8shall be clothed in rags1 and be ashamed of his drunkenness in the presence of onlookers40#dgg ,for the wounds of the sinner are the rents of the garment of the flesh1 the holes made by lusts1 through which the shame of the soul within is seen--namely sin1 by reason of which it will not be easy to save the garment1 that has been torn away all round1 that has rotted away in many lusts1 and has been rent asunder from salvation4 ,so he adds these most monitory words3 8,who has woes1 who has clamour1 who has contentions1 who has disgusting babblings1 who has unavailing remorse80#dgh ,you see1 in all his raggedness1 the lover of wine1 who despises the ,word ,himself1 and has abandoned and given himself to drunkenness4 ,you see what threatening ,scripture has pronounced against him4 ,and to its threatening it adds again3 8,whose are red eyes8 ,those1 is it not1 who tarry long at their wine1 and hunt out the places where drinking goes on80 ,here he shows the lover of drink to be already dead to the ,word1 by the mention of the blood-shot eyes1--a mark which appears on corpses1 announcing to him death in the ,lord4 ,for forgetfulness of the things which tend to true life turns the scale towards destruction4 ,with reason therefore1 the ,instructor1 in ,his solicitude for our salvation1 forbids us1 8,drink not wine to drunkenness40 ,wherefore8 you will ask4 ,because1 says ,he1 8thy mouth will then speak perverse things1 and thou liest down as in the heart of the sea1 and as the steersman of a ship in the midst of huge billows40 ,hence1 too1 poetry comes to our help1 and says3 8,let wine which has strength equal to fire come to men4 ,then will it agitate them1 as the north or south wind agitates the ,libyan waves40 ,and further3 8,wine wandering in speech shows all secrets4 ,soul-deceiving wine is the ruin of those who drink it40 ,and so on4 ,you see the danger of shipwreck4 ,the heart is drowned in much drink4 ,the excess of drunkenness is compared to the danger of the sea1 in which when the body has once been sunken like a ship1 it descends to the depths of turpitude1 overwhelmed in the mighty billows of wine2 and the helmsman1 the human mind1 is tossed about on the surge of drunkenness1 which swells aloft2 and buried in the trough of the sea1 is blinded by the darkness of the tempest1 having drifted away from the haven of truth1 till1 dashing on the rocks beneath the sea1 it perishes1 driven by itself into voluptuous indulgences4 ,with reason1 therefore1 the apostle enjoins1 8,be not drunk with wine1 in which there is much excess20 by the term excess 77 intimating the inconsistence of drunkenness with salvation 774 ,for if ,he made water wine at the marriage1 ,he did not give permission to get drunk4 ,he gave life to the watery element of the meaning of the law1 filling with ,his blood the doer of it who is of ,adam1 that is1 the whole world2 supplying piety with drink from the vine of truth1 the mixture of the old law and of the new word1 in order to the fulfilment of the predestined time4 ,the ,scripture1 accordingly1 has named wine the symbol of the sacred blood2 but reproving the base tippling with the dregs of wine1 it says3 8,intemperate is wine1 and insolent is drunkenness40#dgi ,it is agreeable1 therefore1 to right reason1 to drink on account of the cold of winter1 till the numbness is dispelled from those who are subject to feel it2 and on other occasions as a medicine for the intestines4 ,for1 as we are to use food to satisfy hunger1 so also are we to use drink to satisfy thirst1 taking the most careful precautions against a slip3 8for the introduction of wine is perilous40 ,and thus shall our soul be pure1 and dry1 and luminous2 and the soul itself is wisest and best when dry4 ,and thus1 too1 is it fit for contemplation1 and is not humid with the exhalations1 that rise from wine1 forming a mass like a cloud4 ,we must not therefore trouble ourselves to procure ,chian wine if it is absent1 or ,ariousian when it is not at hand4 ,for thirst is a sensation of want1 and craves means suitable for supplying the want1 and not sumptuous liquor4 ,importations of wines from beyond seas are for an appetite enfeebled by excess1 where the soul even before drunkenness is insane in its desires4 ,for there are the fragrant ,thasian wine1 and the pleasant-breathing ,lesbian1 and a sweet ,cretan wine1 and sweet ,syracusan wine1 and ,mendusian1 an ,egyptian wine1 and the insular ,naxian1 the 8highly perfumed and flavoured10#dhj another wine of the land of ,italy4 ,these are many names4 ,for the temperate drinker1 one wine suffices1 the product of the cultivation of the one ,god4 ,for why should not the wine of their own country satisfy men's desires1 unless they were to import water also1 like the foolish ,persian kings8 ,the ,choaspes1 a river of ,india so called1 was that from which the best water for drinking--the ,choaspian--was got4 ,as wine1 when taken1 makes people lovers of it1 so does water too4 ,the ,holy ,spirit1 uttering ,his voice by ,amos1 pronounces the rich to be wretched on account of their luxury3#dha 8,those that drink strained wine1 and recline on an ivory couch10 he says2 and what else similar he adds by way of reproach4 ,especial regard is to be paid to decency 7as the myth represents ,athene1 whoever she was1 out of regard to it1 giving up the pleasure of the flute because of the unseemliness of the sight73 so that we are to drink without contortions of the face1 not greedily grasping the cup1 nor before drinking making the eyes roll with unseemly motion2 nor from intemperance are we to drain the cup at a draught2 nor besprinkle the chin1 nor splash the garments while gulping down all the liquor at once1--our face all but filling the bowl1 and drowned in it4 ,for the gurgling occasioned by the drink rushing with violence1 and by its being drawn in with a great deal of breath1 as if it were being poured into an earthenware vessel1 while the throat makes a noise through the rapidity of ingurgitation1 is a shameful and unseemly spectacle of intemperance4 ,in addition to this1 eagerness in drinking is a practice injurious to the partaker4 ,do not haste to mischief1 my friend4 ,your drink is not being taken from you4 ,it is given you1 and waits you4 ,be not eager to burst1 by draining it down with gaping throat4 ,your thirst is satiated1 even if you drink slower1 observing decorum1 by taking the beverage in small portions1 in an orderly way4 ,for that which intemperance greedily seizes1 is not taken away by taking time4 8,be not mighty10 he says1 8at wine2 for wine has overcome many40#dhb ,the ,scythians1 the ,celts1 the ,iberians1 and the ,thracians1 all of them warlike races1 are greatly addicted to intoxication1 and think that it is an honourable1 happy pursuit to engage in4 ,but we1 the people of peace1 feasting for lawful enjoyment1 not to wantonness1 drink sober cups of friendship1 that our friendships may be shown in a way truly appropriate to the name4 ,in what manner do you think the ,lord drank when ,he became man for our sakes8 ,as shamelessly as we8 ,was it not with decorum and propriety8 ,was it not deliberately8 ,for rest assured1 ,he ,himself also partook of wine2 for ,he1 too1 was man4 ,and ,he blessed the wine1 saying1 8,take1 drink3 this is my blood0--the blood of the vine4 ,he figuratively calls the ,word 8shed for many1 for the remission of sins0--the holy stream of gladness4 ,and that he who drinks ought to observe moderation1 ,he clearly showed by what ,he taught at feasts4 ,for ,he did not teach affected by wine4 ,and that it was wine which was the thing blessed1 ,he showed again1 when ,he said to ,his disciples1 8,i will not drink of the fruit of this vine1 till ,i drink it with you in the kingdom of my ,father40#dhc ,but that it was wine which was drunk by the ,lord1 ,he tells us again1 when ,he spake concerning ,himself1 reproaching the ,jews for their hardness of heart3 8,for the ,son of man10 ,he says1 8came1 and they say1 ,behold a glutton and a wine-bibber1 a friend of publicans40#dhd ,let this be held fast by us against those that are called ,encratites4 ,but women1 making a profession1 forsooth1 of aiming at the graceful1 that their lips may not be rent apart by stretching them on broad drinking cups1 and so widening the mouth1 drinking in an unseemly way out of alabastra quite too narrow in the mouth1 throw back their heads and bare their necks indecently1 as ,i think2 and distending the throat in swallowing1 gulp down the liquor as if to make bare all they can to their boon companions2 and drawing hiccups like men1 or rather like slaves1 revel in luxurious riot4 ,for nothing disgraceful is proper for man1 who is endowed with reason2 much less for woman1 to whom it brings shame even to reflect of what nature she is4 8,an intoxicated woman is great wrath10 it is said1 as if a drunken woman were the wrath of ,god4 ,why8 8,because she will not conceal her shame40#dhe ,for a woman is quickly drawn down to licentiousness1 if she only set her choice on pleasures4 ,and we have not prohibited drinking from alabastra2 but we forbid studying to drink from them alone1 as arrogant2 counselling women to use with indifference what comes in the way1 and cutting up by the roots the dangerous appetites that are in them4 ,let the rush of air1 then1 which regurgitates so as to produce hiccup1 be emitted silently4 ,but by no manner of means are women to be allowed to uncover and exhibit any part of their person1 lest both fall1--the men by being excited to look1 they by drawing on themselves the eyes of the men4 ,but always must we conduct ourselves as in the ,lord's presence1 lest ,he say to us1 as the apostle in indignation said to the ,corinthians1 8,when ye come together1 this is not to eat the ,lord's supper40#dhf ,to me1 the star called by the mathematicians ,acephalus 7headless71 which is numbered before the wandering star1 his head resting on his breast1 seems to be a type of the gluttonous1 the voluptuous1 and those that are prone to drunkenness4 ,for in such#dhg the faculty of reasoning is not situated in the head1 but among the intestinal appetites1 enslaved to lust and anger4 ,for just as ,elpenor broke his neck through intoxication1#dhh so the brain1 dizzied by drunkenness1 falls down from above1 with a great fall to the liver and the heart1 that is1 to voluptuousness and anger3 as the sons of the poets say ,hephstus was hurled by ,zeus from heaven to earth4#dhi 8,the trouble of sleeplessness1 and bile1 and cholic1 are with an insatiable man10 it is said4#dij ,wherefore also ,noah's intoxication was recorded in writing1 that1 with the clear and written description of his transgression before us1 we might guard with all our might against drunkenness4 ,for which cause they who covered the shame#dia of his drunkenness are blessed by the ,lord4 ,the ,scripture accordingly1 giving a most comprehensive compend1 has expressed all in one word3 8,to an instructed man sufficiency is wine1 and he will rest in his bed40#dib ,,chapter ,,iii4 ,,on ,,costly ,,vessels4 ,and so the use of cups made of silver and gold1 and of others inlaid with precious stones1 is out of place1 being only a deception of the vision4 ,for if you pour any warm liquid into them1 the vessels becoming hot1 to touch them is painful4 ,on the other hand1 if you pour in what is cold1 the material changes its quality1 injuring the mixture1 and the rich potion is hurtful4 ,away1 then1 with ,thericleian cups and ,antigonides1 and ,canthari1 and goblets1 and ,lepast1#dic and the endless shapes of drinking vessels1 and wine-coolers1 and wine-pourers also4 ,for1 on the whole1 gold and silver1 both publicly and privately1 are an invidious possession when they exceed what is necessary1 seldom to be acquired1 difficult to keep1 and not adapted for use4 ,the elaborate vanity1 too1 of vessels in glass chased1 more apt to break on account of the art1 teaching us to fear while we drink1 is to be banished from our well-ordered constitution4 ,and silver couches1 and pans and vinegar-saucers1 and trenchers and bowls2 and besides these1 vessels of silver and gold1 some for serving food1 and others for other uses which ,i am ashamed to name1 of easily cleft cedar and thyine wood1 and ebony1 and tripods fashioned of ivory1 and couches with silver feet and inlaid with ivory1 and folding-doors of beds studded with gold and variegated with tortoise-shell1 and bed-clothes of purple and other colours difficult to produce1 proofs of tasteless luxury1 cunning devices of envy and effeminacy1--are all to be relinquished1 as having nothing whatever worth our pains4 8,for the time is short10 as says the apostle4 ,this then remains that we do1 not make a ridiculous figure1 as some are seen in the public spectacles outwardly anointed strikingly for imposing effect1 but wretched within4 ,explaining this more clearly1 he adds1 8,it remains that they that have wives be as though they had none1 and they that buy as though they possessed not40#did ,and if he speaks thus of marriage1 in reference to which ,god says1 8,multiply10 how do you not think that senseless display is by the ,lord's authority to be banished8 ,wherefore also the ,lord says1 8,sell what thou hast1 and give to the poor2 and come1 follow me40#die ,follow ,god1 stripped of arrogance1 stripped of fading display1 possessed of that which is thine1 which is good1 what alone cannot be taken away--faith towards ,god1 confession towards ,him who suffered1 beneficence towards men1 which is the most precious of possessions4 ,for my part1 ,i approve of ,plato1 who plainly lays it down as a law1 that a man is not to labour for wealth of gold or silver1 nor to possess a useless vessel which is not for some necessary purpose1 and moderate2 so that the same thing may serve for many purposes1 and the possession of a variety of things may be done away with4 ,excellently1 therefore1 the ,divine ,scripture1 addressing boasters and lovers of their own selves1 says1 8,where are the rulers of the nations1 and the lords of the wild beasts on the earth1 who sport among the birds of heaven1 who treasured up silver and gold1 in whom men trusted1 and there was no end of their substance1 who fashioned silver and gold1 and were full of care8 ,there is no finding of their works4 ,they have vanished1 and gone down to ,hades40#dif ,such is the reward of display4 ,for though such of us as cultivate the soil need a mattock and plough1 none of us will make a pick-axe of silver or a sickle of gold1 but we employ the material which is serviceable for agriculture1 not what is costly4 ,what prevents those who are capable of considering what is similar from entertaining the same sentiments with respect to household utensils1 of which let use1 not expense1 be the measure8 ,for tell me1 does the table-knife not cut unless it be studded with silver1 and have its handle made of ivory8 ,or must we forge ,indian steel in order to divide meat1 as when we call for a weapon for the fight8 ,what if the basin be of earthenware8 will it not receive the dirt of the hands8 or the footpan the dirt of the foot8 ,will the table that is fashioned with ivory feet be indignant at bearing a three-halfpenny loaf8 ,will the lamp not dispense light because it is the work of the potter1 not of the goldsmith8 ,i affirm that truckle-beds afford no worse repose than the ivory couch2 and the goatskin coverlet being amply sufficient to spread on the bed1 there is no need of purple or scarlet coverings4 ,yet to condemn1 notwithstanding1 frugality1 through the stupidity of luxury1 the author of mischief1 what a prodigious error1 what senseless conceit6 ,see4 ,the ,lord ate from a common bowl1 and made the disciples recline on the grass on the ground1 and washed their feet1 girded with a linen towel--,he1 the lowly-minded ,god1 and ,lord of the universe4 ,he did not bring down a silver foot-bath from heaven4 ,he asked to drink of the ,samaritan woman1 who drew the water from the well in an earthenware vessel1 not seeking regal gold1 but teaching us how to quench thirst easily4 ,for ,he made use1 not extravagance ,his aim4 ,and ,he ate and drank at feasts1 not digging metals from the earth1 nor using vessels of gold and silver1 that is1 vessels exhaling the odour of rust--such fumes as the rust of smoking#dig metal gives off4 ,for in fine1 in food1 and clothes1 and vessels1 and everything else belonging to the house1 ,i say comprehensively1 that one must follow the institutions of the ,christian man1 as is serviceable and suitable to one's person1 age1 pursuits1 time of life4 ,for it becomes those that are servants of one ,god1 that their possessions and furniture should exhibit the tokens of one beautiful#dih life2 and that each individually should be seen in faith1 which shows no difference1 practising all other things which are conformable to this uniform mode of life1 and harmonious with this one scheme4 ,what we acquire without difficulty1 and use with ease1 we praise1 keep easily1 and communicate freely4 ,the things which are useful are preferable1 and consequently cheap things are better than dear4 ,in fine1 wealth1 when not properly governed1 is a stronghold of evil1 about which many casting their eyes1 they will never reach the kingdom of heaven1 sick for the things of the world1 and living proudly through luxury4 ,but those who are in earnest about salvation must settle this beforehand in their mind1 8that all that we possess is given to us for use1 and use for sufficiency1 which one may attain to by a few things40 ,for silly are they who1 from greed1 take delight in what they have hoarded up4 8,he that gathereth wages10 it is said1 8gathereth into a bag with holes40#dii ,such is he who gathers corn and shuts it up2 and he who giveth to no one1 becomes poorer4 ,it is a farce1 and a thing to make one laugh outright1 for men to bring in silver urine-vases and chamber-pots of crystal as they usher in their counsellors1 and for silly rich women to get gold receptacles for excrements made2 so that being rich1 they cannot even ease themselves except in superb way4 ,i would that in their whole life they deemed gold fit for dung4 ,but now love of money is found to be the stronghold of evil1 which the apostle says 8is the root of all evils1 which1 while some coveted1 they have erred from the faith1 and pierced themselves through with many sorrows40#ejj ,but the best riches is poverty of desires2 and the true magnanimity is not to be proud of wealth1 but to despise it4 ,boasting about one's plate is utterly base4 ,for it is plainly wrong to care much about what any one who likes may buy from the market4 ,but wisdom is not bought with coin of earth1 nor is it sold in the market-place1 but in heaven4 ,and it is sold for true coin1 the immortal ,word1 the regal gold4 ,,chapter ,,iv4 ,,how ,,to ,,conduct ,,ourselves ,,at ,,feasts4 ,let revelry keep away from our rational entertainments1 and foolish vigils1 too1 that revel in intemperance4 ,for revelry is an inebriating pipe1 the chain#eja of an amatory bridge1 that is1 of sorrow4 ,and let love1 and intoxication1 and senseless passions1 be removed from our choir4 ,burlesque singing is the boon companion of drunkenness4 ,a night spent over drink invites drunkenness1 rouses lust1 and is audacious in deeds of shame4 ,for if people occupy their time with pipes1 and psalteries1 and choirs1 and dances1 and ,egyptian clapping of hands1 and such disorderly frivolities1 they become quite immodest and intractable1 beat on cymbals and drums1 and make a noise on the instruments of delusion2 for plainly such a banquet1 as seems to me1 is a theatre of drunkenness4 ,for the apostle decrees that1 8putting off the works of darkness1 we should put on the armour of light1 walking honestly as in the day1 not spending our time in rioting and drunkenness1 in chambering and wantonness40#ejb ,let the pipe be resigned to the shepherds1 and the flute to the superstitious who are engrossed in idolatry4 ,for1 in truth1 such instruments are to be banished from a temperate banquet1 being more suitable to beasts than men1 and the more irrational portion of mankind4 ,for we have heard of stags being charmed by the pipe1 and seduced by music into the toils1 when hunted by the huntsman4 ,and when mares are being covered1 a tune is played on the flute--a nuptial song1 as it were4 ,and every improper sight and sound1 to speak in a word1 and every shameful sensation of licentiousness--which1 in truth1 is privation of sensation--must by all means be excluded2 and we must be on our guard against whatever pleasure titillates eye and ear1 and effeminates4 ,for the various spells of the broken strains and plaintive numbers of the ,carian muse corrupt men's morals1 drawing to perturbation of mind1 by the licentious and mischievous art of music4 ,the ,spirit1 distinguishing from such revelry the divine service1 sings1 8,praise ,him with sound of trumpet20 for with sound of trumpet ,he shall raise the dead4 8,praise ,him on the psaltery20 for the tongue is the psaltery of the ,lord4 8,and praise ,him on the lyre40#ejc ,by the lyre is meant the mouth struck by the ,spirit1 as it were by a plectrum4 8,praise with the timbrel and the dance10 refers to the church meditating on the resurrection of the dead in the resounding skin4 8,praise ,him on the chords and organ40 ,our body ,he calls an organ1 and its nerves are the strings1 by which it has received harmonious tension1 and when struck by the ,spirit1 it gives forth human voices4 8,praise ,him on the clashing cymbals40 ,he calls the tongue the cymbal of the mouth1 which resounds with the pulsation of the lips4 ,therefore ,he cried to humanity1 8,let every breath praise the ,lord10 because ,he cares for every breathing thing which ,he hath made4 ,for man is truly a pacific instrument2 while other instruments1 if you investigate1 you will find to be warlike1 inflaming to lusts1 or kindling up amours1 or rousing wrath4 ,in their wars1 therefore1 the ,etruscans use the trumpet1 the ,arcadians the pipe1 the ,sicilians the pectides1 the ,cretans the lyre1 the ,lacedemonians the flute1 the ,thracians the horn1 the ,egyptians the drum1 and the ,arabians the cymbal4 ,the one instrument of peace1 the ,word alone by which we honour ,god1 is what we employ4 ,we no longer employ the ancient psaltery1 and trumpet1 and timbrel1 and flute1 which those expert in war and contemners of the fear of ,god were wont to make use of also in the choruses at their festive assemblies2 that by such strains they might raise their dejected minds4 ,but let our genial feeling in drinking be twofold1 in accordance with the law4 ,for 8if thou shalt love the ,lord thy ,god10 and then 8thy neighbour10 let its first manifestation be towards ,god in thanksgiving and psalmody1 and the second towards our neighbour in decorous fellowship4 ,for says the apostle1 8,let the ,word of the ,lord dwell in you richly40#ejd ,and this ,word suits and conforms ,himself to seasons1 to persons1 to places4 ,in the present instance ,he is a guest with us4 ,for the apostle adds again1 8,teaching and admonishing one another in all wisdom1 in psalms1 and hymns1 and spiritual songs1 singing with grace in your heart to ,god40 ,and again1 8,whatsoever ye do in word or deed1 do all in the name of the ,lord ,jesus1 giving thanks to ,god and ,his ,father40 ,this is our thankful revelry4 ,and even if you wish to sing and play to the harp or lyre1 there is no blame4 ,thou shalt imitate the righteous ,hebrew king in his thanksgiving to ,god4 8,rejoice in the ,lord1 ye righteous2 praise is comely to the upright10#eje says the prophecy4 8,confess to the ,lord on the harp2 play to ,him on a psaltery of ten strings4 ,sing to ,him a new song40 ,and does not the ten-stringed psaltery indicate the ,word ,jesus1 who is manifested by the element of the decad8 ,and as it is befitting1 before partaking of food1 that we should bless the ,creator of all2 so also in drinking it is suitable to praise ,him on partaking of ,his creatures4 ,for the psalm is a melodious and sober blessing4 ,the apostle calls the psalm 8a spiritual song40#ejf ,finally1 before partaking of sleep1 it is a sacred duty to give thanks to ,god1 having enjoyed ,his grace and love1 and so go straight to sleep4 8,and confess to ,him in songs of the lips10 he says1 8because in ,his command all ,his good pleasure is done1 and there is no deficiency in ,his salvation40#ejg ,further1 among the ancient ,greeks1 in their banquets over the brimming cups1 a song was sung called a skolion1 after the manner of the ,hebrew psalms1 all together raising the pan with the voice1 and sometimes also taking turns in the song while they drank healths round2 while those that were more musical than the rest sang to the lyre4 ,but let amatory songs be banished far away1 and let our songs be hymns to ,god4 8,let them praise10 it is said1 8,his name in the dance1 and let them play to ,him on the timbrel and psaltery40#ejh ,and what is the choir which plays8 ,the ,spirit will show thee3 8,let ,his praise be in the congregation 7church7 of the saints2 let them be joyful in their ,king40#eji ,and again he adds1 8,the ,lord will take pleasure in ,his people40#eaj ,for temperate harmonies are to be admitted2 but we are to banish as far as possible from our robust mind those liquid harmonies1 which1 through pernicious arts in the modulations of tones1 train to effeminacy and scurrility4 ,but grave and modest strains say farewell to the turbulence of drunkenness4 ,chromatic harmonies are therefore to be abandoned to immodest revels1 and to florid and meretricious music4 ,,chapter ,v4 ,,on ,,laughter4 ,people who are imitators of ludicrous sensations1 or rather of such as deserve derision1 are to be driven from our polity or society4 ,for since all forms of speech flow from mind and manners1 ludicrous expressions could not be uttered1 did they not proceed from ludicrous practices4 ,for the saying1 8,it is not a good tree which produces corrupt fruit1 nor a corrupt tree which produces good fruit10#eaa is to be applied in this case4 ,for speech is the fruit of the mind4 ,if1 then1 wags are to be ejected from our society1 we ourselves must by no manner of means be allowed to stir up laughter4 ,for it were absurd to be found imitators of things of which we are prohibited to be listeners2 and still more absurd for a man to set about making himself a laughing-stock1 that is1 the butt of insult and derision4 ,for if we could not endure to make a ridiculous figure1 such as we see some do in processions1 how could we with any propriety bear to have the inner man made a ridiculous figure of1 and that to one's face8 ,wherefore we ought never of our own accord to assume a ludicrous character4 ,and how1 then1 can we devote ourselves to being and appearing ridiculous in our conversation1 thereby travestying speech1 which is the most precious of all human endowments8 ,it is therefore disgraceful to set one's self to do this2 since the conversation of wags of this description is not fit for our ears1 inasmuch as by the very expressions used it familiarizes us with shameful actions4 ,pleasantry is allowable1 not waggery4 ,besides1 even laughter must be kept in check2 for when given vent to in the right manner it indicates orderliness1 but when it issues differently it shows a want of restraint4 ,for1 in a word1 whatever things are natural to men we must not eradicate from them1 but rather impose on them limits and suitable times4 ,for man is not to laugh on all occasions because he is a laughing animal1 any more than the horse neighs on all occasions because he is a neighing animal4 ,but as rational beings1 we are to regulate ourselves suitably1 harmoniously relaxing the austerity and over-tension of our serious pursuits1 not inharmoniously breaking them up altogether4 ,for the seemly relaxation of the countenance in a harmonious manner--as of a musical instrument--is called a smile4 ,so also is laughter on the face of well-regulated men termed4 ,but the discordant relaxation of countenance in the case of women is called a giggle1 and is meretricious laughter2 in the case of men1 a guffaw1 and is savage and insulting laughter4 8,a fool raises his voice in laughter10#eab says the ,scripture2 but a clever man smiles almost imperceptibly4 ,the clever man in this case he calls wise1 inasmuch as he is differently affected from the fool4 ,but1 on the other hand1 one needs not be gloomy1 only grave4 ,for ,i certainly prefer a man to smile who has a stern countenance than the reverse2 for so his laughter will be less apt to become the object of ridicule4 ,smiling even requires to be made the subject of discipline4 ,if it is at what is disgraceful1 we ought to blush rather than smile1 lest we seem to take pleasure in it by sympathy2 if at what is painful1 it is fitting to look sad rather than to seem pleased4 ,for to do the former is a sign of rational human thought2 the other infers suspicion of cruelty4 ,we are not to laugh perpetually1 for that is going beyond bounds2 nor in the presence of elderly persons1 or others worthy of respect1 unless they indulge in pleasantry for our amusement4 ,nor are we to laugh before all and sundry1 nor in every place1 nor to every one1 nor about everything4 ,for to children and women especially laughter is the cause of slipping into scandal4 ,and even to appear stern serves to keep those about us at their distance4 ,for gravity can ward off the approaches of licentiousness by a mere look4 ,all senseless people1 to speak in a word1 wine 8,commands both to laugh luxuriously and to dance10 changing effeminate manners to softness4 ,we must consider1 too1 how consequently freedom of speech leads impropriety on to filthy speaking4 8,and he uttered a word which had been better unsaid40#eac ,especially1 therefore1 in liquor crafty men's characters are wont to be seen through1 stripped as they are of their mask through the caitiff licence of intoxication1 through which reason1 weighed down in the soul itself by drunkenness1 is lulled to sleep1 and unruly passions are roused1 which overmaster the feebleness of the mind4 ,,chapter ,,vi4 ,,on ,,filthy ,,speaking4 ,from filthy speaking we ourselves must entirely abstain1 and stop the mouths of those who practise it by stern looks and averting the face1 and by what we call making a mock of one3 often also by a harsher mode of speech4 8,for what proceedeth out of the mouth10 ,he says1 8defileth a man10#ead--shows him to be unclean1 and heathenish1 and untrained1 and licentious1 and not select1 and proper1 and honourable1 and temperate4 ,and as a similar rule holds with regard to hearing and seeing in the case of what is obscene1 the divine ,instructor1 following the same course with both1 arrays those children who are engaged in the struggle in words of modesty1 as ear-guards1 so that the pulsation of fornication may not penetrate to the bruising of the soul2 and ,he directs the eyes to the sight of what is honourable1 saying that it is better to make a slip with the feet than with the eyes4 ,this filthy speaking the apostle beats off1 saying1 8,let no corrupt communication proceed out of your mouth1 but what is good40#eae ,and again1 8,as becometh saints1 let not filthiness be named among you1 nor foolish talking1 nor jesting1 which things are not seemly1 but rather giving of thanks40#eaf ,and if 8he that calls his brother a fool be in danger of the judgment10 what shall we pronounce regarding him who speaks what is foolish8 ,is it not written respecting such3 8,whosoever shall speak an idle word1 shall give an account to the ,lord in the day of judgment80#eag ,and again1 8,by thy speech thou shalt be justified10 ,he says1 8and by thy speech thou shalt be condemned40#eah ,what1 then1 are the salutary ear-guards1 and what the regulations for slippery eyes8 ,conversations with the righteous1 preoccupying and forearming the ears against those that would lead away from the truth4 8,evil communications corrupt good manners10 says ,poetry4 ,more nobly the apostle says1 8,be haters of the evil2 cleave to the good40#eai ,for he who associates with the saints shall be sanctified4 ,from shameful things addressed to the ears1 and words and sights1 we must entirely abstain4 ,and much more must we keep pure from shameful deeds3 on the one hand1 from exhibiting and exposing certain parts of the body which we ought not2 and on the other1 from inspection of the forbidden parts4 ,for the modest son could not bear to look on the shameful exposure of the righteous man2 and modesty covered what intoxication exposed--the spectacle of the transgression of ignorance4#ebj ,no less ought we to keep pure from calumnious reports1 to which the ears of those who have believed in ,christ ought to be inaccessible4 ,it is on this account1 as appears to me1 that the ,instructor does not permit us to give utterance to aught unseemly1 fortifying us at an early stage against licentiousness4 ,for ,he is admirable always at cutting out the roots of sins1 such as1 8,thou shalt not commit adultery10 by 8,thou shalt not lust40#eba ,for adultery is the fruit of lust1 which is the evil root4 ,and so likewise also in this instance the ,instructor censures licence in names1 and thus cuts off the licentious intercourse of excess4 ,for licence in names produces the desire of being indecorous in conduct2 and the observance of modesty in names is a training in resistance to lasciviousness4 ,we have shown in a more exhaustive treatise1 that neither in the names nor in the members of intercourse and nuptial embraces1 to which appellations not in common use are applied1 is there the designation of what is really obscene4 ,for neither are knee and leg1 and such other members1 nor are the names applied to them1 and the activity put forth by them1 obscene4 ,and even the secret parts of man are to be regarded as objects suggestive of modesty1 not shame4 ,it is their unlawful activity that is shameful1 and deserving ignominy1 and reproach1 and punishment4 ,for the only thing that is in reality shameful is wickedness1 and what is done through it4 ,in accordance with these remarks1 conversation about deeds of wickedness is appropriately termed filthy shameful speaking1 as talk about adultery and pderasty and the like4 ,frivolous prating1 too1 is to be put to silence4 8,for10 it is said1 8in much speaking thou shalt not escape sin40#ebb 8,sins of the tongue1 therefore1 shall be punished40 8,there is he who is silent1 and is found wise2 and there is that is hated for much speech40#ebc ,but still more1 the prater makes himself the object of disgust4 8,for he that multiplieth speech abominates his own soul40#ebd ,,chapter ,,vii4 ,,directions ,,for ,,those ,,who ,,live ,,together4 ,let us keep away from us jibing1 the originator of insult1 from which strifes and contentions and enmities burst forth4 ,insult1 we have said1 is the servant of drunkenness4 ,a man is judged1 not from his deeds alone1 but from his words4 8,in a banquet10 it is said1 8reprove not thy neighbour1 nor say to him a word of reproach40#ebe ,for if we are enjoined especially to associate with saints1 it is a sin to jibe at a saint3 8,for from the mouth of the foolish10 says the ,scripture1 8is a staff of insult10#ebf--meaning by staff the prop of insult1 on which insult leans and rests4 ,whence ,i admire the apostle1 who1 in reference to this1 exhorts us not to utter 8scurrilous nor unsuitable words40#ebg ,for if the assemblies at festivals take place on account of affection1 and the end of a banquet is friendliness towards those who meet1 and meat and drink accompany affection1 how should not conversation be conducted in a rational manner1 and puzzling people with questions be avoided from affection8 ,for if we meet together for the purpose of increasing our good-will to each other1 why should we stir up enmity by jibing8 ,it is better to be silent than to contradict1 and thereby add sin to ignorance4 8,blessed10 in truth1 8is the man who has not made a slip with his mouth1 and has not been pierced by the pain of sin20#ebh or has repented of what he has said amiss1 or has spoken so as to wound no one4 ,on the whole1 let young men and young women altogether keep away from such festivals1 that they may not make a slip in respect to what is unsuitable4 ,for things to which their ears are unaccustomed1 and unseemly sights1 inflame the mind1 while faith within them is still wavering2 and the instability of their age conspires to make them easily carried away by lust4 ,sometimes also they are the cause of others stumbling1 by displaying the dangerous charms of their time of life4 ,for ,wisdom appears to enjoin well3 8,sit not at all with a married woman1 and recline not on the elbow with her20#ebi that is1 do not sup nor eat with her frequently4 ,wherefore he adds1 8,and do not join company with her in wine1 lest thy heart incline to her1 and by thy blood slide to ruin40#ecj ,for the licence of intoxication is dangerous1 and prone to deflower4 ,and he names 8a married woman10 because the danger is greater to him who attempts to break the connubial bond4 ,but if any necessity arises1 commanding the presence of married women1 let them be well clothed--without by raiment1 within by modesty4 ,but as for such as are unmarried1 it is the extremest scandal for them to be present at a banquet of men1 especially men under the influence of wine4 ,and let the men1 fixing their eyes on the couch1 and leaning without moving on their elbows1 be present with their ears alone2 and if they sit1 let them not have their feet crossed1 nor place one thigh on another1 nor apply the hand to the chin4 ,for it is vulgar not to bear one's self without support1 and consequently a fault in a young man4 ,and perpetually moving and changing one's position is a sign of frivolousness4 ,it is the part of a temperate man also1 in eating and drinking1 to take a small portion1 and deliberately1 not eagerly1 both at the beginning and during the courses1 and to leave off betimes1 and so show his indifference4 8,eat10 it is said1 8like a man what is set before you4 ,be the first to stop for the sake of regimen2 and1 if seated in the midst of several people1 do not stretch out your hand before them40#eca ,you must never rush forward under the influence of gluttony2 nor must you1 though desirous1 reach out your hand till some time1 inasmuch as by greed one shows an uncontrolled appetite4 ,nor are you1 in the midst of the repast1 to exhibit yourselves hugging your food like wild beasts2 nor helping yourselves to too much sauce1 for man is not by nature a sauce-consumer1 but a bread-eater4 ,a temperate man1 too1 must rise before the general company1 and retire quietly from the banquet4 8,for at the time for rising10 it is said1 8be not the last2 haste home40#ecb ,the twelve1 having called together the multitude of the disciples1 said1 8,it is not meet for us to leave the word of ,god and serve tables40#ecc ,if they avoided this1 much more did they shun gluttony4 ,and the apostles themselves1 writing to the brethren at ,antioch1 and in ,syria and ,cilicia1 said3 8,it seemed good to the ,holy ,ghost1 and to us1 to lay upon you no other burden than these necessary things1 to abstain from things offered to idols1 and from blood1 and from things strangled1 and from fornication1 from which1 if you keep yourselves1 ye shall do well40#ecd ,but we must guard against drunkenness as against hemlock2 for both drag down to death4 ,we must also check excessive laughter and immoderate tears4 ,for often people under the influence of wine1 after laughing immoderately1 then are1 ,i know not how1 by some impulse of intoxication moved to tears2 for both effeminacy and violence are discordant with the word4 ,and elderly people1 looking on the young as children1 may1 though but very rarely1 be playful with them1 joking with them to train them in good behaviour4 ,for example1 before a bashful and silent youth1 one might by way of pleasantry speak thus3 8,this son of mine 7,i mean one who is silent7 is perpetually talking40 ,for a joke such as this enhances the youth's modesty1 by showing the good qualities that belong to him playfully1 by censure of the bad qualities1 which do not4 ,for this device is instructive1 confirming as it does what is present by what is not present4 ,such1 certainly1 is the intention of him who says that a water-drinker and a sober man gets intoxicated and drunk4 ,but if there are those who like to jest at people1 we must be silent1 and dispense with superfluous words like full cups4 ,for such sport is dangerous4 8,the mouth of the impetuous approaches to contrition40#ece 8,thou shalt not receive a foolish report1 nor shalt thou agree with an unjust person to be an unjust witness10#ecf neither in calumnies nor in injurious speeches1 much less evil practices4 ,i also should think it right to impose a limit on the speech of rightly regulated persons1 who are impelled to speak to one who maintains a conversation with them4 8,for silence is the excellence of women1 and the safe prize of the young2 but good speech is characteristic of experienced1 mature age4 ,speak1 old man1 at a banquet1 for it is becoming to you4 ,but speak without embarrassment1 and with accuracy of knowledge4 ,youth1 ,wisdom also commands thee4 ,speak1 if you must1 with hesitation1 on being twice asked2 sum up your discourse in a few words40#ecg ,but let both speakers regulate their discourse according to just proportion4 ,for loudness of utterance is most insane2 while an inaudible utterance is characteristic of a senseless man1 for people will not hear3 the one is the mark of pusillanimity1 the other of arrogance4 ,let contentiousness in words1 for the sake of a useless triumph1 be banished2 for our aim is to be free from perturbation4 ,such is the meaning of the phrase1 8,peace to thee40 ,answer not a word before you hear4 ,an enervated voice is the sign of effeminacy4 ,but modulation in the voice is characteristic of a wise man1 who keeps his utterance from loudness1 from drawling1 from rapidity1 from prolixity4 ,for we ought not to speak long or much1 nor ought we to speak frivolously4 ,nor must we converse rapidly and rashly4 ,for the voice itself1 so to speak1 ought to receive its just dues2 and those who are vociferous and clamorous ought to be silenced4 ,for this reason1 the wise ,ulysses chastised ,thersites with stripes3 8,only ,thersites1 with unmeasured words1 ,of which he had good store1 to rate the chiefs1 ,not over-seemly1 but wherewith he thought ,to move the crowd to laughter1 brawled aloud40#ech 8,for dreadful in his destruction is a loquacious man40#eci ,and it is with triflers as with old shoes3 all the rest is worn away by evil2 the tongue only is left for destruction4 ,wherefore ,wisdom gives these most useful exhortations3 8,do not talk trifles in the multitude of the elders40 ,further1 eradicating frivolousness1 beginning with ,god1 it lays down the law for our regulation somewhat thus3 8,do not repeat your words in your prayer40#edj ,chirruping and whistling1 and sounds made through the fingers1 by which domestics are called1 being irrational signs1 are to be given up by rational men4 ,frequent spitting1 too1 and violent clearing of the throat1 and wiping one's nose at an entertainment1 are to be shunned4 ,for respect is assuredly to be had to the guests1 lest they turn in disgust from such filthiness1 which argues want of restraint4 ,for we are not to copy oxen and asses1 whose manger and dunghill are together4 ,for many wipe their noses and spit even whilst supping4 ,if any one is attacked with sneezing1 just as in the case of hiccup1 he must not startle those near him with the explosion1 and so give proof of his bad breeding2 but the hiccup is to be quietly transmitted with the expiration of the breath1 the mouth being composed becomingly1 and not gaping and yawning like the tragic masks4 ,so the disturbance of hiccup may be avoided by making the respirations gently2 for thus the threatening symptoms of the ball of wind will be dissipated in the most seemly way1 by managing its egress so as also to conceal anything which the air forcibly expelled may bring up with it4 ,to wish to add to the noises1 instead of diminishing them1 is the sign of arrogance and disorderliness4 ,those1 too1 who scrape their teeth1 bleeding the wounds1 are disagreeable to themselves and detestable to their neighbours4 ,scratching the ears and the irritation of sneezing are swinish itchings1 and attend unbridled fornication4 ,both shameful sights and shameful conversation about them are to be shunned4 ,let the look be steady1 and the turning and movement of the neck1 and the motions of the hands in conversation1 be decorous4 ,in a word1 the ,christian is characterized by composure1 tranquillity1 calmness1 and peace4 ,,chapter ,,viii4 ,,on ,,the ,,use ,,of ,,ointments ,,and ,,crowns4 ,the use of crowns and ointments is not necessary for us2 for it impels to pleasures and indulgences1 especially on the approach of night4 ,i know that the woman brought to the sacred supper 8an alabaster box of ointment10#eda and anointed the feet of the ,lord1 and refreshed ,him2 and ,i know that the ancient kings of the ,hebrews were crowned with gold and precious stones4 ,but the woman not having yet received the ,word 7for she was still a sinner71 honoured the ,lord with what she thought the most precious thing in her possession--the ointment2 and with the ornament of her person1 with her hair1 she wiped off the superfluous ointment1 while she expended on the ,lord tears of repentance3 8wherefore her sins are forgiven40#edb ,this may be a symbol of the ,lord's teaching1 and of ,his suffering4 ,for the feet anointed with fragrant ointment mean divine instruction travelling with renown to the ends of the earth4 8,for their sound hath gone forth to the ends of the earth40#edc ,and if ,i seem not to insist too much1 the feet of the ,lord which were anointed are the apostles1 having1 according to prophecy1 received the fragrant unction of the ,holy ,ghost4 ,those1 therefore1 who travelled over the world and preached the gospel1 are figuratively called the feet of the ,lord1 of whom also the ,holy ,spirit foretells in the psalm1 8,let us adore at the place where ,his feet stood10#edd that is1 where the apostles1 ,his feet1 arrived2 since1 preached by them1 ,he came to the ends of the earth4 ,and tears are repentance2 and the loosened hair proclaimed deliverance from the love of finery1 and the affliction in patience which1 on account of the ,lord1 attends preaching1 the old vainglory being done away with by reason of the new faith4 ,besides1 it shows the ,lord's passion1 if you understand it mystically thus3 the oil 77 is the ,lord ,himself1 from whom comes the mercy 77 which reaches us4 ,but the ointment1 which is adulterated oil1 is the traitor ,judas1 by whom the ,lord was anointed on the feet1 being released from ,his sojourn in the world4 ,for the dead are anointed4 ,and the tears are we repentant sinners1 who have believed in ,him1 and to whom ,he has forgiven our sins4 ,and the dishevelled hair is mourning ,jerusalem1 the deserted1 for whom the prophetic lamentations were uttered4 ,the ,lord ,himself shall teach us that ,judas the deceitful is meant3 8,he that dippeth with me in the dish1 the same shall betray me40#ede ,you see the treacherous guest1 and this same ,judas betrayed the ,master with a kiss4 ,for he was a hypocrite1 giving a treacherous kiss1 in imitation of another hypocrite of old4 ,and ,he reproves that people respecting whom it was said1 8,this people honour me with their lips2 but their heart is far from me40#edf ,it is not improbable1 therefore1 that by the oil ,he means that disciple to whom was shown mercy1 and by the tainted and poisoned oil the traitor4 ,this was1 then1 what the anointed feet prophesied--the treason of ,judas1 when the ,lord went to ,his passion4 ,and the ,saviour ,himself washing the feet of the disciples1#edg and despatching them to do good deeds1 pointed out their pilgrimage for the benefit of the nations1 making them beforehand fair and pure by ,his power4 ,then the ointment breathed on them its fragrance1 and the work of sweet savour reaching to all was proclaimed2 for the passion of the ,lord has filled us with sweet fragrance1 and the ,hebrews with guilt4 ,this the apostle most clearly showed1 when he said1 8,thanks be to ,god1 who always makes us to triumph in ,christ1 and maketh manifest the savour of ,his knowledge by us in every place4 ,for we are to ,god a sweet savour of the ,lord1 in them that are saved1 and them that are lost2 to one a savour of death unto death1 to the other a savour of life unto life40#edh ,and the kings of the ,jews using gold and precious stones and a variegated crown1 the anointed ones wearing ,christ symbolically on the head1 were unconsciously adorned with the head of the ,lord4 ,the precious stone1 or pearl1 or emerald1 point out the ,word ,himself4 ,the gold1 again1 is the incorruptible ,word1 who admits not the poison of corruption4 ,the ,magi1 accordingly1 brought to ,him on ,his birth1 gold1 the symbol of royalty4 ,and this crown1 after the image of the ,lord1 fades not as a flower4 ,i know1 too1 the words of ,aristippus the ,cyrenian4 ,aristippus was a luxurious man4 ,he asked an answer to a sophistical proposition in the following terms3 8,a horse anointed with ointment is not injured in his excellence as a horse1 nor is a dog which has been anointed1 in his excellence as a dog2 no more is a man10 he added1 and so finished4 ,but the dog and horse take no account of the ointment1 whilst in the case of those whose perceptions are more rational1 applying girlish scents to their persons1 its use is more censurable4 ,of these ointments there are endless varieties1 such as the ,brenthian1 the ,metallian1 and the royal2 the ,plangonian and the ,psagdian of ,egypt4 ,simonides is not ashamed in ,iambic lines to say1 8,i was anointed with ointments and perfumes1 ,and with nard40 ,for a merchant was present4 ,they use1 too1 the unguent made from lilies1 and that from the cypress4 ,nard is in high estimation with them1 and the ointment prepared from roses and the others which women use besides1 both moist and dry1 scents for rubbing and for fumigating2 for day by day their thoughts are directed to the gratification of insatiable desire1 to the exhaustless variety of fragrance4 ,wherefore also they are redolent of an excessive luxuriousness4 ,and they fumigate and sprinkle their clothes1 their bed-clothes1 and their houses4 ,luxury all but compels vessels for the meanest uses to smell of perfume4 ,there are some who1 annoyed at the attention bestowed on this1 appear to me to be rightly so averse to perfumes on account of their rendering manhood effeminate1 as to banish their compounders and vendors from well-regulated states1 and banish1 too1 the dyers of flower-coloured wools4 ,for it is not right that ensnaring garments and unguents should be admitted into the city of truth2 but it is highly requisite for the men who belong to us to give forth the odour not of ointments1 but of nobleness and goodness4 ,and let woman breathe the odour of the true royal ointment1 that of ,christ1 not of unguents and scented powders2 and let her always be anointed with the ambrosial chrism of modesty1 and find delight in the holy unguent1 the ,spirit4 ,this ointment of pleasant fragrance ,christ prepares for ,his disciples1 compounding the ointment of celestial aromatic ingredients4 ,wherefore also the ,lord ,himself is anointed with an ointment1 as is mentioned by ,david3 8,wherefore ,god1 thy ,god1 hath anointed thee with the oil of gladness above thy fellows2 myrrh1 and stacte1 and cassia from thy garments40#edi ,but let us not unconsciously abominate unguents1 like vultures or like beetles 7for these1 they say1 when smeared with ointment1 die72 and let a few unguents be selected by women1 such as will not be overpowering to a husband4 ,for excessive anointings with unguents savour of a funeral1 and not of connubial life4 ,yet oil itself is inimical to bees and insects2 and some men it benefits1 and some it summons to the fight2 and those who were formerly friends1 when anointed with it1 it turns out to deadly combat4 ,ointment being smooth oil1 do you not think that it is calculated to render noble manners effeminate8 ,certainly4 ,and as we have abandoned luxury in taste1 so certainly do we renounce voluptuousness in sights and odours2 lest through the senses1 as through unwatched doors1 we unconsciously give access into the soul to that excess which we have driven away4 ,if1 then1 we say that the ,lord the great ,high ,priest offers to ,god the incense of sweet fragrance1 let us not imagine that this is a sacrifice and sweet fragrance of incense2 but let us understand it to mean1 that the ,lord lays the acceptable offering of love1 the spiritual fragrance1 on the altar4 ,to resume3 oil itself suffices to lubricate the skin1 and relax the nerves1 and remove any heavy smell from the body1 if we require oil for this purpose4 ,but attention to sweet scents is a bait which draws us into sensual lust4 ,for the licentious man is led on every hand1 both by his food1 his bed1 his conversation1 by his eyes1 his ears1 his jaws1 and by his nostrils too4 ,as oxen are pulled by rings and ropes1 so is the voluptuary by fumigations and unguents1 and the sweet scents of crowns4 ,but since we assign no place to pleasure which is linked to no use serviceable to life1 come let us also distinguish here too1 selecting what is useful4 ,for there are sweet scents which neither make the head heavy nor provoke love1 and are not redolent of embraces and licentious companionship1 but1 along with moderation1 are salutary1 nourishing the brain when labouring under indisposition1 and strengthening the stomach4 ,one must not therefore refrigerate himself with flowers when he wishes to supple his nerves4 ,for their use is not wholly to be laid aside1 but ointment is to be employed as a medicine and help in order to bring up the strength when enfeebled1 and against catarrhs1 and colds1 and ennui1 as the comic poet says3 8,the nostrils are anointed2 it being ,a most essential thing for health to fill the brain with good odours40 ,the rubbing of the feet also with the fatness of warming or cooling unguents is practised om account of its beneficial effects2 so consequently1 in the case of those who are thus saturated1 an attraction and flow take place from the head to the inferior members4 ,but pleasure to which no utility attaches1 induces the suspicion of meretricious habits1 and is a drug provocative of the passions4 ,rubbing one's self with ointment is entirely different from anointing one's self with ointment4 ,the former is effeminate1 while anointing with ointment is in some cases beneficial4 ,aristippus the philosopher1 accordingly1 when anointed with ointment1 said 8that the wretched ,cindi deserved to perish miserably for bringing the utility of ointment into bad repute40 8,honour the physician for his usefulness10 says the ,scripture1 8for the ,most ,high made him2 and the art of healing is of the ,lord40 ,then he adds1 8,and the compounder of unguents will make the mixture10#eej since unguents have been given manifestly for use1 not for voluptuousness4 ,for we are by no means to care for the exciting properties of unguents1 but to choose what is useful in them1 since ,god hath permitted the production of oil for the mitigation of men's pains4 ,and silly women1 who dye their grey hair and anoint their locks1 grow speedily greyer by the perfumes they use1 which are of a drying nature4 ,wherefore also those that anoint themselves become drier1 and the dryness makes them greyer4 ,for if greyness is an exsiccation of the hair1 or defect of heat1 the dryness drinking up the moisture which is the natural nutriment of the hair1 and making it grey1 how can we any longer retain a liking for unguents1 through which ladies1 in trying to escape grey hair1 become grey8 ,and as dogs with fine sense of smell track the wild beasts by the scent1 so also the temperate scent the licentious by the superfluous perfume of unguents4 ,such a use of crowns1 also1 has degenerated to scenes of revelry and intoxication4 ,do not encircle my head with a crown1 for in the spring-time it is delightful to while away the time on the dewy meads1 while soft and many-coloured flowers are in bloom1 and1 like the bees1 enjoy a natural and pure fragrance4 ,but to adorn one's self with 8a crown woven from the fresh mead10 and wear it at home1 were unfit for a man of temperance4 ,for it is not suitable to fill the wanton hair with rose-leaves1 or violets1 or lilies1 or other such flowers1 stripping the sward of its flowers4 ,for a crown encircling the head cools the hair1 both on account of its moisture and its coolness4 ,accordingly1 physicians1 determining by physiology that the brain is cold1 approve of anointing the breast and the points of the nostrils1 so that the warm exhalation passing gently through1 may salutarily warm the chill4 ,a man ought not therefore to cool himself with flowers4 ,besides1 those who crown themselves destroy the pleasure there is in flowers3 for they enjoy neither the sight of them1 since they wear the crown above their eyes2 nor their fragrance1 since they put the flowers away above the organs of respiration4 ,for the fragrance ascending and exhaling naturally1 the organ of respiration is left destitute of enjoyment1 the fragrance being carried away4 ,as beauty1 so also the flower delights when looked at2 and it is meet to glorify the ,creator by the enjoyment of the sight of beautiful objects4 ,the use of them is injurious1 and passes swiftly away1 avenged by remorse4 ,very soon their evanescence is proved2 for both fade1 both the flower and beauty4 ,further1 whoever touches them is cooled by the former1 inflamed by the latter4 ,in one word1 the enjoyment of them except by sight is a crime1 and not luxury4 ,it becomes us who truly follow the ,scripture to enjoy ourselves temperately1 as in ,paradise4 ,we must regard the woman's crown to be her husband1 and the husband's crown to be marriage2 and the flowers of marriage the children of both1 which the divine husbandman plucks from meadows of flesh4 8,children's children are the crown of old men40#eea ,and the glory of children is their fathers1 it is said2 and our glory is the ,father of all2 and the crown of the whole church is ,christ4 ,as roots and plants1 so also have flowers their individual properties1 some beneficial1 some injurious1 some also dangerous4 ,the ivy is cooling2 nux emits a stupefying effluvium1 as the etymology shows4 ,the narcissus is a flower with a heavy odour2 the name evinces this1 and it induces a torpor 77 in the nerves4 ,and the effluvia of roses and violets being mildly cool1 relieve and prevent headaches4 ,but we who are not only not permitted to drink with others to intoxication1 but not even to indulge in much wine1 do not need the crocus or the flower of the cypress to lead us to an easy sleep4 ,many of them also1 by their odours1 warm the brain1 which is naturally cold1 volatilizing the effusions of the head4 ,the rose is hence said to have received its name 77 because it emits a copious stream 77 of odour 774 ,wherefore also it quickly fades4 ,but the use of crowns did not exist at all among the ancient ,greeks2 for neither the suitors nor the luxurious ,phaceans used them4 ,but at the games there was at first the gift to the athletes2 second1 the rising up to applaud2 third1 the strewing with leaves2 lastly1 the crown1 ,greece after the ,median war having given herself up to luxury4 ,those1 then1 who are trained by the ,word are restrained from the use of crowns2 and do not think that this ,word1 which has its seat in the brain1 ought to be bound about1 not because the crown is the symbol of the recklessness of revelry1 but because it has been dedicated to idols4 ,sophocles accordingly called the narcissus 8the ancient coronet of the great gods10 speaking of the earth-born divinities2 and ,sappho crowns the ,muses with the rose3 8,for thou dost not share in roses from ,pieria40 ,they say1 too1 that ,here delights in the lily1 and ,artemis in the myrtle4 ,for if the flowers were made especially for man1 and senseless people have taken them not for their own proper and grateful use1 but have abused them to the thankless service of demons1 we must keep from them for conscience sake4 ,the crown is the symbol of untroubled tranquillity4 ,for this reason they crown the dead1 and idols1 too1 on the same account1 by this fact giving testimony to their being dead4 ,for revellers do not without crowns celebrate their orgies2 and when once they are encircled with flowers1 at last they are inflamed excessively4 ,we must have no communion with demons4 ,nor must we crown the living image of ,god after the manner of dead idols4 ,for the fair crown of amaranth is laid up for those who have lived well4 ,this flower the earth is not able to bear2 heaven alone is competent to produce it4 ,further1 it were irrational in us1 who have heard that the ,lord was crowned with thorns1#eeb to crown ourselves with flowers1 insulting thus the sacred passion of the ,lord4 ,for the ,lord's crown prophetically pointed to us1 who once were barren1 but are placed around ,him through the church of which ,he is the ,head4 ,but it is also a type of faith1 of life in respect of the substance of the wood1 of joy in respect of the appellation of crown1 of danger in respect of the thorn1 for there is no approaching to the ,word without blood4 ,but this platted crown fades1 and the plait of perversity is untied1 and the flower withers4 ,for the glory of those who have not believed on the ,lord fades4 ,and they crowned ,jesus raised aloft1 testifying to their own ignorance4 ,for being hard of heart1 they understood not that this very thing1 which they called the disgrace of the ,lord1 was a prophecy wisely uttered3 8,the ,lord was not known by the people0#eec which erred1 which was not circumcised in understanding1 whose darkness was not enlightened1 which knew not ,god1 denied the ,lord1 forfeited the place of the true ,israel1 persecuted ,god1 hoped to reduce the ,word to disgrace2 and ,him whom they crucified as a malefactor they crowned as a king4 ,wherefore the ,man on whom they believed not1 they shall know to be the loving ,god the ,lord1 the ,just4 ,whom they provoked to show ,himself to be the ,lord1 to ,him when lifted up they bore witness1 by encircling ,him1 who is exalted above every name1 with the diadem of righteousness by the ever-blooming thorn4 ,this diadem1 being hostile to those who plot against ,him1 coerces them2 and friendly to those who form the church1 defends them4 ,this crown is the flower of those who have believed on the glorified ,one1 but covers with blood and chastises those who have not believed4 ,it is a symbol1 too1 of the ,lord's successful work1 ,he having borne on ,his head1 the princely part of ,his body1 all our iniquities by which we were pierced4 ,for ,he by ,his own passion rescued us from offences1 and sins1 and such like thorns2 and having destroyed the devil1 deservedly said in triumph1 8,o ,death1 where is thy sting80#eed ,and we eat grapes from thorns1 and figs from thistles2 while those to whom ,he stretched forth ,his hands--the disobedient and unfruitful people--,he lacerates into wounds4 ,i can also show you another mystic meaning in it4 ,for when the ,almighty ,lord of the universe began to legislate by the ,word1 and wished ,his power to be manifested to ,moses1 a godlike vision of light that had assumed a shape was shown him in the burning bush 7the bush is a thorny plant72 but when the ,word ended the giving of the law and ,his stay with men1 the ,lord was again mystically crowned with thorn4 ,on ,his departure from this world to the place whence ,he came1 ,he repeated the beginning of ,his old descent1 in order that the ,word beheld at first in the bush1 and afterwards taken up crowned by the thorn1 might show the whole to be the work of one power1 ,he ,himself being one1 the ,son of the ,father1 who is truly one1 the beginning and the end of time4 ,but ,i have made a digression from the pdagogic style of speech1 and introduced the didactic4 ,i return accordingly to my subject4 ,to resume1 then3 we have showed that in the department of medicine1 for healing1 and sometimes also for moderate recreation1 the delight derived from flowers1 and the benefit derived from unguents and perfumes1 are not to be overlooked4 ,and if some say1 ,what pleasure1 then1 is there in flowers to those that do not use them8 let them know1 then1 that unguents are prepared from them1 and are most useful4 ,the ,susinian ointment is made from various kinds of lilies2 and it is warming1 aperient1 drawing1 moistening1 abstergent1 subtle1 antibilious1 emollient4 ,the ,narcissinian is made from the narcissus1 and is equally beneficial with the ,susinian4 ,the ,myrsinian1 made of myrtle and myrtle berries1 is a styptic1 stopping effusions from the body2 and that from roses is refrigerating4 ,for1 in a word1 these also were created for our use4 8,hear me10 it is said1 8and grow as a rose planted by the streams of waters1 and give forth a sweet fragrance like frankincense1 and bless the ,lord for ,his works40#eee ,we should have much to say respecting them1 were we to speak of flowers and odours as made for necessary purposes1 and not for the excesses of luxury4 ,and if a concession must be made1 it is enough for people to enjoy the fragrance of flowers2 but let them not crown themselves with them4 ,for the ,father takes great care of man1 and gives to him alone ,his own art4 ,the ,scripture therefore says1 8,water1 and fire1 and iron1 and milk1 and fine flour of wheat1 and honey1 the blood of the grape1 and oil1 and clothing1--all these things are for the good of the godly40#eef ,,chapter ,,ix4 ,,on ,,sleep4 ,how1 in due course1 we are to go to sleep1 in remembrance of the precepts of temperance1 we must now say4 ,for after the repast1 having given thanks to ,god for our participation in our enjoyments1 and for the happy passing of the day1 our talk must be turned to sleep4 ,magnificence of bed-clothes1 gold-embroidered carpets1 and smooth carpets worked with gold1 and long fine robes of purple1 and costly fleecy cloaks1 and manufactured rugs of purple1 and mantles of thick pile1 and couches softer than sleep1 are to be banished4 ,for1 besides the reproach of voluptuousness1 sleeping on downy feathers is injurious1 when our bodies fall down as into a yawning hollow1 on account of the softness of the bedding4 ,for they are not convenient for sleepers turning in them1 on account of the bed rising into a hill on either side of the body4 ,nor are they suitable for the digestion of the food1 but rather for burning it up1 and so destroying the nutriment4 ,but stretching one's self on even couches1 affording a kind of natural gymnasium for sleep1 contributes to the digestion of the food4 ,and those that can roll on other beds1 having this1 as it were1 for a natural gymnasium for sleep1 digest food more easily1 and render themselves fitter for emergencies4 ,moreover1 silver-footed couches argue great ostentation2 and the ivory on beds1 the body having left the soul1 is not permissible for holy men1 being a lazy contrivance for rest4 ,we must not occupy our thoughts about these things1 for the use of them is not forbidden to those who possess them2 but solicitude about them is prohibited1 for happiness is not to be found in them4 ,on the other hand1 it savours of cynic vanity for a man to act as ,diomede1-- 8,and he stretched himself under a wild bull's hide10#eeg-- unless circumstances compel4 ,ulysses rectified the unevenness of the nuptial couch with a stone4 ,such frugality and self-help was practised not by private individuals alone1 but by the chiefs of the ancient ,greeks4 ,but why speak of these8 ,jacob slept on the ground1 and a stone served him for a pillow2 and then was he counted worthy to behold the vision--that was above man4 ,and in conformity with reason1 the bed which we use must be simple and frugal1 and so constructed that1 by avoiding the extremes of too much indulgence and too much endurance1 it may be comfortable3 if it is warm1 to protect us2 if cold1 to warm us4 ,but let not the couch be elaborate1 and let it have smooth feet2 for elaborate turnings form occasionally paths for creeping things which twine themselves about the incisions of the work1 and do not slip off4 ,especially is a moderate softness in the bed suitable for manhood2 for sleep ought not to be for the total enervation of the body1 but for its relaxation4 ,wherefore ,i say that it ought not to be allowed to come on us for the sake of indulgence1 but in order to rest from action4 ,we must therefore sleep so as to be easily awaked4 ,for it is said1 8,let your loins be girt about1 and your lamps burning2 and ye yourselves like to men that watch for their lord1 that when he returns from the marriage1 and comes and knocks1 they may straightway open to him4 ,blessed are those servants whom the ,lord1 when ,he cometh1 shall find watching40#eeh ,for there is no use of a sleeping man1 as there is not of a dead man4 ,wherefore we ought often to rise by night and bless ,god4 ,for blessed are they who watch for ,him1 and so make themselves like the angels1 whom we call 8watchers40 ,but a man asleep is worth nothing1 any more than if he were not alive4 ,but he who has the light watches1 8and darkness seizes not on him10#eei nor sleep1 since darkness does not4 ,he that is illuminated is therefore awake towards ,god2 and such an one lives4 8,for what was made in ,him was life40#efj 8,blessed is the man10 says ,wisdom1 8who shall hear me1 and the man who shall keep my ways1 watching at my doors1 daily observing the posts of my entrances40#efa 8,let us not then sleep1 as do others1 but let us watch10 says the ,scripture1 8and be sober4 ,for they that sleep1 sleep in the night2 and they that be drunken1 are drunken in the night10 that is1 in the darkness of ignorance4 8,but let us who are of the day be sober4 ,for ye are all children of the light1 and children of the day2 we are not of the night1 nor of the darkness40#efb ,but whoever of us is most solicitous for living the true life1 and for entertaining noble sentiments1 will keep awake for as long time as possible1 reserving to himself only what in this respect is conducive to his own health2 and that is not very usual4 ,but devotion to activity begets an everlasting vigil after toils4 ,let not food weigh us down1 but lighten us2 that we may be injured as little as possible by sleep1 as those that swim with weights hanging to them are weighed down4 ,but1 on the other hand1 let temperance raise us as from the abyss beneath to the enterprises of wakefulness4 ,for the oppression of sleep is like death1 which forces us into insensibility1 cutting off the light by the closing of the eyelids4 ,let not us1 then1 who are sons of the true light1 close the door against this light2 but turning in on ourselves1 illumining the eyes of the hidden man1 and gazing on the truth itself1 and receiving its streams1 let us clearly and intelligibly reveal such dreams as are true4 ,but the hiccuping of those who are loaded with wine1 and the snortings of those who are stuffed with food1 and the snoring rolled in the bed-clothes1 and the rumblings of pained stomachs1 cover over the clear-seeing eye of the soul1 by filling the mind with ten thousand phantasies4 ,and the cause is too much food1 which drags the rational part of man down to a condition of stupidity4 ,for much sleep brings advantage neither to our bodies nor our souls2 nor is it suitable at all to those processes which have truth for their object1 although agreeable to nature4 ,now1 just ,lot 7for ,i pass over at present the account of the economy of regeneration7 would not have been drawn into that unhallowed intercourse1 had he not been intoxicated by his daughters1 and overpowered by sleep4 ,if1 therefore1 we cut off the causes of great tendency to sleep1 we shall sleep the more soberly4 ,for those who have the sleepless ,word dwelling in them1 ought not to sleep the livelong night2 but they ought to rise by night1 especially when the days are coming to an end1 and one devote himself to literature1 another begin his art1 the women handle the distaff1 and all of us should1 so to speak1 fight against sleep1 accustoming ourselves to this gently and gradually1 so that through wakefulness we may partake of life for a longer period4 ,we1 then1 who assign the best part of the night to wakefulness1 must by no manner of means sleep by day2 and fits of uselessness1 and napping and stretching one's self1 and yawning1 are manifestations of frivolous uneasiness of soul4 ,and in addition to all1 we must know this1 that the need of sleep is not in the soul4 ,for it is ceaselessly active4 ,but the body is relieved by being resigned to rest1 the soul the whilst not acting through the body1 but exercising intelligence within itself4 ,thus also1 such dreams as are true1 in the view of him who reflects rightly1 are the thoughts of a sober soul1 undistracted for the time by the affections of the body1 and counselling with itself in the best manner4 ,for the soul to cease from activity within itself1 were destruction to it4 ,wherefore always contemplating ,god1 and by perpetual converse with ,him inoculating the body with wakefulness1 it raises man to equality with angelic grace1 and from the practice of wakefulness it grasps the eternity of life4 ,,chapter ,x4#efc ,,qu,,nam ,,de ,,procreatione ,,liberorum ,,tractanda ,,sint4 ,tempus autem opportunum conjunctionis solis iis relinquitur considerandum1 qui juncti sunt matrimonio2 qui autem matrimonio juncti sunt1 iis scopus est et institutum1 liberorum susceptio3 finis autem1 ut boni sint liberi3 quemadmodum agricol seminis quidem dejectionis causa est1 quod nutrimenti habendi curam gerat2 agricultur autem finis est1 fructuum perceptio4 ,multo autem melior est agricola1 qui terram colit animatam3 ille enim ed tempus alimentum expetens1 hic vero ut universum permaneat1 curam gerens1 agricol officio fungitur3 et ille quidem propter se1 hic vero propter ,deum plantat ac seminat4 ,dixit enim3 8,multiplicemini20#efd ubi hoc subaudiendum est3 8,et ea ratione fit homo ,dei imago1 quatenus homo co-operatur ad generationem hominis40 ,non est qulibet terra apta ad suscipienda semina3 quod si etiam sit qulibet1 non tamen eidem agricol4 ,neque vero seminandum est supra petram1 neque semen est contumelia afficiendum1 quod quidem dux est et princeps generationis1 estque substantia1 qu simul habet insitas natur rationes4 ,qu sunt autem secundum naturam rationes1 absque ratione prternaturalibus mandando meatibus1 ignominia afficere1 valde est impium4 ,videte itaque quomodo sapientissimus ,moyses infrugiferam aliquando sationem symbolice repulerit3 8,non comedes1 inquiens1 leporem1 nec hynam40#efe ,non vult homines esse qualitatis eorum participes1 neque eis qualem gustare libidinem3 hc enim animalia ad explendum coitum venereum feruntur insano quodam furore4 ,ac leporem quidem dicunt quotannis multiplicare anum1 pro numero annorum1 quos vixit1 habentem foramina3 et ea ratione dum leporis esum prohibet1 significat se dehortari puerorum amorem4 ,hynam autem vicissim singulis annis masculinum sexum mutare in femininum3 significare autem non esse illi ad adulteria prorumpendum1 qui ab hyna abstinet4 ,well1 ,i also agree that the consummately wise ,moses confessedly indicates by the prohibition before us1 that we must not resemble these animals2 but ,i do not assent to the explanation of what has been symbolically spoken4 ,for nature never can be forced to change4 ,what once has been impressed on it1 may not be transformed into the opposite by passion4 ,for passion is not nature1 and passion is wont to deface the form1 not to cast it into a new shape4 ,though many birds are said to change with the seasons1 both in colour and voice1 as the blackbird 771 which becomes yellow from black1 and a chatterer from a singing-bird4 ,similarly also the nightingale changes by turns both its colour and note4 ,but they do not alter their nature itself1 so as in the transformation to become female from male4 ,but the new crop of feathers1 like new clothes1 produces a kind of colouring of the feathers1 and a little after it evaporates in the rigour of winter1 as a flower when its colour fades4 ,and in like manner the voice itself1 injured by the cold1 is enfeebled4 ,for1 in consequence of the outer skin being thickened by the surrounding air1 the arteries about the neck being compressed and filled1 press hard on the breath2 which being very much confined1 emits a stifled sound4 ,when1 again1 the breath is assimilated to the surrounding air and relaxed in spring1 it is freed from its confined condition1 and is carried through the dilated1 though till then obstructed arteries1 it warbles no longer a dying melody1 but now gives forth a shrill note2 and the voice flows wide1 and spring now becomes the song of the voice of birds4 ,nequaquam ergo credendum est1 hynam unquam mutare naturam3 idem enim animal non habet simul ambo pudenda maris et femin1 sicut nonnulli existimarunt1 qui prodigiose hermaphroditos finxerunt1 et inter marem et feminam1 hanc masculo-feminam naturam innovarunt4 ,valde autem falluntur1 ut qui non animadverterint1 quam sit filiorum amans omnium mater et genetrix ,natura3 quoniam enim hoc animal1 hyna inquam1 est salacissimum1 sub cauda ante excrementi meatum1 adnatum est ei quoddam carneum tuberculum1 feminino pudendo figura persimile4 ,nullum autem meatum habet hc figura carnis1 qui in utilem aliquam desinat partem1 vel in matricem inquam1 vel in rectum intestinum3 tantum habet magnam concavitatem1 qu inanem excipiat libidinem1 quando aversi fuerint meatus1 qui in concipiendo fetu occupati sunt4 ,hoc ipsum autem et masculo et femin hyn adnatum est1 quod sit insigniter pathica3 masculus enim vicissim et agit1 et patitur3 unde etiam rarissime inveniri potest hyna femina3 non enim frequenter concipit hoc animal1 cum in eis largiter redundet ea1 que prter naturam est1 satio4 ,hac etiam ratione mihi videtur ,plato in ,phdro1 amorem puerorum repellens1 eum appellare bestiam1 quod frenum mordentes1 qui se voluptatibus dedunt1 libidinosi1 quadrupedum coeunt more1 et filios seminare conantur4 ,impios 8autem tradidit ,deus10 ut ait ,apostolus1#eff 8in perturbationes ignomini3 nam et femin eorum mutaverunt naturalem usum in eum1 qui est prter naturam3 similiter autem et masculi eorum1 relicto usu naturali1 exarserunt in desiderio sui inter se invicem1 masculi in masculos turpitudinem operantes1 et mercedem1 quam oportuit1 erroris sui in se recipientes40 ,at vero ne libidinosissimis quidem animantibus concessit natura in excrementi meatum semen immittere3 urina enim in vesicam excernitur1 humefactum alimentum in ventrem1 lacryma vero in oculum1 sanguis in venas1 sordes in aures1 mucus in nares defertur3 fini autem recti intestini1 sedes cohret1 per quam excrementa exponuntur4 ,sola ergo varia in hynis natura1 superfluo coitui superfluam hanc partem excogitavit1 et ideo est etiam aliquantisper concavum1 ut prurientibus partibus inserviat1 exinde autem exccatur concavitas3 non fuit enim res fabricata ad generationem4 ,hinc nobis manifestum atque adeo in confesso est1 vitandos esse cum masculis concubitus1 et infrugiferas sationes1 et ,venerem prposteram1 et qu natura coalescere non possunt1 androgynorum conjunctiones1 ipsam naturam sequentibus1 qu id per partium prohibet constitutionem1 ut qu masculum non ad semen suscipiendum1 sed ad id effundendum fecerit4 ,jeremias autem1 hoc est1 per ipsum loquens ,spiritus1 quando dicit3 8,spelunca hyn facta est domus mea10#efg id quod ex mortuis constabat corporibus detestans alimentum1 sapienti allegoria reprehendit cultum simulacrorum3 vere enim oportet ab idolis esse puram domum ,dei viventis4 ,rursus ,moyses lepore quoque vesci prohibet4 ,omni enim tempore coit lepus1 et salit1 assidente femina1 eam a tergo aggrediens3 est enim ex iis1 qu retro insiliunt4 ,concipit autem singulis mensibus1 et superfetat2 init autem1 et parit2 postquam autem peperit1 statim a quovis initur lepore 7neque enim uno contenta est matrimonio7 et rursus concipit1 adhuc lactans3 habet enim matricem1 cui sunt duo sinus1 et non unus solus matricis vacuus sinus1 est ei sufficiens sedes ad receptaculum coitus 7quidquid enim est vacuum1 desiderat repleri72 verum accidit1 ut cum uterum gerunt1 altera pars matricis desiderio teneatur et libidine furiat2 quocirca fiunt eis superfetationes4 ,a vehementibus ergo appetitionibus1 mutuisque congressionibus1 et cum prgnantibus feminis conjunctionibus1 alternisque initibus1 puerorumque stupris1 adulteriis et libidine abstinere1 hujus nos nigmatis adhortata est prohibitio4 ,idcirco aperte1 et non per nigmata ,moyses prohibuit1 8,non fornicaberis2 non mchaberis2 pueris stuprum non inferes10#efh inquiens4 ,logi itaque prscriptum totis viribus observandum1 neque quidquam contra leges ullo modo faciendum est1 neque mandata sunt infirmanda4 ,mal enim cupiditati nomen est 1 8petulantia20 et equum cupiditatis1 8petulantem0 vocavit ,plato1 cum legisset1 8,facti estis mihi equi furentes in feminas40#efi ,libidines autem supplicium notum nobis facient illi1 qui ,sodomam accesserunt1 angeli4 ,ii eos1 qui probro illos afficere voluerunt1 una cum ipsa civitate combusserunt1 evidenti hoc indicio ignem1 qui est fructus libidinis1 describentes4 ,qu enim veteribus acciderunt1 sicut ante diximus1 ad nos admonendos scripta sunt1 ne eisdem teneamur vitiis1 et caveamus1 ne in pnas similes incidamus4 ,oportet autem filios existimare1 pueros2 uxores autem alienas intueri tanquam proprias filias3 voluptates quippe continere1 ventrique et iis qu sunt infra ventrem1 dominari1 est maximi imperii4 ,si enim ne digitum quidem temene movere permittit sapienti ratio1 ut confitentur ,stoici1 quomodo non multo magis iis1 qui sapientiam persequuntur1 in eam1 qua coitur1 particulam dominatus est obtinendus8 ,atque hac quidem de causa videtur esse nominatum pudendum1 quod hac corporis parte magis1 quam qualibet alia1 cum pudore utendum sit2 natura enim sicut alimentis1 ita etiam legitimis nuptiis1 quantum convenit1 utile est1 et decet1 nobis uti permisit3 permisit autem appetere liberorum procreationem4 ,quicumque autem1 quod modum excedit1 persequuntur1 labuntur in eo quod est secundum naturam1 per congressus1 qui sunt prter leges1 seipsos ldentes4 ,ante omnia enim recte habet1 ut nunquam cum adolescentibus perinde ac cum feminis1 ,veneris utamur consuetudine4 ,et ideo 8non esse in petris et lapidibus seminandum0 dicit1 qui a ,moyse factus est philosophus1 8quoniam nunquam actis radicibus genitalem sit semen naturam suscepturum40 ,logos itaque per ,moysen apertissime prcepit3 8,et cum masculo non dormies feminino concubitu3 est enim abominatio40#egj ,accedit his1 quod 8ab omni quoque arvo feminino esse abstinendum0 prterquam a proprio1 ex divinis ,scripturis colligens prclarus ,plato consuluit lege illinc accepta3 8,et uxori proximi tui non dabis concubitum seminis1 ut polluaris apud ipsam4#ega ,irrita autem sunt et adulterina concubinarum semina4 ,ne semina1 ubi non vis tibi nasci quod seminatum est4 ,neque ullam omnino tange mulierem1 prterquam tuam ipsius uxorem10 ex qua sola tibi licet carnis voluptates percipere ad suscipiendam legitimam successionem4 ,hc enim ,logo sola sunt legitima4 ,eis quidem certe1 qui divini muneris in producendo opificio sunt participes1 semen non est abjiciendum1 neque injuria afficiendum1 neque tanquam si cornibus semen mandes seminandum est4 ,hic ipse ergo ,moyses cum ipsis quoque prohibet uxoribus congredi1 si forte eas detineant purgationes menstru4 ,non enim purgamento corporis genitale semen1 et quod mox homo futurum est1 polluere est quum1 nec sordido materi profluvio1 et1 qu expurgantur1 inquinamentis inundare ac obruere2 semen autem generationis degenerat1 ineptumque redditur1 si matricis sulcis privetur4 ,neque vero ullum unquam induxit veterum ,hebrorum coeuntem cum sua uxore prgnante4 ,sola enim voluptas1 si quis ea etiam utatur in conjugio1 est prter leges1 et injusta1 et a ratione aliena4 ,rursus autem ,moyses abducit viros a prgnantibus1 quousque pepererint4 ,revera enim matrix sub vesica quidem collocata1 super intestinum autem1 quod rectum appellatur1 posita1 extendit collum inter humeros in vesica2 et os colli1 in quod venit semen1 impletum occluditur1 illa autem rursus inanis redditur1 cum partu purgata fuerit3 fructu autem deposito1 deinde semen suscipit4 ,neque vero nobis turpe est ad auditorum utilitatem nominare partes1 in quibus fit fetus conceptio1 qu quidem ,deum fabricari non puduit4 ,matrix itaque sitiens filiorum procreationem1 semen suscipit1 probrosumque et vituperandum negat coitum1 post sationem ore clauso omnino jam libidinem excludens4 ,ejus autem appetitiones1 qu prius in amicis versabantur complexibus1 intro convers1 in procreatione sobolis occupat1 operantur una cum ,opifice4 ,nefas est ergo operantem jam naturam adhuc molestia afficere1 superflue ad petulantem prorumpendo libidinem4 ,petulantia autem1 qu multa quidem habet nomina1 et multas species1 cum ad hanc veneream intemperantiam deflexerit1 1 id est 8lascivia10 dicitur2 quo nomine significatur libidinosa1 publica1 et incesta in coitum propensio3 qu cum aucta fuerit1 magna simul morborum convenit multitudo1 obsoniorum desiderium1 vinolentia et amor in mulieres2 luxus quoque1 et simul universarum voluptatum studium2 in qu omnia tyrannidem obtinet cupiditas4 ,his autem cognat innumerabiles augentur affectiones1 ex quibus mores intemperantes ad summum provehuntur4 ,dicit autem ,scriptura3 8,parantur intemperantibus flagella1 et supplicia humeris insipientium30#egb vires intemperanti1 ejusque constantem tolerantiam1 vocans 8humeros insipientium40 ,quocirca1 8,amove a servis tuis spes inanes1 et indecoras10 inquit1 8cupiditates averte a me4 ,ventris appetitio et coitus ne me apprehendant40#egc ,longe ergo sunt arcenda multifaria insidiatorum maleficia2 non ad solam enim ,cratetis ,peram1 sed etiam ad nostram civitatem non navigat stultus parasitus1 nec scortator libidinosus1 qui posteriori delectatur parte3 non dolosa meretrix1 nec ulla ejusmodi alia voluptatis bellua4 ,multa ergo nobis per totam vitam seminetur1 qu bona sit et honesta1 occupatio4 ,in summa ergo1 vel jungi matrimonio1 vel omnino a matrimonio purum esse oportet2 in qustione enim id versatur1 et hoc a nobis declaratum est in libro ,de continentia4 ,quod si hoc ipsum1 an ducenda sit uxor1 veniat in considerationem3 quomodo libere permittetur1 quemadmodum nutrimento1 ita etiam coitu semper uti1 tanquam re necessaria8 ,ex eo ergo videri possunt nervi tanquam stamina distrahi1 et in vehementi congressus intensione disrumpi4 ,jam vero offundit etiam caliginem sensibus1 et vires enervat4 ,patet hoc et in animantibus rationis expertibus1 et in iis1 qu in exercitatione versantur1 corporibus2 quorum hi quidem1 qui abstinent1 in certaminibus superant adversarios2 illa vero a coitu abducta circumaguntur1 et tantum non trahuntur1 omnibus viribus et omni impetu tandem quasi enervata4 8,parvam epilepsiam0 dicebat 8coitum0 sophista ,abderites morbum immedicabilem existimans4 ,annon enim consequuntur resolutiones1 qu exinanitionis ejusque1 quod abscedit1 magnitudini ascribuntur8 8homo enim ex homine nascitur et evellitur40 ,vide damni magnitudinem3 totus homo per exinanitionem coitus abstrahitur4 ,dicit enim3 8,hoc nunc os ex ossibus meis1 et caro ex carne mea40#egd ,homo ergo tantum exinanitur semine1 quantus videtur corpore2 est enim generationis initium id1 quod recedit3 quin etiam conturbat ebullitio materi et compagem corporis labefactat et commovet4 ,lepide ergo ille1 qui interroganti1 8,quomodo adhuc se haberet ad res venereas10 respondit3 8,bona verba1 quso3 ego vero lubentissime isthinc1 tanquam ab agresti et insano domino1 profugi40 ,verum concedatur quidem et admittatur matrimonium3 vult enim ,dominus humanum genus repleri2 sed non dicit1 ,estote libidinosi3 nec vos1 tanquam ad coitum natos1 voluit esse deditos voluptati4 ,pudore autem nos afficiat ,pdagogus1 clamans per ,ezechielem3 8,circumcidamini fornicationem vestram40 ,aliquod tempus ad seminandum opportunum habent quoque rationis expertia animantia4 ,aliter autem coire1 quam ad liberorum procreationem1 est facere injuriam natur2 qua quidem oportet magistra1 quas prudenter introducit temporis commoditates1 diligenter observare1 senectutem1 inquam1 et puerilem tatem4 ,his enim nondum concessit1 illos autem non vult amplius uxores ducere4 ,sed non vult homines semper dare operam matrimonio4 ,matrimonium autem est filiorum procreationis appetitio1 non inordinata seminis excretio1 qu est et prter leges et a ratione aliena4 ,secundum naturam autem nobis vita universa processerit1 si et ab initio cupiditates contineamus1 et hominum genus1 quod ex divina providentia nascitur1 improbis et malitiosis non tollamus artibus3 e enim1 ut fornicationem celent1 exitialia medicamenta adhibentes1 qu prorsus in perniciem ducunt1 simul cum fetu omnem humanitatem perdunt4 ,cterum1 quibus uxores ducere concessum est1 iis ,pdagogo opus fuerit1 ut non interdiu mystica natur celebrentur orgia1 nec ut aliquis ex ecclesia1 verbi gratia1 aut ex foro mane rediens1 galli more coeat1 quando orationis1 et lectionis1 et eorum qu interdiu facere convenit1 operum tempus est4 ,vespere autem oportet post convivium quiescere1 et post gratiarum actionem1 qu fit ,deo pro bonis qu percepimus4 ,non semper autem concedit tempus natura1 ut peragatur congressus matrimonii2 est enim eo desiderabilior conjunctio1 quo diuturnior4 ,neque vero noctu1 tanquam in tenebris1 immodeste sese ac intemperanter gerere oportet1 sed verecundia1 ut qu sit lux rationis1 in animo est includenda4 ,nihil enim a ,penelope telam texente differemus1 si interdiu quidem texamus dogmata temperanti2 noctu autem ea resolvamus1 cum in cubile venerimus4 ,si enim honestatem exercere oportet1 multo magis tu uxori honestas est ostendenda1 inhonestas vitando conjunctiones3 et quod caste cum proximis verseris1 fide dignum e domo adsit testimonium4 ,non enim potest aliquid honestum ab ea existimari1 apud quam honestas in acribus illis non probatur certo quasi testimonio voluptatibus4 ,benevolentia autem qu prceps fertur ad congressionem1 exiguo tempore floret1 et cum corpore consenescit2 nonnunquam autem etiam prsenescit1 flaccescente jam libidine1 quando matrimonialem temperantiam meretrici vitiaverint libidines4 ,amantium enim corda sunt volucria1 amorisque irritamenta exstinguuntur spe pnitentia2 amorque spe vertitur in odium1 quando reprehensionem senserit satietas4 ,impudicorum vero verborum1 et turpium figurarum1 meretriciorumque osculorum1 et hujusmodi lasciviarum nomina ne sunt quidem memoranda1 beatum sequentibus ,apostolum1 qui aperte dicit3 8,fornicatio autem et omnis immunditia1 vel plura habendi cupiditas1 ne nominetur quidem in vobis1 sicut decet sanctos40#ege ,recte ergo videtur dixisse quispiam3 8,nulli quidem profuit coitus1 recte autem cum eo agitur1 quem non lserit40 ,nam et qui legitimus1 est periculosus1 nisi quatenus in liberorum procreatione versatur4 ,de eo autem1 qui est prter leges1 dicit ,scriptura3 8,mulier meretrix apro similis reputabitur4 ,qu autem viro subjecta est1 turris est mortis iis1 qui ea utuntur40 ,capro1 val apro1 meretricis comparavit affectionem4 8,mortem0 autem dixit 8qusitam10 adulterium1 quod committitur in meretrice1 qu custoditur4 8,domum0 autem1 et 8urbem10 in qua suam exercent intemperantiam4 ,quin etiam qu est apud vos poetica1 quodammodo ea exprobrans1 scribit3 ,tecum et adulterium est1 tecum coitusque nefandus1 ,fdus1 femineusque1 urbs pessima1 plane impura4 ,econtra autem pudicos admiratur3 ,quos desiderium tenuit nec turpe cubilis ,alterius1 nec tetra invisaque stupra tulerunt ,ulla unquam maribus4 ,for many think such things to be pleasures only which are against nature1 such as these sins of theirs4 ,and those who are better than they1 know them to be sins1 but are overcome by pleasures1 and darkness is the veil of their vicious practices4 ,for he violates his marriage adulterously who uses it in a meretricious way1 and hears not the voice of the ,instructor1 crying1 8,the man who ascends his bed1 who says in his soul1 ,who seeth me8 darkness is around me1 and the walls are my covering1 and no one sees my sins4 ,why do ,i fear lest the ,highest will remember80#egf ,most wretched is such a man1 dreading men's eyes alone1 and thinking that he will escape the observation of ,god4 8,for he knoweth not10 says the ,scripture1 8that brighter ten thousand times than the sun are the eyes of the ,most ,high1 which look on all the ways of men1 and cast their glance into hidden parts40 ,thus again the ,instructor threatens them1 speaking by ,isaiah3 8,woe be to those who take counsel in secret1 and say1 ,who seeth us80#egg ,for one may escape the light of sense1 but that of the mind it is impossible to escape4 ,for how1 says ,heraclitus1 can one escape the notice of that which never sets8 ,let us by no means1 then1 veil our selves with the darkness2 for the light dwells in us4 8,for the darkness10 it is said1 8comprehendeth it not40#egh ,and the very night itself is illuminated by temperate reason4 ,the thoughts of good men ,scripture has named 8sleepless lamps20#egi although for one to attempt even to practise concealment1 with reference to what he does1 is confessedly to sin4 ,and every one who sins1 directly wrongs not so much his neighbour if he commits adultery1 as himself1 because he has committed adultery1 besides making himself worse and less thought of4 ,for he who sins1 in the degree in which he sins1 becomes worse and is of less estimation than before2 and he who has been overcome by base pleasures1 has now licentiousness wholly attached to him4 ,wherefore he who commits fornication is wholly dead to ,god1 and is abandoned by the ,word as a dead body by the spirit4 ,for what is holy1 as is right1 abhors to be polluted4 ,but it is always lawful for the pure to touch the pure4 ,do not1 ,i pray1 put off modesty at the same time that you put off your clothes2 because it is never right for the just man to divest himself of continence4 ,for1 lo1 this mortal shall put on immortality2 when the insatiableness of desire1 which rushes into licentiousness1 being trained to self-restraint1 and made free from the love of corruption1 shall consign the man to everlasting chastity4 8,for in this world they marry and are given in marriage40#ehj ,but having done with the works of the flesh1 and having been clothed with immortality1 the flesh itself being pure1 we pursue after that which is according to the measure of the angels4 ,thus in the ,philebus1 ,plato1 who had been the disciple of the barbarian#eha philosophy1 mystically called those ,atheists who destroy and pollute1 as far as in them lies1 the ,deity dwelling in them--that is1 the ,logos--by association with their vices4 ,those1 therefore1 who are consecrated to ,god must never live mortally 774 8,nor10 as ,paul says1 8is it meet to make the members of ,christ the members of an harlot2 nor must the temple of ,god be made the temple of base affections40#ehb ,remember the four and twenty thousand that were rejected for fornication4 ,but the experiences of those who have committed fornication1 as ,i have already said1 are types which correct our lusts4 ,moreover1 the ,pdagogue warns us most distinctly3 8,go not after thy lusts1 and abstain from thine appetites2#ehc for wine and women will remove the wise2 and he that cleaves to harlots will become more daring4 ,corruption and the worm shall inherit him1 and he shall be held up as public example to greater shame40#ehd ,and again--for he wearies not of doing good--8,he who averts his eyes from pleasure crowns his life40 ,non est ergo justum vinci a rebus venereis1 nec libidinibus stolide inhiare1 nec a ratione alienis appetitionibus moveri1 nec desiderare pollui4 ,ei autem soli1 qui uxorem duxit1 ut qui tunc sit agricola1 serere permissum est2 quando tempus sementem admittit4 ,adversus aliam autem intemperantiam1 optimum quidem est medicamentum1 ratio4 ,fert etiam auxilium penuria satietatis1 per quam accens libidines prosiliunt ad voluptates4 ,,chapter ,,xi4#ehe ,,on ,,clothes4 ,wherefore neither are we to provide for ourselves costly clothing any more than variety of food4 ,the ,lord ,himself1 therefore1 dividing ,his precepts into what relates to the body1 the soul1 and thirdly1 external things1 counsels us to provide external things on account of the body2 and manages the body by the soul 771 and disciplines the soul1 saying1 8,take no thought for your life 771 what ye shall eat2 nor yet for your body1 what ye shall put on2 for the life is more than meat1 and the body more than raiment40#ehf ,and ,he adds a plain example of instruction3 8,consider the ravens3 for they neither sow nor reap1 which have neither storehouse nor barn2 and ,god feedeth them40#ehg 8,are ye not better than the fowls80#ehh ,thus far as to food4 ,similarly ,he enjoins with respect to clothing1 which belongs to the third division1 that of things external1 saying1 8,consider the lilies1 how they spin not1 nor weave4 ,but ,i say unto you1 that not even ,solomon was arrayed as one of these40#ehi ,and ,solomon the king plumed himself exceedingly on his riches4 ,what1 ,i ask1 more graceful1 more gay-coloured1 than flowers8 ,what1 ,i say1 more delightful than lilies or roses8 8,and if ,god so clothe the grass1 which is to-day in the field1 and to-morrow is cast into the oven1 how much more will ,he clothe you1 ,o ye of little faith60#eij ,here the particle what 77 banishes variety in food4 ,for this is shown from the scripture1 8,take no thought what things ye shall eat1 or what things ye shall drink40 ,for to take thought of these things argues greed and luxury4 ,now eating1 considered merely by itself1 is the sign of necessity2 repletion1 as we have said1 of want4 ,whatever is beyond that1 is the sign of superfluity4 ,and what is superfluous1 ,scripture declares to be of the devil4 ,the subjoined expression makes the meaning plain4 ,for having said1 8,seek not what ye shall eat1 or what ye shall drink10 ,he added1 8,neither be ye of doubtful 7or lofty7#eia mind40 ,now pride and luxury make men waverers 7or raise them aloft7 from the truth2 and the voluptuousness1 which indulges in superfluities1 leads away from the truth4 ,wherefore ,he says very beautifully1 8,and all these things do the nations of the world seek after40#eib ,the nations are the dissolute and the foolish4 ,and what are these things which ,he specifies8 ,luxury1 voluptuousness1 rich cooking1 dainty feeding1 gluttony4 ,these are the 8,what80 ,and of bare sustenance1 dry and moist1 as being necessaries1 ,he says1 8,your ,father knoweth that ye need these40 ,and if1 in a word1 we are naturally given to seeking1 let us not destroy the faculty of seeking by directing it to luxury1 but let us excite it to the discovery of truth4 ,for ,he says1 8,seek ye the kingdom of ,god1 and the materials of sustenance shall be added to you40 ,if1 then1 ,he takes away anxious care for clothes and food1 and superfluities in general1 as unnecessary2 what are we to imagine ought to be said of love of ornament1 and dyeing of wool1 and variety of colours1 and fastidiousness about gems1 and exquisite working of gold1 and still more1 of artificial hair and wreathed curls2 and furthermore1 of staining the eyes1 and plucking out hairs1 and painting with rouge and white lead1 and dyeing of the hair1 and the wicked arts that are employed in such deceptions8 ,may we not very well suspect1 that what was quoted a little above respecting the grass1 has been said of those unornamental lovers of ornaments8 ,for the field is the world1 and we who are bedewed by the grace of ,god are the grass2 and though cut down1 we spring up again1 as will be shown at greater length in the book ,on the ,resurrection4 ,but hay figuratively designates the vulgar rabble1 attached to ephemeral pleasure1 flourishing for a little1 loving ornament1 loving praise1 and being everything but truth-loving1 good for nothing but to be burned with fire4 8,there was a certain man10 said the ,lord1 narrating1 8very rich1 who was clothed in purple and scarlet1 enjoying himself splendidly every day40 ,this was the hay4 8,and a certain poor man named ,lazarus was laid at the rich man's gate1 full of sores1 desiring to be filled with the crumbs which fell from the rich man's table40 ,this is the grass4 ,well1 the rich man was punished in ,hades1 being made partaker of the fire2 while the other flourished again in the ,father's bosom4 ,i admire that ancient city of the ,lacedmonians which permitted harlots alone to wear flowered clothes1 and ornaments of gold1 interdicting respectable women from love of ornament1 and allowing courtesans alone to deck themselves4 ,on the other hand1 the archons of the ,athenians1 who affected a polished mode of life1 forgetting their manhood1 wore tunics reaching to the feet1 and had on the crobulus--a kind of knot of the hair--adorned with a fastening of gold grasshoppers1 to show their origin from the soil1 forsooth1 in the ostentation of licentiousness4 ,now rivalry of these archons extended also to the other ,ionians1 whom ,homer1 to show their effeminacy1 calls 8,long-robed40 ,those1 therefore1 who are devoted to the image of the beautiful1 that is1 love of finery1 not the beautiful itself1 and who under a fair name again practise idolatry1 are to be banished far from the truth1 as those who by opinion1#eic not knowledge1 dream of the nature of the beautiful2 and so life here is to them only a deep sleep of ignorance2 from which it becomes us to rouse ourselves and haste to that which is truly beautiful and comely1 and desire to grasp this alone1 leaving the ornaments of earth to the world1 and bidding them farewell before we fall quite asleep4 ,i say1 then1 that man requires clothes for nothing else than the covering of the body1 for defence against excess of cold and intensity of heat1 lest the inclemency of the air injure us4 ,and if this is the object of clothing1 see that one kind be not assigned to men and another to women4 ,for it is common to both to be covered1 as it is to eat and drink4 ,the necessity1 then1 being common1 we judge that the provision ought to be similar4 ,for as it is common to both to require things to cover them1 so also their coverings ought to be similar2 although such a covering ought to be assumed as is requisite for covering the eyes of women4 ,for if the female sex1 on account of their weakness1 desire more1 we ought to blame the habit of that evil training1 by which often men reared up in bad habits become more effeminate than women4 ,but this must not be yielded to4 ,and if some accommodation is to be made1 they may be permitted to use softer clothes1 provided they put out of the way fabrics foolishly thin1 and of curious texture in the weaving2 bidding farewell to embroidery of gold and ,indian silks and elaborate ,bombyces 7silks71 which is at first a worm1 then from it is produced a hairy caterpillar2 after which the creature suffers a new transformation into a third form which they call larva1 from which a long filament is produced1 as the spider's thread from the spider4 ,for these superfluous and diaphanous materials are the proof of a weak mind1 covering as they do the shame of the body with a slender veil4 ,for luxurious clothing1 which cannot conceal the shape of the body1 is no more a covering4 ,for such clothing1 falling close to the body1 takes its form more easily1 and adhering as it were to the flesh1 receives its shape1 and marks out the woman's figure1 so that the whole make of the body is visible to spectators1 though not seeing the body itself4 ,dyeing of clothes is also to be rejected4 ,for it is remote both from necessity and truth1 in addition to the fact that reproach in manners springs from it4 ,for the use of colours is not beneficial1 for they are of no service against cold2 nor has it anything for covering more than other clothing1 except the opprobrium alone4 ,and the agreeableness of the colour afflicts greedy eyes1 inflaming them to senseless blindness4 ,but for those who are white and unstained within1 it is most suitable to use white and simple garments4 ,clearly and plainly1 therefore1 ,daniel the prophet says1 8,thrones were set1 and upon them sat one like the ,ancient of days1 and ,his vesture was white as snow40#eid ,the ,apocalypse says also that the ,lord ,himself appeared wearing such a robe4 ,it says also1 8,i saw the souls of those that had witnessed1 beneath the altar1 and there was given to each a white robe40#eie ,and if it were necessary to seek for any other colour1 the natural colour of truth should suffice4 ,but garments which are like flowers are to be abandoned to ,bacchic fooleries1 and to those of the rites of initiation1 along with purple and silver plate1 as the comic poet says3 8,useful for tragedians1 not for life40 ,and our life ought to be anything rather than a pageant4 ,therefore the dye of ,sardis1 and another of olive1 and another green1 a rose-coloured1 and scarlet1 and ten thousand other dyes1 have been invented with much trouble for mischievous voluptuousness4 ,such clothing is for looking at1 not for covering4 ,garments1 too1 variegated with gold1 and those that are purple1 and that piece of luxury which has its name from beasts 7figured on it71 and that saffron-coloured ointment-dipped robe1 and those costly and many-coloured garments of flaring membranes1 we are to bid farewell to1 with the art itself4 8,for what prudent thing can these women have done10 says the comedy1 8who sit covered with flowers1 wearing a saffron-coloured dress1 painted80 ,the ,instructor expressly admonishes1 8,boast not of the clothing of your garment1 and be not elated on account of any glory1 as it is unlawful40#eif ,accordingly1 deriding those who are clothed in luxurious garments1 ,he says in the ,gospel3 8,lo1 they who live in gorgeous apparel and luxury are in earthly palaces40#eig ,he says in perishable palaces1 where are love of display1 love of popularity1 and flattery and deceit4 ,but those that wait at the court of heaven around the ,king of all1 are sanctified in the immortal vesture of the ,spirit1 that is1 the flesh1 and so put on incorruptibility4 ,as therefore she who is unmarried devotes herself to ,god alone1 and her care is not divided1 but the chaste married woman divides her life between ,god and her husband1 while she who is otherwise disposed is devoted entirely to marriage1 that is1 to passion3 in the same way ,i think the chaste wife1 when she devotes herself to her husband1 sincerely serves ,god2 but when she becomes fond of finery1 she falls away from ,god and from chaste wedlock1 exchanging her husband for the world1 after the fashion of that ,argive courtesan1 ,i mean ,eriphyle1 8,who received gold prized above her dear husband40 ,wherefore ,i admire the ,ceian sophist1#eih who delineated like and suitable images of ,virtue and ,vice1 representing the former of these1 viz4 ,virtue1 standing simply1 white-robed and pure1 adorned with modesty alone 7for such ought to be the true wife1 dowered with modesty74 ,but the other1 viz4 ,vice1 on the contrary1 he introduces dressed in superfluous attire1 brightened up with colour not her own2 and her gait and mien are depicted as studiously framed to give pleasure1 forming a sketch of wanton women4 ,but he who follows the ,word will not addict himself to any base pleasure2 wherefore also what is useful in the article of dress is to be preferred4 ,and if the ,word1 speaking of the ,lord by ,david1 sings1 8,the daughters of kings made ,thee glad by honour2 the queen stood at ,thy right hand1 clad in cloth of gold1 girt with golden fringes10 it is not luxurious raiment that he indicates2 but he shows the immortal adornment1 woven of faith1 of those that have found mercy1 that is1 the church2 in which the guileless ,jesus shines conspicuous as gold1 and the elect are the golden tassels4 ,and if such must be woven#eii for the women1 let us weave apparel pleasant and soft to the touch1 not flowered1 like pictures1 to delight the eye4 ,for the picture fades in course of time1 and the washing and steeping in the medicated juices of the dye wear away the wool1 and render the fabrics of the garments weak2 and this is not favourable to economy4 ,it is the height of foolish ostentation to be in a flutter about peploi1 and xystides1 and ephaptides1#fjj and 8cloaks10 and tunics1 and 8what covers shame10 says ,homer4 ,for1 in truth1 ,i am ashamed when ,i see so much wealth lavished on the covering of the secret parts4 ,for primeval man in paradise provided a covering for his shame of branches and leaves2 and now1 since sheep have been created for us1 let us not be as silly as sheep1 but trained by the ,word1 let us condemn sumptuousness of clothing1 saying1 8,ye are sheep's wool40 ,though ,miletus boast1 and ,italy be praised1 and the wool1 about which many rave1 be protected beneath skins1#fja yet are we not to set our hearts on it4 ,the blessed ,john1 despising the locks of sheep as savouring of luxury1 chose 8camel's hair10 and was clad in it1 making himself an example of frugality and simplicity of life4 ,for he also 8ate locusts and wild honey10#fjb sweet and spiritual fare2 preparing1 as he was1 the lowly and chaste ways of the ,lord4 ,for how possibly could he have worn a purple robe1 who turned away from the pomp of cities1 and retired to the solitude of the desert1 to live in calmness with ,god1 far from all frivolous pursuits--from all false show of good--from all meanness8 ,elias used a sheepskin mantle1 and fastened the sheepskin with a girdle made of hair4#fjc ,and ,esaias1 another prophet1 was naked and barefooted1#fjd and often was clad in sackcloth1 the garb of humility4 ,and if you call ,jeremiah1 he had only 8a linen girdle40#fje ,for as well-nurtured bodies1 when stripped1 show their vigour more manifestly1 so also beauty of character shows its magnanimity1 when not involved in ostentatious fooleries4 ,but to drag one's clothes1 letting them down to the soles of his feet1 is a piece of consummate foppery1 impeding activity in walking1 the garment sweeping the surface dirt of the ground like a broom2 since even those emasculated creatures the dancers1 who transfer their dumb shameless profligacy to the stage1 do not despise the dress which flows away to such indignity2 whose curious vestments1 and appendages of fringes1 and elaborate motions of figures1 show the trailing of sordid effeminacy4 ,if one should adduce the garment of the ,lord reaching down to the foot1 that many-flowered coat shows the flowers of wisdom1 the varied and unfading ,scriptures1 the oracles of the ,lord1 resplendent with the rays of truth4 ,in such another robe the ,spirit arrayed the ,lord through ,david1 when he sang thus3 8,thou wert clothed with confession and comeliness1 putting on light as a garment40#fjf ,as1 then1 in the fashioning of our clothes1 we must keep clear of all strangeness1 so in the use of them we must beware of extravagance4 ,for neither is it seemly for the clothes to be above the knee1 as they say was the case with the ,lacedmonian virgins2 nor is it becoming for any part of a woman to be exposed4 ,though you may with great propriety use the language addressed to him who said1 8,your arm is beautiful2 yes1 but it is not for the public gaze4 ,your thighs are beautiful2 but1 was the reply1 for my husband alone4 ,and your face is comely4 ,yes2 but only for him who has married me40 ,but ,i do not wish chaste women to afford cause for such praises to those who1 by praises1 hunt after grounds of censure2 and not only because it is prohibited to expose the ankle1 but because it has also been enjoined that the head should be veiled and the face covered2 for it is a wicked thing for beauty to be a snare to men4 ,nor is it seemly for a woman to wish to make herself conspicuous1 by using a purple veil4 ,would it were possible to abolish purple in dress1 so as not to turn the eyes of spectators on the face of those that wear it6 ,but the women1 in the manufacture of all the rest of their dress1 have made everything of purple1 thus inflaming the lusts4 ,and1 in truth1 those women who are crazy about these stupid and luxurious purples1 8purple 7dark7 death has seized10#fjg according to the poetic saying4 ,on account of this purple1 then1 ,tyre and ,sidon1 and the vicinity of the ,lacedmonian ,sea1 are very much desired2 and their dyers and purple-fishers1 and the purple fishes themselves1 because their blood produces purple1 are held in high esteem4 ,but crafty women and effeminate men1 who blend these deceptive dyes with dainty fabrics1 carry their insane desires beyond all bounds1 and export their fine linens no longer from ,egypt1 but some other kinds from the land of the ,hebrews and the ,cilicians4 ,i say nothing of the linens made of ,amorgos#fjh and ,byssus4 ,luxury has outstripped nomenclature4 ,the covering ought1 in my judgment1 to show that which is covered to be better than itself1 as the image is superior to the temple1 the soul to the body1 and the body to the clothes4 ,but now1 quite the contrary1 the body of these ladies1 if sold1 would never fetch a thousand ,attic drachms4 ,buying1 as they do1 a single dress at the price of ten thousand talents1 they prove themselves to be of less use and less value than cloth4 ,why in the world do you seek after what is rare and costly1 in preference to what is at hand and cheap8 ,it is because you know not what is really beautiful1 what is really good1 and seek with eagerness shows instead of realities1 from fools who1 like people out of their wits1 imagine black to be white4 ,,chapter ,,xii4 ,,on ,,shoes4 ,women fond of display act in the same manner with regard to shoes1 showing also in this matter great luxuriousness4 ,base1 in truth1 are those sandals on which golden ornaments are fastened2 but they are thought worth having nails driven into the soles in winding rows4 ,many1 too1 carve on them amorous embraces1 as if they would by their walk communicate to the earth harmonious movement1 and impress on it the wantonness of their spirit4 ,farewell1 therefore1 must be bidden to gold-plated and jewelled mischievous devices of sandals1 and ,attic and ,sicyonian half-boots1 and ,persian and ,tyrrhenian buskins2 and setting before us the right aim1 as is the habit with our truth1 we are bound to select what is in accordance with nature4 ,for the use of shoes is partly for covering1 partly for defence in case of stumbling against objects1 and for saving the sole of the foot from the roughnesses of hilly paths4 ,women are to be allowed a white shoe1 except when on a journey1 and then a greased shoe must be used4 ,when on a journey1 they require nailed shoes4 ,further1 they ought for the most part to wear shoes2 for it is not suitable for the foot to be shown naked3 besides1 woman is a tender thing1 easily hurt4 ,but for a man bare feet are quite in keeping1 except when he is on military service4 8,for being shod is near neighbour to being bound40#fji ,to go with bare feet is most suitable for exercise1 and best adapted for health and ease1 unless where necessity prevents4 ,but if we are not on a journey1 and cannot endure bare feet1 we may use slippers or white shoes2 dusty-foots#faj the ,attics called them1 on account of their bringing the feet near the dust1 as ,i think4 ,as a witness for simplicity in shoes let ,john suffice1 who avowed that 8he was not worthy to unloose the latchet of the ,lord's shoes40#faa ,for he who exhibited to the ,hebrews the type of the true philosophy wore no elaborate shoes4 ,what else this may imply1 will be shown elsewhere4 ,,chapter ,,xiii4 ,,against ,,excessive ,,fondness ,,for ,,jewels ,,and ,,gold ,,ornaments4 ,it is childish to admire excessively dark or green stones1 and things cast out by the sea on foreign shores1 particles of the earth4 ,for to rush after stones that are pellucid and of peculiar colours1 and stained glass1 is only characteristic of silly people1 who are attracted by things that have a striking show4 ,thus children1 on seeing the fire1 rush to it1 attracted by its brightness2 not understanding through senselessness the danger of touching it4 ,such is the case with the stones which silly women wear fastened to chains and set in necklaces1 amethysts1 ceraunites1 jaspers1 topaz1 and the ,milesian 8,emerald1 most precious ware40 ,and the highly prized pearl has invaded the women's apartments to an extravagant extent4 ,this is produced in a kind of oyster like mussels1 and is about the bigness of a fish's eye of large size4 ,and the wretched creatures are not ashamed at having bestowed the greatest pains about this little oyster1 when they might adorn themselves with the sacred jewel1 the ,word of ,god1 whom the ,scripture has somewhere called a pearl1 the pure and pellucid ,jesus1 the eye that watches in the flesh1--the transparent ,word1 by whom the flesh1 regenerated by water1 becomes precious4 ,for that oyster that is in the water covers the flesh all round1 and out of it is produced the pearl4 ,we have heard1 too1 that the ,jerusalem above is walled with sacred stones2 and we allow that the twelve gates of the celestial city1 by being made like precious stones1 indicate the transcendent grace of the apostolic voice4 ,for the colours are laid on in precious stones1 and these colours are precious2 while the other parts remain of earthy material4 ,with these symbolically1 as is meet1 the city of the saints1 which is spiritually built1 is walled4 ,by that brilliancy of stones1 therefore1 is meant the inimitable brilliancy of the spirit1 the immortality and sanctity of being4 ,but these women1 who comprehend not the symbolism of ,scripture1 gape all they can for jewels1 adducing the astounding apology1 8,why may ,i not use what ,god hath exhibited80 and1 8,i have it by me1 why may ,i not enjoy it80 and1 8,for whom were these things made1 then1 if not for us80 ,such are the utterances of those who are totally ignorant of the will of ,god4 ,for first necessaries1 such as water and air1 ,he supplies free to all2 and what is not necessary ,he has hid in the earth and water4 ,wherefore ants dig1 and griffins guard gold1 and the sea hides the pearl-stone4 ,but ye busy yourselves about what you need not4 ,behold1 the whole heaven is lighted up1 and ye seek not ,god2 but gold which is hidden1 and jewels1 are dug up by those among us who are condemned to death4 ,but you also oppose ,scripture1 seeing it expressly cries1 8,seek first the kingdom of heaven1 and all these things shall be added unto you40#fab ,but if all things have been conferred on you1 and all things allowed you1 and 8if all things are lawful1 yet all things are not expedient10#fac says the apostle4 ,god brought our race into communion by first imparting what was ,his own1 when ,he gave ,his own ,word1 common to all1 and made all things for all4 ,all things therefore are common1 and not for the rich to appropriate an undue share4 ,that expression1 therefore1 8,i possess1 and possess in abundance3 why then should ,i not enjoy80 is suitable neither to the man1 nor to society4 ,but more worthy of love is that3 8,i have3 why should ,i not give to those who need80 ,for such an one--one who fulfils the command1 8,thou shalt love thy neighbour as thyself0--is perfect4 ,for this is the true luxury--the treasured wealth4 ,but that which is squandered on foolish lusts is to be reckoned waste1 not expenditure4 ,for ,god has given to us1 ,i know well1 the liberty of use1 but only so far as necessary2 and ,he has determined that the use should be common4 ,and it is monstrous for one to live in luxury1 while many are in want4 ,how much more glorious is it to do good to many1 than to live sumptuously6 ,how much wiser to spend money on human beings1 than on jewels and gold6 ,how much more useful to acquire decorous friends1 than lifeless ornaments6 ,whom have lands ever benefited so much as conferring favours has8 ,it remains for us1 therefore1 to do away with this allegation3 ,who1 then1 will have the more sumptuous things1 if all select the simpler8 ,men1 ,i would say1 if they make use of them impartially and indifferently4 ,but if it be impossible for all to exercise self-restraint1 yet1 with a view to the use of what is necessary1 we must seek after what can be most readily procured1 bidding a long farewell to these superfluities4 ,in fine1 they must accordingly utterly cast off ornaments as girls' gewgaws1 rejecting adornment itself entirely4 ,for they ought to be adorned within1 and show the inner woman beautiful4 ,for in the soul alone are beauty and deformity shown4 ,wherefore also only the virtuous man is really beautiful and good4 ,and it is laid down as a dogma1 that only the beautiful is good4 ,and excellence alone appears through the beautiful body1 and blossoms out in the flesh1 exhibiting the amiable comeliness of self-control1 whenever the character like a beam of light gleams in the form4 ,for the beauty of each plant and animal consists in its individual excellence4 ,and the excellence of man is righteousness1 and temperance1 and manliness1 and godliness4 ,the beautiful man is1 then1 he who is just1 temperate1 and in a word1 good1 not he who is rich4 ,but now even the soldiers wish to be decked with gold1 not having read that poetical saying3 8,with childish folly to the war he came1 ,laden with store of gold40#fad ,but the love of ornament1 which is far from caring for virtue1 but claims the body for itself1 when the love of the beautiful has changed to empty show1 is to be utterly expelled4 ,for applying things unsuitable to the body1 as if they were suitable1 begets a practice of lying and a habit of falsehood2 and shows not what is decorous1 simple1 and truly childlike1 but what is pompous1 luxurious1 and effeminate4 ,but these women obscure true beauty1 shading it with gold4 ,and they know not how great is their transgression1 in fastening around themselves ten thousand rich chains2 as they say that among the barbarians malefactors are bound with gold4 ,the women seem to me to emulate these rich prisoners4 ,for is not the golden necklace a collar1 and do not the necklets which they call catheters occupy the place of chains8 and indeed among the ,attics they are called by this very name4 ,the ungraceful things round the feet of women1 ,philemon in the ,synephebus called ankle-fetters3 8,conspicuous garments1 and a kind of a golden fetter40 ,what else1 then1 is this coveted adorning of yourselves1 ,o ladies1 but the exhibiting of yourselves fettered8 ,for if the material does away with the reproach1 the endurance of your fetters is a thing indifferent4 ,to me1 then1 those who voluntarily put themselves into bonds seem to glory in rich calamities4 ,perchance also it is such chains that the poetic fable says were thrown around ,aphrodite when committing adultery1 referring to ornaments as nothing but the badge of adultery4 ,for ,homer called those1 too1 golden chains4 ,but now women are not ashamed to wear the most manifest badges of the evil one4 ,for as the serpent deceived ,eve1 so also has ornament of gold maddened other women to vicious practices1 using as a bait the form of the serpent1 and by fashioning lampreys and serpents for decoration4 ,accordingly the comic poet ,nicostratus says1 8,chains1 collars1 rings1 bracelets1 serpents1 anklets1 ear-rings40#fae ,in terms of strongest censure1 therefore1 ,aristophanes in the ,thesmophoriazous exhibits the whole array of female ornament in a catalogue3 8,snoods1 fillets1 natron1 and steel2 ,pumice-stone1 band1 back-band1 ,back-veil1 paint1 necklaces1 ,paints for the eyes1 soft garment1 hair-net1 ,girdle1 shawl1 fine purple border1 ,long robe1 tunic1 ,barathrum1 round tunic40 ,but ,i have not yet mentioned the principal of them4 ,then what8 8,ear-pendants1 jewellery1 ear-rings2 ,mallow-coloured cluster-shaped anklets2 ,buckles1 clasps1 necklets1 ,fetters1 seals1 chains1 rings1 powders1 ,bosses1 bands1 olisbi1 ,sardian stones1 ,fans1 helicters40 ,i am weary and vexed at enumerating the multitude of ornaments2 and ,i am compelled to wonder how those who bear such a burden are not worried to death4 ,o foolish trouble6 ,o silly craze for display6 ,they squander meretriciously wealth on what is disgraceful2 and in their love for ostentation disfigure ,god's gifts1 emulating the art of the evil one4 ,the rich man hoarding up in his barns1 and saying to himself1 8,thou hast much goods laid up for many years2 eat1 drink1 be merry10 the ,lord in the ,gospel plainly called 8fool40 8,for this night they shall take of thee thy soul2 whose then shall those things which thou hast prepared be80#faf ,apelles1 the painter1 seeing one of his pupils painting a figure loaded with gold colour to represent ,helen1 said to him1 8,boy1 being incapable of painting her beautiful1 you have made her rich40 ,such ,helens are the ladies of the present day1 not truly beautiful1 but richly got up4 ,to these the ,spirit prophesies by ,zephaniah3 8,and their silver and their gold shall not be able to deliver them in the day of the ,lord's anger40#fag ,but for those women who have been trained under ,christ1 it is suitable to adorn themselves not with gold1 but with the ,word1 through whom alone the gold comes to light4#fah ,happy1 then1 would have been the ancient ,hebrews1 had they cast away their women's ornaments1 or only melted them2 but having cast their gold into the form of an ox1 and paid it idolatrous worship1 they consequently reaped no advantage either from their art or their attempt4 ,but they taught our women most expressively to keep clear of ornaments4 ,the lust which commits fornication with gold becomes an idol1 and is tested by fire2 for which alone luxury is reserved1 as being an idol1 not a reality4#fai ,hence the ,word1 upbraiding the ,hebrews by the prophet1 says1 8,they made to ,baal things of silver and gold10 that is1 ornaments4 ,and most distinctly threatening1 ,he says1 8,i will punish her for the days of ,baalim1 in which they offered sacrifice for her1 and she put on her ear-rings and her necklaces40#fbj ,and ,he subjoined the cause of the adornment1 when ,he said1 8,and she went after her lovers1 but forgot me1 saith the ,lord40#fba ,resigning1 therefore1 these baubles to the wicked master of cunning himself1 let us not take part in this meretricious adornment1 nor commit idolatry through a specious pretext4 ,most admirably1 therefore1 the blessed ,peter#fbb says1 8,in like manner also1 that women adorn themselves not with braids1 or gold1 or costly array1 but 7which becometh women professing godliness7 with good works40 ,for it is with reason that he bids decking of themselves to be kept far from them4 ,for1 granting that they are beautiful1 nature suffices4 ,let not art contend against nature2 that is1 let not falsehood strive with truth4 ,and if they are by nature ugly1 they are convicted1 by the things they apply to themselves1 of what they do not possess i4e4 of the want of beauty4 ,it is suitable1 therefore1 for women who serve ,christ to adopt simplicity4 ,for in reality simplicity provides for sanctity1 by reducing redundancies to equality1 and by furnishing from whatever is at hand the enjoyment sought from superfluities4 ,for simplicity1 as the name shows1 is not conspicuous1 is not inflated or puffed up in aught1 but is altogether even1 and gentle1 and equal1 and free of excess1 and so is sufficient4 ,and sufficiency is a condition which reaches its proper end without excess or defect4 ,the mother of these is ,justice1 and their nurse 8,independence20 and this is a condition which is satisfied with what is necessary1 and by itself furnishes what contributes to the blessed life4 ,let there1 then1 be in the fruits of thy hands1 sacred order1 liberal communication1 and acts of economy4 8,for he that giveth to the poor1 lendeth to ,god40#fbc 8,and the hands of the manly shall be enriched40#fbd ,manly ,he calls those who despise wealth1 and are free in bestowing it4 ,and on your feet let active readiness to well-doing appear1 and a journeying to righteousness4 ,modesty and chastity are collars and necklaces2 such are the chains which ,god forges4 8,happy is the man who hath found wisdom1 and the mortal who knows understanding10 says the ,spirit by ,solomon3 8for it is better to buy her than treasures of gold and silver2 and she is more valuable than precious stones40#fbe ,for she is the true decoration4 ,and let not their ears be pierced1 contrary to nature1 in order to attach to them ear-rings and ear-drops4 ,for it is not right to force nature against her wishes4 ,nor could there be any better ornament for the ears than true instruction1 which finds its way naturally into the passages of hearing4 ,and eyes anointed by the ,word1 and ears pierced for perception1 make a man a hearer and contemplator of divine and sacred things1 the ,word truly exhibiting the true beauty 8which eye hath not seen nor ear heard before40#fbf ,,book ,,iii4 ,,chapter ,i4 ,,on ,,the ,,true ,,beauty4 ,it is then1 as appears1 the greatest of all lessons to know one's self4 ,for if one knows himself1 he will know ,god2 and knowing ,god1 he will be made like ,god1 not by wearing gold or long robes1 but by well-doing1 and by requiring as few things as possible4 ,now1 ,god alone is in need of nothing1 and rejoices most when ,he sees us bright with the ornament of intelligence2 and then1 too1 rejoices in him who is arrayed in chastity1 the sacred stole of the body4 ,since then the soul consists of three divisions2 the intellect1 which is called the reasoning faculty1 is the inner man1 which is the ruler of this man that is seen4 ,and that one1 in another respect1 ,god guides4 ,but the irascible part1 being brutal1 dwells near to insanity4 ,and appetite1 which is the third department1 is many-shaped above ,proteus1 the varying sea-god1 who changed himself now into one shape1 now into another2 and it allures to adulteries1 to licentiousness1 to seductions4 8,at first he was a lion with ample beard40#fbg ,while he yet retained the ornament1 the hair of the chin showed him to be a man4 8,but after that a serpent1 a pard1 or a big sow40 ,love of ornament has degenerated to wantonness4 ,a man no longer appears like a strong wild beast1 8,but he became moist water1 and a tree of lofty branches40 ,passions break out1 pleasures overflow2 beauty fades1 and falls quicker than the leaf on the ground1 when the amorous storms of lust blow on it before the coming of autumn1 and is withered by destruction4 ,for lust becomes and fabricates all things1 and wishes to cheat1 so as to conceal the man4 ,but that man with whom the ,word dwells does not alter himself1 does not get himself up3 he has the form which is of the ,word2 he is made like to ,god2 he is beautiful2 he does not ornament himself3 his is beauty1 the true beauty1 for it is ,god2 and that man becomes ,god1 since ,god so wills4 ,heraclitus1 then1 rightly said1 8,men are gods1 and gods are men40 ,for the ,word ,himself is the manifest mystery3 ,god in man1 and man ,god4 ,and the ,mediator executes the ,father's will2 for the ,mediator is the ,word1 who is common to both--the ,son of ,god1 the ,saviour of men2 ,his ,servant1 our ,teacher4 ,and the flesh being a slave1 as ,paul testifies1 how can one with any reason adorn the handmaid like a pimp8 ,for that which is of flesh has the form of a servant4 ,paul says1 speaking of the ,lord1 8,because ,he emptied ,himself1 taking the form of a servant10#fbh calling the outward man servant1 previous to the ,lord becoming a servant and wearing flesh4 ,but the compassionate ,god ,himself set the flesh free1 and1 releasing it from destruction1 and from bitter and deadly bondage1 endowed it with incorruptibility1 arraying the flesh in this1 the holy embellishment of eternity--immortality4 ,there is1 too1 another beauty of men--love4 8,and love10 according to the apostle1 8suffers long1 and is kind2 envieth not2 vaunteth not itself1 is not puffed up40#fbi ,for the decking of one's self out--carrying1 as it does1 the look of superfluity and uselessness--is vaunting one's self4 ,wherefore he adds1 8doth not behave itself unseemly30 for a figure which is not one's own1 and is against nature1 is unseemly2 but what is artificial is not one's own1 as is clearly explained3 8seeketh not10 it is said1 8what is not her own40 ,for truth calls that its own which belongs to it2 but the love of finery seeks what is not its own1 being apart from ,god1 and the ,word1 from love4 ,and that the ,lord ,himself was uncomely in aspect1 the ,spirit testifies by ,esaias3 8,and we saw ,him1 and ,he had no form nor comeliness2 but ,his form was mean1 inferior to men40#fcj ,yet who was more admirable than the ,lord8 ,but it was not the beauty of the flesh visible to the eye1 but the true beauty of both soul and body1 which ,he exhibited1 which in the former is beneficence2 in the latter--that is1 the flesh--immortality4 ,,chapter ,,ii4 ,,against ,,embellishing ,,the ,,body4 ,it is not1 then1 the aspect of the outward man1 but the soul that is to be decorated with the ornament of goodness2 we may say also the flesh with the adornment of temperance4 ,but those women who beautify the outside1 are unawares all waste in the inner depths1 as is the case with the ornaments of the ,egyptians2 among whom temples with their porticos and vestibules are carefully constructed1 and groves and sacred fields adjoining2 the halls are surrounded with many pillars2 and the walls gleam with foreign stones1 and there is no want of artistic painting2 and the temples gleam with gold1 and silver1 and amber1 and glitter with parti-coloured gems from ,india and ,ethiopia2 and the shrines are veiled with gold-embroidered hangings4 ,but if you enter the penetralia of the enclosure1 and1 in haste to behold something better1 seek the image that is the inhabitant of the temple1 and if any priest of those that offer sacrifice there1 looking grave1 and singing a pan in the ,egyptian tongue1 remove a little of the veil to show the god1 he will give you a hearty laugh at the object of worship4 ,for the deity that is sought1 to whom you have rushed1 will not be found within1 but a cat1 or a crocodile1 or a serpent of the country1 or some such beast unworthy of the temple1 but quite worthy of a den1 a hole1 or the dirt4 ,the god of the ,egyptians appears a beast rolling on a purple couch4 ,so those women who wear gold1 occupying themselves in curling at their locks1 and engaged in anointing their cheeks1 painting their eyes1 and dyeing their hair1 and practising the other pernicious arts of luxury1 decking the covering of flesh1--in truth1 imitate the ,egyptians1 in order to attract their infatuated lovers4 ,but if one withdraw the veil of the temple1--,i mean the head-dress1 the dye1 the clothes1 the gold1 the paint1 the cosmetics1--that is1 the web consisting of them1 the veil1 with the view of finding within the true beauty1 he will be disgusted1 ,i know well4 ,for he will not find the image of ,god dwelling within1 as is meet2 but instead of it a fornicator and adulteress has occupied the shrine of the soul4 ,and the true beast will thus be detected--an ape smeared with white paint4 ,and that deceitful serpent1 devouring the understanding part of man through vanity1 has the soul as its hole1 filling all with deadly poisons2 and injecting his own venom of deception1 this pander of a dragon has changed women into whores4 ,for love of display is not for a lady1 but a courtesan4 ,such women care little for keeping at home with their husbands2 but loosing their husbands' purse-strings1 they spend its supplies on their lusts1 that they may have many witnesses of their seemingly fair appearance2 and1 devoting the whole day to their toilet1 they spend their time with their bought slaves4 ,accordingly they season the flesh like a pernicious sauce2 and the day they bestow on the toilet shut up in their rooms1 so as not to be caught decking themselves4 ,but in the evening this spurious beauty creeps out to candlelight as out of a hole2 for drunkenness and the dimness of the light aid what they have put on4 ,the woman who dyes her hair yellow1 ,menander the comic poet expels from the house3 8,now get out of this house1 for no chaste ,woman ought to make her hair yellow10 nor1 ,i would add1 stain her cheeks1 nor paint her eyes4 ,unawares the poor wretches destroy their own beauty1 by the introduction of what is spurious4 ,at the dawn of day1 mangling1 racking1 and plastering themselves over with certain compositions1 they chill the skin1 furrow the flesh with poisons1 and with curiously prepared washes1 thus blighting their own beauty4 ,wherefore they are seen to be yellow from the use of cosmetics1 and susceptible to disease1 their flesh1 which has been shaded with poisons1 being now in a melting state4 ,so they dishonour the ,creator of men1 as if the beauty given by ,him were nothing worth4 ,as you might expect1 they become lazy in housekeeping1 sitting like painted things to be looked at1 not as if made for domestic economy4 ,wherefore in the comic poet the sensible woman says1 8,what can we women do wise or brilliant1 who sit with hair dyed yellow1 outraging the character of gentlewomen2 causing the overthrow of houses1 the ruin of nuptials1 and accusations on the part of children80#fca ,in the same way1 ,antiphanes the comic poet1 in ,malthaca1 ridicules the meretriciousness of women in words that apply to them all1 and are framed against the rubbing of themselves with cosmetics1 saying3 8,she comes1 ,she goes back1 she approaches1 she goes back4 ,she has come1 she is here1 she washes herself1 she advances1 ,she is soaped1 she is combed1 she goes out1 is rubbed1 ,she washes herself1 looks in the glass1 robes herself1 ,anoints herself1 decks herself1 besmears herself2 ,and if aught is wrong1 chokes with vexation40 ,thrice1 ,i say1 not once1 do they deserve to perish1 who use crocodiles' excrement1 and anoint themselves with the froth of putrid humours1 and stain their eyebrows with soot1 and rub their cheeks with white lead4 ,these1 then1 who are disgusting even to the heathen poets for their fashions1 how shall they not be rejected by the truth8 ,accordingly another comic poet1 ,alexis1 reproves them4 ,for ,i shall adduce his words1 which with extravagance of statement shame the obstinacy of their impudence4 ,for he was not very far beyond the mark4 ,and ,i cannot for shame come to the assistance of women held up to such ridicule in comedy4 ,then she ruins her husband4 8,for first1 in comparison with gain and the spoiling of neighbours1 ,all else is in their eyes superfluous40 8,is one of them little8 ,she stitches cork into her shoe-sole4 ,is one tall8 ,she wears a thin sole1 ,and goes out keeping her head down on her shoulder3 ,this takes away from her height4 ,has one no flanks8 ,she has something sewed on to her1 so that the spectators ,may exclaim on her fine shape behind4 ,has she a prominent stomach8 ,by making additions1 to render it straight1 such as the nurses we see in the comic poets1 ,she draws back1 as it were1 by these poles1 the protuberance of the stomach in front4 ,has one yellow eyebrows8 ,she stains them with soot4 ,do they happen to be black8 ,she smears them with ceruse4 ,is one very white-skinned8 ,she rouges4 ,has one any part of the body beautiful8 ,she shows it bare4 ,has she beautiful teeth8 ,she must needs laugh1 ,that those present may see what a pretty mouth she has2 ,but if not in the humour for laughing1 she passes the day within1 ,with a slender sprig of myrtle between her lips1 ,like what cooks have always at hand when they have goats' heads to sell1 ,so that she must keep them apart the whilst1 whether she will or not40 ,i set these quotations from the comic poets before you1 since the ,word most strenuously wishes to save us4 ,and by and by ,i will fortify them with the divine ,scriptures4 ,for he who does not escape notice is wont to abstain from sins1 on account of the shame of reproof4 ,just as the plastered hand and the anointed eye exhibit from their very look the suspicion of a person in illness1 so also cosmetics and dyes indicate that the soul is deeply diseased4 ,the divine ,instructor enjoins us not to approach to another's river1 meaning by the figurative expression 8another's river10 8another's wife20 the wanton that flows to all1 and out of licentiousness gives herself up to meretricious enjoyment with all4 8,abstain from water that is another's10 ,he says1 8and drink not of another's well10 admonishing us to shun the stream of 8voluptuousness10 that we may live long1 and that years of life may be added to us2#fcb both by not hunting after the pleasure that belongs to another1 and by diverting our inclinations4 ,love of dainties and love of wine1 though great vices1 are not of such magnitude as fondness for finery4 8,a full table and repeated cups0 are enough to satisfy greed4 ,but to those who are fond of gold1 and purple1 and jewels1 neither the gold that is above the earth and below it is sufficient1 nor the ,tyrian ,sea1 nor the freight that comes from ,india and ,ethiopia1 nor yet ,pactolus flowing with gold2 not even were a man to become a ,midas would he be satisfied1 but would be still poor1 craving other wealth4 ,such people are ready to die with their gold4 ,and if ,plutus#fcc is blind1 are not those women that are crazy about him1 and have a fellow-feeling with him1 blind too8 ,having1 then1 no limit to their lust1 they push on to shamelessness4 ,for the theatre1 and pageants1 and many spectators1 and strolling in the temples1 and loitering in the streets1 that they may be seen conspicuously by all1 are necessary to them4 ,for those that glory in their looks1 not in heart1#fcd dress to please others4 ,for as the brand shows the slave1 so do gaudy colours the adulteress4 8,for though thou clothe thyself in scarlet1 and deck thyself with ornaments of gold1 and anoint thine eyes with stibium1 in vain is thy beauty10#fce says the ,word by ,jeremiah4 ,is it not monstrous1 that while horses1 birds1 and the rest of the animals1 spring and bound from the grass and meadows1 rejoicing in ornament that is their own1 in mane1 and natural colour1 and varied plumage2 woman1 as if inferior to the brute creation1 should think herself so unlovely as to need foreign1 and bought1 and painted beauty8 ,head-dresses and varieties of head-dresses1 and elaborate braidings1 and infinite modes of dressing the hair1 and costly specimens of mirrors1 in which they arrange their costume1--hunting after those that1 like silly children1 are crazy about their figures1--are characteristic of women who have lost all sense of shame4 ,if any one were to call these courtesans1 he would make no mistake1 for they turn their faces into masks4 ,but us the ,word enjoins 8to look not on the things that are seen1 but the things that are not seen2 for the things that are seen are temporal1 but the things that are not seen are eternal40#fcf ,but what passes beyond the bounds of absurdity1 is that they have invented mirrors for this artificial shape of theirs1 as if it were some excellent work or masterpiece4 ,the deception rather requires a veil thrown over it4 ,for as the ,greek fable has it1 it was not a fortunate thing for the beautiful ,narcissus to have been the beholder of his own image4 ,and if ,moses commanded men to make not an image to represent ,god by art1 how can these women be right1 who by their own reflection produce an imitation of their own likeness1 in order to the falsifying of their face8 ,likewise also1 when ,samuel the prophet was sent to anoint one of the sons of ,jesse for king1 and on seeing the eldest of his sons to be fair and tall1 produced the anointing oil1 being delighted with him1 the ,lord said to him1 8,look not to his appearance1 nor the height of his stature3 for ,i have rejected him4 ,for man looketh on the eyes1 but the ,lord into the heart40#fcg ,and he anointed not him that was comely in person1 but him that was comely in soul4 ,if1 then1 the ,lord counts the natural beauty of the body inferior to that of the soul1 what thinks ,he of spurious beauty1 rejecting utterly as ,he does all falsehood8 8,for we walk by faith1 not by sight40#fch ,very clearly the ,lord accordingly teaches by ,abraham1 that he who follows ,god must despise country1 and relations1 and possessions1 and all wealth1 by making him a stranger4 ,and therefore also ,he called him ,his friend1 who had despised the substance which he had possessed at home4 ,for he was of good parentage1 and very opulent2 and so with three hundred and eighteen servants of his own he subdued the four kings who had taken ,lot captive4 ,esther alone we find justly adorned4 ,the spouse adorned herself mystically for her royal husband2 but her beauty turns out the redemption price of a people that were about to be massacred4 ,and that decoration makes women courtesans1 and men effeminate and adulterers1 the tragic poet is a witness2 thus discoursing3 8,he that judged the goddesses1 ,as the myth of the ,argives has it1 having come from ,phrygia ,to ,lacedmon1 arrayed in flowery vestments1 ,glittering with gold and barbaric luxury1 ,loving1 departed1 carrying away her he loved1 ,helen1 to the folds of ,ida1 having found that ,menelaus was away from home40#fci ,o adulterous beauty6 ,barbarian finery and effeminate luxury overthrew ,greece2 ,lacedmonian chastity was corrupted by clothes1 and luxury1 and graceful beauty2 barbaric display proved ,jove's daughter a courtesan4 ,they had no instructor to restrain their lusts1 nor one to say1 8,do not commit adultery20 nor1 8,lust not20 or1 8,travel not by lust into adultery20 or further1 8,influence not thy passions by desire of adornment40 ,what an end was it that ensued to them1 and what woes they endured1 who would not restrain their self-will6 ,two continents were convulsed by unrestrained pleasures1 and all was thrown into confusion by a barbarian boy4 ,the whole of ,hellas puts to sea2 the ocean is burdened with the weight of continents2 a protracted war breaks out1 and fierce battles are waged1 and the plains are crowded with dead3 the barbarian assails the fleet with outrage2 wickedness prevails1 and the eye of that poetic ,jove looks on the ,thracians3 8,the barbarian plains drink noble blood1 ,and the streams of the rivers are choked with dead bodies40 ,breasts are beaten in lamentations1 and grief desolates the land2 and all the feet1 and the summits of many-fountained ,ida1 and the cities of the ,trojans1 and the ships of the ,achans1 shake4 ,where1 ,o ,homer1 shall we flee and stand8 ,show us a spot of ground that is not shaken6 8,touch not the reins1 inexperienced boy1 ,nor mount the seat1 not having learned to drive40#fdj ,heaven delights in two charioteers1 by whom alone the chariot of fire is guided4 ,for the mind is carried away by pleasure2 and the unsullied principle of reason1 when not instructed by the ,word1 slides down into licentiousness1 and gets a fall as the due reward of its transgression4 ,an example of this are the angels1 who renounced the beauty of ,god for a beauty which fades1 and so fell from heaven to earth4#fda ,the ,shechemites1 too1 were punished by an overthrow for dishonouring the holy virgin4 ,the grave was their punishment1 and the monument of their ignominy leads to salvation4 ,,chapter ,,iii4 ,,against ,,men ,,who ,,embellish ,,themselves4 ,to such an extent1 then1 has luxury advanced1 that not only are the female sex deranged about this frivolous pursuit1 but men also are infected with the disease4 ,for not being free of the love of finery1 they are not in health2 but inclining to voluptuousness1 they become effeminate1 cutting their hair in an ungentlemanly and meretricious way1 clothed in fine and transparent garments1 chewing mastich1 smelling of perfume4 ,what can one say on seeing them8 ,like one who judges people by their foreheads1 he will divine them to be adulterers and effeminate1 addicted to both kinds of venery1 haters of hair1 destitute of hair1 detesting the bloom of manliness1 and adorning their locks like women4 8,living for unholy acts of audacity1 these fickle wretches do reckless and nefarious deeds10 says the ,sibyl4 ,for their service the towns are full of those who take out hair by pitch-plasters1 shave1 and pluck out hairs from these womanish creatures4 ,and shops are erected and opened everywhere2 and adepts at this meretricious fornication make a deal of money openly by those who plaster themselves1 and give their hair to be pulled out in all ways by those who make it their trade1 feeling no shame before the onlookers or those who approach1 nor before themselves1 being men4 ,such are those addicted to base passions1 whose whole body is made smooth by the violent tuggings of pitch-plasters4 ,it is utterly impossible to get beyond such effrontery4 ,if nothing is left undone by them1 neither shall anything be left unspoken by me4 ,diogenes1 when he was being sold1 chiding like a teacher one of these degenerate creatures1 said very manfully1 8,come1 youngster1 buy for yourself a man10 chastising his meretriciousness by an ambiguous speech4 ,but for those who are men to shave and smooth themselves1 how ignoble6 ,as for dyeing of hair1 and anointing of grey locks1 and dyeing them yellow1 these are practices of abandoned effeminates2 and their feminine combing of themselves is a thing to be let alone4 ,for they think1 that like serpents they divest themselves of the old age of their head by painting and renovating themselves4 ,but though they do doctor the hair cleverly1 they will not escape wrinkles1 nor will they elude death by tricking time4 ,for it is not dreadful1 it is not dreadful to appear old1 when you are not able to shut your eyes to the fact that you are so4 ,the more1 then1 a man hastes to the end1 the more truly venerable is he1 having ,god alone as his senior1 since ,he is the eternal aged ,one1 ,he who is older than all things4 ,prophecy has called him the 8,ancient of days2 and the hair of ,his head was as pure wool10 says the prophet4#fdb 8,and none other10 says the ,lord1 8can make the hair white or black40#fdc ,how1 then1 do these godless ones work in rivalry with ,god1 or rather violently oppose ,him1 when they transmute the hair made white by ,him8 8,the crown of old men is great experience10#fdd says ,scripture2 and the hoary hair of their countenance is the blossom of large experience4 ,but these dishonour the reverence of age1 the head covered with grey hairs4 ,it is not1 it is not possible for him to show the soul true who has a fraudulent head4 8,but ye have not so learned ,christ2 if so be that ye have heard ,him1 and have been taught by ,him1 as the truth is in ,jesus3 that ye put off1 concerning the former conversation1 the old man 7not the hoary man1 but him that is7 corrupt according to deceitful lusts2 and be renewed 7not by dyeings and ornaments71 but in the spirit of your mind2 and put on the new man1 which after ,god is created in righteousness and true holiness40#fde ,but for one who is a man to comb himself and shave himself with a razor1 for the sake of fine effect1 to arrange his hair at the looking-glass1 to shave his cheeks1 pluck hairs out of them1 and smooth them1 how womanly6 ,and1 in truth1 unless you saw them naked1 you would suppose them to be women4 ,for although not allowed to wear gold1 yet out of effeminate desire they enwreath their latches and fringes with leaves of gold2 or1 getting certain spherical figures of the same metal made1 they fasten them to their ankles1 and hang them from their necks4 ,this is a device of enervated men1 who are dragged to the women's apartments1 amphibious and lecherous beasts4 ,for this is a meretricious and impious form of snare4 ,for ,god wished women to be smooth1 and rejoice in their locks alone growing spontaneously1 as a horse in his mane2 but has adorned man1 like the lions1 with a beard1 and endowed him1 as an attribute of manhood1 with shaggy breasts1--a sign this of strength and rule4 ,so also cocks1 which fight in defence of the hens1 he has decked with combs1 as it were helmets2 and so high a value does ,god set on these locks1 that ,he orders them to make their appearance on men simultaneously with discretion1 and1 delighted with a venerable look1 has honoured gravity of countenance with grey hairs4 ,but wisdom1 and discriminating judgments that are hoary with wisdom1 attain maturity with time1 and by the vigour of long experience give strength to old age1 producing grey hairs1 the admirable flower of venerable wisdom1 conciliating confidence4 ,this1 then1 the mark of the man1 the beard1 by which he is seen to be a man1 is older than ,eve1 and is the token of the superior nature4 ,in this ,god deemed it right that he should excel1 and dispersed hair over man's whole body4 ,whatever smoothness and softness was in him ,he abstracted from his side when ,he formed the woman ,eve1 adapted to the reception of seed1 his help in generation and household management1 while he 7for he had parted with all smoothness7 remained a man1 and shows himself man4 ,and to him has been assigned action1 as to her suffering2 for what is shaggy is drier and warmer than what is smooth4 ,wherefore males have both more hair and more heat than females1 animals that are entire than the emasculated1 perfect than imperfect4 ,it is therefore impious to desecrate the symbol of manhood1 hairiness4 ,but the embellishment of smoothing 7for ,i am warned by the ,word71 if it is to attract men1 is the act of an effeminate person1--if to attract women1 is the act of an adulterer2 and both must be driven as far as possible from our society4 8,but the very hairs of your head are all numbered10 says the ,lord2#fdf those on the chin1 too1 are numbered1 and those on the whole body4 ,there must be therefore no plucking out1 contrary to ,god's appointment1 which has counted#fdg them in according to ,his will4 8,know ye not yourselves10 says the apostle1 8that ,christ ,jesus is in you80#fdh ,whom1 had we known as dwelling in us1 ,i know not how we could have dared to dishonour4 ,but the using of pitch to pluck out hair 7,i shrink from even mentioning the shamelessness connected with this process71 and in the act of bending back and bending down1 the uncovering openly of nature's unmentionable parts1 stepping out and bending backwards in shameful postures1 yet not ashamed of themselves1 conducting themselves without shame in the midst of the youth1 and in the gymnasium1 where the prowess of man is tested3 the following of this unnatural practice1 is it not the extreme of licentiousness8 ,for those who engage in such practices in public will scarcely behave with modesty to any at home4 ,their want of shame in public attests their unbridled licentiousness in private4 ,for he who in the light of day denies his manhood1 will prove himself manifestly a woman by night4 8,there shall not be10 said the ,word by ,moses1 8a harlot of the daughters of ,israel2 there shall not be a fornicator of the sons of ,israel40#fdi ,but the pitch does good1 it is said4 ,nay1 it defames1 say ,i4 ,no one who entertains right sentiments would wish to appear a fornicator1 were he not the victim of that vice1 and study to defame the beauty of his form4 ,no one would1 ,i say1 voluntarily choose to do this4 8,for if ,god foreknew those who are called1 according to ,his purpose1 to be conformed to the image of ,his ,son10 for whose sake1 according to the blessed apostle1 ,he has appointed 8,him to be the first-born among many brethren10#fej are they not godless who treat with indignity the body which is of like form with the ,lord8 ,the man1 who would be beautiful1 must adorn1 that which is the most beautiful thing in man1 his mind1 which every day he ought to exhibit in greater comeliness2 and should pluck out not hairs1 but lusts4 ,i pity the boys possessed by the slave-dealers1 that are decked for dishonour4 ,but they are not treated with ignominy by themselves1 but by command the wretches are adorned for base gain4 ,but how disgusting are those who willingly practise the things to which1 if compelled1 they would1 if they were men1 die rather than do8 ,but life has reached this pitch of licentiousness through the wantonness of wickedness1 and lasciviousness is diffused over the cities1 having become law4 ,beside them women stand in the stews1 offering their own flesh for hire for lewd pleasure1 and boys1 taught to deny their sex1 act the part of women4 ,luxury has deranged all things2 it has disgraced man4 ,a luxurious niceness seeks everything1 attempts everything1 forces everything1 coerces nature4 ,men play the part of women1 and women that of men1 contrary to nature2 women are at once wives and husbands3 no passage is closed against libidinousness2 and their promiscuous lechery is a public institution1 and luxury is domesticated4 ,o miserable spectacle6 horrible conduct6 ,such are the trophies of your social licentiousness which are exhibited3 the evidence of these deeds are the prostitutes4 ,alas for such wickedness6 ,besides1 the wretches know not how many tragedies the uncertainty of intercourse produces4 ,for fathers1 unmindful of children of theirs that have been exposed1 often without their knowledge1 have intercourse with a son that has debauched himself1 and daughters that are prostitutes2 and licence in lust shows them to be the men that have begotten them4 ,these things your wise laws allow3 people may sin legally2 and the execrable indulgence in pleasure they call a thing indifferent4 ,they who commit adultery against nature think themselves free from adultery4 ,avenging justice follows their audacious deeds1 and1 dragging on themselves inevitable calamity1 they purchase death for a small sum of money4 ,the miserable dealers in these wares sail1 bringing a cargo of fornication1 like wine or oil2 and others1 far more wretched1 traffic in pleasures as they do in bread and sauce1 not heeding the words of ,moses1 8,do not prostitute thy daughter1 to cause her to be a whore1 lest the land fall to whoredom1 and the land become full of wickedness40#fea ,such was predicted of old1 and the result is notorious3 the whole earth has now become full of fornication and wickedness4 ,i admire the ancient legislators of the ,romans3 these detested effeminacy of conduct2 and the giving of the body to feminine purposes1 contrary to the law of nature1 they judged worthy of the extremest penalty1 according to the righteousness of the law4 ,for it is not lawful to pluck out the beard1 man's natural and noble ornament4 8,a youth with his first beard3 for with this1 youth is most graceful40 ,by and by he is anointed1 delighting in the beard 8on which descended0 the prophetic 8ointment0#feb with which ,aaron was honoured4 ,and it becomes him who is rightly trained1 on whom peace has pitched its tent1 to preserve peace also with his hair4 ,what1 then1 will not women with strong propensities to lust practise1 when they look on men perpetrating such enormities8 ,rather we ought not to call such as these men1 but lewd wretches 771 and effeminate 771 whose voices are feeble1 and whose clothes are womanish both in feel and dye4 ,and such creatures are manifestly shown to be what they are from their external appearance1 their clothes1 shoes1 form1 walk1 cut of their hair1 look4 8,for from his look shall a man be known10 says the ,scripture1 8and from meeting a man the man is known3 the dress of a man1 the step of his foot1 the laugh of his teeth1 tell tales of him40#fec ,for these1 for the most part1 plucking out the rest of their hair1 only dress that on the head1 all but binding their locks with fillets like women4 ,lions glory in their shaggy hair1 but are armed by their hair in the fight2 and boars even are made imposing by their mane2 the hunters are afraid of them when they see them bristling their hair4 8,the fleecy sheep are loaded with their wool40#fed ,and their wool the loving ,father has made abundant for thy use1 ,o man1 having taught thee to shear their fleeces4 ,of the nations1 the ,celts and ,scythians wear their hair long1 but do not deck themselves4 ,the bushy hair of the barbarian has something fearful in it2 and its auburn 77 colour threatens war1 the hue being somewhat akin to blood4 ,both these barbarian races hate luxury4 ,as clear witnesses will be produced by the ,german1 the ,rhine2#fee and by the ,scythian1 the waggon4 ,sometimes the ,scythian despises even the waggon3 its size seems sumptuousness to the barbarian2 and leaving its luxurious ease1 the ,scythian man leads a frugal life4 ,for a house sufficient1 and less encumbered than the waggon1 he takes his horse1 and mounting it1 is borne where he wishes4 ,and when faint with hunger1 he asks his horse for sustenance2 and he offers his veins1 and supplies his master with all he possesses--his blood4 ,to the nomad the horse is at once conveyance and sustenance2 and the warlike youth of the ,arabians 7these are other nomads7 are mounted on camels4 ,they sit on breeding camels2 and these feed and run at the same time1 carrying their masters the whilst1 and bear the house with them4 ,and if drink fail the barbarians1 they milk them2 and after that their food is spent1 they do not spare even their blood1 as is reported of furious wolves4 ,and these1 gentler than the barbarians1 when injured1 bear no remembrance of the wrong1 but sweep bravely over the desert1 carrying and nourishing their masters at the same time4 ,perish1 then1 the savage beasts whose food is blood6 ,for it is unlawful for men1 whose body is nothing but flesh elaborated of blood1 to touch blood4 ,for human blood has become a partaker of the ,word3 it is a participant of grace by the ,spirit2 and if any one injure him1 he will not escape unnoticed4 ,man may1 though naked in body1 address the ,lord4 ,but ,i approve the simplicity of the barbarians3 loving an unencumbered life1 the barbarians have abandoned luxury4 ,such the ,lord calls us to be--naked of finery1 naked of vanity1 wrenched from our sins1 bearing only the wood of life1 aiming only at salvation4 ,,chapter ,,iv4 ,,with ,,whom ,,we ,,are ,,to ,,associate4 ,but really ,i have unwittingly deviated in spirit from the order1 to which ,i must now revert1 and must find fault with having large numbers of domestics4 ,for1 avoiding working with their own hands and serving themselves1 men have recourse to servants1 purchasing a great crowd of fine cooks1 and of people to lay out the table1 and of others to divide the meat skilfully into pieces4 ,and the staff of servants is separated into many divisions3 some labour for their gluttony1 carvers and seasoners1 and the compounders and makers of sweetmeats1 and honey-cakes1 and custards2 others are occupied with their too numerous clothes2 others guard the gold1 like griffins2 others keep the silver1 and wipe the cups1 and make ready what is needed to furnish the festive table2 others rub down the horses2 and a crowd of cup-bearers exert themselves in their service1 and herds of beautiful boys1 like cattle1 from whom they milk away their beauty4 ,and male and female assistants at the toilet are employed about the ladies--some for the mirrors1 some for the head-dresses1 others for the combs4 ,many are eunuchs2 and these panders serve without suspicion those that wish to be free to enjoy their pleasures1 because of the belief that they are unable to indulge in lust4 ,but a true eunuch is not one who is unable1 but one who is unwilling1 to indulge in pleasure4 ,the ,word1 testifying by the prophet ,samuel to the ,jews1 who had transgressed when the people asked for a king1 promised not a loving lord1 but threatened to give them a self-willed and voluptuous tyrant1 8who shall10 ,he says1 8take your daughters to be perfumers1 and cooks1 and bakers10#fef ruling by the law of war1 not desiring a peaceful administration4 ,and there are many ,celts1 who bear aloft on their shoulders women's litters4 ,but workers in wool1 and spinners1 and weavers1 and female work and housekeeping1 are nowhere4 ,but those who impose on the women1 spend the day with them1 telling them silly amatory stories1 and wearing out body and soul with their false acts and words4 8,thou shalt not be with many10 it is said1 8for evil1 nor give thyself to a multitude20#feg for wisdom shows itself among few1 but disorder in a multitude4 ,but it is not for grounds of propriety1 on account of not wishing to be seen1 that they purchase bearers1 for it were commendable if out of such feelings they put themselves under a covering2 but it is out of luxuriousness that they are carried on their domestics' shoulders1 and desire to make a show4 ,so1 opening the curtain1 and looking keenly round on all that direct their eyes towards them1 they show their manners2 and often bending forth from within1 disgrace this superficial propriety by their dangerous restlessness4 8,look not round10 it is said1 8in the streets of the city1 and wander not in its lonely places40#feh ,for that is1 in truth1 a lonely place1 though there be a crowd of the licentious in it1 where no wise man is present4 ,and these women are carried about over the temples1 sacrificing and practising divination day by day1 spending their time with fortune-tellers1 and begging priests1 and disreputable old women2 and they keep up old wives' whisperings over their cups1 learning charms and incantations from soothsayers1 to the ruin of the nuptial bonds4 ,and some men they keep2 by others they are kept2 and others are promised them by the diviners4 ,they know not that they are cheating themselves1 and giving up themselves as a vessel of pleasure to those that wish to indulge in wantonness2 and exchanging their purity for the foulest outrage1 they think what is the most shameful ruin a great stroke of business4 ,and there are many ministers to this meretricious licentiousness1 insinuating themselves1 one from one quarter1 another from another4 ,for the licentious rush readily into uncleanness1 like swine rushing to that part of the hold of the ship which is depressed4 ,whence the ,scripture most strenuously exhorts1 8,introduce not every one into thy house1 for the snares of the crafty are many40#fei ,and in another place1 8,let just men be thy guests1 and in the fear of the ,lord let thy boast remain40#ffj ,away with fornication4 8,for know this well10 says the apostle1 8that no fornicator1 or unclean person1 or covetous man1 who is an idolater1 hath any inheritance in the kingdom of ,christ and of ,god40#ffa ,but these women delight in intercourse with the effeminate4 ,and crowds of abominable creatures 77 flow in1 of unbridled tongue1 filthy in body1 filthy in language2 men enough for lewd offices1 ministers of adultery1 giggling and whispering1 and shamelessly making through their noses sounds of lewdness and fornication to provoke lust1 endeavouring to please by lewd words and attitudes1 inciting to laughter1 the precursor of fornication4 ,and sometimes1 when inflamed by any provocation1 either these fornicators1 or those that follow the rabble of abominable creatures to destruction1 make a sound in their nose like a frog1 as if they had got anger dwelling in their nostrils4 ,but those who are more refined than these keep ,indian birds and ,median pea-fowls1 and recline with peak-headed#ffb creatures2 playing with satyrs1 delighting in monsters4 ,they laugh when they hear ,thersites2 and these women1 purchasing ,thersiteses highly valued1 pride themselves not in their husbands1 but in those wretches which are a burden on the earth1 and overlook the chaste widow1 who is of far higher value than a ,melitan pup1 and look askance at a just old man1 who is lovelier in my estimation than a monster purchased for money4 ,and though maintaining parrots and curlews1 they do not receive the orphan child2 but they expose children that are born at home1 and take up the young of birds1 and prefer irrational to rational creatures2 although they ought to undertake the maintenance of old people with a character for sobriety1 who are fairer in my mind than apes1 and capable of uttering something better than nightingales2 and to set before them that saying1 8,he that pitieth the poor lendeth to the ,lord20#ffc and this1 8,inasmuch as ye have done it unto the least of these my brethren1 ye have done it to me40#ffd ,but these1 on the other hand1 prefer ignorance to wisdom1 turning their wealth into stone1 that is1 into pearls and ,indian emeralds4 ,and they squander and throw away their wealth on fading dyes1 and bought slaves2 like crammed fowls scraping the dung of life4 8,poverty10 it is said1 8humbles a man40#ffe ,by poverty is meant that niggardliness by which the rich are poor1 having nothing to give away4 ,,chapter ,v4 ,,behaviour ,,in ,,the ,,baths4 ,and of what sort are their baths8 ,houses skilfully constructed1 compact1 portable1 transparent1 covered with fine linen4 ,and gold-plated chairs1 and silver ones1 too1 and ten thousand vessels of gold and silver1 some for drinking1 some for eating1 some for bathing1 are carried about with them4 ,besides these1 there are even braziers of coals2 for they have arrived at such a pitch of self-indulgence1 that they sup and get drunk while bathing4 ,and articles of silver with which they make a show1 they ostentatiously set out in the baths1 and thus display perchance their wealth out of excessive pride1 but chiefly the capricious ignorance1 through which they brand effeminate men1 who have been vanquished by women2 proving at least that they themselves cannot meet and cannot sweat without a multitude of vessels1 although poor women who have no display equally enjoy their baths4 ,the dirt of wealth1 then1 has an abundant covering of censure4 ,with this1 as with a bait1 they hook the miserable creatures that gape at the glitter of gold4 ,for dazzling thus those fond of display1 they artfully try to win the admiration of their lovers1 who after a little insult them naked4 ,they will scarce strip before their own husbands1 affecting a plausible pretence of modesty2 but any others who wish1 may see them at home shut up naked in their baths4 ,for there they are not ashamed to strip before spectators1 as if exposing their persons for sale4 ,but ,hesiod advises 8,not to wash the skin in the women's bath40#fff ,the baths are opened promiscuously to men and women2 and there they strip for licentious indulgence 7for from looking1 men get to loving71 as if their modesty had been washed away in the bath4 ,those who have not become utterly destitute of modesty shut out strangers2 but bathe with their own servants1 and strip naked before their slaves1 and are rubbed by them2 giving to the crouching menial liberty to lust1 by permitting fearless handling4 ,for those who are introduced before their naked mistresses while in the bath1 study to strip themselves in order to audacity in lust1 casting off fear in consequence of the wicked custom4 ,the ancient athletes1 ashamed to exhibit a man naked1 preserved their modesty by going through the contest in drawers2 but these women1 divesting themselves of their modesty along with their chemise1 wish to appear beautiful1 but contrary to their wish are simply proved to be wicked4 ,for through the body itself the wantonness of lust shines clearly2 as in the case of dropsical people1 the water covered by the skin4 ,disease in both is known from the look4 ,men1 therefore1 affording to women a noble example of truth1 ought to be ashamed at their stripping before them1 and guard against these dangerous sights2 8for he who has looked curiously10 it is said1 8hath sinned already40#ffg ,at home1 therefore1 they ought to regard with modesty parents and domestics2 in the ways1 those they meet2 in the baths1 women2 in solitude1 themselves2 and everywhere the ,word1 who is everywhere1 8and without ,him was not anything40#ffh ,for so only shall one remain without falling1 if he regard ,god as ever present with him4 ,,chapter ,,vi4 ,,the ,,christian ,,alone ,,rich4 ,riches are then to be partaken of rationally1 bestowed lovingly1 not sordidly1 or pompously2 nor is the love of the beautiful to be turned into self-love and ostentation2 lest perchance some one say to us1 8,his horse1 or land1 or domestic1 or gold1 is worth fifteen talents2 but the man himself is dear at three coppers40 ,take away1 then1 directly the ornaments from women1 and domestics from masters1 and you will find masters in no respect different from bought slaves in step1 or look1 or voice1 so like are they to their slaves4 ,but they differ in that they are feebler than their slaves1 and have a more sickly upbringing4 ,this best of maxims1 then1 ought to be perpetually repeated1 8,that the good man1 being temperate and just10 treasures up his wealth in heaven4 ,he who has sold his worldly goods1 and given them to the poor1 finds the imperishable treasure1 8where is neither moth nor robber40 ,blessed truly is he1 8though he be insignificant1 and feeble1 and obscure20 and he is truly rich with the greatest of all riches4 8,though a man1 then1 be richer than ,cinyras and ,midas1 and is wicked10 and haughty as he who was luxuriously clothed in purple and fine linen1 and despised ,lazarus1 8he is miserable1 and lives in trouble10 and shall not live4 ,wealth seems to me to be like a serpent1 which will twist round the hand and bite2 unless one knows how to lay hold of it without danger by the point of the tail4 ,and riches1 wriggling either in an experienced or inexperienced grasp1 are dexterous at adhering and biting2 unless one1 despising them1 use them skilfully1 so as to crush the creature by the charm of the ,word1 and himself escape unscathed4 ,but1 as is reasonable1 he alone1 who possesses what is worth most1 turns out truly rich1 though not recognised as such4 ,and it is not jewels1 or gold1 or clothing1 or beauty of person1 that are of high value1 but virtue2 which is the ,word given by the ,instructor to be put in practice4 ,this is the ,word1 who abjures luxury1 but calls self-help as a servant1 and praises frugality1 the progeny of temperance4 8,receive10 he says1 8instruction1 and not silver1 and knowledge rather than tested gold2 for ,wisdom is better than precious stones1 nor is anything that is valuable equal in worth to her40#ffi ,and again3 8,acquire me rather than gold1 and precious stones1 and silver2 for my produce is better than choice silver40#fgj ,but if we must distinguish1 let it be granted that he is rich who has many possessions1 loaded with gold like a dirty purse2 but the righteous alone is graceful1 because grace is order1 observing a due and decorous measure in managing and distributing4 8,for there are those who sow and reap more10#fga of whom it is written1 8,he hath dispersed1 he hath given to the poor2 his righteousness endureth for ever40#fgb ,so that it is not he who has and keeps1 but he who gives away1 that is rich2 and it is giving away1 not possession1 which renders a man happy2 and the fruit of the ,spirit is generosity4 ,it is in the soul1 then1 that riches are4 ,let it1 then1 be granted that good things are the property only of good men2 and ,christians are good4 ,now1 a fool or a libertine can neither have any perception of what is good1 nor obtain possession of it4 ,accordingly1 good things are possessed by ,christians alone4 ,and nothing is richer than these good things2 therefore these alone are rich4 ,for righteousness is true riches2 and the ,word is more valuable than all treasure1 not accruing from cattle and fields1 but given by ,god--riches which cannot be taken away4 ,the soul alone is its treasure4 ,it is the best possession to its possessor1 rendering man truly blessed4 ,for he whose it is to desire nothing that is not in our power1 and to obtain by asking from ,god what he piously desires1 does he not possess much1 nay all1 having ,god as his everlasting treasure8 8,to him that asks10 it is said1 8shall be given1 and to him that knocketh it shall be opened40#fgc ,if ,god denies nothing1 all things belong to the godly4 ,,chapter ,,vii4 ,,frugality ,a ,,good ,,provision ,,for ,,the ,,christian4 ,delicacies spent on pleasures become a dangerous shipwreck to men2 for this voluptuous and ignoble life of the many is alien to true love for the beautiful and to refined pleasures4 ,for man is by nature an erect and majestic being1 aspiring after the good as becomes the creature of the ,one4 ,but the life which crawls on its belly is destitute of dignity1 is scandalous1 hateful1 ridiculous4 ,and to the divine nature voluptuousness is a thing most alien2 for this is for a man to be like sparrows in feeding1 and swine and goats in lechery4 ,for to regard pleasure as a good thing1 is the sign of utter ignorance of what is excellent4 ,love of wealth displaces a man from the right mode of life1 and induces him to cease from feeling shame at what is shameful2 if only1 like a beast1 he has power to eat all sorts of things1 and to drink in like manner1 and to satiate in every way his lewd desires4 ,and so very rarely does he inherit the kingdom of ,god4 ,for what end1 then1 are such dainty dishes prepared1 but to fill one belly8 ,the filthiness of gluttony is proved by the privies into which our bellies discharge the refuse of our food4 ,for what end do they collect so many cup-bearers1 when they might satisfy themselves with one cup8 ,for what the chests of clothes8 and the gold ornaments for what8 ,those things are prepared for clothes-stealers1 and scoundrels1 and for greedy eyes4 8,but let alms and faith not fail thee10#fgd says the ,scripture4 ,look1 for instance1 to ,elias the ,thesbite1 in whom we have a beautiful example of frugality1 when he sat down beneath the thorn1 and the angel brought him food4 8,it was a cake of barley and a jar of water40#fge ,such the ,lord sent as best for him4 ,we1 then1 on our journey to the truth1 must be unencumbered4 8,carry not10 said the ,lord1 8purse1 nor scrip1 nor shoes20#fgf that is1 possess not wealth1 which is only treasured up in a purse2 fill not your own stores1 as if laying up produce in a bag1 but communicate to those who have need4 ,do not trouble yourselves about horses and servants1 who1 as bearing burdens when the rich are travelling1 are allegorically called shoes4 ,we must1 then1 cast away the multitude of vessels1 silver and gold drinking cups1 and the crowd of domestics1 receiving as we have done from the ,instructor the fair and grave attendants1 ,self-help and ,simplicity4 ,and we must walk suitably to the ,word2 and if there be a wife and children1 the house is not a burden1 having learned to change its place along with the sound-minded traveller4 ,the wife who loves her husband must be furnished for travel similarly to her husband4 ,a fair provision for the journey to heaven is theirs who bear frugality with chaste gravity4 ,and as the foot is the measure of the shoe1 so also is the body of what each individual possesses4 ,but that which is superfluous1 what they call ornaments and the furniture of the rich1 is a burden1 not an ornament to the body4 ,he who climbs to the heavens by force1 must carry with him the fair staff of beneficence1 and attain to the true rest by communicating to those who are in distress4 ,for the ,scripture avouches1 8that the true riches of the soul are a man's ransom10#fgg that is1 if he is rich1 he will be saved by distributing it4 ,for as gushing wells1 when pumped out1 rise again to their former measure1 so giving away1 being the benignant spring of love1 by communicating of its drink to the thirsty1 again increases and is replenished1 just as the milk is wont to flow into the breasts that are sucked or milked4 ,for he who has the almighty ,god1 the ,word1 is in want of nothing1 and never is in straits for what he needs4 ,for the ,word is a possession that wants nothing1 and is the cause of all abundance4 ,if one say that he has often seen the righteous man in need of food1 this is rare1 and happens only where there is not another righteous man4 ,notwithstanding let him read what follows3 8,for the righteous man shall not live by bread alone1 but by the word of the ,lord10#fgh who is the true bread1 the bread of the heavens4 ,the good man1 then1 can never be in difficulties so long as he keeps intact his confession towards ,god4 ,for it appertains to him to ask and to receive whatever he requires from the ,father of all2 and to enjoy what is his own1 if he keep the ,son4 ,and this also appertains to him1 to feel no want4 ,this ,word1 who trains us1 confers on us the true riches4 ,nor is the growing rich an object of envy to those who possess through ,him the privilege of wanting nothing4 ,he that has this wealth shall inherit the kingdom of ,god4 ,,chapter ,,viii4 ,,similitudes ,,and ,,examples ,a ,,most ,,important ,,part ,,of ,,right ,,instruction4 ,and if any one of you shall entirely avoid luxury1 he will1 by a frugal upbringing1 train himself to the endurance of involuntary labours1 by employing constantly voluntary afflictions as training exercises for persecutions2 so that when he comes to compulsory labours1 and fears1 and griefs1 he will not be unpractised in endurance4 ,wherefore we have no country on earth1 that we may despise earthly possessions4 ,and frugality#fgi is in the highest degree rich1 being equal to unfailing expenditure1 bestowed on what is requisite1 and to the degree requisite4 ,for has the meaning of expenses4 ,how a husband is to live with his wife1 and respecting self-help1 and housekeeping1 and the employment of domestics2 and further1 with respect to the time of marriage1 and what is suitable for wives1 we have treated in the discourse concerning marriage4 ,what pertains to discipline alone is reserved now for description1 as we delineate the life of ,christians4 ,the most indeed has been already said1 and laid down in the form of disciplinary rules4 ,what still remains we shall subjoin2 for examples are of no small moment in determining to salvation4 ,see1 says the tragedy1 8,the consort of ,ulysses was not killed ,by ,telemachus2 for she did not take a husband in addition to a husband1 ,but in the house the marriage-bed remains unpolluted40#fhj ,reproaching foul adultery1 he showed the fair image of chastity in affection to her husband4 ,the ,lacedmonians compelling the ,helots1 their servants 7,helots is the name of their servants71 to get drunk1 exhibited their drunken pranks before themselves1 who were temperate1 for cure and correction4 ,observing1 accordingly1 their unseemly behaviour1 in order that they themselves might not fall into like censurable conduct1 they trained themselves1 turning the reproach of the drunkards to the advantage of keeping themselves free from fault4 ,for some men being instructed are saved2 and others1 self-taught1 either aspire after or seek virtue4 8,he truly is the best of all who himself perceives all things40#fha ,such is ,abraham1 who sought ,god4 8,and good1 again1 is he who obeys him who advises well40#fhb ,such are those disciples who obeyed the ,word4 ,wherefore the former was called 8friend10 the latter 8apostles20 the one diligently seeking1 and the other preaching one and the same ,god4 ,and both are peoples1 and both these have hearers1 the one who is profited through seeking1 the other who is saved through finding4 8,but whoever neither himself perceives1 nor1 hearing another1 ,lays to heart--he is a worthless man40#fhc ,the other people is the ,gentile--useless2 this is the people that followeth not ,christ4 ,nevertheless the ,instructor1 lover of man1 helping in many ways1 partly exhorts1 partly upbraids4 ,others having sinned1 ,he shows us their baseness1 and exhibits the punishment consequent upon it1 alluring while admonishing1 planning to dissuade us in love from evil1 by the exhibition of those who have suffered from it before4 ,by which examples ,he very manifestly checked those who had been evil-disposed1 and hindered those who were daring like deeds2 and others ,he brought to a foundation of patience2 others ,he stopped from wickedness2 and others ,he cured by the contemplation of what is like1 bringing them over to what is better4 ,for who1 when following one in the way1 and then on the former falling into a pit1 would not guard against incurring equal danger1 by taking care not to follow him in his slip8 ,what athlete1 again1 who has learned the way to glory1 and has seen the combatant who had preceded him receiving the prize1 does not exert himself for the crown1 imitating the elder one8 ,such images of divine wisdom are many2 but ,i shall mention one instance1 and expound it in a few words4 ,the fate of the ,sodomites was judgment to those who had done wrong1 instruction to those who hear4 ,the ,sodomites having1 through much luxury1 fallen into uncleanness1 practising adultery shamelessly1 and burning with insane love for boys2 the ,all-seeing ,word1 whose notice those who commit impieties cannot escape1 cast ,his eye on them4 ,nor did the sleepless guard of humanity observe their licentiousness in silence2 but dissuading us from the imitation of them1 and training us up to ,his own temperance1 and falling on some sinners1 lest lust being unavenged1 should break loose from all the restraints of fear1 ordered ,sodom to be burned1 pouring forth a little of the sagacious fire on licentiousness2 lest lust1 through want of punishment1 should throw wide the gates to those that were rushing into voluptuousness4 ,accordingly1 the just punishment of the ,sodomites became to men an image of the salvation which is well calculated for men4 ,for those who have not committed like sins with those who are punished1 will never receive a like punishment4 ,by guarding against sinning1 we guard against suffering4 8,for ,i would have you to know10 says ,jude1 8that ,god1 having once saved ,his people from the land of ,egypt1 afterwards destroyed them that believed not2 and the angels which kept not their first estate1 but left their own habitation1 ,he hath reserved to the judgment of the great day1 in everlasting chains under darkness of the savage angels40#fhd ,and a little after he sets forth1 in a most instructive manner1 representations of those that are judged3 8,woe unto them1 for they have gone in the way of ,cain1 and run greedily after the error of ,balaam1 and perished in the gainsaying of ,core40 ,for those1 who cannot attain the privilege of adoption1 fear keeps from growing insolent4 ,for punishments and threats are for this end1 that fearing the penalty we may abstain from sinning4 ,i might relate to you punishments for ostentation1 and punishments for vainglory1 not only for licentiousness2 and adduce the censures pronounced on those whose hearts are bad through wealth1#fhe in which censures the ,word through fear restrains from evil acts4 ,but sparing prolixity in my treatise1 ,i shall bring forward the following precepts of the ,instructor1 that you may guard against ,his threatenings4 ,,chapter ,,ix4 ,,why ,,we ,,are ,,to ,,use ,,the ,,bath4 ,there are1 then1 four reasons for the bath 7for from that point ,i digressed in my oration71 for which we frequent it3 for cleanliness1 or heat1 or health1 or lastly1 for pleasure4 ,bathing for pleasure is to be omitted4 ,for unblushing pleasure must be cut out by the roots2 and the bath is to be taken by women for cleanliness and health1 by men for health alone4 ,to bathe for the sake of heat is a superfluity1 since one may restore what is frozen by the cold in other ways4 ,constant use of the bath1 too1 impairs strength and relaxes the physical energies1 and often induces debility and fainting4 ,for in a way the body drinks1 like trees1 not only by the mouth1 but also over the whole body in bathing1 by what they call the pores4 ,in proof of this1 often people1 when thirsty1 by going afterwards into the water1 have assuaged their thirst4 ,unless1 then1 the bath is for some use1 we ought not to indulge in it4 ,the ancients called them places for fulling#fhf men1 since they wrinkle men's bodies sooner than they ought1 and by cooking them1 as it were1 compel them to become prematurely old4 ,the flesh1 like iron1 being softened by the heat1 hence we require cold1 as it were1 to temper and give an edge4 ,nor must we bathe always2 but if one is a little exhausted1 or1 on the other hand1 filled to repletion1 the bath is to be forbidden1 regard being had to the age of the body and the season of the year4 ,for the bath is not beneficial to all1 or always1 as those who are skilled in these things own4 ,but due proportion1 which on all occasions we call as our helper in life1 suffices for us4 ,for we must not so use the bath as to require an assistant1 nor are we to bathe constantly and often in the day as we frequent the market-place4 ,but to have the water poured over us by several people is an outrage on our neighbours1 through fondness for luxuriousness1 and is done by those who will not understand that the bath is common to all the bathers equally4 ,but most of all is it necessary to wash the soul in the cleansing ,word 7sometimes the body too1 on account of the dirt which gathers and grows to it1 sometimes also to relieve fatigue74 8,woe unto you1 scribes and ,pharisees1 hypocrites60 saith the ,lord1 8for ye are like to whited sepulchres4 ,without1 the sepulchre appears beautiful1 but within it is full of dead men's bones and all uncleanness40#fhg ,and again ,he says to the same people1 8,woe unto you6 for ye cleanse the outside of the cup and platter1 but within are full of uncleanness4 ,cleanse first the inside of the cup1 that the outside may be clean also40#fhh ,the best bath1 then1 is what rubs off the pollution of the soul1 and is spiritual4 ,of which prophecy speaks expressly3 8,the ,lord will wash away the filth of the sons and daughters of ,israel1 and will purge the blood from the midst of them0#fhi--the blood of crime and the murders of the prophets4 ,and the mode of cleansing1 the ,word subjoined1 saying1 8by the spirit of judgment and the spirit of burning40 ,the bathing of the body1 which is carnal1 is accomplished by water alone1 as often in the country where there is not a bath4 ,,chapter ,x4 ,,the ,,exercises ,,suited ,,to ,a ,,good ,,life4 ,the gymnasium is sufficient for boys1 even if a bath is within reach4 ,and even for men to prefer gymnastic exercises by far to the baths1 is perchance not bad1 since they are in some respect conducive to the health of young men1 and produce exertion--emulation to aim at not only a healthy habit of body1 but courageousness of soul4 ,when this is done without dragging a man away from better employments1 it is pleasant1 and not unprofitable4 ,nor are women to be deprived of bodily exercise4 ,but they are not to be encouraged to engage in wrestling or running1 but are to exercise themselves in spinning1 and weaving1 and superintending the cooking if necessary4 ,and they are1 with their own hand1 to fetch from the store1 what we require4 ,and it is no disgrace for them to apply themselves to the mill4 ,nor is it a reproach to a wife--housekeeper and helpmeet--to occupy herself in cooking1 so that it may be palatable to her husband4 ,and if she shake up the couch1 reach drink to her husband when thirsty1 set food on the table as neatly as possible1 and so give herself exercise tending to sound health1 the ,instructor will approve of a woman like this1 who 8stretches forth her arms to useful tasks1 rests her hands on the distaff1 opens her hand to the poor1 and extends her wrist to the beggar40#fij ,she who emulates ,sarah is not ashamed of that highest of ministries1 helping wayfarers4 ,for ,abraham said to her1 8,haste1 and knead three measures of meal1 and make cakes40#fia 8,and ,rachel1 the daughter of ,laban1 came10 it is said1 8with her father's sheep40#fib ,nor was this enough2 but to teach humility it is added1 8for she fed her father's sheep40#fic ,and innumerable such examples of frugality and self-help1 and also of exercises1 are furnished by the ,scriptures4 ,in the case of men1 let some strip and engage in wrestling2 let some play at the small ball1 especially the game they call ,pheninda1#fid in the sun4 ,to others who walk into the country1 or go down into the town1 the walk is sufficient exercise4 ,and were they to handle the hoe1 this stroke of economy in agricultural labour would not be ungentlemanly4 ,i had almost forgot to say that the well-known ,pittacus1 king of ,miletus1 practised the laborious exercise of turning the mill4#fie ,it is respectable for a man to draw water for himself1 and to cut billets of wood which he is to use himself4 ,jacob fed the sheep of ,laban that were left in his charge1 having as a royal badge 8a rod of storax10#fif which aimed by its wood to change and improve nature4 ,and reading aloud is often an exercise to many4 ,but let not such athletic contests1 as we have allowed1 be undertaken for the sake of vainglory1 but for the exuding of manly sweat4 ,nor are we to struggle with cunning and showiness1 but in a stand-up wrestling bout1 by disentangling of neck1 hands1 and sides4 ,for such a struggle with graceful strength is more becoming and manly1 being undertaken for the sake of serviceable and profitable health4 ,but let those others1 who profess the practice of illiberal postures in gymnastics1 be dismissed4 ,we must always aim at moderation4 ,for as it is best that labour should precede food1 so to labour above measure is both very bad1 very exhausting1 and apt to make us ill4 ,neither1 then1 should we be idle altogether1 nor completely fatigued4 ,for similarly to what we have laid down with respect to food1 are we to do everywhere and with everything4 ,our mode of life is not to accustom us to voluptuousness and licentiousness1 nor to the opposite extreme1 but to the medium between these1 that which is harmonious and temperate1 and free of either evil1 luxury and parsimony4 ,and now1 as we have also previously remarked1 attending to one's own wants is an exercise free of pride1--as1 for example1 putting on one's own shoes1 washing one's own feet1 and also rubbing one's self when anointed with oil4 ,to render one who has rubbed you the same service in return1 is an exercise of reciprocal justice2 and to sleep beside a sick friend1 help the infirm1 and supply him who is in want1 are proper exercises4 8,and ,abraham10 it is said1 8served up for three1 dinner under a tree1 and waited on them as they ate40#fig ,the same with fishing1 as in the case of ,peter1 if we have leisure from necessary instructions in the ,word4 ,but that is the better sport which the ,lord assigned to the disciple1 when ,he taught him to 8catch men0 as fishes in the water4 ,,chapter ,,xi4 ,a ,,compendious ,,view ,,of ,,the ,,christian ,,life4 ,wherefore the wearing of gold and the use of softer clothing is not to be entirely prohibited4 ,but irrational impulses must be curbed1 lest1 carrying us away through excessive relaxation1 they impel us to voluptuousness4 ,for luxury1 that has dashed on to surfeit1 is prone to kick up its heels and toss its mane1 and shake off the charioteer1 the ,instructor2 who1 pulling back the reins from far1 leads and drives to salvation the human horse--that is1 the irrational part of the soul--which is wildly bent on pleasures1 and vicious appetites1 and precious stones1 and gold1 and variety of dress1 and other luxuries4 ,above all1 we are to keep in mind what was spoken sacredly3 8,having your conversation honest among the ,gentiles2 that1 whereas they speak against you as evil-doers1 they may1 by the good works which they behold1 glorify ,god40#fih ,clothes4 ,the ,instructor permits us1 then1 to use simple clothing1 and of a white colour1 as we said before4 ,so that1 accommodating ourselves not to variegated art1 but to nature as it is produced1 and pushing away whatever is deceptive and belies the truth1 we may embrace the uniformity and simplicity of the truth4 ,sophocles1 reproaching a youth1 says3 8,decked in women's clothes40 ,for1 as in the case of the soldier1 the sailor1 and the ruler1 so also the proper dress of the temperate man is what is plain1 becoming1 and clean4 ,whence also in the law1 the law enacted by ,moses about leprosy rejects what has many colours and spots1 like the various scales of the snake4 ,he therefore wishes man1 no longer decking himself gaudily in a variety of colours1 but white all over from the crown of the head to the sole of the foot1 to be clean2 so that1 by a transition from the body1 we may lay aside the varied and versatile passions of the man1 and love the unvaried1 and unambiguous1 and simple colour of truth4 ,and he who also in this emulates ,moses--,plato best of all--approves of that texture on which not more than a chaste woman's work has been employed4 ,and white colours well become gravity4 ,and elsewhere he says1 8,nor apply dyes or weaving1 except for warlike decorations40#fii ,to men of peace and of light1 therefore1 white is appropriate4 ,as1 then1 signs1 which are very closely allied to causes1 by their presence indicate1 or rather demonstrate1 the existence of the result2 as smoke is the sign of fire1 and a good complexion and a regular pulse of health2 so also clothing of this description shows the character of our habits4 ,temperance is pure and simple2 since purity is a habit which ensures pure conduct unmixed with what is base4 ,simplicity is a habit which does away with superfluities4 ,substantial clothing also1 and chiefly what is unfulled1 protects the heat which is in the body2 not that the clothing has heat in itself1 but that it turns back the heat issuing from the body1 and refuses it a passage4 ,and whatever heat falls upon it1 it absorbs and retains1 and being warmed by it1 warms in turn the body4 ,and for this reason it is chiefly to be worn in winter4 ,it also 7temperance7 is contented4 ,and contentment is a habit which dispenses with superfluities1 and1 that there may be no failure1 is receptive of what suffices for the healthful and blessed life according to the ,word4#gjj ,let the woman wear a plain and becoming dress1 but softer than what is suitable for a man1 yet not quite immodest or entirely gone in luxury4 ,and let the garments be suited to age1 person1 figure1 nature1 pursuits4 ,for the divine apostle most beautifully counsels us 8to put on ,jesus ,christ1 and make no provision for the lusts of the flesh40#gja ,ear-rings4 ,the ,word prohibits us from doing violence to nature by boring the lobes of the ears4 ,for why not the nose too8--so that1 what was spoken1 may be fulfilled3 8,as an ear-ring in a swine's nose1 so is beauty to a woman without discretion40#gjb ,for1 in a word1 if one thinks himself made beautiful by gold1 he is inferior to gold2 and he that is inferior to gold is not lord of it4 ,but to confess one's self less ornamental than the ,lydian ore1 how monstrous6 ,as1 then1 the gold is polluted by the dirtiness of the sow1 which stirs up the mire with her snout1 so those women that are luxurious to excess in their wantonness1 elated by wealth1 dishonour by the stains of amatory indulgences what is the true beauty4 ,finger-rings4 ,the ,word1 then1 permits them a finger-ring of gold4 ,nor is this for ornament1 but for sealing things which are worth keeping safe in the house1 in the exercise of their charge of housekeeping4 ,for if all were well trained1 there would be no need of seals1 if servants and masters were equally honest4 ,but since want of training produces an inclination to dishonesty1 we require seals4 ,but there are circumstances in which this strictness may be relaxed4 ,for allowance must sometimes be made in favour of those women who have not been fortunate#gjc in falling in with chaste husbands1 and adorn themselves in order to please their husbands4 ,but let desire for the admiration of their husbands alone be proposed as their aim4 ,i would not have them to devote themselves to personal display1 but to attract their husbands by chaste love for them--a powerful and legitimate charm4 ,but since they wish their wives to be unhappy in mind1 let the latter1 if they would be chaste1 make it their aim to allay by degrees the irrational impulses and passions of their husbands4 ,and they are to be gently drawn to simplicity1 by gradually accustoming them to sobriety4 ,for decency is not produced by the imposition of what is burdensome1 but by the abstraction of excess4 ,for women's articles of luxury are to be prohibited1 as things of swift wing producing unstable follies and empty delights2 by which1 elated and furnished with wings1 they often fly away from the marriage bonds4 ,wherefore also women ought to dress neatly1 and bind themselves around with the band of chaste modesty1 lest through giddiness they slip away from the truth4 ,it is right1 then1 for men to repose confidence in their wives1 and commit the charge of the household to them1 as they are given to be their helpers in this4 ,and if it is necessary for us1 while engaged in public business1 or discharging other avocations in the country1 and often away from our wives1 to seal anything for the sake of safety1 ,he 7the ,word7 allows us a signet for this purpose only4 ,other finger-rings are to be cast off1 since1 according to the ,scripture1 8instruction is a golden ornament for a wise man40#gjd ,but women who wear gold seem to me to be afraid1 lest1 if one strip them of their jewellery1 they should be taken for servants1 without their ornaments4 ,but the nobility of truth1 discovered in the native beauty which has its seat in the soul1 judges the slave not by buying and selling1 but by a servile disposition4 ,and it is incumbent on us not to seem1 but to be free1 trained by ,god1 adopted by ,god4 ,wherefore we must adopt a mode of standing and motion1 and a step1 and dress1 and in a word1 a mode of life1 in all respects as worthy as possible of freemen4 ,but men are not to wear the ring on the joint2 for this is feminine2 but to place it on the little finger at its root4 ,for so the hand will be freest for work1 in whatever we need it2 and the signet will not very easily fall off1 being guarded by the large knot of the joint4 ,and let our seals be either a dove1 or a fish1 or a ship scudding before the wind1 or a musical lyre1 which ,polycrates used1 or a ship's anchor1 which ,seleucus got engraved as a device2 and if there be one fishing1 he will remember the apostle1 and the children drawn out of the water4 ,for we are not to delineate the faces of idols1 we who are prohibited to cleave to them2 nor a sword1 nor a bow1 following as we do1 peace2 nor drinking-cups1 being temperate4 ,many of the licentious have their lovers#gje engraved1#gjf or their mistresses1 as if they wished to make it impossible ever to forget their amatory indulgences1 by being perpetually put in mind of their licentiousness4 ,the ,hair4 ,about the hair1 the following seems right4 ,let the head of men be shaven1 unless it has curly hair4 ,but let the chin have the hair4 ,but let not twisted locks hang far down from the head1 gliding into womanish ringlets4 ,for an ample beard suffices for men4 ,and if one1 too1 shave a part of his beard1 it must not be made entirely bare1 for this is a disgraceful sight4 ,the shaving of the chin to the skin is reprehensible1 approaching to plucking out the hair and smoothing4 ,for instance1 thus the ,psalmist1 delighted with the hair of the beard1 says1 8,as the ointment that descends on the beard1 the beard of ,aaron40#gjg ,having celebrated the beauty of the beard by a repetition1 he made the face to shine with the ointment of the ,lord4 ,since cropping is to be adopted not for the sake of elegance1 but on account of the necessity of the case2 the hair of the head1 that it may not grow so long as to come down and interfere with the eyes1 and that of the moustache similarly1 which is dirtied in eating1 is to be cut round1 not by the razor1 for that were ungenteel1 but by a pair of cropping scissors4 ,but the hair on the chin is not to be disturbed1 as it gives no trouble1 and lends to the face dignity and paternal terror4 ,moreover1 the shape instructs many not to sin1 because it renders detection easy4 ,to those who do not#gjh wish to sin openly1 a habit that will escape observation and is not conspicuous is most agreeable1 which1 when assumed1 will allow them to transgress without detection2 so that1 being undistinguishable from others1 they may fearlessly go their length in sinning4#gji ,a cropped head not only shows a man to be grave1 but renders the cranium less liable to injury1 by accustoming it to the presence of both cold and heat2 and it averts the mischiefs arising from these1 which the hair absorbs into itself like a sponge1 and so inflicts on the brain constant mischief from the moisture4 ,it is enough for women to protect#gaj their locks1 and bind up their hair simply along the neck with a plain hair-pin1 nourishing chaste locks with simple care to true beauty4 ,for meretricious plaiting of the hair1 and putting it up in tresses1 contribute to make them look ugly1 cutting the hair and plucking off it those treacherous braidings2 on account of which they do not touch their head1 being afraid of disordering their hair4 ,sleep1 too1 comes on1 not without fear lest they pull down without knowing the shape of the braid4 ,but additions of other people's hair are entirely to be rejected1 and it is a most sacrilegious thing for spurious hair to shade the head1 covering the skull with dead locks4 ,for on whom does the presbyter lay his hand8 ,whom does he bless8 ,not the woman decked out1 but another's hair1 and through them another head4 ,and if 8the man is head of the woman1 and ,god of the man10#gaa how is it not impious that they should fall into double sins8 ,for they deceive the men by the excessive quantity of their hair2 and shame the ,lord as far as in them lies1 by adorning themselves meretriciously1 in order to dissemble the truth4 ,and they defame the head1 which is truly beautiful4 ,consequently neither is the hair to be dyed1 nor grey hair to have its colour changed4 ,for neither are we allowed to diversify our dress4 ,and above all1 old age1 which conciliates trust1 is not to be concealed4 ,but ,god's mark of honour is to be shown in the light of day1 to win the reverence of the young4 ,for sometimes1 when they have been behaving shamefully1 the appearance of hoary hairs1 arriving like an instructor1 has changed them to sobriety1 and paralysed juvenile lust with the splendour of the sight4 ,painting the ,face4 ,nor are the women to smear their faces with the ensnaring devices of wily cunning4 ,but let us show to them the decoration of sobriety4 ,for1 in the first place1 the best beauty is that which is spiritual1 as we have often pointed out4 ,for when the soul is adorned by the ,holy ,spirit1 and inspired with the radiant charms which proceed from ,him1--righteousness1 wisdom1 fortitude1 temperance1 love of the good1 modesty1 than which no more blooming colour was ever seen1--then let corporeal beauty be cultivated too1 symmetry of limbs and members1 with a fair complexion4 ,the adornment of health is here in place1 through which the transition of the artificial image to the truth1 in accordance with the form which has been given by ,god1 is effected4 ,but temperance in drinks1 and moderation in articles of food1 are effectual in producing beauty according to nature2 for not only does the body maintain its health from these1 but they also make beauty to appear4 ,for from what is fiery arises a gleam and sparkle2 and from moisture1 brightness and grace2 and from dryness1 strength and firmness2 and from what is arial1 free-breathing and equipoise2 from which this well-proportioned and beautiful image of the ,word is adorned4 ,beauty is the free flower of health2 for the latter is produced within the body2 while the former1 blossoming out from the body1 exhibits manifest beauty of complexion4 ,accordingly1 these most decorous and healthful practices1 by exercising the body1 produce true and lasting beauty1 the heat attracting to itself all the moisture and cold spirit4 ,heat1 when agitated by moving causes1 is a thing which attracts to itself2 and when it does attract1 it gently exhales through the flesh itself1 when warmed1 the abundance of food1 with some moisture1 but with excess of heat4 ,wherefore also the first food is carried off4 ,but when the body is not moved1 the food consumed does not adhere1 but falls away1 as the loaf from a cold oven1 either entire1 or leaving only the lower part4 ,accordingly1 urine and dung are in excess in the case of those who do not throw off the excrementitious matters by the rubbings necessitated by exercise4 ,and other superfluous matters abound in their case too1 and also perspiration1 as the food is not assimilated by the body1 but is flowing out to waste4 ,thence also lusts are excited1 the redundance flowing to the organs of generation by commensurate motions4 ,wherefore this redundance ought to be liquefied and dispersed for digestion1 by which beauty acquires its ruddy hue4 ,but it is monstrous for those who are made in 8the image and likeness of ,god10 to dishonour the archetype by assuming a foreign ornament1 preferring the mischievous contrivance of man to the divine creation4 ,the ,instructor orders them to go forth 8in becoming apparel1 and adorn themselves with shamefacedness and sobriety10#gab 8subject to their own husbands2 that1 if any obey not the word1 they may without the word be won by the conversation of the wives2 while they behold10 he says1 8your chaste conversation4 ,whose adorning1 let it not be that outward adorning of plaiting the hair1 and of wearing of gold1 or of putting on of apparel2 but let it be the hidden man of the heart1 in that which is not corruptible1 even the ornament of a meek and quiet spirit1 which is in the sight of ,god of great price40#gac ,for the labour of their own hands1 above all1 adds genuine beauty to women1 exercising their bodies and adorning themselves by their own exertions2 not bringing unornamental ornament wrought by others1 which is vulgar and meretricious1 but that of every good woman1 supplied and woven by her own hands whenever she most requires4 ,for it is never suitable for women whose lives are framed according to ,god1 to appear arrayed in things bought from the market1 but in their own home-made work4 ,for a most beautiful thing is a thrifty wife1 who clothes both herself and her husband with fair array of her own working2#gad in which all are glad--the children on account of their mother1 the husband on account of his wife1 she on their account1 and all in ,god4 ,in brief1 8,a store of excellence is a woman of worth1 who eateth not the bread of idleness2 and the laws of mercy are on her tongue2 who openeth her mouth wisely and rightly2 whose children rise up and call her blessed10 as the sacred ,word says by ,solomon3 8,her husband also1 and he praiseth her4 ,for a pious woman is blessed2 and let her praise the fear of the ,lord40#gae ,and again1 8,a virtuous woman is a crown to her husband40#gaf ,they must1 as far as possible1 correct their gestures1 looks1 steps1 and speech4 ,for they must not do as some1 who1 imitating the acting of comedy1 and practising the mincing motions of dancers1 conduct themselves in society as if on the stage1 with voluptuous movements1 and gliding steps1 and affected voices1 casting languishing glances round1 tricked out with the bait of pleasure4 8,for honey drops from the lips of a woman who is an harlot2 who1 speaking to please1 lubricates thy throat4 ,but at last thou wilt find it bitterer than bile1 and sharper than a two-edged sword4 ,for the feet of folly lead those who practise it to hell after death40#gag ,the noble ,samson was overcome by the harlot1 and by another woman was shorn of his manhood4 ,but ,joseph was not thus beguiled by another woman4 ,the ,egyptian harlot was conquered4 ,and chastity1#gah assuming to itself bonds1 appears superior to dissolute licence4 ,most excellent is what has been said3 8,in fine1 ,i know not how ,to whisper1 nor effeminately1 ,to walk about with my neck awry1 ,as ,i see others--lechers there ,in numbers in the city1 with hair plucked out40#gai ,but feminine motions1 dissoluteness1 and luxury1 are to be entirely prohibited4 ,for voluptuousness of motion in walking1 8and a mincing gait10 as ,anacreon says1 are altogether meretricious4 8,as seems to me10 says the comedy1 8it is time#gbj to abandon meretricious steps and luxury40 ,and the steps of harlotry lean not to the truth2 for they approach not the paths of life4 ,her tracks are dangerous1 and not easily known4#gba ,the eyes especially are to be sparingly used1 since it is better to slip with the feet than with the eyes4#gbb ,accordingly1 the ,lord very summarily cures this malady3 8,if thine eye offend thee1 cut it out10#gbc ,he says1 dragging lust up from the foundation4 ,but languishing looks1 and ogling1 which is to wink with the eyes1 is nothing else than to commit adultery with the eyes1 lust skirmishing through them4 ,for of the whole body1 the eyes are first destroyed4 8,the eye contemplating beautiful objects 771 gladdens the heart20 that is1 the eye which has learned rightly 77 to see1 gladdens4 8,winking with the eye1 with guile1 heaps woes on men40#gbd ,such they introduce the effeminate ,sardanapalus1 king of the ,assyrians1 sitting on a couch with his legs up1 fumbling at his purple robe1 and casting up the whites of his eyes4 ,women that follow such practices1 by their looks offer themselves for prostitution4 8,for the light of the body is the eye10 says the ,scripture1 by which the interior illuminated by the shining light appears4 ,fornication in a woman is in the raising of the eyes4#gbe 8,mortify therefore your members which are upon the earth2 fornication1 uncleanness1 inordinate affection1 and concupiscence1 and covetousness1 which is idolatry3 for which things' sake cometh the wrath of ,god upon the children of disobedience10#gbf cries the apostle4 ,but we enkindle the passions1 and are not ashamed4 ,some of these women eating mastich1 going about1 show their teeth to those that come near4 ,and others1 as if they had not fingers1 give themselves airs1 scratching their heads with pins2 and these made either of tortoise or ivory1 or some other dead creature they procure at much pains4 ,and others1 as if they had certain efflorescences1 in order to appear comely in the eyes of spectators1 stain their faces by adorning them with gay-coloured unguents4 ,such a one is called by ,solomon 8a foolish and bold woman10 who 8knows not shame4 ,she sits at the door of her house1 conspicuously in a seat1 calling to all that pass by the way1 who go right on their ways20 by her style and whole life manifestly saying1 8,who among you is very silly8 let him turn to me40 ,and those devoid of wisdom she exhorts1 saying1 8,touch sweetly secret bread1 and sweet stolen water20 meaning by this1 clandestine love 7from this point the ,botian ,pindar1 coming to our help1 says1 8,the clandestine pursuit of love is something sweet074 ,but the miserable man 8knoweth not that the sons of earth perish beside her1 and that she tends to the level of hell40 ,but says the ,instructor3 8,hie away1 and tarry not in the place2 nor fix thine eye on her3 for thus shalt thou pass over a strange water1 and cross to ,acheron40#gbg ,wherefore thus saith the ,lord by ,isaiah1 8,because the daughters of ,sion walk with lofty neck1 and with winkings of the eyes1 and sweeping their garments as they walk1 and playing with their feet2 the ,lord shall humble the daughters of ,sion1 and will uncover their form0#gbh--their deformed form4 ,i deem it wrong that servant girls1 who follow women of high rank1 should either speak or act unbecomingly to them4 ,but ,i think it right that they should be corrected by their mistresses4 ,with very sharp censure1 accordingly1 the comic poet ,philemon says3 8,you may follow at the back of a pretty servant girl1 seen behind a gentlewoman2 and any one from the ,platicum may follow close1 and ogle her40 ,for the wantonness of the servant recoils on the mistress2 allowing those who attempt to take lesser liberties not to be afraid to advance to greater2 since the mistress1 by allowing improprieties1 shows that she does not disapprove of them4 ,and not to be angry at those who act wantonly1 is a clear proof of a disposition inclining to the like4 8,for like mistress like wench10#gbi as they say in the proverb4 ,walking4 ,also we must abandon a furious mode of walking1 and choose a grave and leisurely1 but not a lingering step4 ,nor is one to swagger in the ways1 nor throw back his head to look at those he meets1 if they look at him1 as if he were strutting on the stage1 and pointed at with the finger4 ,nor1 when pushing up hill1 are they to be shoved up by their domestics1 as we see those that are more luxurious1 who appear strong1 but are enfeebled by effeminacy of soul4 ,a true gentleman must have no mark of effeminacy visible on his face1 or any other part of his body4 ,let no blot on his manliness1 then1 be ever found either in his movements or habits4 ,nor is a man in health to use his servants as horses to bear him4 ,for as it is enjoined on them1 8to be subject to their masters with all fear1 not only to the good and gentle1 but also to the froward10#gcj as ,peter says2 so fairness1 and forbearance1 and kindness1 are what well becomes the masters4 ,for he says3 8,finally1 be ye all of one mind1 having compassion one of another2 love as brethren1 be pitiful1 be humble10 and so forth1 8that ye may inherit a blessing10#gca excellent and desirable4 ,the model ,maiden4 ,zeno the ,cittian thought fit to represent the image of a young maid1 and executed the statue thus3 8,let her face be clean1 her eyebrows not let down1 nor her eyelids open nor turned back4 ,let her neck not be stretched back1 nor the members of her body be loose4 ,but let the parts that hang from the body look as if they were well strung2 let there be the keenness of a well-regulated mind#gcb for discourse1 and retention of what has been rightly spoken2 and let her attitudes and movements give no ground of hope to the licentious2 but let there be the bloom of modesty1 and an expression of firmness4 ,but far from her be the wearisome trouble that comes from the shops of perfumers1 and goldsmiths1 and dealers in wool1 and that which comes from the other shops where women1 meretriciously dressed1 pass whole days as if sitting in the stews40 ,amusements and ,associates4 ,and let not men1 therefore1 spend their time in barbers' shops and taverns1 babbling nonsense2 and let them give up hunting for the women who sit near1#gcc and ceaselessly talking slander against many to raise a laugh4 ,the game of dice#gcd is to be prohibited1 and the pursuit of gain1 especially by dicing1#gce which many keenly follow4 ,such things the prodigality of luxury invents for the idle4 ,for the cause is idleness1 and a love#gcf for frivolities apart from the truth4 ,for it is not possible otherwise to obtain enjoyment without injury2 and each man's preference of a mode of life is a counterpart of his disposition4 ,but1 as appears1 only intercourse with good men benefits2 on the other hand1 the all-wise ,instructor1 by the mouth of ,moses1 recognising companionship with bad men as swinish1 forbade the ancient people to partake of swine2 to point out that those who call on ,god ought not to mingle with unclean men1 who1 like swine1 delight in corporeal pleasures1 in impure food1 and in itching with filthy pruriency after the mischievous delights of lewdness4 ,further1 ,he says3 8,thou art not to eat a kite or swift-winged ravenous bird1 or an eagle10#gcg meaning3 ,thou shalt not come near men who gain their living by rapine4 ,and other things also are exhibited figuratively4 ,with whom1 then1 are we to associate8 ,with the righteous1 ,he says again1 speaking figuratively2 for everything 8which parts the hoof and chews the cud is clean40 ,for the parting of the hoof indicates the equilibrium of righteousness1 and ruminating points to the proper food of righteousness1 the word1 which enters from without1 like food1 by instruction1 but is recalled from the mind1 as from the stomach1 to rational recollection4 ,and the spiritual man1 having the word in his mouth1 ruminates the spiritual food2 and righteousness parts the hoof rightly1 because it sanctifies us in this life1 and sends us on our way to the world to come4 ,public ,spectacles4 ,the ,instructor will not then bring us to public spectacles2 nor inappropriately might one call the racecourse and the theatre 8the seat of plagues20#gch for there is evil counsel as against the ,just ,one1#gci and therefore the assembly against ,him is execrated4 ,these assemblies1 indeed1 are full of confusion#gdj and iniquity2 and these pretexts for assembling are the cause of disorder--men and women assembling promiscuously for the sight of one another4 ,in this respect the assembly has already shown itself bad3 for when the eye is lascivious1#gda the desires grow warm2 and the eyes that are accustomed to look impudently at one's neighbours during the leisure granted to them1 inflame the amatory desires4 ,let spectacles1 therefore1 and plays that are full of scurrility and of abundant gossip1 be forbidden4 ,for what base action is it that is not exhibited in the theatres8 ,and what shameless saying is it that is not brought forward by the buffoons8 ,and those who enjoy the evil that is in them1 stamp the clear images of it at home4 ,and1 on the other hand1 those that are proof against these things1 and unimpressible1 will never make a stumble in regard to luxurious pleasures4 ,for if people shall say that they betake themselves to the spectacles as a pastime for recreation1 ,i should say that the cities which make a serious business of pastime are not wise2 for cruel contests for glory which have been so fatal are not sport4 ,no more is senseless expenditure of money1 nor are the riots that are occasioned by them sport4 ,and ease of mind is not to be purchased by zealous pursuit of frivolities1 for no one who has his senses will ever prefer what is pleasant to what is good4 ,religion in ,ordinary ,life4 ,but it is said we do not all philosophize4 ,do we not all1 then1 follow after life8 ,what sayest thou8 ,how hast thou believed8 ,how1 pray1 dost thou love ,god and thy neighbour1 if thou dost not philosophize8 ,and how dost thou love thyself1 if thou dost not love life8 ,it is said1 ,i have not learned letters2 but if thou hast not learned to read1 thou canst not excuse thyself in the case of hearing1 for it is not taught4 ,and faith is the possession not of the wise according to the world1 but of those according to ,god2 and it is taught without letters2 and its handbook1 at once rude and divine1 is called love--a spiritual book4 ,it is in your power to listen to divine wisdom1 ay1 and to frame your life in accordance with it4 ,nay1 you are not prohibited from conducting affairs in the world decorously according to ,god4 ,let not him who sells or buys aught name two prices for what he buys or sells2 but stating the net price1 and studying to speak the truth1 if he get not his price1 he gets the truth1 and is rich in the possession of rectitude4 ,but1 above all1 let an oath on account of what is sold be far from you2 and let swearing1 too1 on account of other things be banished4 ,and in this way let those who frequent the market-place and the shop philosophize4 8,for thou shalt not take the name of the ,lord thy ,god in vain3 for the ,lord will not hold him guiltless that taketh ,his name in vain40#gdb ,but those who act contrary to these things--the avaricious1 the liars1 the hypocrites1 those who make merchandise of the truth--the ,lord cast out of ,his ,father's court1#gdc not willing that the holy house of ,god should be the house of unrighteous traffic either in words or in material things4 ,going to ,church4 ,woman and man are to go to church decently attired1 with natural step1 embracing silence1 possessing unfeigned love1 pure in body1 pure in heart1 fit to pray to ,god4 ,let the woman observe this1 further4 ,let her be entirely covered1 unless she happen to be at home4 ,for that style of dress is grave1 and protects from being gazed at4 ,and she will never fall1 who puts before her eyes modesty1 and her shawl2 nor will she invite another to fall into sin by uncovering her face4 ,for this is the wish of the ,word1 since it is becoming for her to pray veiled4#gdd ,they say that the wife of neas1 through excess of propriety1 did not1 even in her terror at the capture of ,troy1 uncover herself2 but1 though fleeing from the conflagration1 remained veiled4 ,out of ,church4 ,such ought those who are consecrated to ,christ appear1 and frame themselves in their whole life1 as they fashion themselves in the church for the sake of gravity2 and to be1 not to seem such--so meek1 so pious1 so loving4 ,but now ,i know not how people change their fashions and manners with the place4 ,as they say that polypi1 assimilated to the rocks to which they adhere1 are in colour such as they2 so1 laying aside the inspiration of the assembly1 after their departure from it1 they become like others with whom they associate4 ,nay1 in laying aside the artificial mask of solemnity1 they are proved to be what they secretly were4 ,after having paid reverence to the discourse about ,god1 they leave within the church what they have heard4 ,and outside they foolishly amuse themselves with impious playing1 and amatory quavering1 occupied with flute-playing1 and dancing1 and intoxication1 and all kinds of trash4 ,they who sing thus1 and sing in response1 are those who before hymned immortality1--found at last wicked and wickedly singing this most pernicious palinode1 8,let us eat and drink1 for to-morrow we die40 ,but not to-morrow in truth1 but already1 are these dead to ,god2 burying their dead1#gde that is1 sinking themselves down to death4 ,the apostle very firmly assails them3 8,be not deceived2 neither adulterers1 nor effeminate1 nor abusers of themselves with mankind1 nor thieves1 nor covetous1 nor drunkards1 nor railers10 and whatever else he adds to these1 8shall inherit the kingdom of ,god40#gdf ,love and the ,kiss of ,charity4 ,and if we are called to the kingdom of ,god1 let us walk worthy of the kingdom1 loving ,god and our neighbour4 ,but love is not tested by a kiss1 but by kindly feeling4 ,but there are those1 that do nothing but make the churches resound with a kiss1 not having love itself within4 ,for this very thing1 the shameless use of the kiss1 which ought to be mystic1 occasions foul suspicions and evil reports4 ,the apostle calls the kiss holy4#gdg ,when the kingdom is worthily tasted1 we dispense the affection of the soul by a chaste and closed mouth1 by which chiefly gentle manners are expressed4 ,but there is another unholy kiss1 full of poison1 counterfeiting sanctity4 ,do you not know that spiders1 merely by touching the mouth1 afflict men with pain8 ,and often kisses inject the poison of licentiousness4 ,it is then very manifest to us1 that a kiss is not love4 ,for the love meant is the love of ,god4 8,and this is the love of ,god10 says ,john1 8that we keep ,his commandments20#gdh not that we stroke each other on the mouth4 8,and ,his commandments are not grievous40 ,but salutations of beloved ones in the ways1 full as they are of foolish boldness1 are characteristic of those who wish to be conspicuous to those without1 and have not the least particle of grace4 ,for if it is proper mystically 8in the closet0 to pray to ,god1 it will follow that we are also to greet mystically our neighbour1 whom we are commanded to love second similarly to ,god1 within doors1 8redeeming the time40 8,for we are the salt of the earth40#gdi 8,whosoever shall bless his friend early in the morning with a loud voice1 it shall be regarded not to differ from cursing40#gej ,the ,government of the ,eyes4 ,but1 above all1 it seems right that we turn away from the sight of women4 ,for it is sin not only to touch1 but to look2 and he who is rightly trained must especially avoid them4 8,let thine eyes look straight1 and thine eyelids wink right40#gea ,for while it is possible for one who looks to remain stedfast2 yet care must be taken against falling4 ,for it is possible for one who looks to slip2 but it is impossible for one1 who looks not1 to lust4 ,for it is not enough for the chaste to be pure2 but they must give all diligence1 to be beyond the range of censure1 shutting out all ground of suspicion1 in order to the consummation of chastity2 so that we may not only be faithful1 but appear worthy of trust4 ,for this is also consequently to be guarded against1 as the apostle says1 8that no man should blame us2 providing things honourable1 not only in the sight of the ,lord1 but also in the sight of men40#geb 8,but turn away thine eye from a graceful woman1 and contemplate not another's beauty10 says the ,scripture4#gec ,and if you inquire the reason1 it will further tell you1 8,for by the beauty of woman many have gone astray1 and at it affection blazes up like fire20#ged the affection which arises from the fire which we call love1 leading to the fire which will never cease in consequence of sin4 ,,chapter ,,xii4 ,,continuation3 ,,with ,,texts ,,from ,,scripture4 ,i would counsel the married never to kiss their wives in the presence of their domestics4 ,for ,aristotle does not allow people to laugh to their slaves4 ,and by no means must a wife be seen saluted in their presence4 ,it is moreover better that1 beginning at home with marriage1 we should exhibit propriety in it4 ,for it is the greatest bond of chastity1 breathing forth pure pleasure4 ,very admirably the tragedy says3 8,well6 well6 ladies1 how is it1 then1 that among men1 ,not gold1 not empire1 or luxury of wealth1 ,conferred to such an extent signal delights1 ,as the right and virtuous disposition ,of a man of worth and a dutiful wife80 ,such injunctions of righteousness uttered by those who are conversant with worldly wisdom are not to be refused4 ,knowing1 then1 the duty of each1 8pass the time of your sojourning here in fear3 forasmuch as ye know that ye were not redeemed with corruptible things1 such as silver or gold1 from your vain conversation received by tradition from your fathers2 but with the precious blood of ,christ1 as of a lamb without blemish and without spot40#gee 8,for10 says ,peter1 8the time past of our life may suffice us to have wrought the will of the ,gentiles1 when we walked in lasciviousness1 lusts1 excess of wine1 revellings1 banquetings1 and abominable idolatries40#gef ,we have as a limit the cross of the ,lord1 by which we are fenced and hedged about from our former sins4 ,therefore1 being regenerated1 let us fix ourselves to it in truth1 and return to sobriety1 and sanctify ourselves2 8for the eyes of the ,lord are on the righteous1 and ,his ears are open to their prayer2 but the face of the ,lord is against them that do evil40 8,and who is he that will harm us1 if we be followers of that which is good80#geg--8us0 for 8you40 ,but the best training is good order1 which is perfect decorum1 and stable and orderly power1 which in action maintains consistence in what it does4 ,if these things have been adduced by me with too great asperity1 in order to effect the salvation which follows from your correction2 they have been spoken also1 says the ,instructor1 by me3 8,since he who reproves with boldness is a peacemaker40#geh ,and if ye hear me1 ye shall be saved4 ,and if ye attend not to what is spoken1 it is not my concern4 ,and yet it is my concern thus3 8,for he desires the repentance rather than the death of a sinner40#gei 8,if ye shall hear me1 ye shall eat the good of the land10 the ,instructor again says1 calling by the appellation 8the good of the land10 beauty1 wealth1 health1 strength1 sustenance4 ,for those things which are really good1 are what 8neither ear hath heard1 nor hath ever entered into the heart0#gfj respecting ,him who is really ,king1 and the realities truly good which await us4 ,for ,he is the giver and the guard of good things4 ,and with respect to their participation1 ,he applies the same names of things in this world1 the ,word thus training in ,god the feebleness of men from sensible things to understanding4 ,what has to be observed at home1 and how our life is to be regulated1 the ,instructor has abundantly declared4 ,and the things which ,he is wont to say to children by the way1 while ,he conducts them to the ,master1 these ,he suggests1 and adduces the ,scriptures themselves in a compendious form1 setting forth bare injunctions1 accommodating them to the period of guidance1 and assigning the interpretation of them to the ,master4 ,for the intention of ,his law is to dissipate fear1 emancipating free-will in order to faith4 8,hear10 ,he says1 8,o child10 who art rightly instructed1 the principal points of salvation4 ,for ,i will disclose my ways1 and lay before thee good commandments2 by which thou wilt reach salvation4 ,and ,i lead thee by the way of salvation4 ,depart from the paths of deceit4 8,for the ,lord knoweth the way of the righteous1 and the way of the ungodly shall perish40#gfa 8,follow1 therefore1 ,o son1 the good way which ,i shall describe1 lending to me attentive ears40 8,and ,i will give to thee the treasures of darkness1 hidden and unseen0#gfb by the nations1 but seen by us4 ,and the treasures of wisdom are unfailing1 in admiration of which the apostle says1 8,o the depth of the riches and the wisdom60#gfc ,and by one ,god are many treasures dispensed2 some disclosed by the law1 others by the prophets2 some to the divine mouth1 and others to the heptad of the spirit singing accordant4 ,and the ,lord being one1 is the same ,instructor by all these4 ,here is then a comprehensive precept1 and an exhortation of life1 all-embracing3 8,as ye would that men should do unto you1 do ye likewise to them40#gfd ,we may comprehend the commandments in two1 as the ,lord says1 8,thou shalt love the ,lord thy ,god with all thy heart1 with all thy soul1 and with all thy strength2 and thy neighbour as thyself40 ,then from these ,he infers1 8on this hang the law and the prophets40#gfe ,further1 to him that asked1 8,what good thing shall ,i do1 that ,i may inherit eternal life80 ,he answered1 8,thou knowest the commandments80 ,and on him replying ,yea1 ,he said1 8,this do1 and thou shalt be saved40 ,especially conspicuous is the love of the ,instructor set forth in various salutary commandments1 in order that the discovery may be readier1 from the abundance and arrangement of the ,scriptures4 ,we have the ,decalogue given by ,moses1 which1 indicating by an elementary principle1 simple and of one kind1 defines the designation of sins in a way conducive to salvation3 8,thou shalt not commit adultery4 ,thou shalt not worship idols4 ,thou shalt not corrupt boys4 ,thou shalt not steal4 ,thou shalt not bear false witness4 ,honour thy father and thy mother40#gff ,and so forth4 ,these things are to be observed1 and whatever else is commanded in reading the ,bible4 ,and ,he enjoins on us by ,isaiah3 8,wash you1 and make you clean4 ,put away iniquities from your souls before mine eyes4 ,learn to do well4 ,seek judgment4 ,deliver the wronged4 ,judge for the orphan1 and justify the widow4 ,and come1 and let us reason together1 saith the ,lord40#gfg ,and we shall find many examples also in other places1--as1 for instance1 respecting prayer3 8,good works are an acceptable prayer to the ,lord10 says the ,scripture4#gfh ,and the manner of prayer is described4 8,if thou seest10 it is said1 8the naked1 cover him2 and thou shalt not overlook those who belong to thy seed4 ,then shall thy light spring forth early1 and thy healing shall spring up quickly2 and thy righteousness shall go before thee1 and the glory of ,god shall encompass thee40 ,what1 then1 is the fruit of such prayer8 8,then shalt thou call1 and ,god will hear thee2 whilst thou art yet speaking1 ,he will say1 ,i am here40#gfi ,in regard to fasting it is said1 8,wherefore do ye fast to me8 saith the ,lord4 ,is it such a fast that ,i have chosen1 even a day for a man to humble his soul8 ,thou shalt not bend thy neck like a circle1 and spread sackcloth and ashes under thee4 ,not thus shall ye call it an acceptable fast40 ,what means a fast1 then8 8,lo1 this is the fast which ,i have chosen1 saith the ,lord4 ,loose every band of wickedness4 ,dissolve the knots of oppressive contracts4 ,let the oppressed go free1 and tear every unjust bond4 ,break thy bread to the hungry2 and lead the houseless poor into thy house4 ,if thou see the naked1 cover him40#ggj ,about sacrifices too3 8,to what purpose is the multitude of your sacrifices to me8 saith the ,lord4 ,i am full of burnt-offerings and of rams2 and the fat of lambs1 and the blood of bulls and kids ,i do not wish2 nor that ye should come to appear before me4 ,who hath required this at your hands8 ,you shall no more tread my court4 ,if ye bring fine flour1 the vain oblation is an abomination to me4 ,your new moons and your sabbaths ,i cannot away with40#gga ,how1 then1 shall ,i sacrifice to the ,lord8 8,the sacrifice of the ,lord is10 ,he says1 8a broken heart40#ggb ,how1 then1 shall ,i crown myself1 or anoint with ointment1 or offer incense to the ,lord8 8,an odour of a sweet fragrance10 it is said1#ggc 8is the heart that glorifies ,him who made it40 ,these are the crowns and sacrifices1 aromatic odours1 and flowers of ,god4 ,further1 in respect to forbearance4 8,if thy brother10 it is said1 8sin against thee1 rebuke him2 and if he repent1 forgive him4 ,if he sin against thee seven times in a day1 and turn to thee the seventh time1 and say1 ,i repent1 forgive him40#ggd ,also to the soldiers1 by ,john1 ,he commands1 8to be content with their wages only20 and to the publicans1 8to exact no more than is appointed40 ,to the judges ,he says1 8,thou shalt not show partiality in judgment4 ,for gifts blind the eyes of those who see1 and corrupt just words4 ,rescue the wronged40 ,and to householders3 8,a possession which is acquired with iniquity becomes less40#gge ,also of 8love40 8,love10 ,he says1 8covers a multitude of sins40#ggf ,and of civil government3 8,render to ,csar the things which are ,csar's2 and unto ,god the things which are ,god's40#ggg ,of swearing and the remembrance of injuries3 8,did ,i command your fathers1 when they went out of ,egypt1 to offer burnt-offerings and sacrifices8 ,but ,i commanded them1 ,let none of you bear malice in his heart against his neighbour1 or love a false oath40#ggh ,the liars and the proud1 too1 ,he threatens2 the former thus3 8,woe to them that call bitter sweet1 and sweet bitter20 and the latter3 8,woe unto them that are wise in their own eyes1 and prudent in their own sight40#ggi 8,for he that humbleth himself shall be exalted1 and he that exalteth himself shall be humbled40#ghj ,and 8the merciful0 ,he blesses1 8for they shall obtain mercy40 ,wisdom pronounces anger a wretched thing1 because 8it will destroy the wise40#gha ,and now ,he bids us 8love our enemies1 bless them that curse us1 and pray for them that despitefully use us40 ,and ,he says3 8,if any one strike thee on the one cheek1 turn to him the other also2 and if any one take away thy coat1 hinder him not from taking thy cloak also40#ghb ,of faith ,he says3 8,whatsoever ye shall ask in prayer1 believing1 ye shall receive40#ghc 8,to the unbelieving nothing is trustworthy10 according to ,pindar4 ,domestics1 too1 are to be treated like ourselves2 for they are human beings1 as we are4 ,for ,god is the same to free and bond1 if you consider4 ,such of our brethren as transgress1 we must not punish1 but rebuke4 8,for he that spareth the rod hateth his son40#ghd ,further1 ,he banishes utterly love of glory1 saying1 8,woe to you1 ,pharisees6 for ye love the chief seat in the synagogues1 and greetings in the markets40#ghe ,but ,he welcomes the repentance of the sinner--loving repentance--which follows sins4 ,for this ,word of whom we speak alone is sinless4 ,for to sin is natural and common to all4 ,but to return to ,god after sinning is characteristic not of any man1 but only of a man of worth4 ,respecting liberality ,he said3 8,come to me1 ye blessed1 inherit the kingdom prepared for you from the foundation of the world3 for ,i was an hungry1 and ye gave me meat2 ,i was thirsty1 and ye gave me drink2 ,i was a stranger1 and ye took me in2 naked1 and ye clothed me2 sick1 and ye visited me2 in prison1 and ye came unto me40 ,and when have we done any of these things to the ,lord8 ,the ,instructor ,himself will say again1 loving to refer to ,himself the kindness of the brethren1 8,inasmuch as ye have done it to these least1 ye have done it to me4 ,and these shall go away into everlasting life40#ghf ,such are the laws of the ,word1 the consolatory words not on tables of stone which were written by the finger of the ,lord1 but inscribed on men's hearts1 on which alone they can remain imperishable4 ,wherefore the tablets of those who had hearts of stone are broken1 that the faith of the children may be impressed on softened hearts4 ,however1 both the laws served the ,word for the instruction of humanity1 both that given by ,moses and that by the apostles4 ,what1 therefore1 is the nature of the training by the apostles1 appears to me to require to be treated of4 ,under this head1 ,i1 or rather the ,instructor by me1#ghg will recount2 and ,i shall again set before you the precepts themselves1 as it were in the germ4 8,putting away lying1 speak every man truth with his neighbour3 for we are members one of another4 ,let not the sun go down upon your wrath2 neither give place to the devil4 ,let him that stole steal no more3 but rather let him labour1 working with his hands the thing which is good1 that he may have to give to him that needeth4 ,let all bitterness1 and wrath1 and anger1 and clamour1 and evil-speaking1 be put away from you1 with all malice3 and be ye kind one to another1 tender-hearted1 forgiving one another1 as ,god in ,christ hath forgiven you4 ,be therefore wise1#ghh followers of ,god1 as dear children2 and walk in love1 as ,christ also hath loved us4 ,let wives be subject to their own husbands1 as to the ,lord4 ,and let husbands love their wives1 as ,christ also hath loved the church40 ,let those who are yoked together love one another 8as their own bodies40 8,children1 be obedient to your parents4 ,parents1 provoke not your children to wrath2 but bring them up in the nurture and admonition of the ,lord4 ,servants1 be obedient to those that are your masters according to the flesh1 with fear and trembling1 in the singleness of your hearts1 as unto ,christ2 with good-will from the soul doing service4 ,and1 ye masters1 treat your servants well1 forbearing threatening3 knowing that both their and your ,lord is in heaven2 and there is no respect of persons with ,him40#ghi 8,if we live in the ,spirit1 let us walk in the ,spirit4 ,let us not be desirous of vainglory1 provoking one another1 envying one another4 ,bear ye one another's burdens1 and so fulfil the law of ,christ4 ,be not deceived2 ,god is not mocked4 ,let us not be weary in well-doing3 for in due time we shall reap1 if we faint not40#gij 8,be at peace among yourselves4 ,now we admonish you1 brethren1 warn them who are unruly1 comfort the feebleminded1 support the weak1 be patient toward all men4 ,see that none render evil for evil to any man4 ,quench not the ,spirit4 ,despise not prophesyings4 ,prove all things3 hold fast that which is good4 ,abstain from every form of evil40#gia 8,continue in prayer1 watching thereunto with thanksgiving4 ,walk in wisdom towards them that are without1 redeeming the time4 ,let your speech be always with grace1 seasoned with salt1 that ye may know how ye ought to answer every man40#gib 8,nourish yourselves up in the words of faith4 ,exercise yourselves unto godliness3 for bodily exercise profiteth little2 but godliness is profitable for all things1 having the promise of the life which now is1 and that which is to come40#gic 8,let those who have faithful masters not despise them1 because they are brethren2 but rather do them service1 because they are faithful40#gid 8,he that giveth1 let him do it with simplicity2 he that ruleth1 with diligence2 he that showeth mercy1 with cheerfulness4 ,let love be without dissimulation4 ,abhor that which is evil2 cleave to that which is good4 ,be kindly affectioned one to another with brotherly love1 in honour preferring one another4 ,not slothful in business2 fervent in spirit1 serving the ,lord4 ,rejoicing in hope2 patient in tribulation2 continuing instant in prayer4 ,given to hospitality2 communicating to the necessities of the saints40 ,such are a few injunctions out of many1 for the sake of example1 which the ,instructor1 running over the divine ,scriptures1 sets before ,his children2 by which1 so to speak1 vice is cut up by the roots1 and iniquity is circumscribed4 ,innumerable commands such as these are written in the holy ,bible appertaining to chosen persons1 some to presbyters1 some to bishops1 some to deacons1 others to widows1 of whom we shall have another opportunity of speaking4 ,many things spoken in enigmas1 many in parables1 may benefit such as fall in with them4 ,but it is not my province1 says the ,instructor1 to teach these any longer4 ,but we need a ,teacher of the exposition of those sacred words1 to whom we must direct our steps4 ,and now1 in truth1 it is time for me to cease from my instruction1 and for you to listen to the ,teacher4#gie ,and ,he1 receiving you who have been trained up in excellent discipline1 will teach you the oracles4 ,to noble purpose has the church sung1 and the ,bridegroom also1 the alone ,teacher1 the good ,counsel1 of the good ,father1 the true ,wisdom1 the ,sanctuary of knowledge4 8,and ,he is the propitiation for our sins10 as ,john says2 ,jesus1 who heals both our body and soul--which are the proper man4 8,and not for our sins only1 but also for the whole world4 ,and by this we know that we know ,him1 if we keep ,his commandments4 ,he that saith1 ,i know ,him1 and keepeth not ,his commandments1 is a liar2 and the truth is not in ,him4 ,but whoso keepeth ,his word1 in him verily is the love of ,god perfected4 ,hereby know we that we are in ,him4 ,he that saith he abideth in ,him1 ought himself to walk even as ,he also walked40#gif ,o nurslings of ,his blessed training6 let us complete the fair face of the church2 and let us run as children to our good mother4 ,and if we become listeners to the ,word1 let us glorify the blessed dispensation by which man is trained and sanctified as a child of ,god1 and has his conversation in heaven1 being trained from earth1 and there receives the ,father1 whom he learns to know on earth4 ,the ,word both does and teaches all things1 and trains in all things4 ,a horse is guided by a bit1 and a bull is guided by a yoke1 and a wild beast is caught in a noose4 ,but man is transformed by the ,word1 by whom wild beasts are tamed1 and fishes caught1 and birds drawn down4 ,he it is1 in truth1 who fashions the bit for the horse1 the yoke for the bull1 the noose for the wild beast1 the rod for the fish1 the snare for the bird4 ,he both manages the state and tills the ground2 commands1 and helps1 and creates the universe4 8,there were figured earth1 and sky1 and sea1 ,the ever-circling sun1 and full-orbed moon1 ,and all the signs that crown the vault of heaven40#gig ,o divine works6 ,o divine commands6 8,let this water undulate within itself2 let this fire restrain its wrath2 let this air wander into ether2 and this earth be consolidated1 and acquire motion6 ,when ,i want to form man1 ,i want matter1 and have matter in the elements4 ,i dwell with what ,i have formed4 ,if you know me1 the fire will be your slave40 ,such is the ,word1 such is the ,instructor1 the ,creator of the world and of man3 and of ,himself1 now the world's ,instructor1 by whose command we and the universe subsist1 and await judgment4 8,for it is not he who brings a stealthy vocal word to men10 as ,bacchylidis says1 8who shall be the ,word of ,wisdom20 but 8the blameless1 the pure1 and faultless sons of ,god10 according to ,paul1 8in the midst of a crooked and perverse generation1 to shine as lights in the world40#gih ,all that remains therefore now1 in such a celebration of the ,word as this1 is that we address to the ,word our prayer4 ,,prayer ,,to ,,the ,p,,dagogus4 ,be gracious1 ,o ,instructor1 to us ,thy children1 ,father1 ,charioteer of ,israel1 ,son and ,father1 both in ,one1 ,o ,lord4 ,grant to us who obey ,thy precepts1 that we may perfect the likeness of the image1 and with all our power know ,him who is the good ,god and not a harsh judge4 ,and do ,thou ,thyself cause that all of us who have our conversation in ,thy peace1 who have been translated into ,thy commonwealth1 having sailed tranquilly over the billows of sin1 may be wafted in calm by ,thy ,holy ,spirit1 by the ineffable wisdom1 by night and day to the perfect day2 and giving thanks may praise1 and praising thank the ,alone ,father and ,son1 ,son and ,father1 the ,son1 ,instructor and ,teacher1 with the ,holy ,spirit1 all in ,one1 in whom is all1 for whom all is ,one1 for whom is eternity1 whose members we all are1 whose glory the ons#gii are2 for the ,all-good1 ,all-lovely1 ,all-wise1 ,all-just ,one4 ,to whom be glory both now and for ever4 ,amen4 ,and since the ,instructor1 by translating us into ,his church1 has united us to ,himself1 the teaching and all-surveying ,word1 it were right that1 having got to this point1 we should offer to the ,lord the reward of due thanksgiving--praise suitable to ,his fair instruction4 ,a ,,hymn ,,to ,,christ ,,the ,,saviour4 ,,composed ,,by ,,st4 ,,clement4#hjj ,bridle of colts untamed1 ,over our wills presiding2 ,wing of unwandering birds1 ,our flight securely guiding4 ,rudder of youth unbending1 ,firm against adverse shock2 ,shepherd1 with wisdom tending ,lambs of the royal flock3 ,thy simple children bring ,in one1 that they may sing ,in solemn lays ,their hymns of praise ,with guileless lips to ,christ their ,king4 ,king of saints1 almighty ,word ,of the ,father highest ,lord2 ,wisdom's head and chief2 ,assuagement of all grief2 ,lord of all time and space1 ,jesus1 ,saviour of our race2 ,shepherd1 who dost us keep2 ,husbandman1 who tillest1 ,bit to restrain us1 ,rudder ,to guide us as ,thou willest2 ,of the all-holy flock celestial wing2 ,fisher of men1 whom ,thou to life dost bring2 ,from evil sea of sin1 ,and from the billowy strife1 ,gathering pure fishes in1 ,caught with sweet bait of life3 ,lead us1 ,shepherd of the sheep1 ,reason-gifted1 holy ,one2 ,king of youths1 whom ,thou dost keep1 ,so that they pollution shun3 ,steps of ,christ1 celestial ,way2 ,word eternal1 ,age unending2 ,life that never can decay2 ,fount of mercy1 virtue-sending2 ,life august of those who raise ,unto ,god their hymn of praise1 ,jesus ,christ6 ,nourished by the milk of heaven1 ,to our tender palates given2 ,milk of wisdom from the breast ,of that bride of grace exprest2 ,by a dewy spirit filled ,from fair ,reason's breast distilled2 ,let us sucklings join to raise ,with pure lips our hymns of praise ,as our grateful offering1 ,clean and pure1 to ,christ our ,king4 ,let us1 with hearts undefiled1 ,celebrate the mighty ,child4 ,we1 ,christ-born1 the choir of peace2 ,we1 the people of ,his love1 ,let us sing1 nor ever cease1 ,to the ,god of peace above4 ,we subjoin the following literal translation of the foregoing hymn3-- ,bridle of untamed colts1 ,wing of unwandering birds1 sure ,helm of babes1#hja ,shepherd of royal lambs1 assemble ,thy simple children to praise holily1 to hymn guilelessly with innocent mouths1 ,christ the guide of children4 ,o ,king of saints1 all-subduing ,word of the most high ,father1 ,ruler of wisdom1 ,support of sorrows1 that rejoicest in the ages1#hjb ,jesus1 ,saviour of the human race1 ,shepherd1 ,husbandman1 ,helm1 ,bridle1 ,heavenly ,wing of the all-holy flock1 ,fisher of men who are saved1 catching the chaste fishes with sweet life from the hateful wave of a sea of vices1--,guide us1 ,shepherd of rational sheep2 guide unharmed children1 ,o holy ,king1#hjc ,o footsteps of ,christ1 ,o heavenly way1 perennial ,word1 immeasurable ,age1 ,eternal ,light1 ,fount of mercy1 performer of virtue2 noble is the life of those who hymn ,god1 ,o ,christ ,jesus1 heavenly milk of the sweet breasts of the graces of the ,bride1 pressed out of ,thy wisdom4 ,babes nourished with tender mouths1 filled with the dewy spirit of the rational pap1 let us sing together simple praises1 true hymns to ,christ our ,king1 holy fee for the teaching of life2 let us sing in simplicity the powerful ,child4 ,o choir of peace1 the ,christ-begotten1 ,o chaste people1 let us sing together#hjd the ,god of peace4 ,,to ,,the ,p,,dagogus4 ,teacher1 to ,thee a chaplet ,i present1 ,woven of words culled from the spotless mead1 ,where ,thou dost feed ,thy flocks2 like to the bee1 ,that skilful worker1 which from many a flower ,gathers its treasures1 that she may convey ,a luscious offering to the master's hand4 ,though but the least1 ,i am ,thy servant still1 7,seemly is praise to ,thee for ,thy behests74 ,o ,king1 great ,giver of good gifts to men1 ,lord of the good1 ,father1 of all the ,maker1 ,who heaven and heaven's adornment1 by ,thy word ,divine fitly disposed1 alone didst make2 ,who broughtest forth the sunshine and the day2 ,who didst appoint their courses to the stars1 ,and how the earth and sea their place should keep2 ,and when the seasons1 in their circling course1 ,winter and summer1 spring and autumn1 each ,should come1 according to well-ordered plan2 ,out of a confused heap who didst create ,this ordered sphere1 and from the shapeless mass ,of matter didst the universe adorn2-- ,grant to me life1 and be that life well spent1 ,thy grace enjoying2 let me act and speak ,in all things as ,thy ,holy ,scriptures teach2 ,thee and ,thy co-eternal ,word1 ,all-wise1 ,from ,thee proceeding1 ever may ,i praise2 ,give me nor poverty nor wealth1 but what is meet1 ,father1 in life1 and then life's happy close4 ,,the ,,miscellanies2 ,,or1 ,,stromata4 ,,the ,,miscellanies4 ,,book ,i4 ,,chapter ,i4 ,,preface--,,the ,,author',s ,,object--,,the ,,utility ,,of ,,written ,,compositions4 ,wants the beginning 444 that you may read them under your hand1 and may be able to preserve them4 ,whether written compositions are not to be left behind at all2 or if they are1 by whom8 ,and if the former1 what need there is for written compositions8 and if the latter1 is the composition of them to be assigned to earnest men1 or the opposite8 ,it were certainly ridiculous for one to disapprove of the writing of earnest men1 and approve of those1 who are not such1 engaging in the work of composition4 ,theopompus and ,timus1 who composed fables and slanders1 and ,epicurus the leader of atheism1 and ,hipponax and ,archilochus1 are to be allowed to write in their own shameful manner4 ,but he who proclaims the truth is to be prevented from leaving behind him what is to benefit posterity4 ,it is a good thing1 ,i reckon1 to leave to posterity good children4 ,this is the case with children of our bodies4 ,but words are the progeny of the soul4 ,hence we call those who have instructed us1 fathers4 ,wisdom is a communicative and philanthropic thing4 ,accordingly1 ,solomon says1 8,my son1 if thou receive the saying of my commandment1 and hide it with thee1 thine ear shall hear wisdom40#hje ,he points out that the word that is sown is hidden in the soul of the learner1 as in the earth1 and this is spiritual planting4 ,wherefore also he adds1 8,and thou shalt apply thine heart to understanding1 and apply it for the admonition of thy son40 ,for soul1 methinks1 joined with soul1 and spirit with spirit1 in the sowing of the word1 will make that which is sown grow and germinate4 ,and every one who is instructed1 is in respect of subjection the son of his instructor4 8,son10 says he1 8forget not my laws40#hjf ,and if knowledge belong not to all 7set an ass to the lyre1 as the proverb goes71 yet written compositions are for the many4 8,swine1 for instance1 delight in dirt more than in clean water40 8,wherefore10 says the ,lord1 8,i speak to them in parables3 because seeing1 they see not2 and hearing1 they hear not1 and do not understand20#hjg not as if the ,lord caused the ignorance3 for it were impious to think so4 ,but ,he prophetically exposed this ignorance1 that existed in them1 and intimated that they would not understand the things spoken4 ,and now the ,saviour shows ,himself1 out of ,his abundance1 dispensing goods to ,his servants according to the ability of the recipient1 that they may augment them by exercising activity1 and then returning to reckon with them2 when1 approving of those that had increased ,his money1 those faithful in little1 and commanding them to have the charge over many things1 ,he bade them enter into the joy of the ,lord4 ,but to him who had hid the money1 entrusted to him to be given out at interest1 and had given it back as he had received it1 without increase1 ,he said1 8,thou wicked and slothful servant1 thou oughtest to have given my money to the bankers1 and at my coming ,i should have received mine own40 ,wherefore the useless servant 8shall be cast into outer darkness40#hjh 8,thou1 therefore1 be strong10 says ,paul1 8in the grace that is in ,christ ,jesus4 ,and the things which thou hast heard of me among many witnesses1 the same commit thou to faithful men1 who shall be able to teach others also40#hji ,and again3 8,study to show thyself approved unto ,god1 a workman that needeth not to be ashamed1 rightly dividing the word of truth40 ,if1 then1 both proclaim the ,word--the one by writing1 the other by speech--are not both then to be approved1 making1 as they do1 faith active by love8 ,it is by one's own fault that he does not choose what is best2 ,god is free of blame4 ,as to the point in hand1 it is the business of some to lay out the word at interest1 and of others to test it1 and either choose it or not4 ,and the judgment is determined within themselves4 ,but there is that species of knowledge which is characteristic of the herald1 and that which is1 as it were1 characteristic of a messenger1 and it is serviceable in whatever way it operates1 both by the hand and tongue4 8,for he that soweth to the ,spirit1 shall of the ,spirit reap life everlasting4 ,and let us not be weary in well-doing40#haj ,on him who by ,divine ,providence meets in with it1 it confers the very highest advantages1--the beginning of faith1 readiness for adopting a right mode of life1 the impulse towards the truth1 a movement of inquiry1 a trace of knowledge2 in a word1 it gives the means of salvation4 ,and those who have been rightly reared in the words of truth1 and received provision for eternal life1 wing their way to heaven4 ,most admirably1 therefore1 the apostle says1 8,in everything approving ourselves as the servants of ,god2 as poor1 and yet making many rich2 as having nothing1 yet possessing all things4 ,our mouth is opened to you40#haa 8,i charge thee10 he says1 writing to ,timothy1 8before ,god1 and ,christ ,jesus1 and the elect angels1 that thou observe these things1 without preferring one before another1 doing nothing by partiality40#hab ,both must therefore test themselves3 the one1 if he is qualified to speak and leave behind him written records2 the other1 if he is in a right state to hear and read3 as also some in the dispensation of the ,eucharist1 according to custom1 enjoin that each one of the people individually should take his part4 ,one's own conscience is best for choosing accurately or shunning4 ,and its firm foundation is a right life1 with suitable instruction4 ,but the imitation of those who have already been tested1 and who have led correct lives1 is most excellent for the understanding and practice of the commandments4 8,so that whosoever shall eat the bread and drink the cup of the ,lord unworthily1 shall be guilty of the body and blood of the ,lord4 ,but let a man examine himself1 and so let him eat of the bread and drink of the cup40#hac ,it therefore follows1 that every one of those who undertake to promote the good of their neighbours1 ought to consider whether he has betaken himself to teaching rashly and out of rivalry to any2 if his communication of the word is out of vainglory2 if the only reward he reaps is the salvation of those who hear1 and if he speaks not in order to win favour3 if so1 he who speaks by writings escapes the reproach of mercenary motives4 8,for neither at any time used we flattering words1 as ye know10 says the apostle1 8nor a cloak of covetousness4 ,god is witness4 ,nor of men sought we glory1 neither of you1 nor yet of others1 when we might have been burdensome as the apostles of ,christ4 ,but we were gentle among you1 even as a nurse cherisheth her children40#had ,in the same way1 therefore1 those who take part in the divine words1 ought to guard against betaking themselves to this1 as they would to the buildings of cities1 to examine them out of curiosity2 that they do not come to the task for the sake of receiving worldly things1 having ascertained that they who are consecrated to ,christ are given to communicate the necessaries of life4 ,but let such be dismissed as hypocrites4 ,but if any one wishes not to seem1 but to be righteous1 to him it belongs to know the things which are best4 ,if1 then1 8the harvest is plenteous1 but the labourers few10 it is incumbent on us 8to pray0 that there may be as great abundance of labourers as possible4#hae ,but the husbandry is twofold1--the one unwritten1 and the other written4 ,and in whatever way the ,lord's labourer sow the good wheat1 and grow and reap the ears1 he shall appear a truly divine husbandman4 8,labour10 says the ,lord1 8not for the meat which perisheth1 but for that which endureth to everlasting life40#haf ,and nutriment is received both by bread and by words4 ,and truly 8blessed are the peace-makers10#hag who instructing those who are at war in their life and errors here1 lead them back to the peace which is in the ,word1 and nourish for the life which is according to ,god1 by the distribution of the bread1 those 8that hunger after righteousness40 ,for each soul has its own proper nutriment2 some growing by knowledge and science1 and others feeding on the ,hellenic philosophy1 the whole of which1 like nuts1 is not eatable4 8,and he that planteth and he that watereth10 8being ministers0 of ,him 8that gives the increase1 are one0 in the ministry4 8,but every one shall receive his own reward1 according to his own work4 ,for we are ,god's husbandmen1 ,god's husbandry4 ,ye are ,god's building10#hah according to the apostle4 ,wherefore the hearers are not permitted to apply the test of comparison4 ,nor is the word1 given for investigation1 to be committed to those who have been reared in the arts of all kinds of words1 and in the power of inflated attempts at proof2 whose minds are already pre-occupied1 and have not been previously emptied4 ,but whoever chooses to banquet on faith1 is stedfast for the reception of the divine words1 having acquired already faith as a power of judging1 according to reason4 ,hence ensues to him persuasion in abundance4 ,and this was the meaning of that saying of prophecy1 8,if ye believe not1 neither shall ye understand40#hai 8,as1 then1 we have opportunity1 let us do good to all1 especially to the household of faith40#hbj ,and let each of these1 according to the blessed ,david1 sing1 giving thanks4 8,thou shalt sprinkle me with hyssop1 and ,i shall be cleansed4 ,thou shalt wash me1 and ,i shall be whiter than the snow4 ,thou shalt make me to hear gladness and joy1 and the bones which have been humbled shall rejoice4 ,turn ,thy face from my sins4 ,blot out mine iniquities4 ,create in me a clean heart1 ,o ,god1 and renew a right spirit in my inward parts4 ,cast me not away from ,thy face1 and take not ,thy ,holy ,spirit from me4 ,restore to me the joy of ,thy salvation1 and establish me with ,thy princely spirit40#hba ,he who addresses those who are present before him1 both tests them by time1 and judges by his judgment1 and from the others distinguishes him who can hear2 watching the words1 the manners1 the habits1 the life1 the motions1 the attitudes1 the look1 the voice2 the road1 the rock1 the beaten path1 the fruitful land1 the wooded region1 the fertile and fair and cultivated spot1 that is able to multiply the seed4 ,but he that speaks through books1 consecrates himself before ,god1 crying in writing thus3 ,not for gain1 not for vainglory1 not to be vanquished by partiality1 nor enslaved by fear1 nor elated by pleasure2 but only to reap the salvation of those who read1 which he does not at present participate in1 but awaiting in expectation the recompense which will certainly be rendered by ,him1 who has promised to bestow on the labourers the reward that is meet4 ,but he who is enrolled in the number of men#hbb ought not to desire recompense4 ,for he that vaunts his good services1 receives glory as his reward4 ,and he who does any duty for the sake of recompense1 is he not held fast in the custom of the world1 either as one who has done well1 hastening to receive a reward1 or as an evildoer avoiding retribution8 ,we must1 as far as we can1 imitate the ,lord4 ,and he will do so1 who complies with the will of ,god1 receiving freely1 giving freely1 and receiving as a worthy reward the citizenship itself4 8,the hire of an harlot shall not come into the sanctuary10 it is said3 accordingly it was forbidden to bring to the altar the price of a dog4 ,and in whomsoever the eye of the soul has been blinded by ill-nurture and teaching1 let him advance to the true light1 to the truth1 which shows by writing the things that are unwritten4 8,ye that thirst1 go to the waters10#hbc says ,esaias4 ,and 8drink water from thine own vessels10#hbd ,solomon exhorts4 ,accordingly in 8,the ,laws10 the philosopher who learned from the ,hebrews1 ,plato1 commands husbandmen not to irrigate or take water from others1 until they have first dug down in their own ground to what is called the virgin soil1 and found it dry4 ,for it is right to supply want1 but it is not well to support laziness4 ,for ,pythagoras said that1 8although it be agreeable to reason to take a share of a burden1 it is not a duty to take it away40 ,now the ,scripture kindles the living spark of the soul1 and directs the eye suitably for contemplation2 perchance inserting something1 as the husbandman when he ingrafts1 but1 according to the opinion of the divine apostle1 exciting what is in the soul4 8,for there are certainly among us many weak and sickly1 and many sleep4 ,but if we judge ourselves1 we shall not be judged40#hbe ,now this work of mine in writing is not artfully constructed for display2 but my memoranda are stored up against old age1 as a remedy against forgetfulness1 truly an image and outline of those vigorous and animated discourses which ,i was privileged to hear1 and of blessed and truly remarkable men4 ,of these the one1 in ,greece1 an ,ionic2#hbf the other in ,magna ,grcia3 the first of these from ,cle-,syria1 the second from ,egypt1 and others in the ,east4 ,the one was born in the land of ,assyria1 and the other a ,hebrew in ,palestine4 ,when ,i came upon the last#hbg 7he was the first in power71 having tracked him out concealed in ,egypt1 ,i found rest4 ,he1 the true1 the ,sicilian bee1 gathering the spoil of the flowers of the prophetic and apostolic meadow1 engendered in the souls of his hearers a deathless element of knowledge4 ,well1 they preserving the tradition of the blessed doctrine derived directly from the holy apostles1 ,peter1 ,james1 ,john1 and ,paul1 the son receiving it from the father 7but few were like the fathers71 came by ,god's will to us also to deposit those ancestral and apostolic seeds4 ,and well ,i know that they will exult2 ,i do not mean delighted with this tribute1 but solely on account of the preservation of the truth1 according as they delivered it4 ,for such a sketch as this1 will1 ,i think1 be agreeable to a soul desirous of preserving from escape the blessed tradition4 8,in a man who loves wisdom the ,father will be glad40#hbh ,wells1 when pumped out1 yield purer water2 and that of which no one partakes1 turns to putrefaction4 ,use keeps steel brighter1 but disuse produces rust in it4 ,for1 in a word1 exercise produces a healthy condition both in souls and bodies4 8,no one lighteth a candle1 and putteth it under a bushel1 but upon a candlestick1 that it may give light to those who are regarded worthy of the feast40#hbi ,for what is the use of wisdom1 if it makes not him who can hear it wise8 ,for still the ,saviour saves1 8and always works1 as ,he sees the ,father40#hcj ,for by teaching1 one learns more2 and in speaking1 one is often a hearer along with his audience4 ,for the teacher of him who speaks and of him who hears is one--who waters both the mind and the word4 ,thus the ,lord did not hinder from doing good while keeping the ,sabbath2 but allowed us to communicate of those divine mysteries1 and of that holy light1 to those who are able to receive them4 ,he did not certainly disclose to the many what did not belong to the many2 but to the few to whom ,he knew that they belonged1 who were capable of receiving and being moulded according to them4 ,but secret things are entrusted to speech1 not to writing1 as is the case with ,god4 ,and if one say that it is written1 8,there is nothing secret which shall not be revealed1 nor hidden which shall not be disclosed10#hca let him also hear from us1 that to him who hears secretly1 even what is secret shall be manifested4 ,this is what was predicted by this oracle4 ,and to him who is able secretly to observe what is delivered to him1 that which is veiled shall be disclosed as truth2 and what is hidden to the many1 shall appear manifest to the few4 ,for why do not all know the truth8 why is not righteousness loved1 if righteousness belongs to all8 ,but the mysteries are delivered mystically1 that what is spoken may be in the mouth of the speaker2 rather not in his voice1 but in his understanding4 8,god gave to the church1 some apostles1 and some prophets1 and some evangelists1 and some pastors and teachers1 for the perfecting of the saints1 for the work of the ministry1 for the edifying of the body of ,christ40#hcb ,the writing of these memoranda of mine1 ,i well know1 is weak when compared with that spirit1 full of grace1 which ,i was privileged to hear4 ,but it will be an image to recall the archetype to him who was struck with the ,thyrsus4 ,for 8speak10 it is said1 8to a wise man1 and he will grow wiser2 and to him that hath1 and there shall be added to him40 ,and we profess not to explain secret things sufficiently--far from it--but only to recall them to memory1 whether we have forgot aught1 or whether for the purpose of not forgetting4 ,many things1 ,i well know1 have escaped us1 through length of time1 that have dropped away unwritten4 ,whence1 to aid the weakness of my memory1 and provide for myself a salutary help to my recollection in a systematic arrangement of chapters1 ,i necessarily make use of this form4 ,there are then some things of which we have no recollection2 for the power that was in the blessed men was great4 ,there are also some things which remained unnoted long1 which have now escaped2 and others which are effaced1 having faded away in the mind itself1 since such a task is not easy to those not experienced2 these ,i revive in my commentaries4 ,some things ,i purposely omit1 in the exercise of a wise selection1 afraid to write what ,i guarded against speaking3 not grudging--for that were wrong--but fearing for my readers1 lest they should stumble by taking them in a wrong sense2 and1 as the proverb says1 we should be found 8reaching a sword to a child40 ,for it is impossible that what has been written should not escape1 although remaining unpublished by me4 ,but being always revolved1 using the one only voice1 that of writing1 they answer nothing to him that makes inquiries beyond what is written2 for they require of necessity the aid of some one1 either of him who wrote1 or of some one else who has walked in his footsteps4 ,some things my treatise will hint2 on some it will linger2 some it will merely mention4 ,it will try to speak imperceptibly1 to exhibit secretly1 and to demonstrate silently4 ,the dogmas taught by remarkable sects will be adduced2 and to these will be opposed all that ought to be premised in accordance with the profoundest contemplation of the knowledge1 which1 as we proceed to the renowned and venerable canon of tradition1 from the creation of the world1 will advance to our view2 setting before us what according to natural contemplation necessarily has to be treated of beforehand1 and clearing off what stands in the way of this arrangement4 ,so that we may have our ears ready for the reception of the tradition of true knowledge2 the soil being previously cleared of the thorns and of every weed by the husbandman1 in order to the planting of the vine4 ,for there is a contest1 and the prelude to the contest2 and there are some mysteries before other mysteries4 ,our book will not shrink from making use of what is best in philosophy and other preparatory instruction4 8,for not only for the ,hebrews and those that are under the law10 according to the apostle1 8is it right to become a ,jew1 but also a ,greek for the sake of the ,greeks1 that we may gain all40#hcc ,also in the ,epistle to the ,colossians he writes1 8,admonishing every man1 and teaching every man in all wisdom1 that we may present every man perfect in ,christ40#hcd ,the nicety of speculation1 too1 suits the sketch presented in my commentaries4 ,in this respect the resources of learning are like a relish mixed with the food of an athlete1 who is not indulging in luxury1 but entertains a noble desire for distinction4 ,by music we harmoniously relax the excessive tension of gravity4 ,and as those who wish to address the people1 do so often by the herald1 that what is said may be better heard2 so also in this case4 ,for we have the word1 that was spoken to many1 before the common tradition4 ,wherefore we must set forth the opinions and utterances which cried individually to them1 by which those who hear shall more readily turn4 ,and1 in truth1 to speak briefly3 ,among many small pearls there is the one2 and in a great take of fish there is the beauty-fish2 and by time and toil truth will gleam forth1 if a good helper is at hand4 ,for most benefits are supplied1 from ,god1 through men4 ,all of us who make use of our eyes see what is presented before them4 ,but some look at objects for one reason1 others for another4 ,for instance1 the cook and the shepherd do not survey the sheep similarly3 for the one examines it if it be fat2 the other watches to see if it be of good breed4 ,let a man milk the sheep's milk if he need sustenance3 let him shear the wool if he need clothing4 ,and in this way let me produce the fruit of ,greek erudition4 ,for ,i do not imagine that any composition can be so fortunate as that no one will speak against it4 ,but that is to be regarded as in accordance with reason1 which nobody speaks against1 with reason4 ,and that course of action and choice is to be approved1 not which is faultless1 but which no one rationally finds fault with4 ,for it does not follow1 that if a man accomplishes anything not purposely1 he does it through force of circumstances4 ,but he will do it1 managing it by wisdom divinely given1 and in accommodation to circumstances4 ,for it is not he who1 has virtue1 that needs the way to virtue1 any more than he1 that is strong1 needs recovery4 ,for1 like farmers who irrigate the land beforehand1 so we also water with the liquid stream of ,greek learning what in it is earthy2 so that it may receive the spiritual seed cast into it1 and may be capable of easily nourishing it4 ,the ,stromata will contain the truth mixed up in the dogmas of philosophy1 or rather covered over and hidden1 as the edible part of the nut in the shell4 ,for1 in my opinion1 it is fitting that the seeds of truth be kept for the husbandmen of faith1 and no others4 ,i am not oblivious of what is babbled by some1 who in their ignorance are frightened at every noise1 and say that we ought to occupy ourselves with what is most necessary1 and which contains the faith2 and that we should pass over what is beyond and superfluous1 which wears out and detains us to no purpose1 in things which conduce nothing to the great end4 ,others think that philosophy was introduced into life by an evil influence1 for the ruin of men1 by an evil inventor4 ,but ,i shall show1 throughout the whole of these ,stromata1 that evil has an evil nature1 and can never turn out the producer of aught that is good2 indicating that philosophy is in a sense a work of ,divine ,providence4 ,,chapter ,,ii4 ,,objection ,,to ,,the ,,number ,,of ,,extracts ,,from ,,philosophical ,,writings ,,in ,,these ,,books ,,anticipated ,,and ,,answered4 ,in reference to these commentaries1 which contain as the exigencies of the case demand1 the ,hellenic opinions1 ,i say thus much to those who are fond of finding fault4 ,first1 even if philosophy were useless1 if the demonstration of its uselessness does good1 it is yet useful4 ,then those cannot condemn the ,greeks1 who have only a mere hearsay knowledge of their opinions1 and have not entered into a minute investigation in each department1 in order to acquaintance with them4 ,for the refutation1 which is based on experience1 is entirely trustworthy4 ,for the knowledge of what is condemned is found the most complete demonstration4 ,many things1 then1 though not contributing to the final result1 equip the artist4 ,and otherwise erudition commends him1 who sets forth the most essential doctrines so as to produce persuasion in his hearers1 engendering admiration in those who are taught1 and leads them to the truth4 ,and such persuasion is convincing1 by which those that love learning admit the truth2 so that philosophy does not ruin life by being the originator of false practices and base deeds1 although some have calumniated it1 though it be the clear image of truth1 a divine gift to the ,greeks2 nor does it drag us away from the faith1 as if we were bewitched by some delusive art1 but rather1 so to speak1 by the use of an ampler circuit1 obtains a common exercise demonstrative of the faith4 ,further1 the juxtaposition of doctrines1 by comparison1 saves the truth1 from which follows knowledge4 ,philosophy came into existence1 not on its own account1 but for the advantages reaped by us from knowledge1 we receiving a firm persuasion of true perception1 through the knowledge of things comprehended by the mind4 ,for ,i do not mention that the ,stromata1 forming a body of varied erudition1 wish artfully to conceal the seeds of knowledge4 ,as1 then1 he who is fond of hunting captures the game after seeking1 tracking1 scenting1 hunting it down with dogs2 so truth1 when sought and got with toil1 appears a delicious#hce thing4 ,why1 then1 you will ask1 did you think it fit that such an arrangement should be adopted in your memoranda8 ,because there is great danger in divulging the secret of the true philosophy to those1 whose delight it is unsparingly to speak against everything1 not justly2 and who shout forth all kinds of names and words indecorously1 deceiving themselves and beguiling those who adhere to them4 8,for the ,hebrews seek signs10 as the apostle says1 8and the ,greeks seek after wisdom40#hcf ,,chapter ,,iii4 ,,against ,,the ,,sophists4 ,there is a great crowd of this description3 some of them1 enslaved to pleasures and willing to disbelieve1 laugh at the truth which is worthy of all reverence1 making sport of its barbarousness4 ,some others1 exalting themselves1 endeavour to discover calumnious objections to our words1 furnishing captious questions1 hunters out of paltry sayings1 practisers of miserable artifices1 wranglers1 dealers in knotty points1 as that ,abderite says3 8,for mortals' tongues are glib1 and on them are many speeches2 ,and a wide range for words of all sorts in this place and that40 ,and-- 8,of whatever sort the word you have spoken1 of the same sort you must hear40 ,inflated with this art of theirs1 the wretched ,sophists1 babbling away in their own jargon2 toiling their whole life about the division of names and the nature of the composition and conjunction of sentences1 show themselves greater chatterers than turtle-doves2 scratching and tickling1 not in a manly way1 in my opinion1 the ears of those who wish to be tickled4 8,a river of silly words--not a dropping20 just as in old shoes1 when all the rest is worn and is falling to pieces1 and the tongue alone remains4 ,the ,athenian ,solon most excellently enlarges1 and writes3 8,look to the tongue1 and to the words of the glozing man1 ,but you look on no work that has been done2 ,but each one of you walks in the steps of a fox1 ,and in all of you is an empty mind40 ,this1 ,i think1 is signified by the utterance of the ,saviour1 8,the foxes have holes1 but the ,son of man hath not where to lay ,his head40#hcg ,for on the believer alone1 who is separated entirely from the rest1 who by the ,scripture are called wild beasts1 rests the head of the universe1 the kind and gentle ,word1 8who taketh the wise in their own craftiness4 ,for the ,lord knoweth the thoughts of the wise1 that they are vain20#hch the ,scripture calling those the wise 77 who are skilled in words and arts1 sophists 774 ,whence the ,greeks also applied the denominative appellation of wise and sophists 71 7 to those who were versed in anything4 ,cratinus accordingly1 having in the ,archilochii enumerated the poets1 said3 8,such a hive of sophists have ye examined40 ,and similarly ,iophon1 the comic poet1 in ,flute-playing ,satyrs1 says3 8,for there entered ,a band of sophists1 all equipped40 ,of these and the like1 who devote their attention to empty words1 the divine ,scripture most excellently says1 8,i will destroy the wisdom of the wise1 and bring to nothing the understanding of the prudent40#hci ,,chapter ,,iv4 ,,human ,,arts ,,as ,,well ,,as ,,divine ,,knowledge ,,proceed ,,from ,,god4 ,homer calls an artificer wise2 and of ,margites1 if that is his work1 he thus writes3 8,him1 then1 the gods made neither a delver nor a ploughman1 ,nor in any other respect wise2 but he missed every art40 ,hesiod further said the musician ,linus was 8skilled in all manner of wisdom20 and does not hesitate to call a mariner wise1 seeing he writes3 8,having no wisdom in navigation40 ,and ,daniel the prophet says1 8,the mystery which the king asks1 it is not in the power of the wise1 the ,magi1 the diviners1 the ,gazarenes1 to tell the king2 but it is ,god in heaven who revealeth it40#hdj ,here he terms the ,babylonians wise4 ,and that ,scripture calls every secular science or art by the one name wisdom 7there are other arts and sciences invented over and above by human reason71 and that artistic and skilful invention is from ,god1 will be clear if we adduce the following statement3 8,and the ,lord spake to ,moses1 ,see1 ,i have called ,bezaleel1 the son of ,uri1 the son of ,or1 of the tribe of ,judah2 and ,i have filled him with the divine spirit of wisdom1 and understanding1 and knowledge1 to devise and to execute in all manner of work1 to work gold1 and silver1 and brass1 and blue1 and purple1 and scarlet1 and in working stone work1 and in the art of working wood10 and even to 8all works40#hda ,and then ,he adds the general reason1 8,and to every understanding heart ,i have given understanding20#hdb that is1 to every one capable of acquiring it by pains and exercise4 ,and again1 it is written expressly in the name of the ,lord3 8,and speak thou to all that are wise in mind1 whom ,i have filled with the spirit of perception40#hdc ,those who are wise in mind have a certain attribute of nature peculiar to themselves2 and they who have shown themselves capable1 receive from the ,supreme ,wisdom a spirit of perception in double measure4 ,for those who practise the common arts1 are in what pertains to the senses highly gifted3 in hearing1 he who is commonly called a musician2 in touch1 he who moulds clay2 in voice the singer1 in smell the perfumer1 in sight the engraver of devices on seals4 ,those also that are occupied in instruction1 train the sensibility according to which the poets are susceptible to the influence of measure2 the sophists apprehend expression2 the dialecticians1 syllogisms2 and the philosophers are capable of the contemplation of which themselves are the objects4 ,for sensibility finds and invents2 since it persuasively exhorts to application4 ,and practice will increase the application which has knowledge for its end4 ,with reason1 therefore1 the apostle has called the wisdom of ,god 8manifold10 and which has manifested its power 8in many departments and in many modes0#hdd--;by art1 by knowledge1 by faith1 by prophecy--for our benefit4 8,for all wisdom is from the ,lord1 and is with ,him for ever10 as says the ,wisdom of ,jesus4#hde 8,for if thou call on wisdom and knowledge with a loud voice1 and seek it as treasures of silver1 and eagerly track it out1 thou shalt understand godliness and find divine knowledge40#hdf ,the prophet says this in contradiction to the knowledge according to philosophy1 which teaches us to investigate in a magnanimous and noble manner1 for our progress in piety4 ,he opposes1 therefore1 to it the knowledge which is occupied with piety1 when referring to knowledge1 when he speaks as follows3 8,for ,god gives wisdom out of ,his own mouth1 and knowledge along with understanding1 and treasures up help for the righteous40 ,for to those who have been justified by philosophy1 the knowledge which leads to piety is laid up as a help4 ,,chapter ,v4 ,,philosophy ,,the ,,handmaid ,,of ,,theology ,accordingly1 before the advent of the ,lord1 philosophy was necessary to the ,greeks for righteousness4 ,and now it becomes conducive to piety2 being a kind of preparatory training to those who attain to faith through demonstration4 8,for thy foot10 it is said1 8will not stumble1 if thou refer what is good1 whether belonging to the ,greeks or to us1 to ,providence40#hdg ,for ,god is the cause of all good things2 but of some primarily1 as of the ,old and the ,new ,testament2 and of others by consequence1 as philosophy4 ,perchance1 too1 philosophy was given to the ,greeks directly and primarily1 till the ,lord should call the ,greeks4 ,for this was a schoolmaster to bring 8the ,hellenic mind10 as the law1 the ,hebrews1 8to ,christ40#hdh ,philosophy1 therefore1 was a preparation1 paving the way for him who is perfected in ,christ4 8,now10 says ,solomon1 8defend wisdom1 and it will exalt thee1 and it will shield thee with a crown of pleasure40#hdi ,for when thou hast strengthened wisdom with a cope by philosophy1 and with right expenditure1 thou wilt preserve it unassailable by sophists4 ,the way of truth is therefore one4 ,but into it1 as into a perennial river1 streams flow from all sides4 ,it has been therefore said by inspiration3 8,hear1 my son1 and receive my words2 that thine may be the many ways of life4 ,for ,i teach thee the ways of wisdom2 that the fountains fail thee not10#hej which gush forth from the earth itself4 ,not only did ,he enumerate several ways of salvation for any one righteous man1 but ,he added many other ways of many righteous1 speaking thus3 8,the paths of the righteous shine like the light40#hea ,the commandments and the modes of preparatory training are to be regarded as the ways and appliances of life4 8,jerusalem1 ,jerusalem1 how often would ,i have gathered thy children1 as a hen her chickens60#heb ,and ,jerusalem is1 when interpreted1 8a vision of peace40 ,he therefore shows prophetically1 that those who peacefully contemplate sacred things are in manifold ways trained to their calling4 ,what then8 ,he 8would10 and could not4 ,how often1 and where8 ,twice2 by the prophets1 and by the advent4 ,the expression1 then1 8how often10 shows wisdom to be manifold2 and in every mode of quantity and quality1 it by all means saves some1 both in time and in eternity4 8,for the ,spirit of the ,lord fills the earth40 ,and if any should violently say that the reference is to the ,hellenic culture1 when it is said1 8,give not heed to an evil woman2 for honey drops from the lips of a harlot10 let him hear what follows3 8who lubricates thy throat for the time40 ,but philosophy does not flatter4 ,who1 then1 does ,he allude to as having committed fornication8 ,he adds expressly1 8,for the feet of folly lead those who use her1 after death1 to ,hades4 ,but her steps are not supported40 ,therefore remove thy way far from silly pleasure4 8,stand not at the doors of her house1 that thou yield not thy life to others40 ,and ,he testifies1 8,then shalt thou repent in old age1 when the flesh of thy body is consumed40 ,for this is the end of foolish pleasure4 ,such1 indeed1 is the case4 ,and when ,he says1 8,be not much with a strange woman10#hec ,he admonishes us to use indeed1 but not to linger and spend time with1 secular culture4 ,for what was bestowed on each generation advantageously1 and at seasonable times1 is a preliminary training for the word of the ,lord4 8,for already some men1 ensnared by the charms of handmaidens1 have despised their consort philosophy1 and have grown old1 some of them in music1 some in geometry1 others in grammar1 the most in rhetoric40#hed 8,but as the encyclical branches of study contribute to philosophy1 which is their mistress2 so also philosophy itself co-operates for the acquisition of wisdom4 ,for philosophy is the study of wisdom1 and wisdom is the knowledge of things divine and human2 and their causes40 ,wisdom is therefore queen of philosophy1 as philosophy is of preparatory culture4 ,for if philosophy 8professes control of the tongue1 and the belly1 and the parts below the belly1 it is to be chosen on its own account4 ,but it appears more worthy of respect and pre-eminence1 if cultivated for the honour and knowledge of ,god40#hee ,and ,scripture will afford a testimony to what has been said in what follows4 ,sarah was at one time barren1 being ,abraham's wife4 ,sarah having no child1 assigned her maid1 by name ,hagar1 the ,egyptian1 to ,abraham1 in order to get children4 ,wisdom1 therefore1 who dwells with the man of faith 7and ,abraham was reckoned faithful and righteous71 was still barren and without child in that generation1 not having brought forth to ,abraham aught allied to virtue4 ,and she1 as was proper1 thought that he1 being now in the time of progress1 should have intercourse with secular culture first 7by ,egyptian the world is designated figuratively72 and afterwards should approach to her according to divine providence1 and beget ,isaac4#hef ,and ,philo interprets ,hagar to mean 8sojourning40#heg ,for it is said in connection with this1 8,be not much with a strange woman40#heh ,sarah he interprets to mean 8my princedom40 ,he1 then1 who has received previous training is at liberty to approach to wisdom1 which is supreme1 from which grows up the race of ,israel4 ,these things show that that wisdom can be acquired through instruction1 to which ,abraham attained1 passing from the contemplation of heavenly things to the faith and righteousness which are according to ,god4 ,and ,isaac is shown to mean 8self-taught20 wherefore also he is discovered to be a type of ,christ4 ,he was the husband of one wife ,rebecca1 which they translate 8,patience40 ,and ,jacob is said to have consorted with several1 his name being interpreted 8,exerciser40 ,and exercises are engaged in by means of many and various dogmas4 ,whence1 also1 he who is really 8endowed with the power of seeing0 is called ,israel1#hei having much experience1 and being fit for exercise4 ,something else may also have been shown by the three patriarchs1 namely1 that the sure seal of knowledge is composed of nature1 of education1 and exercise4 ,you may have also another image of what has been said1 in ,thamar sitting by the way and presenting the appearance of a harlot1 on whom the studious ,judas 7whose name is interpreted 8powerful071 who left nothing unexamined and uninvestigated1 looked2 and turned aside to her1 preserving his profession towards ,god4 ,wherefore also1 when ,sarah was jealous at ,hagar being preferred to her1 ,abraham1 as choosing only what was profitable in secular philosophy1 said1 8,behold1 thy maid is in thine hands3 deal with her as it pleases thee20#hfj manifestly meaning1 8,i embrace secular culture as youthful1 and a handmaid2 but thy knowledge ,i honour and reverence as true wife40 ,and ,sarah afflicted her2 which is equivalent to corrected and admonished her4 ,it has therefore been well said1 8,my son1 despise not thou the correction of ,god2 nor faint when thou art rebuked of ,him4 ,for whom the ,lord loveth ,he chasteneth1 and scourgeth every son whom ,he receiveth40#hfa ,and the foresaid ,scriptures1 when examined in other places1 will be seen to exhibit other mysteries4 ,we merely therefore assert here1 that philosophy is characterized by investigation into truth and the nature of things 7this is the truth of which the ,lord ,himself said1 8,i am the truth0#hfb72 and that1 again1 the preparatory training for rest in ,christ exercises the mind1 rouses the intelligence1 and begets an inquiring shrewdness1 by means of the true philosophy1 which the initiated possess1 having found it1 or rather received it1 from the truth itself4 ,,chapter ,,vi4 ,,the ,,benefit ,,of ,,culture4 ,the readiness acquired by previous training conduces much to the perception of such things as are requisite2 but those things which can be perceived only by mind are the special exercise for the mind4 ,and their nature is triple according as we consider their quantity1 their magnitude1 and what can be predicated of them4 ,for the discourse which consists of demonstrations1 implants in the spirit of him who follows it1 clear faith2 so that he cannot conceive of that which is demonstrated being different2 and so it does not allow us to succumb to those who assail us by fraud4 ,in such studies1 therefore1 the soul is purged from sensible things1 and is excited1 so as to be able to see truth distinctly4 ,for nutriment1 and the training which is maintained gentle1 make noble natures2 and noble natures1 when they have received such training1 become still better than before both in other respects1 but especially in productiveness1 as is the case with the other creatures4 ,wherefore it is said1 8,go to the ant1 thou sluggard1 and become wiser than it1 which provideth much and varied food in the harvest against the inclemency of winter40#hfc ,or go to the bee1 and learn how laborious she is2 for she1 feeding on the whole meadow1 produces one honey-comb4 ,and if 8thou prayest in the closet10 as the ,lord taught1 8to worship in spirit10#hfd thy management will no longer be solely occupied about the house1 but also about the soul1 what must be bestowed on it1 and how1 and how much2 and what must be laid aside and treasured up in it2 and when it ought to be produced1 and to whom4 ,for it is not by nature1 but by learning1 that people become noble and good1 as people also become physicians and pilots4 ,we all in common1 for example1 see the vine and the horse4 ,but the husbandman will know if the vine be good or bad at fruit-bearing2 and the horseman will easily distinguish between the spiritless and the swift animal4 ,and that some are naturally predisposed to virtue above others1 certain pursuits of those1 who are so naturally predisposed above others1 show4 ,but that perfection in virtue is not the exclusive property of those1 whose natures are better1 is proved1 since also those who by nature are ill-disposed towards virtue1 in obtaining suitable training1 for the most part attain to excellence2 and1 on the other hand1 those whose natural dispositions are apt1 become evil through neglect4 ,again1 ,god has created us naturally social and just2 whence justice must not be said to take its rise from implantation alone4 ,but the good imparted by creation is to be conceived of as excited by the commandment2 the soul being trained to be willing to select what is noblest4 ,but as we say that a man can be a believer without learning1 so also we assert that it is impossible for a man without learning to comprehend the things which are declared in the faith4 ,but to adopt what is well said1 and not to adopt the reverse1 is caused not simply by faith1 but by faith combined with knowledge4 ,but if ignorance is want of training and of instruction1 then teaching produces knowledge of divine and human things4 ,but just as it is possible to live rightly in penury of this world's good things1 so also in abundance4 ,and we avow1 that at once with more ease and more speed will one attain to virtue through previous training4 ,but it is not such as to be unattainable without it2 but it is attainable only when they have learned1 and have had their senses exercised4#hfe 8,for hatred10 says ,solomon1 8raises strife1 but instruction guardeth the ways of life20#hff in such a way that we are not deceived nor deluded by those who are practised in base arts for the injury of those who hear4 8,but instruction wanders reproachless10#hfg it is said4 ,we must be conversant with the art of reasoning1 for the purpose of confuting the deceitful opinions of the sophists4 ,well and felicitously1 therefore1 does ,anaxarchus write in his book respecting 8kingly rule30 8,erudition benefits greatly1 and hurts greatly him who possesses it2 it helps him who is worthy1 and injures him who utters readily every word1 and before the whole people4 ,it is necessary to know the measure of time4 ,for this is the end of wisdom4 ,and those who sing at the doors1 even if they sing skilfully1 are not reckoned wise1 but have the reputation of folly40 ,and ,hesiod3 8,of the ,muses1 who make a man loquacious1 divine1 vocal40 ,for him who is fluent in words he calls loquacious2 and him who is clever1 vocal2 and 8divine10 him who is skilled1 a philosopher1 and acquainted with the truth4 ,,chapter ,,vii4 ,,the ,,eclectic ,,philosophy ,,paves ,,the ,,way ,,for ,,divine ,,virtue4 ,the ,greek preparatory culture1 therefore1 with philosophy itself1 is shown to have come down from ,god to men1 not with a definite direction1 but in the way in which showers fall down on the good land1 and on the dunghill1 and on the houses4 ,and similarly both the grass and the wheat sprout2 and the figs and any other reckless trees grow on sepulchres4 ,and things that grow1 appear as a type of truths4 ,for they enjoy the same influence of the rain4 ,but they have not the same grace as those which spring up in rich soil1 inasmuch as they are withered or plucked up4 ,and here we are aided by the parable of the sower1 which the ,lord interpreted4 ,for the husbandman of the soil which is among men is one2 ,he who from the beginning1 from the foundation of the world1 sowed nutritious seeds2 ,he who in each age rained down the ,lord1 the ,word4 ,but the times and places which received such gifts1 created the differences which exist4 ,further1 the husbandman sows not only wheat 7of which there are many varieties71 but also other seeds--barley1 and beans1 and peas1 and vetches1 and vegetable and flower seeds4 ,and to the same husbandry belongs both planting and the operations necessary in the nurseries1 and gardens1 and orchards1 and the planting and rearing of all sorts of trees4 ,in like manner1 not only the care of sheep1 but the care of herds1 and breeding of horses1 and dogs1 and bee-craft1 all arts1 and to speak comprehensively1 the care of flocks and the rearing of animals1 differ from each other more or less1 but are all useful for life4 ,and philosophy--,i do not mean the ,stoic1 or the ,platonic1 or the ,epicurean1 or the ,aristotelian1 but whatever has been well said by each of those sects1 which teach righteousness along with a science pervaded by piety1--this eclectic whole ,i call philosophy4 ,but such conclusions of human reasonings1 as men have cut away and falsified1 ,i would never call divine4 ,and now we must look also at this1 that if ever those who know not how to do well1 live well2#hfh for they have lighted on well-doing4 ,some1 too1 have aimed well at the word of truth through understanding4 8,but ,abraham was not justified by works1 but by faith40#hfi ,it is therefore of no advantage to them after the end of life1 even if they do good works now1 if they have not faith4 ,wherefore also the ,scriptures were translated into the language of the ,greeks1 in order that they might never be able to allege the excuse of ignorance1 inasmuch as they are able to hear also what we have in our hands1 if they only wish4 ,one speaks in one way of the truth1 in another way the truth interprets itself4 ,the guessing at truth is one thing1 and truth itself is another4 ,resemblance is one thing1 the thing itself is another4 ,and the one results from learning and practice1 the other from power and faith4 ,for the teaching of piety is a gift1 but faith is grace4 8,for by doing the will of ,god we know the will of ,god40#hgj 8,open1 then10 says the ,scripture1 8the gates of righteousness2 and ,i will enter in1 and confess to the ,lord40#hga ,but the paths to righteousness 7since ,god saves in many ways1 for ,he is good7 are many and various1 and lead to the ,lord's way and gate4 ,and if you ask the royal and true entrance1 you will hear1 8,this is the gate of the ,lord1 the righteous shall enter in by it40#hgb ,while there are many gates open1 that in righteousness is in ,christ1 by which all the blessed enter1 and direct their steps in the sanctity of knowledge4 ,now ,clemens1 in his ,epistle to the ,corinthians1 while expounding the differences of those who are approved according to the church1 says expressly1 8,one may be a believer2 one may be powerful in uttering knowledge2 one may be wise in discriminating between words2 one may be terrible in deeds40 ,,chapter ,,viii4 ,,the ,,sophistical ,,arts ,,useless4 ,but the art of sophistry1 which the ,greeks cultivated1 is a fantastic power1 which makes false opinions like true by means of words4 ,for it produces rhetoric in order to persuasion1 and disputation for wrangling4 ,these arts1 therefore1 if not conjoined with philosophy1 will be injurious to every one4 ,for ,plato openly called sophistry 8an evil art40 ,and ,aristotle1 following him1 demonstrates it to be a dishonest art1 which abstracts in a specious manner the whole business of wisdom1 and professes a wisdom which it has not studied4 ,to speak briefly1 as the beginning of rhetoric is the probable1 and an attempted proof#hgc the process1 and the end persuasion1 so the beginning of disputation is what is matter of opinion1 and the process a contest1 and the end victory4 ,for in the same manner1 also1 the beginning of sophistry is the apparent1 and the process twofold2 one of rhetoric1 continuous and exhaustive2 and the other of logic1 and is interrogatory4 ,and its end is admiration4 ,the dialectic in vogue in the schools1 on the other hand1 is the exercise of a philosopher in matters of opinion1 for the sake of the faculty of disputation4 ,but truth is not in these at all4 ,with reason1 therefore1 the noble apostle1 depreciating these superfluous arts occupied about words1 says1 8,if any man do not give heed to wholesome words1 but is puffed up by a kind of teaching1 knowing nothing1 but doting 77 about questions and strifes of words1 whereof cometh contention1 envy1 railings1 evil surmisings1 perverse disputings of men of corrupt minds1 destitute of the truth40#hgd ,you see how he is moved against them1 calling their art of logic--on which1 those to whom this garrulous mischievous art is dear1 whether ,greeks or barbarians1 plume themselves--a disease 774 ,very beautifully1 therefore1 the tragic poet ,euripides says in the ,phniss1 8,but a wrongful speech ,is diseased in itself1 and needs skilful medicines40#hge ,for the saving ,word is called 8wholesome10 ,he being the truth2 and what is wholesome 7healthful7 remains ever deathless4 ,but separation from what is healthful and divine is impiety1 and a deadly malady4 ,these are rapacious wolves hid in sheep-skins1 men-stealers1 and glozing soul-seducers1 stealing secretly1 but proved to be robbers2 striving by fraud and force to catch us who are unsophisticated and have less power of speech4 8,often a man1 impeded through want of words1 carries less weight ,in expressing what is right1 than the man of eloquence4 ,but now in fluent mouths the weightiest truths ,they disguise1 so that they do not seem what they ought to seem10 says the tragedy4 ,such are these wranglers1 whether they follow the sects1 or practise miserable dialectic arts4 ,these are they that 8stretch the warp and weave nothing10 says the ,scripture2#hgf prosecuting a bootless task1 which the apostle has called 8cunning craftiness of men1 whereby they lie in wait to deceive40#hgg 8,for there are10 he says1 8many unruly and vain talkers and deceivers40#hgh ,wherefore it was not said to all1 8,ye are the salt of the earth40#hgi ,for there are some even of the hearers of the word who are like the fishes of the sea1 which1 reared from their birth in brine1 yet need salt to dress them for food4 ,accordingly ,i wholly approve of the tragedy1 when it says3 8,o son1 false words can be well spoken1 ,and truth may be vanquished by beauty of words4 ,but this is not what is most correct1 but nature and what is right2 ,he who practises eloquence is indeed wise1 ,but ,i consider deeds always better than words40 ,we must not1 then1 aspire to please the multitude4 ,for we do not practise what will please them1 but what we know is remote from their disposition4 8,let us not be desirous of vainglory10 says the apostle1 8provoking one another1 envying one another40#hhj ,thus the truth-loving ,plato says1 as if divinely inspired1 8,since ,i am such as to obey nothing but the word1 which1 after reflection1 appears to me the best40#hha ,accordingly he charges those who credit opinions without intelligence and knowledge1 with abandoning right and sound reason unwarrantably1 and believing him who is a partner in falsehood4 ,for to cheat one's self of the truth is bad2 but to speak the truth1 and to hold as our opinions positive realities1 is good4 ,men are deprived of what is good unwillingly4 ,nevertheless they are deprived either by being deceived or beguiled1 or by being compelled and not believing4 ,he who believes not1 has already made himself a willing captive2 and he who changes his persuasion is cozened1 while he forgets that time imperceptibly takes away some things1 and reason others4 ,and after an opinion has been entertained1 pain and anguish1 and on the other hand contentiousness and anger1 compel4 ,above all1 men are beguiled who are either bewitched by pleasure or terrified by fear4 ,and all these are voluntary changes1 but by none of these will knowledge ever be attained4 ,,chapter ,,ix4 ,,human ,,knowledge ,,necessary ,,for ,,the ,,understanding ,,of ,,the ,,scriptures4 ,some1 who think themselves naturally gifted1 do not wish to touch either philosophy or logic2 nay more1 they do not wish to learn natural science4 ,they demand bare faith alone1 as if they wished1 without bestowing any care on the vine1 straightway to gather clusters from the first4 ,now the ,lord is figuratively described as the vine1 from which1 with pains and the art of husbandry1 according to the word1 the fruit is to be gathered4 ,we must lop1 dig1 bind1 and perform the other operations4 ,the pruning-knife1 ,i should think1 and the pick-axe1 and the other agricultural implements1 are necessary for the culture of the vine1 so that it may produce eatable fruit4 ,and as in husbandry1 so also in medicine3 he has learned to purpose1 who has practised the various lessons1 so as to be able to cultivate and to heal4 ,so also here1 ,i call him truly learned who brings everything to bear on the truth2 so that1 from geometry1 and music1 and grammar1 and philosophy itself1 culling what is useful1 he guards the faith against assault4 ,now1 as was said1 the athlete is despised who is not furnished for the contest4 ,for instance1 too1 we praise the experienced helmsman who 8has seen the cities of many men10 and the physician who has had large experience2 thus also some describe the empiric4#hhb ,and he who brings everything to bear on a right life1 procuring examples from the ,greeks and barbarians1 this man is an experienced searcher after truth1 and in reality a man of much counsel1 like the touchstone 7that is1 the ,lydian71 which is believed to possess the power of distinguishing the spurious from the genuine gold4 ,and our much-knowing gnostic can distinguish sophistry from philosophy1 the art of decoration from gymnastics1 cookery from physic1 and rhetoric from dialectics1 and the other sects which are according to the barbarian philosophy1 from the truth itself4 ,and how necessary is it for him who desires to be partaker of the power of ,god1 to treat of intellectual subjects by philosophising6 ,and how serviceable is it to distinguish expressions which are ambiguous1 and which in the ,testaments are used synonymously6 ,for the ,lord1 at the time of ,his temptation1 skilfully matched the devil by an ambiguous expression4 ,and ,i do not yet1 in this connection1 see how in the world the inventor of philosophy and dialectics1 as some suppose1 is seduced through being deceived by the form of speech which consists in ambiguity4 ,and if the prophets and apostles knew not the arts by which the exercises of philosophy are exhibited1 yet the mind of the prophetic and instructive spirit1 uttered secretly1 because all have not an intelligent ear1 demands skilful modes of teaching in order to clear exposition4 ,for the prophets and disciples of the ,spirit knew infallibly their mind4 ,for they knew it by faith1 in a way which others could not easily1 as the ,spirit has said4 ,but it is not possible for those who have not learned to receive it thus4 8,write10 it is said1 8the commandments doubly1 in counsel and knowledge1 that thou mayest answer the words of truth to them who send unto thee40#hhc ,what1 then1 is the knowledge of answering8 or what that of asking8 ,it is dialectics4 ,what then8 ,is not speaking our business1 and does not action proceed from the ,word8 ,for if we act not for the ,word1 we shall act against reason4 ,but a rational work is accomplished through ,god4 8,and nothing10 it is said1 8was made without ,him0--the ,word of ,god4#hhd ,and did not the ,lord make all things by the ,word8 ,even the beasts work1 driven by compelling fear4 ,and do not those who are called orthodox apply themselves to good works1 knowing not what they do8 ,,chapter ,x4 ,,to ,,act ,,well ,,of ,,greater ,,consequence ,,than ,,to ,,speak ,,well4 ,wherefore the ,saviour1 taking the bread1 first spake and blessed4 ,then breaking the bread1 ,he presented it1 that we might eat it1 according to reason1 and that knowing the ,scriptures we might walk obediently4 ,and as those whose speech is evil are no better than those whose practice is evil 7for calumny is the servant of the sword1 and evil-speaking inflicts pain2 and from these proceed disasters in life1 such being the effects of evil speech72 so also those who are given to good speech are near neighbours to those who accomplish good deeds4 ,accordingly discourse refreshes the soul and entices it to nobleness2 and happy is he who has the use of both his hands4 ,neither1 therefore1 is he who can act well to be vilified by him who is able to speak well2 nor is he who is able to speak well to be disparaged by him who is capable of acting well4 ,but let each do that for which he is naturally fitted4 ,what the one exhibits as actually done1 the other speaks1 preparing1 as it were1 the way for well-doing1 and leading the hearers to the practice of good4 ,for there is a saving word1 as there is a saving work4 ,righteousness1 accordingly1 is not constituted without discourse4 ,and as the receiving of good is abolished if we abolish the doing of good2 so obedience and faith are abolished when neither the command1 nor one to expound the command1 is taken along with us4 ,but now we are benefited mutually and reciprocally by words and deeds2 but we must repudiate entirely the art of wrangling and sophistry1 since these sentences of the sophists not only bewitch and beguile the many1 but sometimes by violence win a ,cadmian victory4#hhe ,for true above all is that psalm1 8,the just shall live to the end1 for he shall not see corruption1 when he beholds the wise dying40#hhf ,and whom does he call wise8 ,hear from the ,wisdom of ,jesus3 8,wisdom is not the knowledge of evil40#hhg ,such he calls what the arts of speaking and of discussing have invented4 8,thou shalt therefore seek wisdom among the wicked1 and shalt not find it40#hhh ,and if you inquire again of what sort this is1 you are told1 8,the mouth of the righteous man will distil wisdom40#hhi ,and similarly with truth1 the art of sophistry is called wisdom4 ,but it is my purpose1 as ,i reckon1 and not without reason1 to live according to the ,word1 and to understand what is revealed2 but never affecting eloquence1 to be content merely with indicating my meaning4 ,and by what term that which ,i wish to present is shown1 ,i care not4 ,for ,i well know that to be saved1 and to aid those who desire to be saved1 is the best thing1 and not to compose paltry sentences like gewgaws4 8,and if10 says the ,pythagorean in the ,politicus of ,plato1 8you guard against solicitude about terms1 you will be richer in wisdom against old age40#hij ,and in the ,thetetus you will find again1 8,and carelessness about names1 and expressions1 and the want of nice scrutiny1 is not vulgar and illiberal for the most part1 but rather the reverse of this1 and is sometimes necessary40#hia ,this the ,scripture has expressed with the greatest possible brevity1 when it said1 8,be not occupied much about words40 ,for expression is like the dress on the body4 ,the matter is the flesh and sinews4 ,we must not therefore care more for the dress than the safety of the body4 ,for not only a simple mode of life1 but also a style of speech devoid of superfluity and nicety1 must be cultivated by him who has adopted the true life1 if we are to abandon luxury as treacherous and profligate1 as the ancient ,lacedmonians abjured ointment and purple1 deeming and calling them rightly treacherous garments and treacherous unguents2 since neither is that mode of preparing food right where there is more of seasoning than of nutriment2 nor is that style of speech elegant which can please rather than benefit the hearers4 ,pythagoras exhorts us to consider the ,muses more pleasant than the ,sirens1 teaching us to cultivate wisdom apart from pleasure1 and exposing the other mode of attracting the soul as deceptive4 ,for sailing past the ,sirens one man has sufficient strength1 and for answering the ,sphinx another one1 or1 if you please1 not even one4#hib ,we ought never1 then1 out of desire for vainglory1 to make broad the phylacteries4 ,it suffices the gnostic#hic if only one hearer is found for him4 ,you may hear therefore ,pindar the ,botian1 who writes1 8,divulge not before all the ancient speech4 ,the way of silence is sometimes the surest4 ,and the mightiest word is a spur to the fight40 ,accordingly1 the blessed apostle very appropriately and urgently exhorts us 8not to strive about words to no profit1 but to the subverting of the hearers1 but to shun profane and vain babblings1 for they increase unto more ungodliness1 and their word will eat as doth a canker40#hid ,,chapter ,,xi4 ,,what ,,is ,,the ,,philosophy ,,which ,,the ,,apostle ,,bids ,,us ,,shun8 ,this1 then1 8the wisdom of the world is foolishness with ,god10 and of those who are 8the wise the ,lord knoweth their thoughts that they are vain40#hie ,let no man therefore glory on account of pre-eminence in human thought4 ,for it is written well in ,jeremiah1 8,let not the wise man glory in his wisdom1 and let not the mighty man glory in his might1 and let not the rich man glory in his riches3 but let him that glorieth glory in this1 that he understandeth and knoweth that ,i am the ,lord1 that executeth mercy and judgment and righteousness upon the earth3 for in these things is my delight1 saith the ,lord40#hif 8,that we should trust not in ourselves1 but in ,god who raiseth the dead10 says the apostle1 8who delivered us from so great a death1 that our faith should not stand in the wisdom of men1 but in the power of ,god40 8,for the spiritual man judgeth all things1 but he himself is judged of no man40#hig ,i hear also those words of his1 8,and these things ,i say1 lest any man should beguile you with enticing words1 or one should enter in to spoil you40#hih ,and again1 8,beware lest any man spoil you through philosophy and vain deceit1 after the tradition of men1 after the rudiments of the world1 and not after ,christ20#hii branding not all philosophy1 but the ,epicurean1 which ,paul mentions in the ,acts of the ,apostles1#ijj which abolishes providence and deifies pleasure1 and whatever other philosophy honours the elements1 but places not over them the efficient cause1 nor apprehends the ,creator4 ,the ,stoics also1 whom he mentions too1 say not well that the ,deity1 being a body1 pervades the vilest matter4 ,he calls the jugglery of logic 8the tradition of men40 ,wherefore also he adds1 8,avoid juvenile#ija questions4 ,for such contentions are puerile40 8,but virtue is no lover of boys10 says the philosopher ,plato4 ,and our struggle1 according to ,gorgias ,leontinus1 requires two virtues--boldness and wisdom1--boldness to undergo danger1 and wisdom to understand the enigma4 ,for the ,word1 like the ,olympian proclamation1 calls him who is willing1 and crowns him who is able to continue unmoved as far as the truth is concerned4 ,and1 in truth1 the ,word does not wish him who has believed to be idle4 ,for ,he says1 8,seek1 and ye shall find40#ijb ,but seeking ends in finding1 driving out the empty trifling1 and approving of the contemplation which confirms our faith4 8,and this ,i say1 lest any man beguile you with enticing words10#ijc says the apostle1 evidently as having learned to distinguish what was said by him1 and as being taught to meet objections4 8,as ye have therefore received ,christ ,jesus the ,lord1 so walk in ,him1 rooted and built up in ,him1 and stablished in the faith40#ijd ,now persuasion is the means of being established in the faith4 8,beware lest any man spoil you of faith in ,christ by philosophy and vain deceit10 which does away with providence1 8after the tradition of men20 for the philosophy which is in accordance with divine tradition establishes and confirms providence1 which1 being done away with1 the economy of the ,saviour appears a myth1 while we are influenced 8after the elements of the world1 and not after ,christ40#ije ,for the teaching which is agreeable to ,christ deifies the ,creator1 and traces providence in particular events1 and knows the nature of the elements to be capable of change and production1 and teaches that we ought to aim at rising up to the power which assimilates to ,god1 and to prefer the dispensation#ijf as holding the first rank and superior to all training4 ,the elements are worshipped1--the air by ,diogenes1 the water by ,thales1 the fire by ,hippasus2 and by those who suppose atoms to be the first principles of things1 arrogating the name of philosophers1 being wretched creatures devoted to pleasure4 8,wherefore ,i pray10 says the apostle1 8that your love may abound yet more and more1 in knowledge and in all judgment1 that ye may approve things that are excellent40#ijg 8,since1 when we were children10 says the same apostle1 8we were kept in bondage under the rudiments of the world4 ,and the child1 though heir1 differeth nothing from a servant1 till the time appointed of the father40#ijh ,philosophers1 then1 are children1 unless they have been made men by ,christ4 8,for if the son of the bond woman shall not be heir with the son of the free10#iji at least he is the seed of ,abraham1 though not of promise1 receiving what belongs to him by free gift4 8,but strong meat belongeth to those that are of full age1 even those who by reason of use have their senses exercised to discern both good and evil40#iaj 8,for every one that useth milk is unskilful in the word of righteousness2 for he is a babe10#iaa and not yet acquainted with the word1 according to which he has believed and works1 and not able to give a reason in himself4 8,prove all things10 the apostle says1 8and hold fast that which is good10#iab speaking to spiritual men1 who judge what is said according to truth1 whether it seems or truly holds by the truth4 8,he who is not corrected by discipline errs1 and stripes and reproofs give the discipline of wisdom10 the reproofs manifestly that are with love4 8,for the right heart seeketh knowledge40#iac 8,for he that seeketh the ,lord shall find knowledge with righteousness2 and they who have sought it rightly have found peace40#iad 8,and ,i will know10 it is said1 8not the speech of those which are puffed up1 but the power40 ,in rebuke of those who are wise in appearance1 and think themselves wise1 but are not in reality wise1 he writes3 8,for the kingdom of ,god is met in word40#iae ,it is not in that which is not true1 but which is only probable according to opinion2 but he said 8in power10 for the truth alone is powerful4 ,and again3 8,if any man thinketh that he knoweth anything1 he knoweth nothing yet as he ought to know40 ,for truth is never mere opinion4 ,but the 8supposition of knowledge inflates10 and fills with pride2 8but charity edifieth10 which deals not in supposition1 but in truth4 ,whence it is said1 8,if any man loves1 he is known40#iaf ,,chapter ,,xii4 ,,the ,,mysteries ,,of ,,the ,,faith ,,not ,,to ,,be ,,divulged ,,to ,,all4 ,but since this tradition is not published alone for him who perceives the magnificence of the word2 it is requisite1 therefore1 to hide in a mystery the wisdom spoken1 which the ,son of ,god taught4 ,now1 therefore1 ,isaiah the prophet has his tongue purified by fire1 so that he may be able to tell the vision4 ,and we must purify not the tongue alone1 but also the ears1 if we attempt to be partakers of the truth4 ,such were the impediments in the way of my writing4 ,and even now ,i fear1 as it is said1 8to cast the pearls before swine1 lest they tread them under foot1 and turn and rend us40#iag ,for it is difficult to exhibit the really pure and transparent words respecting the true light1 to swinish and untrained hearers4 ,for scarcely could anything which they could hear be more ludicrous than these to the multitude2 nor any subjects on the other hand more admirable or more inspiring to those of noble nature4 8,but the natural man receiveth not the things of the ,spirit of ,god2 for they are foolishness to him40#iah ,but the wise do not utter with their mouth what they reason in council4 8,but what ye hear in the ear10 says the ,lord1 8proclaim upon the houses20#iai bidding them receive the secret traditions of the true knowledge1 and expound them aloft and conspicuously2 and as we have heard in the ear1 so to deliver them to whom it is requisite2 but not enjoining us to communicate to all without distinction1 what is said to them in parables4 ,but there is only a delineation in the memoranda1 which have the truth sowed sparse and broadcast1 that it may escape the notice of those who pick up seeds like jackdaws2 but when they find a good husbandman1 each one of them will germinate and produce corn4 ,,chapter ,,xiii4 ,,all ,,sects ,,of ,,philosophy ,,contain ,a ,,germ ,,of ,,truth4 ,since1 therefore1 truth is one 7for falsehood has ten thousand by-paths72 just as the ,bacchantes tore asunder the limbs of ,pentheus1 so the sects both of barbarian and ,hellenic philosophy have done with truth1 and each vaunts as the whole truth the portion which has fallen to its lot4 ,but all1 in my opinion1 are illuminated by the dawn of ,light4#ibj ,let all1 therefore1 both ,greeks and barbarians1 who have aspired after the truth1--both those who possess not a little1 and those who have any portion1--produce whatever they have of the word of truth4 ,eternity1 for instance1 presents in an instant the future and the present1 also the past of time4 ,but truth1 much more powerful than limitless duration1 can collect its proper germs1 though they have fallen on foreign soil4 ,for we shall find that very many of the dogmas that are held by such sects as have not become utterly senseless1 and are not cut out from the order of nature 7by cutting off ,christ1 as the women of the fable dismembered the man71#iba though appearing unlike one another1 correspond in their origin and with the truth as a whole4 ,for they coincide in one1 either as a part1 or a species1 or a genus4 ,for instance1 though the highest note is different from the lowest note1 yet both compose one harmony4 ,and in numbers an even number differs from an odd number2 but both suit in arithmetic2 as also is the case with figure1 the circle1 and the triangle1 and the square1 and whatever figures differ from one another4 ,also1 in the whole universe1 all the parts1 though differing one from another1 preserve their relation to the whole4 ,so1 then1 the barbarian and ,hellenic philosophy has torn off a fragment of eternal truth not from the mythology of ,dionysus1 but from the theology of the ever-living ,word4 ,and ,he who brings again together the separate fragments1 and makes them one1 will without peril1 be assured1 contemplate the perfect ,word1 the truth4 ,therefore it is written in ,ecclesiastes3 8,and ,i added wisdom above all who were before me in ,jerusalem2 and my heart saw many things2 and besides1 ,i knew wisdom and knowledge1 parables and understanding4 ,and this also is the choice of the spirit1 because in abundance of wisdom is abundance of knowledge40#ibb ,he who is conversant with all kinds of wisdom1 will be pre-eminently a gnostic4 ,now it is written1 8,abundance of the knowledge of wisdom will give life to him who is of it40#ibc ,and again1 what is said is confirmed more clearly by this saying1 8,all things are in the sight of those who understand0--all things1 both ,hellenic and barbarian2 but the one or the other is not all4 8,they are right to those who wish to receive understanding4 ,choose instruction1 and not silver1 and knowledge above tested gold10 and prefer also sense to pure gold2 8for wisdom is better than precious stones1 and no precious thing is worth it40#ibd ,,chapter ,,xiv4 ,,succession ,,of ,,philosophers ,,in ,,greece4 ,the ,greeks say1 that after ,orpheus and ,linus1 and the most ancient of the poets that appeared among them1 the seven1 called wise1 were the first that were admired for their wisdom4 ,of whom four were of ,asia--,thales of ,miletus1 and ,bias of ,priene1 ,pittacus of ,mitylene1 and ,cleobulus of ,lindos2 and two of ,europe1 ,solon the ,athenian1 and ,chilon the ,lacedmonian2 and the seventh1 some say1 was ,periander of ,corinth2 others1 ,anacharsis the ,scythian2 others1 ,epimenides the ,cretan1 whom ,paul knew as a ,greek prophet1 whom he mentions in the ,epistle to ,titus1 where he speaks thus3 8,one of themselves1 a prophet of their own1 said1 ,the ,cretans are always liars1 evil beasts1 slow bellies4 ,and this witness is true40#ibe ,you see how even to the prophets of the ,greeks he attributes something of the truth1 and is not ashamed1 when discoursing for the edification of some and the shaming of others1 to make use of ,greek poems4 ,accordingly to the ,corinthians 7for this is not the only instance71 while discoursing on the resurrection of the dead1 he makes use of a tragic ,iambic line1 when he said1 8,what advantageth it me if the dead are not raised8 ,let us eat and drink1 for to-morrow we die4 ,be not deceived2 ,evil communications corrupt good manners40#ibf ,others have enumerated ,acusilaus the ,argive among the seven wise men2 and others1 ,pherecydes of ,syros4 ,and ,plato substitutes ,myso the ,chenian for ,periander1 whom he deemed unworthy of wisdom1 on account of his having reigned as a tyrant4 ,that the wise men among the ,greeks flourished after the age of ,moses1 will1 a little after1 be shown4 ,but the style of philosophy among them1 as ,hebraic and enigmatical1 is now to be considered4 ,they adopted brevity1 as suited for exhortation1 and most useful4 ,even ,plato says1 that of old this mode was purposely in vogue among all the ,greeks1 especially the ,lacedmonians and ,cretans1 who enjoyed the best laws4 ,the expression1 8,know thyself10 some supposed to be ,chilon's4 ,but ,chamleon1 in his book ,about the ,gods1 ascribes it to ,thales2 ,aristotle to the ,pythian4 ,it may be an injunction to the pursuit of knowledge4 ,for it is not possible to know the parts without the essence of the whole2 and one must study the genesis of the universe1 that thereby we may be able to learn the nature of man4 ,again1 to ,chilon the ,lacedmonian they attribute1 8,let nothing be too much40#ibg ,strato1 in his book ,of ,inventions1 ascribes the apophthegm to ,stratodemus of ,tegea4 ,didymus assigns it to ,solon2 as also to ,cleobulus the saying1 8,a middle course is best40 ,and the expression1 8,come under a pledge1 and mischief is at hand10 ,cleomenes says1 in his book ,concerning ,hesiod1 was uttered before by ,homer in the lines3 8,wretched pledges1 for the wretched1 to be pledged40#ibh ,the ,aristotelians judge it to be ,chilon's2 but ,didymus says the advice was that of ,thales4 ,then1 next in order1 the saying1 8,all men are bad10 or1 8,the most of men are bad0 7for the same apophthegm is expressed in two ways71 ,sotades the ,byzantian says that it was ,bias's4 ,and the aphorism1 8,practice conquers everything10#ibi they will have it to be ,periander's2 and likewise the advice1 8,know the opportunity10 to have been a saying of ,pittacus4 ,solon made laws for the ,athenians1 ,pittacus for the ,mitylenians4 ,and at a late date1 ,pythagoras1 the pupil of ,pherecydes1 first called himself a philosopher4 ,accordingly1 after the fore-mentioned three men1 there were three schools of philosophy1 named after the places where they lived3 the ,italic from ,pythagoras1 the ,ionic from ,thales1 the ,eleatic from ,xenophanes4 ,pythagoras was a ,samian1 the son of ,mnesarchus1 as ,hippobotus says3 according to ,aristoxenus1 in his life of ,pythagoras and ,aristarchus and ,theopompus1 he was a ,tuscan2 and according to ,neanthes1 a ,syrian or a ,tyrian4 ,so that ,pythagoras was1 according to the most1 of barbarian extraction4 ,thales1 too1 as ,leander and ,herodotus relate1 was a ,phnician2 as some suppose1 a ,milesian4 ,he alone seems to have met the prophets of the ,egyptians4 ,but no one is described as his teacher1 nor is any one mentioned as the teacher of ,pherecydes of ,syros1 who had ,pythagoras as his pupil4 ,but the ,italic philosophy1 that of ,pythagoras1 grew old in ,metapontum in ,italy4 ,anaximander of ,miletus1 the son of ,praxiades1 succeeded ,thales2 and was himself succeeded by ,anaximenes of ,miletus1 the son of ,eurustratus2 after whom came ,anaxagoras of ,clazomen1 the son of ,hegesibulus4 #icj ,he transferred his school from ,ionia to ,athens4 ,he was succeeded by ,archelaus1 whose pupil ,socrates was4 8,from these turned aside1 the stone-mason2 ,talker about laws2 the enchanter of the ,greeks10 says ,timon in his ,satirical ,poems1 on account of his quitting physics for ethics4 ,antisthenes1 after being a pupil of ,socrates1 introduced the ,cynic philosophy2 and ,plato withdrew to the ,academy4 ,aristotle1 after studying philosophy under ,plato1 withdrew to the ,lyceum1 and founded the ,peripatetic sect4 ,he was succeeded by ,theophrastus1 who was succeeded by ,strato1 and he by ,lycon1 then ,critolaus1 and then ,diodorus4 ,speusippus was the successor of ,plato2 his successor was ,xenocrates2 and the successor of the latter1 ,polemo4 ,and the disciples of ,polemo were ,crates and ,crantor1 in whom the old ,academy founded by ,plato ceased4 ,arcesilaus was the associate of ,crantor2 from whom1 down to ,hegesilaus1 the ,middle ,academy flourished4 ,then ,carneades succeeded ,hegesilaus1 and others came in succession4 ,the disciple of ,crates was ,zeno of ,citium1 the founder of the ,stoic sect4 ,he was succeeded by ,cleanthes2 and the latter by ,chrysippus1 and others after him4 ,xenophanes of ,colophon was the founder of the ,eleatic school1 who1 ,timus says1 lived in the time of ,hiero1 lord of ,sicily1 and ,epicharmus the poet2 and ,apollodorus says that he was born in the fortieth ,olympiad1 and reached to the times of ,darius and ,cyrus4 ,parmenides1 accordingly1 was the disciple of ,xenophanes1 and ,zeno of him2 then came ,leucippus1 and then ,democritus4 ,disciples of ,democritus were ,protagoras of ,abdera1 and ,metrodorus of ,chios1 whose pupil was ,diogenes of ,smyrna2 and his again ,anaxarchus1 and his ,pyrrho1 and his ,nausiphanes4 ,some say that ,epicurus was a scholar of his4 ,such1 in an epitome1 is the succession of the philosophers among the ,greeks4 ,the periods of the originators of their philosophy are now to be specified successively1 in order that1 by comparison1 we may show that the ,hebrew philosophy was older by many generations4 ,it has been said of ,xenophanes that he was the founder of the ,eleatic philosophy4 ,and ,eudemus1 in the ,astrological ,histories1 says that ,thales foretold the eclipse of the sun1 which took place at the time that the ,medians and the ,lydians fought1 in the reign of ,cyaxares the father of ,astyages over the ,medes1 and of ,alyattus the son of ,crsus over the ,lydians4 ,herodotus in his first book agrees with him4 ,the date is about the fiftieth ,olympiad4 ,pythagoras is ascertained to have lived in the days of ,polycrates the tyrant1 about the sixty-second ,olympiad4 ,mnesiphilus is described as a follower of ,solon1 and was a contemporary of ,themistocles4 ,solon therefore flourished about the forty-sixth ,olympiad4 ,for ,heraclitus1 the son of ,bauso1 persuaded ,melancomas the tyrant to abdicate his sovereignty4 ,he despised the invitation of king ,darius to visit the ,persians4 ,,chapter ,,xv4 ,,the ,,greek ,,philosophy ,,in ,,great ,,part ,,derived ,,from ,,the ,,barbarians4 ,these are the times of the oldest wise men and philosophers among the ,greeks4 ,and that the most of them were barbarians by extraction1 and were trained among barbarians1 what need is there to say8 ,pythagoras is shown to have been either a ,tuscan or a ,tyrian4 ,and ,antisthenes was a ,phrygian4 ,and ,orpheus was an ,odrysian or a ,thracian4 ,the most1 too1 show ,homer to have been an ,egyptian4 ,thales was a ,phnician by birth1 and was said to have consorted with the prophets of the ,egyptians2 as also ,pythagoras did with the same persons1 by whom he was circumcised1 that he might enter the adytum and learn from the ,egyptians the mystic philosophy4 ,he held converse with the chief of the ,chaldeans and the ,magi2 and he gave a hint of the church1 now so called1 in the common hall#ica which he maintained4 ,and ,plato does not deny that he procured all that is most excellent in philosophy from the barbarians2 and he admits that he came into ,egypt4 ,whence1 writing in the ,phdo that the philosopher can receive aid from all sides1 he said3 8,great indeed is ,greece1 ,o ,cebes1 in which everywhere there are good men1 and many are the races of the barbarians40#icb ,thus ,plato thinks that some of the barbarians1 too1 are philosophers4 ,but ,epicurus1 on the other hand1 supposes that only ,greeks can philosophise4 ,and in the ,symposium1 ,plato1 lauding the barbarians as practising philosophy with conspicuous excellence1#icc truly says3 8,and in many other instances both among ,greeks and barbarians1 whose temples reared for such sons are already numerous40 ,and it is clear that the barbarians signally honoured their lawgivers and teachers1 designating them gods4 ,for1 according to ,plato1 8they think that good souls1 on quitting the super-celestial region1 submit to come to this ,tartarus1 and assuming a body1 share in all the ills which are involved in birth1 from their solicitude for the race of men20 and these make laws and publish philosophy1 8than which no greater boon ever came from the gods to the race of men1 or will come40#icd ,and as appears to me1 it was in consequence of perceiving the great benefit which is conferred through wise men1 that the men themselves were honoured and philosophy cultivated publicly by all the ,brahmins1 and the ,odrysi1 and the ,get4 ,and such were strictly deified by the race of the ,egyptians1 by the ,chaldeans and the ,arabians1 called the ,happy1 and those that inhabited ,palestine1 by not the least portion of the ,persian race1 and by innumerable other races besides these4 ,and it is well known that ,plato is found perpetually celebrating the barbarians1 remembering that both himself and ,pythagoras learned the most and the noblest of their dogmas among the barbarians4 ,wherefore he also called the races of the barbarians1 8races of barbarian philosophers10 recognising1 in the ,phdrus1 the ,egyptian king1 and shows him to us wiser than ,theut1 whom he knew to be ,hermes4 ,but in the ,charmides1 it is manifest that he knew certain ,thracians who were said to make the soul immortal4 ,and ,pythagoras is reported to have been a disciple of ,sonches the ,egyptian arch-prophet2 and ,plato1 of ,sechnuphis of ,heliopolis2 and ,eudoxus1 of ,cnidius of ,konuphis1 who was also an ,egyptian4 ,and in his book1 ,on the ,soul1#ice ,plato again manifestly recognises prophecy1 when he introduces a prophet announcing the word of ,lachesis1 uttering predictions to the souls whose destiny is being fixed4 ,and in the ,timus he introduces ,solon1 the very wise1 learning from the barbarian4 ,the substance of the declaration is to the following effect3 8,o ,solon1 ,solon1 you ,greeks are always children4 ,and no ,greek is an old man4 ,for you have no learning that is hoary with age40#icf ,democritus appropriated the ,babylonian ethic discourses1 for he is said to have combined with his own compositions a translation of the column of ,acicarus4#icg ,and you may find the distinction notified by him when he writes1 8,thus says ,democritus40 ,about himself1 too1 where1 pluming himself on his erudition1 he says1 8,i have roamed over the most ground of any man of my time1 investigating the most remote parts4 ,i have seen the most skies and lands1 and ,i have heard of learned men in very great numbers4 ,and in composition no one has surpassed me2 in demonstration1 not even those among the ,egyptians who are called ,arpenodapt1 with all of whom ,i lived in exile up to eighty years40 ,for he went to ,babylon1 and ,persis1 and ,egypt1 to learn from the ,magi and the priests4 ,zoroaster the ,magus1 ,pythagoras showed to be a ,persian4 ,of the secret books of this man1 those who follow the heresy of ,prodicus boast to be in possession4 ,alexander1 in his book ,on the ,pythagorean ,symbols1 relates that ,pythagoras was a pupil of ,nazaratus the ,assyrian#ich 7some think that he is ,ezekiel2 but he is not1 as will afterwards be shown71 and will have it that1 in addition to these1 ,pythagoras was a hearer of the ,galat and the ,brahmins4 ,clearchus the ,peripatetic says that he knew a ,jew who associated with ,aristotle4 ,heraclitus says that1 not humanly1 but rather by ,god's aid1 the ,sibyl spoke4#ici ,they say1 accordingly1 that at ,delphi a stone was shown beside the oracle1 on which1 it is said1 sat the first ,sibyl1 who came from ,helicon1 and had been reared by the ,muses4 ,but some say that she came from ,milea1 being the daughter of ,lamia of ,sidon4#idj ,and ,serapion1 in his epic verses1 says that the ,sibyl1 even when dead1 ceased not from divination4 ,and he writes that1 what proceeded from her into the air after her death1 was what gave oracular utterances in voices and omens2 and on her body being changed into earth1 and the grass as natural growing out of it1 whatever beasts happening to be in that place fed on it exhibited to men an accurate knowledge of futurity by their entrails4 ,he thinks also1 that the face seen in the moon is her soul4 ,so much for the ,sibyl4 ,numa1 the king of the ,romans was a ,pythagorean1 and aided by the precepts of ,moses1 prohibited from making an image of ,god in human form1 and of the shape of a living creature4 ,accordingly1 during the first hundred and seventy years1 though building temples1 they made no cast or graven image4 ,for ,numa secretly showed them that the ,best of ,beings could not be apprehended except by the mind alone4 ,thus philosophy1 a thing of the highest utility1 flourished in antiquity among the barbarians1 shedding its light over the nations4 ,and afterwards it came to ,greece4 ,first in its ranks were the prophets of the ,egyptians2 and the ,chaldeans among the ,assyrians2 and the ,druids among the ,gauls2 and the ,samanans among the ,bactrians2 and the philosophers of the ,celts2 and the ,magi of the ,persians1 who foretold the ,saviour's birth1 and came into the land of ,juda guided by a star4 ,the ,indian gymmnosophists are also in the number1 and the other barbarian philosophers4 ,and of these there are two classes1 some of them called ,sarman1#ida and others ,brahmins4 ,and those of the ,sarman who are called ,hylobii#idb neither inhabit cities1 nor have roofs over them1 but are clothed in the bark of trees1 feed on nuts1 and drink water in their hands4 ,like those called ,encratites in the present day1 they know not marriage nor begetting of children4 ,some1 too1 of the ,indians obey the precepts of ,buddha2#idc whom1 on account of his extraordinary sanctity1 they have raised to divine honours4 ,anacharsis was a ,scythian1 and is recorded to have excelled many philosophers among the ,greeks4 ,and the ,hyperboreans1 ,hellanicus relates1 dwelt beyond the ,riphan mountains1 and inculcated justice1 not eating flesh1 but using nuts4 ,those who are sixty years old they take without the gates1 and do away with4 ,there are also among the ,germans those called holy women1 who1 by inspecting the whirlpools of rivers and the eddies1 and observing the noises of streams1 presage and predict future events4#idd ,these did not allow the men to fight against ,csar till the new moon shone4 ,of all these1 by far the oldest is the ,jewish race2 and that their philosophy committed to writing has the precedence of philosophy among the ,greeks1 the ,pythagorean ,philo#ide shows at large2 and1 besides him1 ,aristobulus the ,peripatetic1 and several others1 not to waste time1 in going over them by name4 ,very clearly the author ,megasthenes1 the contemporary of ,seleucus ,nicanor1 writes as follows in the third of his books1 ,on ,indian ,affairs3 8,all that was said about nature by the ancients is said also by those who philosophise beyond ,greece3 some things by the ,brahmins among the ,indians1 and others by those called ,jews in ,syria40 ,some more fabulously say that certain of those called the ,idan ,dactyli were the first wise men2 to whom are attributed the invention of what are called the 8,ephesian letters10 and of numbers in music4 ,for which reason dactyls in music received their name4 ,and the ,idan ,dactyli were ,phrygians and barbarians4 ,herodotus relates that ,hercules1 having grown a sage and a student of physics1 received from the barbarian ,atlas1 the ,phrygian1 the columns of the universe2 the fable meaning that he received by instruction the knowledge of the heavenly bodies4 ,and ,hermippus of ,berytus calls ,charon the ,centaur wise2 about whom1 he that wrote ,the ,battle of the ,titans says1 8that he first led the race of mortals to righteousness1 by teaching them the solemnity of the oath1 and propitiatory sacrifices and the figures of ,olympus40 ,by him ,achilles1 who fought at ,troy1 was taught4 ,and ,hippo1 the daughter of the ,centaur1 who dwelt with olus1 taught him her father's science1 the knowledge of physics4 ,euripides also testifies of ,hippo as follows3 8,who first1 by oracles1 presaged1 ,and by the rising stars1 events divine40 ,by this olus1 ,ulysses was received as a guest after the taking of ,troy4 ,mark the epochs by comparison with the age of ,moses1 and with the high antiquity of the philosophy promulgated by him4 ,,chapter ,,xvi4 ,,that ,,the ,,inventors ,,of ,,other ,,arts ,,were ,,mostly ,,barbarians4 ,and barbarians were inventors not only of philosophy1 but almost of every art4 ,the ,egyptians were the first to introduce astrology among men4 ,similarly also the ,chaldeans4 ,the ,egyptians first showed how to burn lamps1 and divided the year into twelve months1 prohibited intercourse with women in the temples1 and enacted that no one should enter the temples from a woman without bathing4 ,again1 they were the inventors of geometry4 ,there are some who say that the ,carians invented prognostication by the stars4 ,the ,phrygians were the first who attended to the flight of birds4 ,and the ,tuscans1 neighbours of ,italy1 were adepts at the art of the ,haruspex4 ,the ,isaurians and the ,arabians invented augury1 as the ,telmesians divination by dreams4 ,the ,etruscans invented the trumpet1 and the ,phrygians the flute4 ,for ,olympus and ,marsyas were ,phrygians4 ,and ,cadmus1 the inventor of letters among the ,greeks1 as ,euphorus says1 was a ,phnician2 whence also ,herodotus writes that they were called ,phnician letters4 ,and they say that the ,phnicians and the ,syrians first invented letters2 and that ,apis1 an aboriginal inhabitant of ,egypt1 invented the healing art before ,io came into ,egypt4 ,but afterwards they say that ,asclepius improved the art4 ,atlas the ,libyan was the first who built a ship and navigated the sea4 ,kelmis and ,damnaneus1 ,idan ,dactyli1 first discovered iron in ,cyprus4 ,another ,idan discovered the tempering of brass2 according to ,hesiod1 a ,scythian4 ,the ,thracians first invented what is called a scimitar 771--it is a curved sword1--and were the first to use shields on horseback4 ,similarly also the ,illyrians invented the shield 774 ,besides1 they say that the ,tuscans invented the art of moulding clay2 and that ,itanus 7he was a ,samnite7 first fashioned the oblong shield 774 ,cadmus the ,phnician invented stonecutting1 and discovered the gold mines on the ,pangan mountain4 ,further1 another nation1 the ,cappadocians1 first invented the instrument called the nabla1#idf and the ,assyrians in the same way the dichord4 ,the ,carthaginians were the first that constructed a trireme2 and it was built by ,bosporus1 an aboriginal4#idg ,medea1 the daughter of etas1 a ,colchian1 first invented the dyeing of hair4 ,besides1 the ,noropes 7they are a ,ponian race1 and are now called the ,norici7 worked copper1 and were the first that purified iron4 ,amycus the king of the ,bebryci was the first inventor of boxing-gloves4#idh ,in music1 ,olympus the ,mysian practised the ,lydian harmony2 and the people called ,troglodytes invented the sambuca1#idi a musical instrument4 ,it is said that the crooked pipe was invented by ,satyrus the ,phrygian2 likewise also diatonic harmony by ,hyagnis1 a ,phrygian too2 and notes by ,olympus1 a ,phrygian2 as also the ,phrygian harmony1 and the half-,phrygian and the half-,lydian1 by ,marsyas1 who belonged to the same region as those mentioned above4 ,and the ,doric was invented by ,thamyris the ,thracian4 ,we have heard that the ,persians were the first who fashioned the chariot1 and bed1 and footstool2 and the ,sidonians the first to construct a trireme4 ,the ,sicilians1 close to ,italy1 were the first inventors of the phorminx1 which is not much inferior to the lyre4 ,and they invented castanets4 ,in the time of ,semiramis queen of the ,assyrians1#iej they relate that linen garments were invented4 ,and ,hellanicus says that ,atossa queen of the ,persians was the first who composed a letter4 ,these things are reported by ,scamo of ,mitylene1 ,theophrastus of ,ephesus1 ,cydippus of ,mantinea1 also ,antiphanes1 ,aristodemus1 and ,aristotle2 and besides these1 ,philostephanus1 and also ,strato the ,peripatetic1 in his books ,concerning ,inventions4 ,i have added a few details from them1 in order to confirm the inventive and practically useful genius of the barbarians1 by whom the ,greeks profited in their studies4 ,and if any one objects to the barbarous language1 ,anacharsis says1 8,all the ,greeks speak ,scythian to me40 ,it was he who was held in admiration by the ,greeks1 who said1 8,my covering is a cloak2 my supper1 milk and cheese40 ,you see that the barbarian philosophy professes deeds1 not words4 ,the apostle thus speaks3 8,so likewise ye1 except ye utter by the tongue a word easy to be understood1 how shall ye know what is spoken8 for ye shall speak into the air4 ,there are1 it may be1 so many kind of voices in the world1 and none of them is without signification4 ,therefore if ,i know not the meaning of the voice1 ,i shall be unto him that speaketh a barbarian1 and he that speaketh shall be a barbarian unto me40 ,and1 8,let him that speaketh in an unknown tongue pray that he may interpret40#iea ,nay more1 it was late before the teaching and writing of discourses reached ,greece4 ,alcmon1 the son of ,perithus1 of ,crotona1 first composed a treatise on nature4 ,and it is related that ,anaxagoras of ,clazomen1 the son of ,hegesibulus1 first published a book in writing4 ,the first to adapt music to poetical compositions was ,terpander of ,antissa2 and he set the laws of the ,lacedmonians to music4 ,lasus of ,hermione invented the dithyramb2 ,stesichorus of ,himera1 the hymn2 ,alcman the ,spartan1 the choral song2 ,anacreon of ,teos1 love songs2 ,pindar the ,theban1 the dance accompanied with song4 ,timotheus of ,miletus was the first to execute those musical compositions called on the lyre1 with dancing4 ,moreover1 the iambus was invented by ,archilochus of ,paros1 and the choliambus by ,hipponax of ,ephesus4 ,tragedy owed its origin to ,thespis the ,athenian1 and comedy to ,susarion of ,icaria4 ,their dates are handed down by the grammarians4 ,but it were tedious to specify them accurately3 presently1 however1 ,dionysus1 on whose account the ,dionysian spectacles are celebrated1 will be shown to be later than ,moses4 ,they say that ,antiphon of ,rhamnusium1 the son of ,sophilus1 first invented scholastic discourses and rhetorical figures1 and was the first who pled causes for a fee1 and wrote a forensic speech for delivery1#ieb as ,diodorus says4 ,and ,apollodorus of ,cuma first assumed the name of critic1 and was called a grammarian4 ,some say it was ,eratosthenes of ,cyrene who was first so called1 since he published two books which he entitled ,grammatica4 ,the first who was called a grammarian1 as we now use the term1 was ,praxiphanes1 the son of ,disnysophenes of ,mitylene4 ,zeleucus the ,locrian was reported to have been the first to have framed laws 7in writing74 ,others say that it was ,menos the son of ,zeus1 in the time of ,lynceus4 ,he comes after ,danaus1 in the eleventh generation from ,inachus and ,moses2 as we shall show a little further on4 ,and ,lycurgus1 who lived many years after the taking of ,troy1 legislated for the ,lacedmonians a hundred and fifty years before the ,olympiads4 ,we have spoken before of the age of ,solon4 ,draco 7he was a legislator too7 is discovered to have lived about the three hundred and ninth ,olympiad4 ,antilochus1 again1 who wrote of the learned men from the age of ,pythagoras to the death of ,epicurus1 which took place in the tenth day of the month ,gamelion1 makes up altogether three hundred and twelve years4 ,moreover1 some say that ,phanothea1 the wife of ,icarius1 invented the heroic hexameter2 others ,themis1 one of the ,titanides4 ,didymus1 however1 in his work ,on the ,pythagorean ,philosophy1 relates that ,theano of ,crotona was the first woman who cultivated philosophy and composed poems4 ,the ,hellenic philosophy then1 according to some1 apprehended the truth accidentally1 dimly1 partially2 as others will have it1 was set a-going by the devil4 ,several suppose that certain powers1 descending from heaven1 inspired the whole of philosophy4 ,but if the ,hellenic philosophy comprehends not the whole extent of the truth1 and besides is destitute of strength to perform the commandments of the ,lord1 yet it prepares the way for the truly royal teaching2 training in some way or other1 and moulding the character1 and fitting him who believes in ,providence for the reception of the truth4 ,,chapter ,,xvii4 ,,on ,,the ,,saying ,,of ,,the ,,saviour1 8,,all ,,that ,,came ,,before ,,me ,,were ,,thieves ,,and ,,robbers40#iec ,but1 say they1 it is written1 8,all who were before the ,lord's advent are thieves and robbers40 ,all1 then1 who are in the ,word 7for it is these that were previous to the incarnation of the ,word7 are understood generally4 ,but the prophets1 being sent and inspired by the ,lord1 were not thieves1 but servants4 ,the ,scripture accordingly says1 8,wisdom sent her servants1 inviting with loud proclamation to a goblet of wine40#ied ,but philosophy1 it is said1 was not sent by the ,lord1 but came stolen1 or given by a thief4 ,it was then some power or angel that had learned something of the truth1 but abode not in it1 that inspired and taught these things1 not without the ,lord's knowledge1 who knew before the constitution of each essence the issues of futurity1 but without ,his prohibition4 ,for the theft which reached men then1 had some advantage2 not that he who perpetrated the theft had utility in his eye1 but ,providence directed the issue of the audacious deed to utility4 ,i know that many are perpetually assailing us with the allegation1 that not to prevent a thing happening1 is to be the cause of it happening4 ,for they say1 that the man who does not take precaution against a theft1 or does not prevent it1 is the cause of it3 as he is the cause of the conflagration who has not quenched it at the beginning2 and the master of the vessel who does not reef the sail1 is the cause of the shipwreck4 ,certainly those who are the causes of such events are punished by the law4 ,for to him who had power to prevent1 attaches the blame of what happens4 ,we say to them1 that causation is seen in doing1 working1 acting2 but the not preventing is in this respect inoperative4 ,further1 causation attaches to activity2 as in the case of the shipbuilder in relation to the origin of the vessel1 and the builder in relation to the construction of the house4 ,but that which does not prevent is separated from what takes place4 ,wherefore the effect will be accomplished2 because that which could have prevented neither acts nor prevents4 ,for what activity does that which prevents not exert8 ,now their assertion is reduced to absurdity1 if they shall say that the cause of the wound is not the dart1 but the shield1 which did not prevent the dart from passing through2 and if they blame not the thief1 but the man who did not prevent the theft4 ,let them then say1 that it was not ,hector that burned the ships of the ,greeks1 but ,achilles2 because1 having the power to prevent ,hector1 he did not prevent him2 but out of anger 7and it depended on himself to be angry or not7 did not keep back the fire1 and was a concurring cause4 ,now the devil1 being possessed of free-will1 was able both to repent and to steal2 and it was he who was the author of the theft1 not the ,lord1 who did not prevent him4 ,but neither was the gift hurtful1 so as to require that prevention should intervene4 ,but if strict accuracy must be employed in dealing with them1 let them know1 that that which does not prevent what we assert to have taken place in the theft1 is not a cause at all2 but that what prevents is involved in the accusation of being a cause4 ,for he that protects with a shield is the cause of him whom he protects not being wounded2 preventing him1 as he does1 from being wounded4 ,for the demon of ,socrates was a cause1 not by not preventing1 but by exhorting1 even if 7strictly speaking7 he did not exhort4 ,and neither praises nor censures1 neither rewards nor punishments1 are right1 when the soul has not the power of inclination and disinclination1 but evil is involuntary4 ,whence he who prevents is a cause2 while he who prevents not judges justly the soul's choice4 ,so in no respect is ,god the author of evil4 ,but since free choice and inclination originate sins1 and a mistaken judgment sometimes prevails1 from which1 since it is ignorance and stupidity1 we do not take pains to recede1 punishments are rightly inflicted4 ,for to take fever is involuntary2 but when one takes fever through his own fault1 from excess1 we blame him4 ,inasmuch1 then1 as evil is involuntary1--for no one prefers evil as evil2 but induced by the pleasure that is in it1 and imagining it good1 considers it desirable2--such being the case1 to free ourselves from ignorance1 and from evil and voluptuous choice1 and above all1 to withhold our assent from those delusive phantasies1 depends on ourselves4 ,the devil is called 8thief and robber20 having mixed false prophets with the prophets1 as tares with the wheat4 8,all1 then1 that came before the ,lord1 were thieves and robbers20 not absolutely all men1 but all the false prophets1 and all who were not properly sent by ,him4 ,for the false prophets possessed the prophetic name dishonestly1 being prophets1 but prophets of the liar4 ,for the ,lord says1 8,ye are of your father the devil2 and the lusts of your father ye will do4 ,he was a murderer from the beginning1 and abode not in the truth1 because there is no truth in him4 ,when he speaketh a lie1 he speaketh of his own2 for he is a liar1 and the father of it40#iee ,but among the lies1 the false prophets also told some true things4 ,and in reality they prophesied 8in an ecstasy10 as the servants of the apostate4 ,and the ,shepherd1 the angel of repentance1 says to ,hermas1 of the false prophet3 8,for he speaks some truths4 ,for the devil fills him with his own spirit1 if perchance he may be able to cast down any one from what is right40 ,all things1 therefore1 are dispensed from heaven for good1 8that by the church may be made known the manifold wisdom of ,god1 according to the eternal foreknowledge1#ief which ,he purposed in ,christ40#ieg ,nothing withstands ,god3 nothing opposes ,him3 seeing ,he is ,lord and omnipotent4 ,further1 the counsels and activities of those who have rebelled1 being partial1 proceed from a bad disposition1 as bodily diseases from a bad constitution1 but are guided by universal ,providence to a salutary issue1 even though the cause be productive of disease4 ,it is accordingly the greatest achievement of divine ,providence1 not to allow the evil1 which has sprung from voluntary apostasy1 to remain useless1 and for no good1 and not to become in all respects injurious4 ,for it is the work of the divine wisdom1 and excellence1 and power1 not alone to do good 7for this is1 so to speak1 the nature of ,god1 as it is of fire to warm and of light to illumine71 but especially to ensure that what happens through the evils hatched by any1 may come to a good and useful issue1 and to use to advantage those things which appear to be evils1 as also the testimony which accrues from temptation4 ,there is then in philosophy1 though stolen as the fire by ,prometheus1 a slender spark1 capable of being fanned into flame1 a trace of wisdom and an impulse from ,god4 ,well1 be it so that 8the thieves and robbers0 are the philosophers among the ,greeks1 who from the ,hebrew prophets before the coming of the ,lord received fragments of the truth1 not with full knowledge1 and claimed these as their own teachings1 disguising some points1 treating others sophistically by their ingenuity1 and discovering other things1 for perchance they had 8the spirit of perception40#ieh ,aristotle1 too1 assented to ,scripture1 and declared sophistry to have stolen wisdom1 as we intimated before4 ,and the apostle says1 8,which things we speak1 not in the words which man's wisdom teacheth1 but which the ,holy ,ghost teacheth40#iei ,for of the prophets it is said1 8,we have all received of ,his fulness10#ifj that is1 of ,christ's4 ,so that the prophets are not thieves4 8,and my doctrine is not mine10 saith the ,lord1 8but the ,father's which sent me40 ,and of those who steal ,he says3 8,but he that speaketh of himself1 seeketh his own glory40#ifa ,such are the ,greeks1 8lovers of their own selves1 and boasters40#ifb ,scripture1 when it speaks of these as wise1 does not brand those who are really wise1 but those who are wise in appearance4 ,,chapter ,,xviii4 ,,he ,,illustrates ,,the ,,apostle',s ,,saying1 8,i ,,will ,,destroy ,,the ,,wisdom ,,of ,,the ,,wise40 ,and of such it is said1 8,i will destroy the wisdom of the wise3 ,i will bring to nothing the understanding of the prudent40 ,the apostle accordingly adds1 8,where is the wise8 ,where is the scribe8 ,where is the disputer of this world80 setting in contradistinction to the scribes1 the disputers#ifc of this world1 the philosophers of the ,gentiles4 8,hath not ,god made foolish the wisdom of the world80#ifd which is equivalent to1 showed it to be foolish1 and not true1 as they thought4 ,and if you ask the cause of their seeming wisdom1 he will say1 8because of the blindness of their heart20 since 8in the wisdom of ,god10 that is1 as proclaimed by the prophets1 8the world knew not10 in the wisdom 8which spake by the prophets10 8,him10#ife that is1 ,god1--8it pleased ,god by the foolishness of preaching0--what seemed to the ,greeks foolishness--8to save them that believe4 ,for the ,jews require signs10 in order to faith2 8and the ,greeks seek after wisdom10 plainly those reasonings styled 8irresistible10 and those others1 namely1 syllogisms4 8,but we preach ,jesus ,christ crucified2 to the ,jews a stumbling-block10 because1 though knowing prophecy1 they did not believe the event3 8to the ,greeks1 foolishness20 for those who in their own estimation are wise1 consider it fabulous that the ,son of ,god should speak by man and that ,god should have a ,son1 and especially that that ,son should have suffered4 ,whence their preconceived idea inclines them to disbelieve4 ,for the advent of the ,saviour did not make people foolish1 and hard of heart1 and unbelieving1 but made them understanding1 amenable to persuasion1 and believing4 ,but those that would not believe1 by separating themselves from the voluntary adherence of those who obeyed1 were proved to be without understanding1 unbelievers and fools4 8,but to them who are called1 both ,jews and ,greeks1 ,christ is the power of ,god1 and the wisdom of ,god40 ,should we not understand 7as is better7 the words rendered1 8,hath not ,god made foolish the wisdom of the world80 negatively3 8,god hath not made foolish the wisdom of the world80--so that the cause of their hardness of heart may not appear to have proceeded from ,god1 8making foolish the wisdom of the world40 ,for on all accounts1 being wise1 they incur greater blame in not believing the proclamation4 ,for the preference and choice of truth is voluntary4 ,but that declaration1 8,i will destroy the wisdom of the wise10 declares ,him to have sent forth light1 by bringing forth in opposition the despised and contemned barbarian philosophy2 as the lamp1 when shone upon by the sun1 is said to be extinguished1 on account of its not then exerting the same power4 ,all having been therefore called1 those who are willing to obey have been named 8called40 ,for there is no unrighteousness with ,god4 ,those of either race who have believed1 are 8a peculiar people40#iff ,and in the ,acts of the ,apostles you will find this1 word for word1 8,those then who received his word were baptized20#ifg but those who would not obey kept themselves aloof4 ,to these prophecy says1 8,if ye be willing and hear me1 ye shall eat the good things of the land20#ifh proving that choice or refusal depends on ourselves4 ,the apostle designates the doctrine which is according to the ,lord1 8the wisdom of ,god10 in order to show that the true philosophy has been communicated by the ,son4 ,further1 he1 who has a show of wisdom1 has certain exhortations enjoined on him by the apostle3 8,that ye put on the new man1 which after ,god is renewed in righteousness and true holiness4 ,wherefore1 putting away lying1 speak every man truth4 ,neither give place to the devil4 ,let him that stole1 steal no more2 but rather let him labour1 working that which is good0 7and to work is to labour in seeking the truth2 for it is accompanied with rational well-doing71 8that ye may have to give to him that has need10#ifi both of worldly wealth and of divine wisdom4 ,for he wishes both that the word be taught1 and that the money be put into the bank1 accurately tested1 to accumulate interest4 ,whence he adds1 8,let no corrupt communication proceed out of your mouth10--that is 8corrupt communication0 which proceeds out of conceit1--8but that which is good for the use of edifying1 that it may minister grace to the hearers40 ,and the word of the good ,god must needs be good4 ,and how is it possible that he who saves shall not be good8 ,,chapter ,,xix4 ,,that ,,the ,,philosophers ,,have ,,attained ,,to ,,some ,,portion ,,of ,,truth4 ,since1 then1 the ,greeks are testified to have laid down some true opinions1 we may from this point take a glance at the testimonies4 ,paul1 in the ,acts of the ,apostles1 is recorded to have said to the ,areopagites1 8,i perceive that ye are more than ordinarily religious4 ,for as ,i passed by1 and beheld your devotions1 ,i found an altar with the inscription1 ,to ,the ,unknown ,god4 ,whom therefore ye ignorantly worship1 ,him declare ,i unto you4 ,god1 that made the world and all things therein1 seeing that ,he is ,lord of heaven and earth1 dwelleth not in temples made with hands2 neither is worshipped with men's hands1 as though ,he needed anything1 seeing ,he giveth to all life1 and breath1 and all things2 and hath made of one blood all nations of men to dwell on all the face of the earth1 and hath determined the times before appointed1 and the bounds of their habitation2 that they should seek ,god1 if haply they might feel after ,him1 and find ,him2 though ,he be not far from every one of us3 for in ,him we live1 and move1 and have our being2 as certain also of your own poets have said1 ,for we also are ,his offspring40#igj ,whence it is evident that the apostle1 by availing himself of poetical examples from the ,phenomena of ,aratus1 approves of what had been well spoken by the ,greeks2 and intimates that1 by the unknown ,god1 ,god the ,creator was in a roundabout way worshipped by the ,greeks2 but that it was necessary by positive knowledge to apprehend and learn ,him by the ,son4 8,wherefore1 then1 ,i send thee to the ,gentiles10 it is said1 8to open their eyes1 and to turn them from darkness to light1 and from the power of ,satan unto ,god2 that they may receive forgiveness of sins1 and inheritance among them that are sanctified by faith which is in me40#iga ,such1 then1 are the eyes of the blind which are opened4 ,the knowledge of the ,father by the ,son is the comprehension of the 8,greek circumlocution20#igb and to turn from the power of ,satan is to change from sin1 through which bondage was produced4 ,we do not1 indeed1 receive absolutely all philosophy1 but that of which ,socrates speaks in ,plato4 8,for there are 7as they say7 in the mysteries many bearers of the thyrsus1 but few bacchanals20 meaning1 8that many are called1 but few chosen40 ,he accordingly plainly adds3 8,these1 in my opinion1 are none else than those who have philosophized right2 to belong to whose number1 ,i myself have left nothing undone in life1 as far as ,i could1 but have endeavoured in every way4 ,whether we have endeavoured rightly and achieved aught1 we shall know when we have gone there1 if ,god will1 a little afterwards40 ,does he not then seem to declare from the ,hebrew ,scriptures the righteous man's hope1 through faith1 after death8 ,and in ,demodocus#igc 7if that is really the work of ,plato73 8,and do not imagine that ,i call it philosophizing to spend life pottering about the arts1 or learning many things1 but something different2 since ,i1 at least1 would consider this a disgrace40 ,for he knew1 ,i reckon1 8that the knowledge of many things does not educate the mind10#igd according to ,heraclitus4 ,and in the fifth book of the ,republic1 he says1 8#8,shall we then call all these1 and the others which study such things1 and those who apply themselves to the meaner arts1 philosophers8' #8,by no means1' ,i said1 #8but like philosophers4' #8,and whom1' said he1 #8do you call true8' #8,those1' said ,i1 #8who delight in the contemplation of truth4 ,for philosophy is not in geometry1 with its postulates and hypotheses2 nor in music1 which is conjectural2 nor in astronomy1 crammed full of physical1 fluid1 and probable causes4 ,but the knowledge of the good and truth itself are requisite1--what is good being one thing1 and the ways to the good another4'0#ige ,so that he does not allow that the curriculum of training suffices for the good1 but co-operates in rousing and training the soul to intellectual objects4 ,whether1 then1 they say that the ,greeks gave forth some utterances of the true philosophy by accident1 it is the accident of a divine administration 7for no one will1 for the sake of the present argument with us1 deify chance72 or by good fortune1 good fortune is not unforeseen4 ,or were one1 on the other hand1 to say that the ,greeks possessed a natural conception of these things1 we know the one ,creator of nature2 just as we also call righteousness natural2 or that they had a common intellect1 let us reflect who is its father1 and what righteousness is in the mental economy4 ,for were one to name 8prediction10#igf and assign as its cause 8combined utterance10#igg he specifies forms of prophecy4 ,further1 others will have it that some truths were uttered by the philosophers1 in appearance4 ,the divine apostle writes accordingly respecting us3 8,for now we see as through a glass20#igh knowing ourselves in it by reflection1 and simultaneously contemplating1 as we can1 the efficient cause1 from that1 which1 in us1 is divine4 ,for it is said1 8,having seen thy brother1 thou hast seen thy ,god30 methinks that now the ,saviour ,god is declared to us4 ,but after the laying aside of the flesh1 8face to face10--then definitely and comprehensively1 when the heart becomes pure4 ,and by reflection and direct vision1 those among the ,greeks who have philosophized accurately1 see ,god4 ,for such1 through our weakness1 are our true views1 as images are seen in the water1 and as we see things through pellucid and transparent bodies4 ,excellently therefore ,solomon says3 8,he who soweth righteousness1 worketh faith40#igi 8,and there are those who1 sowing their own1 make increase40#ihj ,and again3 8,take care of the verdure on the plain1 and thou shalt cut grass and gather ripe hay1 that thou mayest have sheep for clothing40#iha ,you see how care must be taken for external clothing and for keeping4 8,and thou shalt intelligently know the souls of thy flock40#ihb 8,for when the ,gentiles1 which have not the law1 do by nature the things contained in the law1 these1 having not the law1 are a law unto themselves2 uncircumcision observing the precepts of the law10#ihc according to the apostle1 both before the law and before the advent4 ,as if making comparison of those addicted to philosophy with those called heretics1 the ,word most clearly says3 8,better is a friend that is near1 than a brother that dwelleth afar off40#ihd 8,and he who relies on falsehoods1 feeds on the winds1 and pursues winged birds40#ihe ,i do not think that philosophy directly declares the ,word1 although in many instances philosophy attempts and persuasively teaches us probable arguments2 but it assails the sects4 ,accordingly it is added3 8,for he hath forsaken the ways of his own vineyard1 and wandered in the tracks of his own husbandry40 ,such are the sects which deserted the primitive church4 ,now he who has fallen into heresy passes through an arid wilderness1 abandoning the only true ,god1 destitute of ,god1 seeking waterless water1 reaching an uninhabited and thirsty land1 collecting sterility with his hands4 ,and those destitute of prudence1 that is1 those involved in heresies1 8,i enjoin10 remarks ,wisdom1 saying1 8,touch sweetly stolen bread and the sweet water of theft20#ihf the ,scripture manifestly applying the terms bread and water to nothing else but to those heresies1 which employ bread and water in the oblation1 not according to the rule of the church4 ,for there are those who celebrate the ,eucharist with mere water4 8,but begone1 stay not in her place40 ,it is the synagogue1 not the church1 that is called by the equivocal name1 place4 ,then ,he subjoins3 8,for so shalt thou pass through the water of another20 reckoning heretical baptism not proper and true water4 8,and thou shalt pass over another's river10 that rushes along and sweeps down to the sea2 into which he is cast who1 having diverged from the stability which is according to truth1 rushes back into the heathenish and tumultuous waves of life4 ,,chapter ,,xx4 ,,in ,,what ,,respect ,,philosophy ,,contributes ,,to ,,the ,,comprehension ,,of ,,divine ,,truth4 ,as many men drawing down the ship1 cannot be called many causes1 but one cause consisting of many2--for each individual by himself is not the cause of the ship being drawn1 but along with the rest2--so also philosophy1 being the search for truth1 contributes to the comprehension of truth2 not as being the cause of comprehension1 but a cause along with other things1 and co-operator2 perhaps also a joint cause4 ,and as the several virtues are causes of the happiness of one individual2 and as both the sun1 and the fire1 and the bath1 and clothing are of one getting warm3 so while truth is one1 many things contribute to its investigation4 ,but its discovery is by the ,son4 ,if then we consider1 virtue is1 in power1 one4 ,but it is the case1 that when exhibited in some things1 it is called prudence1 in others temperance1 and in others manliness or righteousness4 ,by the same analogy1 while truth is one1 in geometry there is the truth of geometry2 in music1 that of music2 and in the right philosophy1 there will be ,hellenic truth4 ,but that is the only authentic truth1 unassailable1 in which we are instructed by the ,son of ,god4 ,in the same way we say1 that the drachma being one and the same1 when given to the shipmaster1 is called the fare2 to the tax-gatherer1 tax2 to the landlord1 rent2 to the teacher1 fees2 to the seller1 an earnest4 ,and each1 whether it be virtue or truth1 called by the same name1 is the cause of its own peculiar effect alone2 and from the blending of them arises a happy life4 ,for we are not made happy by names alone1 when we say that a good life is happiness1 and that the man who is adorned in his soul with virtue is happy4 ,but if philosophy contributes remotely to the discovery of truth1 by reaching1 by diverse essays1 after the knowledge which touches close on the truth1 the knowledge possessed by us1 it aids him who aims at grasping it1 in accordance with the ,word1 to apprehend knowledge4 ,but the ,hellenic truth is distinct from that held by us 7although it has got the same name71 both in respect of extent of knowledge1 certainty of demonstration1 divine power1 and the like4 ,for we are taught of ,god1 being instructed in the truly 8sacred letters0#ihg by the ,son of ,god4 ,whence those1 to whom we refer1 influence souls not in the way we do1 but by different teaching4 ,and if1 for the sake of those who are fond of fault-finding1 we must draw a distinction1 by saying that philosophy is a concurrent and co-operating cause of true apprehension1 being the search for truth1 then we shall avow it to be a preparatory training for the enlightened man 7 72 not assigning as the cause that which is but the joint-cause2 nor as the upholding cause1 what is merely co-operative2 nor giving to philosophy the place of a sine qu non4 ,since almost all of us1 without training in arts and sciences1 and the ,hellenic philosophy1 and some even without learning at all1 through the influence of a philosophy divine and barbarous1 and by power1 have through faith received the word concerning ,god1 trained by self-operating wisdom4 ,but that which acts in conjunction with something else1 being of itself incapable of operating by itself1 we describe as co-operating and concausing1 and say that it becomes a cause only in virtue of its being a joint-cause1 and receives the name of cause only in respect of its concurring with something else1 but that it cannot by itself produce the right effect4 ,although at one time philosophy justified the ,greeks1 not conducting them to that entire righteousness to which it is ascertained to co-operate1 as the first and second flight of steps help you in your ascent to the upper room1 and the grammarian helps the philosopher4 ,not as if by its abstraction1 the perfect ,word would be rendered incomplete1 or truth perish2 since also sight1 and hearing1 and the voice contribute to truth1 but it is the mind which is the appropriate faculty for knowing it4 ,but of those things which co-operate1 some contribute a greater amount of power2 some1 a less4 ,perspicuity accordingly aids in the communication of truth1 and logic in preventing us from falling under the heresies by which we are assailed4 ,but the teaching1 which is according to the ,saviour1 is complete in itself and without defect1 being 8the power and wisdom of ,god20#ihh and the ,hellenic philosophy does not1 by its approach1 make the truth more powerful2 but rendering powerless the assault of sophistry against it1 and frustrating the treacherous plots laid against the truth1 is said to be the proper 8fence and wall of the vineyard40 ,and the truth which is according to faith is as necessary for life as bread2 while the preparatory discipline is like sauce and sweetmeats4 8,at the end of the dinner1 the dessert is pleasant10 according to the ,theban ,pindar4 ,and the ,scripture has expressly said1 8,the innocent will become wiser by understanding1 and the wise will receive knowledge40#ihi 8,and he that speaketh of himself10 saith the ,lord1 8seeketh his own glory2 but ,he that seeketh ,his glory that sent ,him is true1 and there is no unrighteousness in ,him40#iij ,on the other hand1 therefore1 he who appropriates what belongs to the barbarians1 and vaunts it as his own1 does wrong1 increasing his own glory1 and falsifying the truth4 ,it is such an one that is by ,scripture called a 8thief40 ,it is therefore said1 8,son1 be not a liar2 for falsehood leads to theft40 ,nevertheless the thief possesses really1 what he has possessed himself of dishonestly1 whether it be gold1 or silver1 or speech1 or dogma4 ,the ideas1 then1 which they have stolen1 and which are partially true1 they know by conjecture and necessary logical deduction3 on becoming disciples1 therefore1 they will know them with intelligent apprehension4 ,,chapter ,,xxi4 ,,the ,,jewish ,,institutions ,,and ,,laws ,,of ,,far ,,higher ,,antiquity ,,than ,,the ,,philosophy ,,of ,,the ,,greeks4 ,on the plagiarizing of the dogmas of the philosophers from the ,hebrews1 we shall treat a little afterwards4 ,but first1 as due order demands1 we must now speak of the epoch of ,moses1 by which the philosophy of the ,hebrews will be demonstrated beyond all contradiction to be the most ancient of all wisdom4 ,this has been discussed with accuracy by ,tatian in his book ,to the ,greeks1 and by ,casian in the first book of his ,exegetics4 ,nevertheless our commentary demands that we too should run over what has been said on the point4 ,apion1 then1 the grammarian1 surnamed ,pleistonices1 in the fourth book of ,the ,egyptian ,histories1 although of so hostile a disposition towards the ,hebrews1 being by race an ,egyptian1 as to compose a work against the ,jews1 when referring to ,amosis king of the ,egyptians1 and his exploits1 adduces1 as a witness1 ,ptolemy of ,mendes4 ,and his remarks are to the following effect3 ,amosis1 who lived in the time of the ,argive ,inachus1 overthrew ,athyria1 as ,ptolemy of ,mendes relates in his ,chronology4 ,now this ,ptolemy was a priest2 and setting forth the deeds of the ,egyptian kings in three entire books1 he says1 that the exodus of the ,jews from ,egypt1 under the conduct of ,moses1 took place while ,amosis was king of ,egypt4 ,whence it is seen that ,moses flourished in the time of ,inachus4 ,and of the ,hellenic states1 the most ancient is the ,argolic1 ,i mean that which took its rise from ,inachus1 as ,dionysius of ,halicarnassus teaches in his ,times4 ,and younger by forty generations than it was ,attica1 founded by ,cecrops1 who was an aboriginal of double race1 as ,tatian expressly says2 and ,arcadia1 founded by ,pelasgus1 younger too by nine generations2 and he1 too1 is said to have been an aboriginal4 ,and more recent than this last by fifty-two generations1 was ,pthiotis1 founded by ,deucalion4 ,and from the time of ,inachus to the ,trojan war twenty generations or more are reckoned2 let us say1 four hundred years and more4 ,and if ,ctesias says that the ,assyrian power is many years older than the ,greek1 the exodus of ,moses from ,egypt will appear to have taken place in the forty-second year of the ,assyrian empire1#iia in the thirty-second year of the reign of ,belochus1 in the time of ,amosis the ,egyptian1 and of ,inachus the ,argive4 ,and in ,greece1 in the time of ,phoroneus1 who succeeded ,inachus1 the flood of ,ogyges occurred2 and monarchy subsisted in ,sicyon first in the person of gialeus1 then of ,europs1 then of ,telches2 in ,crete1 in the person of ,cres4 ,for ,acusilaus says that ,phoroneus was the first man4 ,whence1 too1 the author of ,phoronis said that he was 8the father of mortal men40 ,thence ,plato in the ,timus1 following ,acusilaus1 writes3 8,and wishing to draw them out into a discussion respecting antiquities1 he#iib said that he ventured to speak of the most remote antiquities of this city#iic respecting ,phoroneus1 called the first man1 and ,niobe1 and what happened after the deluge40 ,and in the time of ,phorbus lived ,actus1 from whom is derived ,actaia1 ,attica2 and in the time of ,triopas lived ,prometheus1 and ,atlas1 and ,epimetheus1 and ,cecrops of double race1 and ,ino4 ,and in the time of ,crotopus occurred the burning of ,phaethon1 and the deluge#iid of ,deucalion2 and in the time of ,sthenelus1 the reign of ,amphictyon1 and the arrival of ,danaus in the ,peloponnesus2 and under ,dardanus happened the building of ,dardania1 whom1 says ,homer1 8,first cloud-compelling ,zeus begat10-- and the transmigration from ,crete into ,phnicia4 ,and in the time of ,lynceus took place the abduction of ,proserpine1 and the dedication of the sacred enclosure in ,eleusis1 and the husbandry of ,triptolemus1 and the arrival of ,cadmus in ,thebes1 and the reign of ,minos4 ,and in the time of ,prtus the war of ,eumolpus with the ,athenians took place2 and in the time of ,acrisius1 the removal of ,pelops from ,phrygia1 the arrival of ,ion at ,athens2 and the second ,cecrops appeared1 and the exploits of ,perseus and ,dionysus took place1 and ,orpheus and ,musus lived4 ,and in the eighteenth year of the reign of ,agamemnon1 ,troy was taken1 in the first year of the reign of ,demophon the son of ,theseus at ,athens1 on the twelfth day of the month ,thargelion1 as ,dionysius the ,argive says2 but gias and ,dercylus1 in the third book1 say that it was on the eighth day of the last division of the month ,panemus2 ,hellanicus says that it was on the twelfth of the month ,thargelion2 and some of the authors of the ,attica say that it was on the eighth of the last division of the month in the last year of ,menestheus1 at full moon4 8,it was midnight10 says the author of the ,little ,iliad1 8,and the moon shone clear40 ,others say1 it took place on the same day of ,scirophorion4 ,but ,theseus1 the rival of ,hercules1 is older by a generation than the ,trojan war4 ,accordingly ,tlepolemus1 a son of ,hercules1 is mentioned by ,homer1 as having served at ,troy4 ,moses1 then1 is shown to have preceded the deification of ,dionysus six hundred and four years1 if he was deified in the thirty-second year of the reign of ,perseus1 as ,apollodorus says in his ,chronology4 ,from ,bacchus to ,hercules and the chiefs that sailed with ,jason in the ship ,argo1 are comprised sixty-three years4 sculapius and the ,dioscuri sailed with them1 as ,apollonius ,rhodius testifies in his ,argonautics4 ,and from the reign of ,hercules1 in ,argos1 to the deification of ,hercules and of sculapius1 are comprised thirty-eight years1 according to ,apollodorus the chronologist2 from this to the deification of ,castor and ,pollux1 fifty-three years4 ,and at this time ,troy was taken4 ,and if we may believe the poet ,hesiod1 let us hear him3 8,then to ,jove1 ,maia1 ,atlas' daughter1 bore renowned ,hermes1 ,herald of the immortals1 having ascended the sacred couch4 ,and ,semele1 the daughter of ,cadmus1 too1 bore an illustrious son1 ,dionysus1 the joy-inspiring1 when she mingled with him in love40 ,cadmus1 the father of ,semele1 came to ,thebes in the time of ,lynceus1 and was the inventor of the ,greek letters4 ,triopas was a contemporary of ,isis1 in the seventh generation from ,inachus4 ,and ,isis1 who is the same as ,io1 is so called1 it is said1 from her going 77 roaming over the whole earth4 ,her1 ,istrus1 in his work on the migration of the ,egyptians1 calls the daughter of ,prometheus4 ,prometheus lived in the time of ,triopas1 in the seventh generation after ,moses4 ,so that ,moses appears to have flourished even before the birth of men1 according to the chronology of the ,greeks4 ,leon1 who treated of the ,egyptian divinities1 says that ,isis by the ,greeks was called ,ceres1 who lived in the time of ,lynceus1 in the eleventh generation after ,moses4 ,and ,apis the king of ,argos built ,memphis1 as ,aristippus says in the first book of the ,arcadica4 ,and ,aristeas the ,argive says that he was named ,serapis1 and that it is he that the ,egyptians worship4 ,and ,nymphodorus of ,amphipolis1 in the third book of the ,institutions of ,asia1 says that the bull ,apis1 dead and laid in a coffin 771 was deposited in the temple of the god 77 there worshipped1 and thence was called ,soroapis1 and afterwards ,serapis by the custom of the natives4 ,and ,apis is third after ,inachus4 ,further1 ,latona lived in the time of ,tityus4 8,for he dragged ,latona1 the radiant consort of ,zeus40 ,now ,tityus was contemporary with ,tantalus4 ,rightly1 therefore1 the ,botian ,pindar writes1 8,and in time was ,apollo born20 and no wonder when he is found along with ,hercules1 serving ,admetus 8for a long year40 ,zethus and ,amphion1 the inventors of music1 lived about the age of ,cadmus4 ,and should one assert that ,phemonoe was the first who sang oracles in verse to ,acrisius1 let him know that twenty-seven years after ,phemonoe1 lived ,orpheus1 and ,musus1 and ,linus the teacher of ,hercules4 ,and ,homer and ,hesiod are much more recent than the ,trojan war2 and after them the legislators among the ,greeks are far more recent1 ,lycurgus and ,solon1 and the seven wise men1 and ,pherecydes of ,syros1 and ,pythagoras the great1 who lived later1 about the ,olympiads1 as we have shown4 ,we have also demonstrated ,moses to be more ancient1 not only than those called poets and wise men among the ,greeks1 but than the most of their deities4 ,nor he alone1 but the ,sibyl also is more ancient than ,orpheus4 ,for it is said1 that respecting her appellation and her oracular utterances there are several accounts2 that being a ,phrygian1 she was called ,artemis2 and that on her arrival at ,delphi1 she sang-- 8,o ,delphians1 ministers of far-darting ,apollo1 ,i come to declare the mind of gis-bearing ,zeus1 ,enraged as ,i am at my own brother ,apollo40 ,there is another also1 an ,erythran1 called ,herophile4 ,these are mentioned by ,heraclides of ,pontus in his work ,on ,oracles4 ,i pass over the ,egyptian ,sibyl1 and the ,italian1 who inhabited the ,carmentale in ,rome1 whose son was ,evander1 who built the temple of ,pan in ,rome1 called the ,lupercal4 ,it is worth our while1 having reached this point1 to examine the dates of the other prophets among the ,hebrews who succeeded ,moses4 ,after the close of ,moses' life1 ,joshua succeeded to the leadership of the people1 and he1 after warring for sixty-five years1 rested in the good land other five-and-twenty4 ,as the book of ,joshua relates1 the above mentioned man was the successor of ,moses twenty-seven years4 ,then the ,hebrews having sinned1 were delivered to ,chusachar#iie king of ,mesopotamia for eight years1 as the book of ,judges mentions4 ,but having afterwards besought the ,lord1 they receive for leader ,gothoniel1#iif the younger brother of ,caleb1 of the tribe of ,judah1 who1 having slain the king of ,mesopotamia1 ruled over the people forty years in succession4 ,and having again sinned1 they were delivered into the hands of glom#iig king of the ,moabites for eighteen years4 ,but on their repentance1 ,aod1#iih a man who had equal use of both hands1 of the tribe of ,ephraim1 was their leader for eighty years4 ,it was he that despatched glom4 ,on the death of ,aod1 and on their sinning again1 they were delivered into the hand of ,jabim#iii king of ,canaan twenty years4 ,after him ,deborah the wife of ,lapidoth1 of the tribe of ,ephraim1 prophesied2 and ,ozias the son of ,rhiesu was high priest4 ,at her instance ,barak the son of ,bener1#ajjj of the tribe of ,naphtali1 commanding the army1 having joined battle with ,sisera1 ,jabim's commander-in-chief1 conquered him4 ,and after that ,deborah ruled1 judging the people forty years4 ,on her death1 the people having again sinned1 were delivered into the hands of the ,midianites seven years4 ,after these events1 ,gideon1 of the tribe of ,manasseh1 the son of ,joas1 having fought with his three hundred men1 and killed a hundred and twenty thousand1 ruled forty years2 after whom the son of ,ahimelech1 three years4 ,he was succeeded by ,boleas1 the son of ,bedan1 the son of ,charran1#ajja of the tribe of ,ephraim1 who ruled twenty-three years4 ,after whom1 the people having sinned again1 were delivered to the ,ammonites eighteen years2 and on their repentance were commanded by ,jephtha the ,gileadite1 of the tribe of ,manasseh2 and he ruled six years4 ,after whom1 ,abatthan#ajjb of ,bethlehem1 of the tribe of ,juda1 ruled seven years4 ,then ,ebron#ajjc the ,zebulonite1 eight years4 ,then ,eglom of ,ephraim1 eight years4 ,some add to the seven years of ,abatthan the eight of ,ebrom4#ajjd ,and after him1 the people having again transgressed1 came under the power of the foreigners1 the ,philistines1 for forty years4 ,but on their returning to ,god1 they were led by ,samson1 of the tribe of ,dan1 who conquered the foreigners in battle4 ,he ruled twenty years4 ,and after him1 there being no governor1 ,eli the priest judged the people for forty years4 ,he was succeeded by ,samuel the prophet2 contemporaneously with whom ,saul reigned1 who held sway for twenty-seven years4 ,he anointed ,david4 ,samuel died two years before ,saul1 while ,abimelech was high priest4 ,he anointed ,saul as king1 who was the first that bore regal sway over ,israel after the judges2 the whole duration of whom1 down to ,saul1 was four hundred and sixty-three years and seven months4 ,then in the first book of ,kings there are twenty years of ,saul1 during which he reigned after he was renovated4 ,and after the death of ,saul1 ,david the son of ,jesse1 of the tribe of ,judah1 reigned next in ,hebron1 forty years1 as is contained in the second book of ,kings4 ,and ,abiathar the son of ,abimelech1 of the kindred of ,eli1 was high priest4 ,in his time ,gad and ,nathan prophesied4 ,from ,joshua the son of ,nun1 then1 till ,david received the kingdom1 there intervene1 according to some1 four hundred and fifty years4 ,but1 as the chronology set forth shows1 five hundred and twenty-three years and seven months are comprehended till the death of ,david4 ,and after this ,solomon the son of ,david reigned forty years4 ,under him ,nathan continued to prophesy1 who also exhorted him respecting the building of the temple4 ,achias of ,shilo also prophesied4 ,and both the kings1 ,david and ,solomon1 were prophets4 ,and ,sadoc the high priest was the first who ministered in the temple which ,solomon built1 being the eighth from ,aaron1 the first high priest4 ,from ,moses1 then1 to the age of ,solomon1 as some say1 are five hundred and ninety-five years1 and as others1 five hundred and seventy-six4 ,and if you count1 along with the four hundred and fifty years from ,joshua to ,david1 the forty years of the rule of ,moses1 and the other eighty years of ,moses' life previous to the exodus of the ,hebrews from ,egypt1 you will make up the sum in all of six hundred and ten years4 ,but our chronology will run more correctly1 if to the five hundred and twenty-three years and seven months till the death of ,david1 you add the hundred and twenty years of ,moses and the forty years of ,solomon4 ,for you will make up in all1 down to the death of ,solomon1 six hundred and eighty-three years and seven months4 ,hiram gave his daughter to ,solomon about the time of the arrival of ,menelaus in ,phenicia1 after the capture of ,troy1 as is said by ,menander of ,pergamus1 and ,ltus in ,the ,phenicia4 ,and after ,solomon1 ,roboam his son reigned for seventeen years2 and ,abimelech the son of ,sadoc was high priest4 ,in his reign1 the kingdom being divided1 ,jeroboam1 of the tribe of ,ephraim1 the servant of ,solomon1 reigned in ,samaria2 and ,achias the ,shilonite continued to prophesy2 also ,samas the son of ,amame1 and he who came from ,judah to ,jeroboam1#ajje and prophesied against the altar4 ,after him his son ,abijam1 twenty-three years2 and likewise his son ,asaman4#ajjf ,the last1 in his old age1 was diseased in his feet2 and in his reign prophesied ,jehu the son of ,ananias4 ,after him ,jehosaphat his son reigned twenty-five years4#ajjg ,in his reign prophesied ,elias the ,thesbite1 and ,michas the son of ,jebla1 and ,abdias the son of ,ananias4 ,and in the time of ,michas there was also the false prophet ,zedekias1 the son of ,chonaan4 ,these were followed by the reign of ,joram the son of ,jehosaphat1 for eight years2 during whose time prophesied ,elias2 and after ,elias1 ,elisus the son of ,saphat4 ,in his reign the people in ,samaria ate doves' dung and their own children4 ,the period of ,jehosaphat extends from the close of the third book of ,kings to the fourth4 ,and in the reign of ,joram1 ,elias was translated1 and ,elisus the son of ,saphat commenced prophesying1 and prophesied for six years1 being forty years old4 ,then ,ochozias reigned a year4 ,in his time ,elisus continued to prophesy1 and along with him ,adadonus4#ajjh ,after him the mother of ,ozias1#ajji ,gotholia1#ajaj reigned eight#ajaa years1 having slain the children of her brother4#ajab ,for she was of the family of ,ahab4 ,but the sister of ,ozias1 ,josaba1 stole ,joas the son of ,ozias1 and invested him afterwards with the kingdom4 ,and in the time of this ,gotholia1 ,elisus was still prophesying4 ,and after her reigned1 as ,i said before1 ,joash1 rescued by ,josaba the wife of ,jod the high priest1 and lived in all forty years4 ,there are comprised1 then1 from ,solomon to the death of ,elisus the prophet1 as some say1 one hundred and five years2 according to others1 one hundred and two2 and1 as the chronology before us shows1 from the reign of ,solomon an hundred and eighty-one4 ,now from the ,trojan war to the birth of ,homer1 according to ,philochorus1 a hundred and eighty years elapsed2 and he was posterior to the ,ionic migration4 ,but ,aristarchus1 in the ,archilochian ,memoirs1 says that he lived during the ,ionic migration1 which took place a hundred and twenty years after the siege of ,troy4 ,but ,apollodorus alleges it was an hundred and twenty years after the ,ionic migration1 while ,agesilaus son of ,doryssus was king of the ,lacedmonians3 so that he brings ,lycurgus the legislator1 while still a young man1 near him4 ,euthymenes1 in the ,chronicles1 says that he flourished contemporaneously with ,hesiod1 in the time of ,acastus1 and was born in ,chios1 about the four hundredth year after the capture of ,troy4 ,and ,archimachus1 in the third book of his ,euban ,history1 is of this opinion4 ,so that both he and ,hesiod were later than ,elisus the prophet4 ,and if you choose to follow the grammarian ,crates1 and say that ,homer was born about the time of the expedition of the ,heraclid1 eighty years after the taking of ,troy1 he will be found to be later again than ,solomon1 in whose days occurred the arrival of ,menelaus in ,phenicia1 as was said above4 ,eratosthenes says that ,homer's age was two hundred years after the capture of ,troy4 ,further1 ,theopompus1 in the forty-third book of the ,philippics1 relates that ,homer was born five hundred years after the war at ,troy4 ,and ,euphorion1 in his book about the ,aleuades1 maintains that he was born in the time of ,gyges1 who began to reign in the eighteenth ,olympiad1 who1 also he says1 was the first that was called tyrant 774 ,sosibius ,lacon1 again1 in his ,record of ,dates1 brings ,homer down to the eighth year of the reign of ,charillus the son of ,polydectus4 ,charillus reigned for sixty-four years1 after whom the son of ,nicander reigned thirty-nine years4 ,in his thirty-fourth year it is said that the first ,olympiad was instituted2 so that ,homer was ninety years before the introduction of the ,olympic games4 ,after ,joas1 ,amasias his son reigned as his successor thirty-nine years4 ,he in like manner was succeeded by his son ,ozias1 who reigned for fifty-two years1 and died a leper4 ,and in his time prophesied ,amos1 and ,isaiah his son1#ajac and ,hosea the son of ,beeri1 and ,jonas the son of ,amathi1 who was of ,geth-chober1 who preached to the ,ninevites1 and passed through the whale's belly4 ,then ,jonathan the son of ,ozias reigned for sixteen years4 ,in his time ,esaias still prophesied1 and ,hosea1 and ,michas the ,morasthite1 and ,joel the son of ,bethuel4 ,next in succession was his son ,ahaz1 who reigned for sixteen years4 ,in his time1 in the fifteenth year1 ,israel was carried away to ,babylon4 ,and ,salmanasar the king of the ,assyrians carried away the people of ,samaria into the country of the ,medes and to ,babylon4 ,again ,ahaz was succeeded by ,osee1#ajad who reigned for eight years4 ,then followed ,hezekiah1 for twenty-nine years4 ,for his sanctity1 when he had approached his end1 ,god1 by ,isaiah1 allowed him to live for other fifteen years1 giving as a sign the going back of the sun4 ,up to his times ,esaias1 ,hosea1 and ,micah continued prophesying4 ,and these are said to have lived after the age of ,lycurgus1 the legislator of the ,lacedmonians4 ,for ,dieuchidas1 in the fourth book of the ,megarics1 places the era of ,lycurgus about the two hundred and ninetieth year after the capture of ,troy4 ,and ,esaias is still seen prophesying in the two hundredth year after the reign of ,solomon1 in whose time ,menelaus was proved to have come to ,phenicia2 and along with ,esaias1 ,michaiah1 and ,hosea1 and ,joel the son of ,bethuel4 ,after ,hezekiah1 his son ,manasses reigned for fifty-five years4 ,then his son ,amos for two years4 ,after him reigned his son ,josias1 distinguished for his observance of the law1 for thirty-one years4 ,he 8laid the carcases of men upon the carcases of the idols10 as is written in the book of ,leviticus4#ajae ,in his reign1 in the eighteenth year1 the passover was celebrated1 not having been kept from the days of ,samuel in the intervening period4#ajaf ,then ,chelkias the priest1 the father of the prophet ,jeremiah1 having fallen in with the book of the law1 that had been laid up in the temple1 read it and died4#ajag ,and in his days ,olda#ajah prophesied1 and ,sophonias1#ajai and ,jeremiah4 ,and in the days of ,jeremiah was ,ananias the son of ,azor1#ajbj the false prophet4 ,he#ajba having disobeyed ,jeremiah the prophet1 was slain by ,pharaoh ,necho king of ,egypt at the river ,euphrates1 having encountered the latter1 who was marching on the ,assyrians4 ,josiah was succeeded by ,jechoniah1 called also ,joachas1#ajbb his son1 who reigned three months and ten days4 ,necho king of ,egypt bound him and led him to ,egypt1 after making his brother ,joachim king in his stead1 who continued his tributary for eleven years4 ,after him his namesake#ajbc ,joakim reigned for three months4 ,then ,zedekiah reigned for eleven years2 and up to his time ,jeremiah continued to prophesy4 ,along with him ,ezekiel#ajbd the son of ,buzi1 and ,urias#ajbe the son of ,samus1 and ,ambacum#ajbf prophesied4 ,here end the ,hebrew kings4 ,there are then from the birth of ,moses till this captivity nine hundred and seventy-two years2 but according to strict chronological accuracy1 one thousand and eighty-five1 six months1 ten days4 ,from the reign of ,david to the captivity by the ,chaldeans1 four hundred and fifty-two years and six months2 but as the accuracy we have observed in reference to dates makes out1 four hundred and eighty-two and six months ten days4 ,and in the twelfth year of the reign of ,zedekiah1 forty years before the supremacy of the ,persians1 ,nebuchodonosor made war against the ,phnicians and the ,jews1 as ,berosus asserts in his ,chaldan ,histories4 ,and ,joabas1#ajbg writing about the ,assyrians1 acknowledges that he had received the history from ,berosus1 and testifies to his accuracy4 ,nebuchodonosor1 therefore1 having put out the eyes of ,zedekiah1 took him away to ,babylon1 and transported the whole people 7the captivity lasted seventy years71 with the exception of a few who fled to ,egypt4 ,jeremiah and ,ambacum were still prophesying in the time of ,zedekiah4 ,in the fifth year of his reign ,ezekiel prophesied at ,babylon2 after him ,nahum1 then ,daniel4 ,after him1 again1 ,haggai and ,zechariah prophesied in the time of ,darius the ,first for two years2 and then the angel among the twelve4#ajbh ,after ,haggai and ,zechariah1 ,nehemiah1 the chief cup-bearer of ,artaxerxes1 the son of ,acheli the ,israelite1 built the city of ,jerusalem and restored the temple4 ,during the captivity lived ,esther and ,mordecai1 whose book is still extant1 as also that of the ,maccabees4 ,during this captivity ,mishael1 ,ananias1 and ,azarias1 refusing to worship the image1 and being thrown into a furnace of fire1 were saved by the appearance of an angel4 ,at that time1 on account of the serpent1#ajbi ,daniel was thrown into the den of lions2 but being preserved through the providence of ,god by ,ambacub1 he is restored on the seventh day4 ,at this period1 too1 occurred the sign of ,jona2 and ,tobias1 through the assistance of the angel ,raphael1 married ,sarah1 the demon having killed her seven first suitors2 and after the marriage of ,tobias1 his father ,tobit recovered his sight4 ,at that time ,zorobabel1 having by his wisdom overcome his opponents1 and obtained leave from ,darius for the rebuilding of ,jerusalem1 returned with ,esdras to his native land2 and by him the redemption of the people and the revisal and restoration of the inspired oracles were effected2 and the passover of deliverance celebrated1 and marriage with aliens dissolved4 ,cyrus had1 by proclamation1 previously enjoined the restoration of the ,hebrews4 ,and his promise being accomplished in the time of ,darius1 the feast of the dedication was held1 as also the feast of tabernacles4 ,there were in all1 taking in the duration of the captivity down to the restoration of the people1 from the birth of ,moses1 one thousand one hundred and fifty-five years1 six months1 and ten days2 and from the reign of ,david1 according to some1 four hundred and fifty-two2 more correctly1 five hundred and seventy-two years1 six months1 and ten days4 ,from the captivity at ,babylon1 which took place in the time of ,jeremiah the prophet1 was fulfilled what was spoken by ,daniel the prophet as follows3 8,seventy weeks are determined upon thy people1 and upon thy holy city1 to finish the transgression1 and to seal sins1 and to wipe out and make reconciliation for iniquity1 and to bring in everlasting righteousness1 and to seal the vision and the prophet1 and to anoint the ,holy of ,holies4 ,know therefore1 and understand1 that from the going forth of the word commanding an answer to be given1 and ,jerusalem to be built1 to ,christ the ,prince1 are seven weeks and sixty-two weeks2 and the street shall be again built1 and the wall2 and the times shall be expended4 ,and after the sixty-two weeks the anointing shall be overthrown1 and judgment shall not be in him2 and he shall destroy the city and the sanctuary along with the coming ,prince4 ,and they shall be destroyed in a flood1 and to the end of the war shall be cut off by desolations4 ,and he shall confirm the covenant with many for one week2 and in the middle of the week the sacrifice and oblation shall be taken away2 and in the holy place shall be the abomination of desolations1 and until the consummation of time shall the consummation be assigned for desolation4 ,and in the midst of the week shall he make the incense of sacrifice cease1 and of the wing of destruction1 even till the consummation1 like the destruction of the oblation40#ajcj ,that the temple accordingly was built in seven weeks1 is evident2 for it is written in ,esdras4 ,and thus ,christ became ,king of the ,jews1 reigning in ,jerusalem in the fulfilment of the seven weeks4 ,and in the sixty and two weeks the whole of ,juda was quiet1 and without wars4 ,and ,christ our ,lord1 8the ,holy of ,holies10 having come and fulfilled the vision and the prophecy1 was anointed in ,his flesh by the ,holy ,spirit of ,his ,father4 ,in those 8sixty and two weeks10 as the prophet said1 and 8in the one week10 was ,he ,lord4 ,the half of the week ,nero held sway1 and in the holy city ,jerusalem placed the abomination2 and in the half of the week he was taken away1 and ,otho1 and ,galba1 and ,vitellius4 ,and ,vespasian rose to the supreme power1 and destroyed ,jerusalem1 and desolated the holy place4 ,and that such are the facts of the case1 is clear to him that is able to understand1 as the prophet said4 ,on the completion1 then1 of the eleventh year1 in the beginning of the following1 in the reign of ,joachim1 occurred the carrying away captive to ,babylon by ,nabuchodonosor the king1 in the seventh year of his reign over the ,assyrians1 in the second year of the reign of ,vaphres over the ,egyptians1 in the archonship of ,philip at ,athens1 in the first year of the forty-eighth ,olympiad4 ,the captivity lasted for seventy years1 and ended in the second year of ,darius ,hystaspes1 who had become king of the ,persians1 ,assyrians1 and ,egyptians2 in whose reign1 as ,i said above1 ,haggai and ,zechariah and the angel of the twelve prophesied4 ,and the high priest was ,joshua the son of ,josedec4 ,and in the second year of the reign of ,darius1 who1 ,herodotus says1 destroyed the power of the ,magi1 ,zorobabel the son of ,salathiel was despatched to raise and adorn the temple at ,jerusalem4 ,the times of the ,persians are accordingly summed up thus3 ,cyrus reigned thirty years2 ,cambyses1 nineteen2 ,darius1 forty-six2 ,xerxes1 twenty-six2 ,artaxerxes1 forty-one2 ,darius1 eight2 ,artaxerxes1 forty-two2 ,ochus or ,arses1 three4 ,the sum total of the years of the ,persian monarchy is two hundred and thirty-five years4 ,alexander of ,macedon1 having despatched this ,darius1 during this period1 began to reign4 ,similarly1 therefore1 the times of the ,macedonian kings are thus computed3 ,alexander1 eighteen years2 ,ptolemy the son of ,lagus1 forty years2 ,ptolemy ,philadelphus1 twenty-seven years2 then ,euergetes1 five-and-twenty years2 then ,philopator1 seventeen years2 then ,epiphanes1 four-and-twenty years2 he was succeeded by ,philometer1 who reigned five-and-thirty years2 after him ,physcon1 twenty-nine years2 then ,lathurus1 thirty-six years2 then he that was surnamed ,dionysus1 twenty-nine years2 and last ,cleopatra reigned twenty-two years4 ,and after her was the reign of the ,cappadocians for eighteen days4 ,accordingly the period embraced by the ,macedonian kings is1 in all1 three hundred and twelve years and eighteen days4 ,therefore those who prophesied in the time of ,darius ,hystaspes1 about the second year of his reign1--,haggai1 and ,zechariah1 and the angel of the twelve1 who prophesied about the first year of the forty-eighth ,olympiad1--are demonstrated to be older than ,pythagoras1 who is said to have lived in the sixty-second ,olympiad1 and than ,thales1 the oldest of the wise men of the ,greeks1 who lived about the fiftieth ,olympiad4 ,those wise men that are classed with ,thales were then contemporaneous1 as ,andron says in the ,tripos4 ,for ,heraclitus being posterior to ,pythagoras1 mentions him in his book4 ,whence indisputably the first ,olympiad1 which was demonstrated to be four hundred and seven years later than the ,trojan war1 is found to be prior to the age of the above-mentioned prophets1 together with those called the seven wise men4 ,accordingly it is easy to perceive that ,solomon1 who lived in the time of ,menelaus 7who was during the ,trojan war71 was earlier by many years than the wise men among the ,greeks4 ,and how many years ,moses preceded him we showed1 in what we said above4 ,and ,alexander1 surnamed ,polyhistor1 in his work on the ,jews1 has transcribed some letters of ,solomon to ,vaphres king of ,egypt1 and to the king of the ,phenicians at ,tyre1 and theirs to ,solomon2 in which it is shown that ,vaphres sent eighty thousand ,egyptian men to him for the building of the temple1 and the other as many1 along with a ,tyrian artificer1 the son of a ,jewish mother1 of the tribe of ,dan1#ajca as is there written1 of the name of ,hyperon4#ajcb ,further1 ,onomacritus the ,athenian1 who is said to have been the author of the poems ascribed to ,orpheus1 is ascertained to have lived in the reign of the ,pisistratid1 about the fiftieth ,olympiad4 ,and ,orpheus1 who sailed with ,hercules1 was the pupil of ,musus4 ,amphion precedes the ,trojan war by two generations4 ,and ,demodocus and ,phemius were posterior to the capture of ,troy2 for they were famed for playing on the lyre1 the former among the ,phacians1 and the latter among the suitors4 ,and the ,oracles ascribed to ,musus are said to be the production of ,onomacritus1 and the ,crateres of ,orpheus the production of ,zopyrus of ,heraclea1 and ,the ,descent to ,hades that of ,prodicus of ,samos4 ,ion of ,chios relates in the ,triagmi1#ajcc that ,pythagoras ascribed certain works of his own to ,orpheus4 ,epigenes1 in his book respecting ,the ,poetry attributed to ,orpheus1 says that ,the ,descent to ,hades and the ,sacred ,discourse were the production of ,cecrops the ,pythagorean2 and the ,peplus and the ,physics of ,brontinus4 ,some also make ,terpander out ancient4 ,hellanicus1 accordingly1 relates that he lived in the time of ,midas3 but ,phanias1 who places ,lesches the ,lesbian before ,terpander1 makes ,terpander younger than ,archilochus1 and relates that ,lesches contended with ,arctinus1 and gained the victory4 ,xanthus the ,lydian says that he lived about the eighteenth ,olympiad2 as also ,dionysius says that ,thasus was built about the fifteenth ,olympiad3 so that it is clear that ,archilochus#ajcd was already known after the twentieth ,olympiad4 ,he accordingly relates the destruction of ,magnetes as having recently taken place4 ,simonides is assigned to the time of ,archilochus4 ,callinus is not much older2 for ,archilochus refers to ,magnetes as destroyed1 while the latter refers to it as flourishing4 ,eumelus of ,corinth being older1 is said to have met ,archias1 who founded ,syracuse4 ,we were induced to mention these things1 because the poets of the epic cycle are placed amongst those of most remote antiquity4 ,already1 too1 among the ,greeks1 many diviners are said to have made their appearance1 as the ,bacides1 one a ,botian1 the other an ,arcadian1 who uttered many predictions to many4 ,by the counsel of ,amphiletus the ,athenian1#ajce who showed the time for the onset1 ,pisistratus1 too1 strengthened his government4 ,for we may pass over in silence ,cometes of ,crete1 ,cinyras of ,cyprus1 ,admetus the ,thessalian1 ,aristas the ,cyrenian1 ,amphiaraus the ,athenian1 ,timoxeus#ajcf the ,corcyran1 ,demnetus the ,phocian1 ,epigenes the ,thespian1 ,nicias the ,carystian1 ,aristo the ,thessalian1 ,dionysius the ,carthaginian1 ,cleophon the ,corinthian1 ,hippo the daughter of ,chiro1 and ,bo1 and ,manto1 and the host of ,sibyls1 the ,samian1 the ,colophonian1 the ,cuman1 the ,erythran1 the ,pythian1#ajcg the ,taraxandrian1 the ,macetian1 the ,thessalian1 and the ,thesprotian1 ,and ,calchas again1 and ,mopsus1 who lived during the ,trojan war4 ,mopsus1 however1 was older1 having sailed along with the ,argonauts4 ,and it is said that ,battus the ,cyrenian composed what is called the ,divination of ,mopsus4 ,dorotheus in the first ,pandect relates that ,mopsus was the disciple of ,alcyon and ,corone4 ,and ,pythagoras the ,great always applied his mind to prognostication1 and ,abaris the ,hyperborean1 and ,aristas the ,proconnesian1 and ,epimenides the ,cretan1 who came to ,sparta1 and ,zoroaster the ,mede1 and ,empedocles of ,agrigentum1 and ,phormion the ,lacedmonian2 ,polyaratus1 too1 of ,thasus1 and ,empedotimus of ,syracuse2 and in addition to these1 ,socrates the ,athenian in particular4 8,for10 he says in the ,theages1 8,i am attended by a supernatural intimation1 which has been assigned me from a child by divine appointment4 ,this is a voice which1 when it comes1 prevents what ,i am about to do1 but exhorts never40#ajch ,and ,execestus1 the tyrant of the ,phocians1 wore two enchanted rings1 and by the sound which they uttered one against the other determined the proper times for actions4 ,but he died1 nevertheless1 treacherously murdered1 although warned beforehand by the sound1 as ,aristotle says in the ,polity of the ,phocians4 ,of those1 too1 who at one time lived as men among the ,egyptians1 but were constituted gods by human opinion1 were ,hermes the ,theban1 and ,asclepius of ,memphis2 ,tireseus and ,manto1 again1 at ,thebes1 as ,euripides says4 ,helenus1 too1 and ,laocoon1 and none1 and ,crenus in ,ilium4 ,for ,crenus1 one of the ,heraclid1 is said to have been a noted prophet4 ,another was ,jamus in ,elis1 from whom came the ,jamid2 and ,polyidus at ,argos and ,megara1 who is mentioned by the tragedy4 ,why enumerate ,telemus1 who1 being a prophet of the ,cyclops1 predicted to ,polyphemus the events of ,ulysses' wandering2 or ,onomacritus at ,athens2 or ,amphiaraus1 who campaigned with the seven at ,thebes1 and is reported to be a generation older than the capture of ,troy2 or ,theoclymenus in ,cephalonia1 or ,telmisus in ,caria1 or ,galeus in ,sicily8 ,there are others1 too1 besides these3 ,idmon1 who was with the ,argonauts1 ,phemonoe of ,delphi1 ,mopsus the son of ,apollo and ,manto in ,pamphylia1 and ,amphilochus the son of ,amphiaraus in ,cilicia1 ,alcmon among the ,acarnanians1 ,anias in ,delos1 ,aristander of ,telmessus1 who was along with ,alexander4 ,philochorus also relates in the first book of the work1 ,on ,divination1 that ,orpheus was a seer4 ,and ,theopompus1 and ,ephorus1 and ,timus1 write of a seer called ,orthagoras2 as the ,samian ,pythocles in the fourth book of ,the ,italics writes of ,caius ,julius ,nepos4 ,but some of these 8thieves and robbers10 as the ,scripture says1 predicted for the most part from observation and probabilities1 as physicians and soothsayers judge from natural signs2 and others were excited by demons1 or were disturbed by waters1 and fumigations1 and air of a peculiar kind4 ,but among the ,hebrews the prophets were moved by the power and inspiration of ,god4 ,before the law1 ,adam spoke prophetically in respect to the woman1 and the naming of the creatures2 ,noah preached repentance2 ,abraham1 ,isaac1 and ,jacob gave many clear utterances respecting future and present things4 ,contemporaneous with the law1 ,moses and ,aaron2 and after these prophesied ,jesus the son of ,nave1 ,samuel1 ,gad1 ,nathan1 ,achias1 ,samas1 ,jehu1 ,elias1 ,michas1 ,abdiu1 ,elisus1 ,abbadonai1 ,amos1 ,esaias1 ,osee1 ,jonas1 ,joel1 ,jeremias1 ,sophonias the son of ,buzi1 ,ezekiel1 ,urias1 ,ambacum1 ,naum1 ,daniel1 ,misael1 who wrote the syllogisms1 ,aggai1 ,zacharias1 and the angel among the twelve4 ,these are1 in all1 five-and-thirty prophets4 ,and of women 7for these too prophesied71 ,sara1 and ,rebecca1 and ,mariam1 and ,debbora1 and ,olda4 ,then within the same period ,john prophesied till the baptism of salvation2 and after the birth of ,christ1 ,anna and ,simeon4 ,for ,zacharias1 ,john's father1 is said in the ,gospels to have prophesied before his son4 ,let us then draw up the chronology of the ,greeks from ,moses4 ,from the birth of ,moses to the exodus of the ,jews from ,egypt1 eighty years2 and the period down to his death1 another forty years4 ,the exodus took place in the time of ,inachus1 before the wandering of ,sothis1#ajci ,moses having gone forth from ,egypt three hundred and forty-five years before4 ,from the rule of ,moses1 and from ,inachus to the flood of ,deucalion1 ,i mean the second inundation1 and to the conflagration of ,phaethon1 which events happened in the time of ,crotopus1 forty generations are enumerated 7three generations being reckoned for a century74 ,from the flood to the conflagration of ,ida1 and the discovery of iron1 and the ,idan ,dactyls1 are seventy-three years1 according to ,thrasyllus2 and from the conflagration of ,ida to the rape of ,ganymede1 sixty-five years4 ,from this to the expedition of ,perseus1 when ,glaucus established the ,isthmian games in honour of ,melicerta1 fifteen years2 and from the expedition of ,perseus to the building of ,troy1 thirty-four years4 ,from this to the voyage of the ,argo1 sixty-four years4 ,from this to ,theseus and the ,minotaur1 thirty-two years2 then to the seven at ,thebes1 ten years4 ,and to the ,olympic contest1 which ,hercules instituted in honour of ,pelops1 three years2 and to the expedition of the ,amazons against ,athens1 and the rape of ,helen by ,theseus1 nine years4 ,from this to the deification of ,hercules1 eleven years2 then to the rape of ,helen by ,alexander1 four years4 ,from the taking of ,troy to the descent of neas and the founding of ,lavinium1 ten years2 and to the government of ,ascanius1 eight years2 and to the descent of the ,heraclid1 sixty-one years2 and to the ,olympiad of ,iphitus1 three hundred and thirty-eight years4 ,eratosthenes thus sets down the dates3 8,from the capture of ,troy to the descent of the ,heraclid1 eighty years4 ,from this to the founding of ,ionia1 sixty years2 and the period following to the protectorate of ,lycurgus1 a hundred and fifty-nine years2 and to the first year of the first ,olympiad1 a hundred and eight years4 ,from which ,olympiad to the invasion of ,xerxes1 two hundred and ninety-seven years2 from which to the beginning of the ,peloponnesian war1 forty-eight years2 and to its close1 and the defeat of the ,athenians1 twenty-seven years2 and to the battle at ,leuctra1 thirty-four years2 after which to the death of ,philip1 thirty-five years4 ,and after this to the decease of ,alexander1 twelve years40 ,again1 from the first ,olympiad1 some say1 to the building of ,rome1 are comprehended twenty-four years2 and after this to the expulsion of the kings1#ajdj when consuls were created1 about two hundred and forty-three years4 ,and from the taking of ,babylon to the death of ,alexander1 a hundred and eighty-six years4 ,from this to the victory of ,augustus1 when ,antony killed himself at ,alexandria1 two hundred and ninety-four years1 when ,augustus was made consul for the fourth time4 ,and from this time to the games which ,domitian instituted at ,rome1 are a hundred and fourteen years2 and from the first games to the death of ,commodus1 a hundred and eleven years4 ,there are some that from ,cecrops to ,alexander of ,macedon reckon a thousand eight hundred and twenty-eight years2 and from ,demophon1 a thousand two hundred and fifty2 and from the taking of ,troy to the expedition of the ,heraclid1 a hundred and twenty or a hundred and eighty years4 ,from this to the archonship of ,evnetus at ,athens1 in whose time ,alexander is said to have marched into ,asia1 according to ,phanias1 are seven hundred and fifty years2 according to ,ephorus1 seven hundred and thirty-five2 according to ,timus and ,clitarchus1 eight hundred and twenty2 according to ,eratosthenes1 seven hundred and seventy-four4 ,as also ,duris1 from the taking of ,troy to the march of ,alexander into ,asia1 a thousand years2 and from that to the archonship of ,hegesias1 in whose time ,alexander died1 eleven years4 ,from this date to the reign of ,germanicus ,claudius ,csar1 three hundred and sixty-five years4 ,from which time the years summed up to the death of ,commodus are manifest4 ,after the ,grecian period1 and in accordance with the dates1 as computed by the barbarians1 very large intervals are to be assigned4 ,from ,adam to the deluge are comprised two thousand one hundred and forty-eight years1 four days4 ,from ,shem to ,abraham1 a thousand two hundred and fifty years4 ,from ,isaac to the division of the land1 six hundred and sixteen years4 ,then from the judges to ,samuel1 four hundred and sixty-three years1 seven months4 ,and after the judges there were five hundred and seventy-two years1 six months1 ten days of kings4 ,after which periods1 there were two hundred and thirty-five years of the ,persian monarchy4 ,then of the ,macedonian1 till the death of ,antony1 three hundred and twelve years and eighteen days4 ,after which time1 the empire of the ,romans1 till the death of ,commodus1 lasted for two hundred and twenty-two years4 ,then1 from the seventy years' captivity1 and the restoration of the people into their own land to the captivity in the time of ,vespasian1 are comprised four hundred and ten years4 ,finally1 from ,vespasian to the death of ,commodus1 there are ascertained to be one hundred and twenty-one years1 six months1 and twenty-four days4 ,demetrius1 in his book1 ,on the ,kings in ,juda1 says that the tribes of ,juda1 ,benjamin1 and ,levi were not taken captive by ,sennacherim2 but that there were from this captivity to the last1 which ,nabuchodonosor made out of ,jerusalem1 a hundred and twenty-eight years and six months2 and from the time that the ten tribes were carried captive from ,samaria till ,ptolemy the ,fourth1 were five hundred and seventy-three years1 nine months2 and from the time that the captivity from ,jerusalem took place1 three hundred and thirty-eight years and three months4 ,philo himself set down the kings differently from ,demetrius4 ,besides1 ,eupolemus1 in a similar work1 says that all the years from ,adam to the fifth year of ,ptolemy ,demetrius1 who reigned twelve years in ,egypt1 when added1 amount to five thousand a hundred and forty-nine2 and from the time that ,moses brought out the ,jews from ,egypt to the above-mentioned date1 there are1 in all1 two thousand five hundred and eighty years4 ,and from this time till the consulship in ,rome of ,caius ,domitian and ,casian1 a hundred and twenty years are computed4 ,euphorus and many other historians say that there are seventy-five nations and tongues1 in consequence of hearing the statement made by ,moses3 8,all the souls that sprang from ,jacob1 which went down into ,egypt1 were seventy-five40#ajda ,according to the true reckoning1 there appear to be seventy-two generic dialects1 as our ,scriptures hand down4 ,the rest of the vulgar tongues are formed by the blending of two1 or three1 or more dialects4 ,a dialect is a mode of speech which exhibits a character peculiar to a locality1 or a mode of speech which exhibits a character peculiar or common to a race4 ,the ,greeks say1 that among them are five dialects--the ,attic1 ,ionic1 ,doric1 olic1 and the fifth the ,common2 and that the languages of the barbarians1 which are innumerable1 are not called dialects1 but tongues4 ,plato attributes a dialect also to the gods1 forming this conjecture mainly from dreams and oracles1 and especially from demoniacs1 who do not speak their own language or dialect1 but that of the demons who have taken possession of them4 ,he thinks also that the irrational creatures have dialects1 which those that belong to the same genus understand4 ,accordingly1 when an elephant falls into the mud and bellows out1 any other one that is at hand1 on seeing what has happened1 shortly turns1 and brings with him a herd of elephants1 and saves the one that has fallen in4 ,it is said also in ,libya1 that a scorpion1 if it does not succeed in stinging a man1 goes away and returns with several more2 and that1 hanging on one to the other like a chain1 they make in this way the attempt to succeed in their cunning design4 ,the irrational creatures do not make use of an obscure intimation1 or hint their meaning by assuming a particular attitude1 but1 as ,i think1 by a dialect of their own4 ,and some others say1 that if a fish which has been taken escape by breaking the line1 no fish of the same kind will be caught in the same place that day4 ,but the first and generic barbarous dialects have terms by nature1 since also men confess that prayers uttered in a barbarian tongue are more powerful4 ,and ,plato1 in the ,cratylus1 when wishing to interpret 7fire71 says that it is a barbaric term4 ,he testifies1 accordingly1 that the ,phrygians use this term with a slight deviation4 ,and nothing1 in my opinion1 after these details1 need stand in the way of stating the periods of the ,roman emperors1 in order to the demonstration of the ,saviour's birth4 ,augustus1 forty-three years2 ,tiberius1 twenty-two years2 ,caius1 four years2 ,claudius1 fourteen years2 ,nero1 fourteen years2 ,galba1 one year2 ,vespasian1 ten years2 ,titus1 three years2 ,domitian1 fifteen years2 ,nerva1 one year2 ,trajan1 nineteen years2 ,adrian1 twenty-one years2 ,antoninus1 twenty-one years2 likewise again1 ,antoninus and ,commodus1 thirty-two4 ,in all1 from ,augustus to ,commodus1 are two hundred and twenty-two years2 and from ,adam to the death of ,commodus1 five thousand seven hundred and eighty-four years1 two months1 twelve days4 ,some set down the dates of the ,roman emperors thus3 ,caius ,julius ,csar1 three years1 four months1 five days2 after him ,augustus reigned forty-six years1 four months1 one day4 ,then ,tiberius1 twenty-six years1 six months1 nineteen days4 ,he was succeeded by ,caius ,csar1 who reigned three years1 ten months1 eight days2 and he by ,claudius for thirteen years1 eight months1 twenty-eight days4 ,nero reigned thirteen years1 eight months1 twenty-eight days2 ,galba1 seven months and six days2 ,otho1 five months1 one day2 ,vitellius1 seven months1 one day2 ,vespasian1 eleven years1 eleven months1 twenty-two days2 ,titus1 two years1 two months2 ,domitian1 fifteen years1 eight months1 five days2 ,nerva1 one year1 four months1 ten days2 ,trajan1 nineteen years1 seven months1 ten days2 ,adrian1 twenty years1 ten months1 twenty-eight days2 ,antoninus1 twenty-two years1 three months1 and seven days2 ,marcus ,aurelius ,antoninus1 nineteen years1 eleven days2 ,commodus1 twelve years1 nine months1 fourteen days4 ,from ,julius ,csar1 therefore1 to the death of ,commodus1 are two hundred and thirty-six years1 six months4 ,and the whole from ,romulus1 who founded ,rome1 till the death of ,commodus1 amounts to nine hundred and fifty-three years1 six months4 ,and our ,lord was born in the twenty-eighth year1 when first the census was ordered to be taken in the reign of ,augustus4 ,and to prove that this is true1 it is written in the ,gospel by ,luke as follows3 8,and in the fifteenth year1 in the reign of ,tiberius ,csar1 the word of the ,lord came to ,john1 the son of ,zacharias40 ,and again in the same book3 8,and ,jesus was coming to ,his baptism1 being about thirty years old10#ajdb and so on4 ,and that it was necessary for ,him to preach only a year1 this also is written3 8,he hath sent me to proclaim the acceptable year of the ,lord40#ajdc ,this both the prophet spake1 and the gospel4 ,accordingly1 in fifteen years of ,tiberius and fifteen years of ,augustus2 so were completed the thirty years till the time ,he suffered4 ,and from the time that ,he suffered till the destruction of ,jerusalem are forty-two years and three months2 and from the destruction of ,jerusalem to the death of ,commodus1 a hundred and twenty-eight years1 ten months1 and three days4 ,from the birth of ,christ1 therefore1 to the death of ,commodus are1 in all1 a hundred and ninety-four years1 one month1 thirteen days4 ,and there are those who have determined not only the year of our ,lord's birth1 but also the day2 and they say that it took place in the twenty-eighth year of ,augustus1 and in the twenty-fifth day of ,pachon4 ,and the followers of ,basilides hold the day of his baptism as a festival1 spending the night before in readings4 ,and they say that it was the fifteenth year of ,tiberius ,csar1 the fifteenth day of the month ,tubi2 and some that it was the eleventh of the same month4 ,and treating of ,his passion1 with very great accuracy1 some say that it took place in the sixteenth year of ,tiberius1 on the twenty-fifth of ,phamenoth2 and others the twenty-fifth of ,pharmuthi2 and others say that on the nineteenth of ,pharmuthi the ,saviour suffered4 ,further1 others say that ,he was born on the twenty-fourth or twenty-fifth of ,pharmuthi4 ,we have still to add to our chronology the following1--,i mean the days which ,daniel indicates from the desolation of ,jerusalem1 the seven years and seven months of the reign of ,vespasian4 ,for the two years are added to the seventeen months and eighteen days of ,otho1 and ,galba1 and ,vitellius2 and the result is three years and six months1 which is 8the half of the week10 as ,daniel the prophet said4 ,for he said that there were two thousand three hundred days from the time that the abomination of ,nero stood in the holy city1 till its destruction4 ,for thus the declaration1 which is subjoined1 shows3 8,how long shall be the vision1 the sacrifice taken away1 the abomination of desolation1 which is given1 and the power and the holy place shall be trodden under foot8 ,and he said to him1 ,till the evening and morning1 two thousand three hundred days1 and the holy place shall be taken away40#ajdd ,these two thousand three hundred days1 then1 make six years four months1 during the half of which ,nero held sway1 and it was half a week2 and for a half1 ,vespasian with ,otho1 ,galba1 and ,vitellius reigned4 ,and on this account ,daniel says1 8,blessed is he that cometh to the thousand three hundred and thirty-five days40#ajde ,for up to these days was war1 and after them it ceased4 ,and this number is demonstrated from a subsequent chapter1 which is as follows3 8,and from the time of the change of continuation1 and of the giving of the abomination of desolation1 there shall be a thousand two hundred and ninety days4 ,blessed is he that waiteth1 and cometh to the thousand three hundred and thirty-five days40#ajdf ,flavius ,josephus the ,jew1 who composed the history of the ,jews1 computing the periods1 says that from ,moses to ,david were five hundred and eighty-five years2 from ,david to the second year of ,vespasian1 a thousand one hundred and seventy-nine2 then from that to the tenth year of ,antoninus1 seventy-seven4 ,so that from ,moses to the tenth year of ,antoninus there are1 in all1 two thousand one hundred and thirty-three years4 ,of others1 counting from ,inachus and ,moses to the death of ,commodus1 some say there were three thousand one hundred and forty-two years2 and others1 two thousand eight hundred and thirty-one years4 ,and in the ,gospel according to ,matthew1 the genealogy which begins with ,abraham is continued down to ,mary the mother of the ,lord4 8,for10 it is said1#ajdg 8from ,abraham to ,david are fourteen generations2 and from ,david to the carrying away into ,babylon are fourteen generations2 and from the carrying away into ,babylon till ,christ are likewise other fourteen generations10--three mystic intervals completed in six weeks4 ,,chapter ,,xxii4 ,,on ,,the ,,greek ,,translation ,,of ,,the ,,old ,,testament4 ,so much for the details respecting dates1 as stated variously by many1 and as set down by us4 ,it is said that the ,scriptures both of the law and of the prophets were translated from the dialect of the ,hebrews into the ,greek language in the reign of ,ptolemy the son of ,lagos1 or1 according to others1 of ,ptolemy surnamed ,philadelphus2 ,demetrius ,phalereus bringing to this task the greatest earnestness1 and employing painstaking accuracy on the materials for the translation4 ,for the ,macedonians being still in possession of ,asia1 and the king being ambitious of adorning the library he had at ,alexandria with all writings1 desired the people of ,jerusalem to translate the prophecies they possessed into the ,greek dialect4 ,and they being the subjects of the ,macedonians1 selected from those of highest character among them seventy elders1 versed in the ,scriptures1 and skilled in the ,greek dialect1 and sent them to him with the divine books4 ,and each having severally translated each prophetic book1 and all the translations being compared together1 they agreed both in meaning and expression4 ,for it was the counsel of ,god carried out for the benefit of ,grecian ears4 ,it was not alien to the inspiration of ,god1 who gave the prophecy1 also to produce the translation1 and make it as it were ,greek prophecy4 ,since the ,scriptures having perished in the captivity of ,nabuchodonosor1 ,esdras the ,levite1 the priest1 in the time of ,artaxerxes king of the ,persians1 having become inspired1 in the exercise of prophecy restored again the whole of the ancient ,scriptures4 ,and ,aristobulus1 in his first book addressed to ,philometor1 writes in these words3 8,and ,plato followed the laws given to us1 and had manifestly studied all that is said in them40 ,and before ,demetrius there had been translated by another1 previous to the dominion of ,alexander and of the ,persians1 the account of the departure of our countrymen the ,hebrews from ,egypt1 and the fame of all that happened to them1 and their taking possession of the land1 and the account of the whole code of laws2 so that it is perfectly clear that the above-mentioned philosopher derived a great deal from this source1 for he was very learned1 as also ,pythagoras1 who transferred many things from our books to his own system of doctrines4 ,and ,numenius1 the ,pythagorean philosopher1 expressly writes3 8,for what is ,plato1 but ,moses speaking in ,attic ,greek80 ,this ,moses was a theologian and prophet1 and as some say1 an interpreter of sacred laws4 ,his family1 his deeds1 and life1 are related by the ,scriptures themselves1 which are worthy of all credit2 but have nevertheless to be stated by us also as well as we can4 ,,chapter ,,xxiii4 ,,the ,,age1 ,,birth1 ,,and ,,life ,,of ,,moses4 ,moses1 originally of a ,chaldean#ajdh family1 was born in ,egypt1 his ancestors having migrated from ,babylon into ,egypt on account of a protracted famine4 ,born in the seventh generation1#ajdi and having received a royal education1 the following are the circumstances of his history4 ,the ,hebrews having increased in ,egypt to a great multitude1 and the king of the country being afraid of insurrection in consequence of their numbers1 he ordered all the female children born to the ,hebrews to be reared 7woman being unfit for war71 but the male to be destroyed1 being suspicious of stalwart youth4 ,but the child being goodly1 his parents nursed him secretly three months1 natural affection being too strong for the monarch's cruelty4 ,but at last1 dreading lest they should be destroyed along with the child1 they made a basket of the papyrus that grew there1 put the child in it1 and laid it on the banks of the marshy river4 ,the child's sister stood at a distance1 and watched what would happen4 ,in this emergency1 the king's daughter1 who for a long time had not been pregnant1 and who longed for a child1 came that day to the river to bathe and wash herself2 and hearing the child cry1 she ordered it to be brought to her2 and touched with pity1 sought a nurse4 ,at that moment the child's sister ran up1 and said that1 if she wished1 she could procure for her as nurse one of the ,hebrew women who had recently had a child4 ,and on her consenting and desiring her to do so1 she brought the child's mother to be nurse for a stipulated fee1 as if she had been some other person4 ,thereupon the queen gave the babe the name of ,moses1 with etymological propriety1 from his being drawn out of 8the water10--for the ,egyptians call water 8mou10--in which he had been exposed to die4 ,for they call ,moses one who 8who breathed on being taken from the water40 ,it is clear that previously the parents gave a name to the child on his circumcision2 and he was called ,joachim4 ,and he had a third name in heaven1 after his ascension1 as the mystics say--,melchi4 ,having reached the proper age1 he was taught arithmetic1 geometry1 poetry1 harmony1 and besides1 medicine and music1 by those that excelled in these arts among the ,egyptians2 and besides1 the philosophy which is conveyed by symbols1 which they point out in the hieroglyphical inscriptions4 ,the rest of the usual course of instruction1 ,greeks taught him in ,egypt as a royal child1 as ,philo says in his life of ,moses4 ,he learned1 besides1 the literature of the ,egyptians1 and the knowledge of the heavenly bodies from the ,chaldeans and the ,egyptians2 whence in the ,acts#ajej he is said 8to have been instructed in all the wisdom of the ,egyptians40 ,and ,eupolemus1 in his book ,on the ,kings in ,judea1 says that 8,moses was the first wise man1 and the first that imparted grammar to the ,jews1 that the ,phenicians received it from the ,jews1 and the ,greeks from the ,phenicians40 ,and betaking himself to their philosophy1#ajea he increased his wisdom1 being ardently attached to the training received from his kindred and ancestors1 till he struck and slew the ,egyptian who wrongfully attacked the ,hebrew4 ,and the mystics say that he slew the ,egyptian by a word only2 as1 certainly1 ,peter in the ,acts is related to have slain by speech those who appropriated part of the price of the field1 and lied4#ajeb ,and so ,artapanus1 in his work ,on the ,jews1 relates 8that ,moses1 being shut up in custody by ,nechephres1#ajec king of the ,egyptians1 on account of the people demanding to be let go from ,egypt1 the prison being opened by night1 by the interposition of ,god1 went forth1 and reaching the palace1 stood before the king as he slept1 and aroused him2 and that the latter1 struck with what had taken place1 bade ,moses tell him the name of the ,god who had sent him2 and that he1 bending forward1 told him in his ear2 and that the king on hearing it fell speechless1 but being supported by ,moses1 revived again40 ,and respecting the education of ,moses1 we shall find a harmonious account in ,ezekiel1 the composer of ,jewish tragedies in the drama entitled ,the ,exodus4 ,he thus writes in the person of ,moses3 8,for1 seeing our race abundantly increase1 ,his treacherous snares ,king ,pharaoh 'gainst us laid1 ,and cruelly in brick-kilns some of us1 ,and some1 in toilsome works of building1 plagued4 ,and towns and towers by toil of ill-starred men ,he raised4 ,then to the ,hebrew race proclaimed1 ,that each male child should in deep-flowing ,nile ,be drowned4 ,my mother bore and hid me then ,three months 7so afterwards she told74 ,then took1 ,and me adorned with fair array1 and placed ,on the deep sedgy marsh by ,nilus bank1 ,while ,miriam1 my sister1 watched afar4 ,then1 with her maids1 the daughter of the king1 ,to bathe her beauty in the cleansing stream1 ,came near1 straight saw1 and took and raised me up2 ,and knew me for a ,hebrew4 ,miriam ,my sister to the princess ran1 and said1 #8,is it thy pleasure1 that ,i haste and find ,a nurse for thee to rear this child ,among the ,hebrew women8' ,the princess ,gave assent4 ,the maiden to her mother sped1 ,and told1 who quick appeared4 ,my own ,dear mother took me in her arms4 ,then said ,the daughter of the king3 #8,nurse me this child1 ,and ,i will give thee wages4' ,and my name ,moses she called1 because she drew and saved ,me from the waters on the river's bank4 ,and when the days of childhood had flown by1 ,my mother brought me to the palace where ,the princess dwelt1 after disclosing all ,about my ancestry1 and ,god's great gifts4 ,in boyhood's years ,i royal nurture had1 ,and in all princely exercise was trained1 ,as if the princess' very son4 ,but when ,the circling days had run their course1 ,i left the royal palace40 ,then1 after relating the combat between the ,hebrew and the ,egyptian1 and the burying of the ,egyptian in the sand1 he says of the other contest3 8,why strike one feebler than thyself8 ,and he rejoined3 ,who made thee judge o'er us1 ,or ruler8 ,wilt thou slay me1 as thou didst ,him yesterday8 ,and ,i in terror said1 ,how is this known80 ,then he fled from ,egypt and fed sheep1 being thus trained beforehand for pastoral rule4 ,for the shepherd's life is a preparation for sovereignty in the case of him who is destined to rule over the peaceful flock of men1 as the chase for those who are by nature warlike4 ,thence ,god brought him to lead the ,hebrews4 ,then the ,egyptians1 oft admonished1 continued unwise2 and the ,hebrews were spectators of the calamities that others suffered1 learning in safety the power of ,god4 ,and when the ,egyptians gave no heed to the effects of that power1 through their foolish infatuation disbelieving1 then1 as is said1 8the children knew0 what was done2 and the ,hebrews afterwards going forth1 departed carrying much spoil from the ,egyptians1 not for avarice1 as the cavillers say1 for ,god did not persuade them to covet what belonged to others4 ,but1 in the first place1 they took wages for the services they had rendered the ,egyptians all the time2 and then in a way recompensed the ,egyptians1 by afflicting them in requital as avaricious1 by the abstraction of the booty1 as they had done the ,hebrews by enslaving them4 ,whether1 then1 as may be alleged is done in war1 they thought it proper1 in the exercise of the rights of conquerors1 to take away the property of their enemies1 as those who have gained the day do from those who are worsted 7and there was just cause of hostilities4 ,the ,hebrews came as suppliants to the ,egyptians on account of famine2 and they1 reducing their guests to slavery1 compelled them to serve them after the manner of captives1 giving them no recompense72 or as in peace1 took the spoil as wages against the will of those who for a long period had given them no recompense1 but rather had robbed them1 it is all one4 ,,chapter ,,xxiv4 ,,how ,,moses ,,discharged ,,the ,,part ,,of ,a ,,military ,,leader4 ,our ,moses then is a prophet1 a legislator1 skilled in military tactics and strategy1 a politician1 a philosopher4 ,and in what sense he was a prophet1 shall be by and by told1 when we come to treat of prophecy4 ,tactics belong to military command1 and the ability to command an army is among the attributes of kingly rule4 ,legislation1 again1 is also one of the functions of the kingly office1 as also judicial authority4 ,of the kingly office one kind is divine1--that which is according to ,god and ,his holy ,son1 by whom both the good things which are of the earth1 and external and perfect felicity too1 are supplied4 8,for10 it is said1 8seek what is great1 and the little things shall be added40#ajed ,and there is a second kind of royalty1 inferior to that administration which is purely rational and divine1 which brings to the task of government merely the high mettle of the soul2 after which fashion ,hercules ruled the ,argives1 and ,alexander the ,macedonians4 ,the third kind is what aims after one thing--merely to conquer and overturn2 but to turn conquest either to a good or a bad purpose1 belongs not to such rule4 ,such was the aim of the ,persians in their campaign against ,greece4 ,for1 on the one hand1 fondness for strife is solely the result of passion1 and acquires power solely for the sake of domination2 while1 on the other1 the love of good is characteristic of a soul which uses its high spirit for noble ends4 ,the fourth1 the worst of all1 is the sovereignty which acts according to the promptings of the passions1 as that of ,sardanapalus1 and those who propose to themselves as their end the gratification of the passions to the utmost4 ,but the instrument of regal sway--the instrument at once of that which overcomes by virtue1 and that which does so by force--is the power of managing 7or tact74 ,and it varies according to the nature and the material4 ,in the case of arms and of fighting animals the ordering power is the soul and mind1 by means animate and inanimate2 and in the case of the passions of the soul1 which we master by virtue1 reason is the ordering power1 by affixing the seal of continence and self-restraint1 along with holiness1 and sound knowledge with truth1 making the result of the whole to terminate in piety towards ,god4 ,for it is wisdom which regulates in the case of those who so practise virtue2 and divine things are ordered by wisdom1 and human affairs by politics--all things by the kingly faculty4 ,he is a king1 then1 who governs according to the laws1 and possesses the skill to sway willing subjects4 ,such is the ,lord1 who receives all who believe on ,him and by ,him4 ,for the ,father has delivered and subjected all to ,christ our ,king1 8that at the name of ,jesus every knee may bow1 of things in heaven1 and things in earth1 and things under the earth1 and every tongue confess that ,jesus ,christ is ,lord1 to the glory of ,god the ,father40#ajee ,now1 generalship involves three ideas3 caution1 enterprise1 and the union of the two4 ,and each of these consists of three things1 acting as they do either by word1 or by deeds1 or by both together4 ,and all this can be accomplished either by persuasion1 or by compulsion1 or by inflicting harm in the way of taking vengeance on those who ought to be punished2 and this either by doing what is right1 or by telling what is untrue1 or by telling what is true1 or by adopting any of these means conjointly at the same time4 ,now1 the ,greeks had the advantage of receiving from ,moses all these1 and the knowledge of how to make use of each of them4 ,and1 for the sake of example1 ,i shall cite one or two instances of leadership4 ,moses1 on leading the people forth1 suspecting that the ,egyptians would pursue1 left the short and direct route1 and turned to the desert1 and marched mostly by night4 ,for it was another kind of arrangement by which the ,hebrews were trained in the great wilderness1 and for a protracted time1 to belief in the existence of one ,god alone1 being inured by the wise discipline of endurance to which they were subjected4 ,the strategy of ,moses1 therefore1 shows the necessity of discerning what will be of service before the approach of dangers1 and so to encounter them4 ,it turned out precisely as he suspected1 for the ,egyptians pursued with horses and chariots1 but were quickly destroyed by the sea breaking on them and overwhelming them with their horses and chariots1 so that not a remnant of them was left4 ,afterwards the pillar of fire1 which accompanied them 7for it went before them as a guide71 conducted the ,hebrews by night through an untrodden region1 training and bracing them1 by toils and hardships1 to manliness and endurance1 that after their experience of what appeared formidable difficulties1 the benefits of the land1 to which from the trackless desert he was conducting them1 might become apparent4 ,furthermore1 he put to flight and slew the hostile occupants of the land1 falling upon them from a desert and rugged line of march 7such was the excellence of his generalship74 ,for the taking of the land of those hostile tribes was a work of skill and strategy4 ,perceiving this1 ,miltiades1 the ,athenian general1 who conquered the ,persians in battle at ,marathon1 imitated it in the following fashion4 ,marching over a trackless desert1 he led on the ,athenians by night1 and eluded the barbarians that were set to watch him4 ,for ,hippias1 who had deserted from the ,athenians1 conducted the barbarians into ,attica1 and seized and held the points of vantage1 in consequence of having a knowledge of the ground4 ,the task was then to elude ,hippias4 ,whence rightly ,miltiades1 traversing the desert and attacking by night the ,persians commanded by ,dates1 led his soldiers to victory4 ,but further1 when ,thrasybulus was bringing back the exiles from ,phyla1 and wished to elude observation1 a pillar became his guide as he marched over a trackless region4 ,to ,thrasybulus by night1 the sky being moonless and stormy1 a fire appeared leading the way1 which1 having conducted them safely1 left them near ,munychia1 where is now the altar of the light-bringer 7,phosphorus74 ,from such an instance1 therefore1 let our accounts become credible to the ,greeks1 namely1 that it was possible for the omnipotent ,god to make the pillar of fire1 which was their guide on their march1 go before the ,hebrews by night4 ,it is said also in a certain oracle1 8,a pillar to the ,thebans is joy-inspiring ,bacchus10 from the history of the ,hebrews4 ,also ,euripides says1 in ,antiope1 8,in the chambers within1 the herdsman1 ,with chaplet of ivy1 pillar of the ,evan god40 ,the pillar indicates that ,god cannot be portrayed4 ,the pillar of light1 too1 in addition to its pointing out that ,god cannot be represented1 shows also the stability and the permanent duration of the ,deity1 and ,his unchangeable and inexpressible light4 ,before1 then1 the invention of the forms of images1 the ancients erected pillars1 and reverenced them as statues of the ,deity4 ,accordingly1 he who composed the ,phoronis writes1 8,callithoe1 key-bearer of the ,olympian queen3 ,argive ,hera1 who first with fillets and with fringes ,the queen's tall column all around adorned40 ,further1 the author of ,europia relates that the statue of ,apollo at ,delphi was a pillar in these words3 8,that to the god first-fruits and tithes we may ,on sacred pillars and on lofty column hang40 ,apollo1 interpreted mystically by 8privation of many10#ajef means the one ,god4 ,well1 then1 that fire like a pillar1 and the fire in the desert1 is the symbol of the holy light which passed through from earth and returned again to heaven1 by the wood of the cross1 by which also the gift of intellectual vision was bestowed on us4 ,,chapter ,,xxv4 ,,plato ,,an ,,imitator ,,of ,,moses ,,in ,,framing ,,laws4 ,plato the philosopher1 aided in legislation by the books of ,moses1 censured the polity of ,minos1 and that of ,lycurgus1 as having bravery alone as their aim2 while he praised as more seemly the polity which expresses some one thing1 and directs according to one precept4 ,for he says that it becomes us to philosophize with strength1 and dignity1 and wisdom1--holding unalterably the same opinions about the same things1 with reference to the dignity of heaven4 ,accordingly1 therefore1 he interprets what is in the law1 enjoining us to look to one ,god and to do justly4 ,of politics1 he says there are two kinds1--the department of law1 and that of politics1 strictly so called4 ,and he refers to the ,creator1 as the ,statesman 7 7 by way of eminence1 in his book of this name 7 72 and those who lead an active and just life1 combined with contemplation1 he calls statesmen 774 ,that department of politics which is called 8,law10 he divides into administrative magnanimity and private good order1 which he calls orderliness1 and harmony1 and sobriety1 which are seen when rulers suit their subjects1 and subjects are obedient to their rulers2 a result which the system of ,moses sedulously aims at effecting4 ,further1 that the department of law is founded on generation1 that of politics on friendship and consent1 ,plato1 with the aid he received1 affirms2 and so1 coupled with the laws the philosopher in the ,epinomis1 who knew the course of all generation1 which takes place by the instrumentality of the planets2 and the other philosopher1 ,timus1 who was an astronomer and student of the motions of the stars1 and of their sympathy and association with one another1 he consequently joined to the 8polity0 7or 8republic074 ,then1 in my opinion1 the end both of the statesman1 and of him who lives according to the law1 is contemplation4 ,it is necessary1 therefore1 that public affairs should be rightly managed4 ,but to philosophize is best4 ,for he who is wise will live concentrating all his energies on knowledge1 directing his life by good deeds1 despising the opposite1 and following the pursuits which contribute to truth4 ,and the law is not what is decided by law 7for what is seen is not vision71 nor every opinion 7not certainly what is evil74 ,but law is the opinion which is good1 and what is good is that which is true1 and what is true is that which finds 8true being10 and attains to it4 8,he who is10#ajeg says ,moses1 8sent me40 ,in accordance with which1 namely1 good opinion1 some have called law1 right reason1 which enjoins what is to be done and forbids what is not to be done4 ,,chapter ,,xxvi4 ,,moses ,,rightly ,,called ,a ,,divine ,,legislator1 ,,and1 ,,though ,,inferior ,,to ,,christ1 ,,far ,,superior ,,to ,,the ,,great ,,legislators ,,of ,,the ,,greeks1 ,,minos ,,and ,,lycurgus4 ,whence the law was rightly said to have been given by ,moses1 being a rule of right and wrong2 and we may call it with accuracy the divine ordinance 7#ajeh71 inasmuch as it was given by ,god through ,moses4 ,it accordingly conducts to the divine4 ,paul says3 8,the law was instituted because of transgressions1 till the seed should come1 to whom the promise was made40 ,then1 as if in explanation of his meaning1 he adds3 8,but before faith came1 we were kept under the law1 shut up10 manifestly through fear1 in consequence of sins1 8unto the faith which should afterwards be revealed2 so that the law was a schoolmaster to bring us to ,christ1 that we should be justified by faith40#ajei ,the true legislator is he who assigns to each department of the soul what is suitable to it and to its operations4 ,now ,moses1 to speak comprehensively1 was a living law1 governed by the benign ,word4 ,accordingly1 he furnished a good polity1 which is the right discipline of men in social life4 ,he also handled the administration of justice1 which is that branch of knowledge which deals with the correction of transgressors in the interests of justice4 ,co-ordinate with it is the faculty of dealing with punishments1 which is a knowledge of the due measure to be observed in punishments4 ,and punishment1 in virtue of its being so1 is the correction of the soul4 ,in a word1 the whole system of ,moses is suited for the training of such as are capable of becoming good and noble men1 and for hunting out men like them2 and this is the art of command4 ,and that wisdom1 which is capable of treating rightly those who have been caught by the ,word1 is legislative wisdom4 ,for it is the property of this wisdom1 being most kingly1 to possess and use4 ,it is the wise man1 therefore1 alone whom the philosophers proclaim king1 legislator1 general1 just1 holy1 ,god-beloved4 ,and if we discover these qualities in ,moses1 as shown from the ,scriptures themselves1 we may1 with the most assured persuasion1 pronounce ,moses to be truly wise4 ,as then we say that it belongs to the shepherd's art to care for the sheep2 for so 8the good shepherd giveth his life for the sheep20#ajfj so also we shall say that legislation1 inasmuch as it presides over and cares for the flock of men1 establishes the virtue of men1 by fanning into flame1 as far as it can1 what good there is in humanity4 ,and if the flock figuratively spoken of as belonging to the ,lord is nothing but a flock of men1 then ,he ,himself is the good ,shepherd and ,lawgiver of the one flock1 8of the sheep who hear ,him10 the one who cares for them1 8seeking10 and finding by the law and the word1 8that which was lost20 since1 in truth1 the law is spiritual and leads to felicity4 ,for that which has arisen through the ,holy ,spirit is spiritual4 ,and he is truly a legislator1 who not only announces what is good and noble1 but understands it4 ,the law of this man who possesses knowledge is the saving precept2 or rather1 the law is the precept of knowledge4 ,for the ,word is 8the power and the wisdom of ,god40#ajfa ,again1 the expounder of the laws is the same one by whom the law was given2 the first expounder of the divine commands1 who unveiled the bosom of the ,father1 the only-begotten ,son4 ,then those who obey the law1 since they have some knowledge of ,him1 cannot disbelieve or be ignorant of the truth4 ,but those who disbelieve1 and have shown a repugnance to engage in the works of the law1 whoever else may1 certainly confess their ignorance of the truth4 ,what1 then1 is the unbelief of the ,greeks8 ,is it not their unwillingness to believe the truth which declares that the law was divinely given by ,moses1 whilst they honour ,moses in their own writers8 ,they relate that ,minos received the laws from ,zeus in nine years1 by frequenting the cave of ,zeus2 and ,plato1 and ,aristotle1 and ,ephorus write that ,lycurgus was trained in legislation by going constantly to ,apollo at ,delphi4 ,chamleo of ,heraclea1 in his book ,on ,drunkenness1 and ,aristotle in ,the ,polity of ,locrians1 mention that ,zaleucus the ,locrian received the laws from ,athene4 ,but those who exalt the credit of ,greek legislation1 as far as in them lies1 by referring it to a divine source1 after the model of ,mosaic prophecy1 are senseless in not owning the truth1 and the archetype of what is related among them4 ,,chapter ,,xxvii4 ,,the ,,law1 ,,even ,,in ,,correcting ,,and ,,punishing1 ,,aims ,,at ,,the ,,good ,,of ,,men4 ,let no one1 then1 run down law1 as if1 on account of the penalty1 it were not beautiful and good4 ,for shall he who drives away bodily disease appear a benefactor2 and shall not he who attempts to deliver the soul from iniquity1 as much more appear a friend1 as the soul is a more precious thing than the body8 ,besides1 for the sake of bodily health we submit to incisions1 and cauterizations1 and medicinal draughts2 and he who administers them is called saviour and healer1 even though amputating parts1 not from grudge or ill-will towards the patient1 but as the principles of the art prescribe1 so that the sound parts may not perish along with them1 and no one accuses the physician's art of wickedness2 and shall we not similarly submit1 for the soul's sake1 to either banishment1 or punishment1 or bonds1 provided only from unrighteousness we shall attain to righteousness8 ,for the law1 in its solicitude for those who obey1 trains up to piety1 and prescribes what is to be done1 and restrains each one from sins1 imposing penalties even on lesser sins4 ,but when it sees any one in such a condition as to appear incurable1 posting to the last stage of wickedness1 then in its solicitude for the rest1 that they may not be destroyed by it 7just as if amputating a part from the whole body71 it condemns such an one to death1 as the course most conducive to health4 8,being judged by the ,lord10 says the apostle1 8we are chastened1 that we may not be condemned with the world40#ajfb ,for the prophet had said before1 8,chastening1 the ,lord hath chastised me1 but hath not given me over unto death40#ajfc 8,for in order to teach thee ,his righteousness10 it is said1 8,he chastised thee and tried thee1 and made thee to hunger and thirst in the desert land2 that all ,his statutes and ,his judgments may be known in thy heart1 as ,i command thee this day2 and that thou mayest know in thine heart1 that just as if a man were chastising his son1 so the ,lord our ,god shall chastise thee40#ajfd ,and to prove that example corrects1 he says directly to the purpose3 8,a clever man1 when he seeth the wicked punished1 will himself be severely chastised1 for the fear of the ,lord is the source of wisdom40#ajfe ,but it is the highest and most perfect good1 when one is able to lead back any one from the practice of evil to virtue and well-doing1 which is the very function of the law4 ,so that1 when one falls into any incurable evil1--when taken possession of1 for example1 by wrong or covetousness1--it will be for his good if he is put to death4 ,for the law is beneficent1 being able to make some righteous from unrighteous1 if they will only give ear to it1 and by releasing others from present evils2 for those who have chosen to live temperately and justly1 it conducts to immortality4 ,to know the law is characteristic of a good disposition4 ,and again3 8,wicked men do not understand the law2 but they who seek the ,lord shall have understanding in all that is good40#ajff ,it is essential1 certainly1 that the providence which manages all1 be both supreme and good4 ,for it is the power of both that dispenses salvation--the one correcting by punishment1 as supreme1 the other showing kindness in the exercise of beneficence1 as a benefactor4 ,it is in your power not to be a son of disobedience1 but to pass from darkness to life1 and lending your ear to wisdom1 to be the legal slave of ,god1 in the first instance1 and then to become a faithful servant1 fearing the ,lord ,god4 ,and if one ascend higher1 he is enrolled among the sons4 ,but when 8charity covers the multitude of sins10#ajfg by the consummation of the blessed hope1 then may we welcome him as one who has been enriched in love1 and received into the elect adoption1 which is called the beloved of ,god1 while he chants the prayer1 saying1 8,let the ,lord be my ,god40 ,the beneficent action of the law1 the apostle showed in the passage relating to the ,jews1 writing thus3 8,behold1 thou art called a ,jew and restest in the law1 and makest thy boast in ,god1 and knowest the will of ,god1 and approvest the things that are more excellent1 being instructed out of the law1 and art confident that thou thyself art a guide of the blind1 a light of them who are in darkness1 an instructor of the foolish1 a teacher of babes1 who hast the form of knowledge and of truth in the law40#ajfh ,for it is admitted that such is the power of the law1 although those whose conduct is not according to the law1 make a false pretence1 as if they lived in the law4 8,blessed is the man that hath found wisdom1 and the mortal who has seen understanding2 for out of its mouth10 manifestly ,wisdom's1 8proceeds righteousness1 and it bears law and mercy on its tongue40#ajfi ,for both the law and the gospel are the energy of one ,lord1 who is 8the power and wisdom of ,god20 and the terror which the law begets is merciful and in order to salvation4 8,let not alms1 and faith1 and truth fail thee1 but hang them around thy neck40#ajgj ,in the same way as ,paul1 prophecy upbraids the people with not understanding the law4 8,destruction and misery are in their ways1 and the way of peace have they not known40#ajga 8,there is no fear of ,god before their eyes40#ajgb 8,professing themselves wise1 they became fools40#ajgc 8,and we know that the law is good1 if a man use it lawfully40#ajgd 8,desiring to be teachers of the law1 they understand10 says the apostle1 8neither what they say1 nor whereof they affirm40#ajge 8,now the end of the commandment is charity out of a pure heart1 and a good conscience1 and faith unfeigned40#ajgf ,,chapter ,,xxviii4 ,,the ,,fourfold ,,division ,,of ,,the ,,mosaic ,,law4 ,the ,mosaic philosophy is accordingly divided into four parts1--into the historic1 and that which is specially called the legislative1 which two properly belong to an ethical treatise2 and the third1 that which relates to sacrifice1 which belongs to physical science2 and the fourth1 above all1 the department of theology1 8vision10#ajgg which ,plato predicates of the truly great mysteries4 ,and this species ,aristotle calls metaphysics4 ,dialectics1 according to ,plato1 is1 as he says in ,the ,statesman1 a science devoted to the discovery of the explanation of things4 ,and it is to be acquired by the wise man1 not for the sake of saying or doing aught of what we find among men 7as the dialecticians1 who occupy themselves in sophistry1 do71 but to be able to say and do1 as far as possible1 what is pleasing to ,god4 ,but the true dialectic1 being philosophy mixed with truth1 by examining things1 and testing forces and powers1 gradually ascends in relation to the most excellent essence of all1 and essays to go beyond to the ,god of the universe1 professing not the knowledge of mortal affairs1 but the science of things divine and heavenly2 in accordance with which follows a suitable course of practice with respect to words and deeds1 even in human affairs4 ,rightly1 therefore1 the ,scripture1 in its desire to make us such dialecticians1 exhorts us3 8,be ye skilful money-changers10#ajgh rejecting some things1 but retaining what is good4 ,for this true dialectic is the science which analyses the objects of thought1 and shows abstractly and by itself the individual substratum of existences1 or the power of dividing things into genera1 which descends to their most special properties1 and presents each individual object to be contemplated simply such as it is4 ,wherefore it alone conducts to the true wisdom1 which is the divine power which deals with the knowledge of entities as entities1 which grasps what is perfect1 and is freed from all passion2 not without the ,saviour1 who withdraws1 by the divine word1 the gloom of ignorance arising from evil training1 which had overspread the eye of the soul1 and bestows the best of gifts1 8,that we might well know or ,god or man40#ajgi ,it is ,he who truly shows how we are to know ourselves4 ,it is ,he who reveals the ,father of the universe to whom ,he wills1 and as far as human nature can comprehend4 8,for no man knoweth the ,son but the ,father1 nor the ,father but the ,son1 and he to whom the ,son shall reveal ,him40#ajhj ,rightly1 then1 the apostle says that it was by revelation that he knew the mystery3 8,as ,i wrote afore in few words1 according as ye are able to understand my knowledge in the mystery of ,christ40#ajha 8,according as ye are able10 he said1 since he knew that some had received milk only1 and had not yet received meat1 nor even milk simply4 ,the sense of the law is to be taken in three ways1#ajhb--;either as exhibiting a symbol1 or laying down a precept for right conduct1 or as uttering a prophecy4 ,but ,i well know that it belongs to men of full age to distinguish and declare these things4 ,for the whole ,scripture is not in its meaning a single ,myconos1 as the proverbial expression has it2 but those who hunt after the connection of the divine teaching1 must approach it with the utmost perfection of the logical faculty4 ,,chapter ,,xxix4 ,,the ,,greeks ,,but ,,children ,,compared ,,with ,,the ,,hebrews4 ,whence most beautifully the ,egyptian priest in ,plato said1 8,o ,solon1 ,solon1 you ,greeks are always children1 not having in your souls a single ancient opinion received through tradition from antiquity4 ,and not one of the ,greeks is an old man20 meaning by old1 ,i suppose1 those who know what belongs to the more remote antiquity1 that is1 our literature2 and by young1 those who treat of what is more recent and made the subject of study by the ,greeks1--things of yesterday and of recent date as if they were old and ancient4 ,wherefore he added1 8and no study hoary with time20 for we1 in a kind of barbarous way1 deal in homely and rugged metaphor4 ,those1 therefore1 whose minds are rightly constituted approach the interpretation utterly destitute of artifice4 ,and of the ,greeks1 he says that their opinions 8differ but little from myths40 ,for neither puerile fables nor stories current among children are fit for listening to4 ,and he called the myths themselves 8children10 as if the progeny of those1 wise in their own conceits among the ,greeks1 who had but little insight2 meaning by the 8hoary studies0 the truth which was possessed by the barbarians1 dating from the highest antiquity4 ,to which expression he opposed the phrase 8child fable10 censuring the mythical character of the attempts of the moderns1 as1 like children1 having nothing of age in them1 and affirming both in common--their fables and their speeches--to be puerile4 ,divinely1 therefore1 the power which spoke to ,hermas by revelation said1 8,the visions and revelations are for those who are of double mind1 who doubt in their hearts if these things are or are not40 ,similarly1 also1 demonstrations from the resources of erudition1 strengthen1 confirm1 and establish demonstrative reasonings1 in so far as men's minds are in a wavering state like young people's4 8,the good commandment10 then1 according to the ,scripture1 8is a lamp1 and the law is a light to the path2 for instruction corrects the ways of life40#ajhc 8,law is monarch of all1 both of mortals and of immortals10 says ,pindar4 ,i understand1 however1 by these words1 ,him who enacted law4 ,and ,i regard1 as spoken of the ,god of all1 the following utterance of ,hesiod1 though spoken by the poet at random and not with comprehension3 8,for the ,saturnian framed for men this law3 ,fishes1 and beasts1 and winged birds may eat ,each other1 since no rule of right is theirs2 ,but ,right 7by far the best7 to men he gave40 ,whether1 then1 it be the law which is connate and natural1 or that given afterwards1 which is meant1 it is certainly of ,god2 and both the law of nature and that of instruction are one4 ,thus also ,plato1 in ,the ,statesman1 says that the lawgiver is one2 and in ,the ,laws1 that he who shall understand music is one2 teaching by these words that the ,word is one1 and ,god is one4 ,and ,moses manifestly calls the ,lord a covenant3 8,behold ,i am my ,covenant with thee10#ajhd having previously told him not to seek the covenant in writing4#ajhe ,for it is a covenant which ,god1 the ,author of all1 makes4 ,for ,god is called 1 from 7placing71 and order or arrangement4 ,and in the ,preaching#ajhf of ,peter you will find the ,lord called ,law and ,word4 ,but at this point1 let our first ,miscellany#ajhg of gnostic notes1 according to the true philosophy1 come to a close4 ,,footnotes3 #a ,epiph4 ,hr4 xxxii4 #f4 #b ,strom4 lib4 i4 c4 v4 #c ,eusebius1 ,hist4 ,eccl4 vi4 #f4 #d ,hieron4 ,lib4 de ,viris illustribus1 c4 #ch2 ,ph4 ,bibl4 #aaa4 #e ,eusebius1 ,hist4 ,eccl4 vi4 #ac1 ,phot4 ,bibl4 #aaa4 #f ,hist4 ,eccl4 vi4 #f4 #g ,the ,greek is 1 lit4 highest4 ,potter appeals to the use of in ,sophocles1 ,electr4 #dee1 in the sense of stronger1 as giving a clue to the meaning here4 ,the scholiast in ,klotz takes the words to mean that the hand is held over them4 #h ,isa4 ii4 #c4 #i ,ps4 xcvi4 #a1 xcviii4 #a4 #aj ,odyssey1 v4 #bbj4 #aa ,matt4 iii4 #i2 ,luke iii4 #h4 #ab ,matt4 iii4 #g2 ,luke iii4 #g4 #ac ,tit4 iii4 #c-e4 #ad ,probably a quotation from a hymn4 #ae ,ps4 cx4 #c4 ,septuagint has1 8before the morning star40 #af ,john i4 #a4 #ag ,tit4 ii4 #aa-ac4 #ah ,eph4 ii4 #b4 #ai ,phil4 ii4 #f1 #g4 #bj ,john i4 #bc4 #ba ,isa4 xl4 #c4 #bb ,isa4 liv4 #a4 #bc ,this may be translated1 8of ,god the ,christ40 #bd ,john x4 #i4 #be ,matt4 xi4 #bg4 #bf ,what this is1 is not known2 but it is likely that the word is a corruption of 1 the sacred oath4 #bg #bh ,the text has 1 the imperative of 1 which in classical ,greek means 8to hallow20 but the verb here must be derived from the adjective 1 and be taken in the sense 8deprive of their holiness10 8no longer count holy40 ,eusebius reads 3 8unholy interpreters40 #bi ,the cernos some take to be a vessel containing poppy1 etc41 carried in sacrificial processions4 ,the scholiast says that it is a fan4 #cj ,proserpine or ,pherephatta4 #ca ,the scholiast takes the to mean a piece of wood attached to a cord1 and swung round so as to cause a whistling noise4 #cb ,this sentence is read variously in various editions4 #cc ,eph4 ii4 #ab4 #cd ,euripides4 #ce ,eph4 ii4 #c-e4 #cf ,iliad1 v4 #ca4 #cg ,iliad1 v4 #che4 #ch ,iliad1 xviii4 #daj4 #ci ,iliad1 iii4 #bdc4 ,lord ,derby's translation is used in extracts from the ,iliad4 #dj ,the ,,mss4 read 8small10 but the true reading is doubtless 8tall40 #da ,iliad1 i4 #ebg4 #db ,iliad1 viii4 #cbd4 #dc ,meursius proposed to read1 8at ,agra40 #dd ,the beams of ,sol or the ,sun is an emendation of ,potter's4 ,the ,,mss4 read 8the ,elean ,augeas40 #de ,odyss4 xix4 #afc4 #df ,so ,liddel and ,scott4 ,commentators are generally agreed that the epithet is an obscene one1 though what its precise meaning is they can only conjecture4 #dg ,an obscene epithet1 derived from 1 a sow1 used metonymically for muliebria1 and 1 to press or rub4 #dh ,hesiod1 ,works and ,days1 ,i4 i4 #bej4 #di ,iliad1 iv4 #di4 #ej ,plutarch1 xx4 #ea ,iliad1 iii4 v4 #cc4 #eb ,if we read 1 this is the only sense that can be put on the words4 ,but if we read 1 we may translate1 8a memorial of gratified lust40 #ec ,odyss4 xx4 v4 #cea4 #ed ,vulg4 ,sybillini1 p4 #bec4 #ee ,pantarkes is said to have been the name of a boy loved by ,phidias2 but as the word signifies 8all-assisting10 8all-powerful10 it might also be made to apply to ,zeus4 #ef ,iliad1 xvi4 #dcc4 #eg ,iliad1 i4 v4 #bb2 4 #eh ,odyss4 viii4 v4 #bff4 #ei ,sibyl4 ,justin ,martyr1 ,cohort4 ad ,grcos1 p4 #ha2 ,english ,transl4 7,a4,n4 ,lib471 p4 #cjd4 #fj ,ex4 xx4 #d4 #fa ,ps4 xcvi4 #e4 #fb ,ps4 xxxiii4 #f4 #fc ,ps4 viii4 #d4 #fd ,gal4 iv4 #i4 #fe ,timus4 #ff ,deut4 xxv4 #ac1 #ae4 #fg ,the ,sibyl4 #fh ,or ,asseus1 native of ,asso4 #fi ,il4 iii4 #dje4 #gj ,il4 vi4 #acb4 #ga ,orestes1 #eij4 #gb ,ion1 #dbb4 #gc ,jer4 xxiii4 #bd4 #gd ,isa4 xl4 #ab4 #ge ,isa4 lxiv4 #a1 #b4 #gf ,isa4 lxvi4 #a4 #gg ,jer4 viii4 #b1 xxx4 #bj1 iv4 #f4 #gh ,deut4 xxxii4 #ci4 #gi ,amos iv4 #ac4 #hj ,isa4 xlv4 #ai1 #bj4 #ha ,isa4 xlv4 #ba-bc4 #hb ,isa4 xl4 #ah1 #ai4 #hc ,isa4 x4 #aj1 #aa4 #hd ,isa4 x4 #ad4 #he ,prov4 viii4 #bb4 #hf ,prov4 xi4 #f4 #hg ,prov4 vi4 #i4 #hh ,prov4 vi4 #aa4 #hi ,prov4 vi4 #bc4 #ij ,jer4 x4 #ab4 #ia ,deut4 xi4 #d1 #ac1 x4 #bj4 #ib ,ps4 ii1 #ab1 #ac4 #ic ,ps4 iv4 #c4 #id ,rom4 i4 #ba1 #bc1 #be4 #ie ,gen4 i4 #a4 #if ,this is made up of several passages1 as ,isa4 xiii4 #aj1 ,ezek4 xxxii4 #g1 ,joel ii4 #aj1 #ca1 iii4 #ae4 #ig ,matt4 v4 #ah4 #ih ,prov4 iii4 #aa4 #ii ,heb4 xii4 #ba4 #ajj ,matt4 xxv4 #da1 #df4 #aja ,eph4 iv4 #ag-ai4 #ajb ,eph4 v4 #ad4 #ajc ,ps4 cx4 #c4 #ajd ,ps4 xcv4 #h1 #i4 #aje ,ps4 xcv4 #i-aa4 #ajf ,ps4 xcv4 #g4 #ajg #a ,tim4 i4 #ad4 #ajh #a ,tim4 iv4 #aj4 #aji #b ,tim4 iii4 #ae4 #aaj #a ,tim4 iii4 #af1 #ag4 #aaa ,matt4 iv4 #ag4 #aab ,phil4 iv4 #e4 #aac ,ps4 xxxiv4 #h1 where ,clem4 has read for 4 #aad ,ps4 xxxiv4 #ab4 #aae ,zech4 iii4 #b4 #aaf ,iliad1 ii4 #cae4 #aag ,isa4 i4 #c4 #aah ,isa4 liv4 #ag4 #aai ,isa4 liv4 #ag1 where ,sept4 reads1 8ye shall be righteous40 #abj ,isa4 lv4 #a4 #aba #a ,cor4 ii4 #i4 #abb ,deut4 xxx4 #ae4 #abc ,isa4 i4 #bj4 #abd ,isa4 i4 #bj1 xxxiii4 #aa4 #abe ,minerva4 #abf ,gen4 i4 #bf4 #abg ,john iii4 #ai4 #abh ,odyss4 xiii4 #bjc4 #abi ,a translation in accordance with the ,latin version would run thus3 8,while a certain previous conception of divine power is nevertheless discovered within us40 ,but adopting that in the text the argument is3 there is unquestionably a providence implying the exertion of divine power4 ,that power is not exercised by idols or heathen gods4 ,the only other alternative is1 that it is exercised by the one self-existent ,god4 #acj ,ps4 xxiv4 #a2 #a ,cor4 x4 #bf1 #bh4 #aca ,the expression 8conquered by brass or iron0 is borrowed from ,homer 7,il4 viii4 #ecd74 ,brass1 or copper1 and iron were the metals of which arms were made4 #acb ,matt4 vi4 #bj1 #ba4 #acc ,ps4 lviii4 #d1 #e4 #acd 8,they0 seems to refer to sanctity and the word4 #ace ,ps4 lxxii4 #i4 #acf ,ps4 lxii4 #h4 #acg ,ps4 lxx4 #d4 #ach ,ex4 xx4 #ac-af2 ,deut4 vi4 #c4 #aci ,luke vi4 #bi4 #adj ,matt4 v4 #bh4 #ada ,gal4 iii4 #bh1 vi4 #ae4 #adb ,iliad1 v4 #abh4 #adc ,ps4 xix4 #aa4 #add ,ps4 xxii4 #bc4 #ade ,rom4 viii4 #ag4 #adf ,heb4 ii4 #aa4 #adg ,aratus4 #adh ,heb4 viii4 #aj-ab2 ,jer4 xxxi4 #cc1 #cd4 #adi ,il4 vi4 #bcf4 #aej ,eph4 vi4 #ad-ag4 #aea ,isa4 lviii4 #i4 #aeb ,odys4 xii4 #bbf4 #aec ,odys4 xii4 #ahd4 #aed #a ,cor4 ii4 #i4 #aee ,eurip4 ,bacch4 #iaf4 #aef ,matt4 xi4 #bh1 #bi1 #cj4 #aeg ,clement here draws a distinction1 frequently made by early ,christian writers1 between the image and likeness of ,god4 ,man never loses the image of ,god2 but as the likeness consists in moral resemblance1 he may lose it1 and he recovers it only when he becomes righteous1 holy1 and wise4 #aeh ,ps4 lxxxii4 #f4 #aei ,ps4 lxxiii4 #a4 #afj ,the pdagogus4 #afa ,num4 vi4 #i4 #afb ,num4 vi4 #b4 #afc ,ps4 lxxxvi4 #b1 #c4 #afd ,mark ii4 #aa4 #afe ,john xi4 #bc4 #aff ,bishop ,kaye 7,some ,account of the ,writings and ,opinions of ,clement of ,alexandria1 p4 #dh7 translates1 8receiving from man that which made man 7that on account of which man was made740 ,but it seems more likely that ,clement refers to the ideal man in the divine mind1 whom he identifies elsewhere with the ,logos1 the 1 of whom man was the image4 ,the reader will notice that ,clement speaks of man as existing in the divine mind before his creation1 and creation is represented by ,god's seeing what ,he had previously within ,him merely as a hidden power4 #afg ,john xvi4 #bg4 #afh ,john xvii4 #bc4 #afi ,matt4 xv4 #ad4 #agj ,john i4 #ad4 #aga ,luke xx4 #cd4 #agb ,john xxi4 #d1 #e4 #agc ,matt4 xix4 #ad4 #agd ,matt4 xviii4 #c4 #age ,matt4 xxi4 #i4 #agf ,matt4 xxi4 #af2 ,ps4 viii4 #c4 #agg ,john xiii4 #cc4 #agh ,matt4 xi4 #af1 #ag4 #agi ,ps4 cxiii4 #ah4 #ahj ,isa4 viii4 #aha ,matt4 xxv4 #cc4 #ahb ,matt4 x4 #af4 #ahc ,lev4 xv4 #bi1 xii4 #h2 ,luke ii4 #bd4 #ahd ,matt4 xxiii4 #cg4 #ahe ,isa4 lxv4 #ae1 #af4 #ahf ,jer4 v4 #h4 #ahg ,zech4 ix4 #i2 ,gen4 xlix4 #aa4 #ahh ,isa4 xl4 #aa4 #ahi ,matt4 xviii4 #a4 #aij ,theodoret explains this to mean that1 as the animal referred to has only one horn1 so those brought up in the practice of piety worship only one ,god4 #aia ,matt4 vi #cd4 #aib ,ps4 v4 #f4 #aic #b ,cor4 xi4 #b4 #aid ,eph4 iv4 #ac-ae4 #aie #a ,thess4 ii4 #f1 #g4 #aif ,isa4 lxvi4 #b4 #aig ,rom4 xvi4 #ai4 #aih ,matt4 xi4 #bg2 ,luke x4 #bh4 #aii ,isa4 lxvi4 #ab1 #ac4 #bjj ,gen4 xxvi4 #h4 #bja ,isa4 ix4 #f4 #bjb ,luke vii4 #bh4 #bjc ,john i4 #bi1 #cf4 #bjd ,in allusion apparently to ,john viii4 #ce1 #cf4 #bje ,ps4 lxxxii4 #f4 #bjf 4 #bjg ,john i4 #d4 #bjh ,john v4 #bd4 #bji viz4 the result of ,his will4 #baj #a ,thess4 iv4 #i4 #baa ,eph4 v4 #h4 #bab 1 light2 1 a man4 #bac ,john vi4 #dj4 #bad ,john iii4 #cf4 #bae ,matt4 ix4 #bi4 #baf ,migne's text has 4 ,the emendation is preferable4 #bag ,gal4 iii4 #bc-be4 #bah ,gal4 iii4 #bf-bh4 #bai #a ,cor4 xii4 #ac4 #bbj ,luke x4 #ba4 #bba ,luke x4 #ba4 #bbb #a ,cor4 xiv4 #bj4 #bbc #a ,cor4 xiii4 #aa4 #bbd viz4 simple or innocent as a child1 and foolish as a child4 #bbe #a ,cor4 xiii4 #aa4 #bbf ,gal4 iv4 #a-e4 #bbg ,gal4 iv4 #g4 #bbh #a ,cor4 iii4 #b4 #bbi ,ex4 iii4 #h4 #bcj ,rev4 i4 #h4 #bca #a ,cor4 iii4 #a4 #bcb #a ,cor4 iii4 #c4 #bcc ,john vi4 #ef4 #bcd #a ,cor4 xiii4 #ab4 #bce ,rom4 viii4 #i4 #bcf #a ,cor4 ii4 #i4 #bcg #b ,cor4 xii4 #b-d4 #bch ,jer4 ix4 #bc2 #a ,cor4 i4 #ca2 #b ,cor4 x4 #ag4 #bci ,john vi4 #ed4 #bdj ,the emendation is adopted instead of the reading in the text4 #bda ,john vi4 #ec1 #ed4 #bdb #a ,pet4 ii4 #a-c4 ,clement here reads 1 ,christ1 for 1 gracious1 in ,text4 ,rec4 #bdc #a ,cor4 vi4 #ac4 #bdd #a ,cor4 iii4 #b4 #bde ,john iv4 #cb-cd4 #bdf ,matt4 xx4 #bb1 etc4 #bdg ,john vi4 #cb1 #cc1 #ea4 #bdh ,gen4 xlix4 #aa4 #bdi #a ,cor4 iii4 #b4 #bej ,il4 xiv4 #aac4 #bea ,il4 i4 #bdh4 #beb ,ps4 xix4 #aj4 #bec ,deut4 xxxii4 #ac1 #ad4 #bed ,isa4 vii4 #ae4 #bee ,phil4 iii4 #ab-ad4 #bef ,phil4 iii4 #ae4 #beg ,john x4 #aa4 #beh ,john x4 #af4 #bei 4 #bfj 2 ,hos4 v4 #b4 #bfa 4 #bfb ,deut4 xxxii4 #aj-ab4 #bfc ,ex4 xx4 #a4 #bfd ,gen4 xvii4 #a1 #b4 #bfe ,gen4 xxviii4 #ae4 #bff ,gen4 xxxii4 #bd4 #bfg ,or1 8against the evil one40 #bfh ,gen4 xxxii4 #cj4 #bfi ,gen4 xlvi4 #c4 #bgj ,ex4 xxxii4 #cc1 #cd4 #bga ,ex4 xxxii4 #cc1 #cd4 #bgb ,ezek4 xviii4 #bc1 #cb4 #bgc ,gen4 xlix4 #f4 #bgd ,deut4 vi4 #b4 #bge ,matt4 xxii4 #cg4 #bgf ,jer4 i4 #g4 #bgg ,jer4 i4 #e4 #bgh ,john i4 #ag4 #bgi ,john i4 #c4 #bhj ,deut4 xviii4 #ae4 #bha ,deut4 xviii4 #ai4 #bhb ,isa4 xi4 #a1 #c1 #d4 #bhc ,ps4 cxviii4 #ah4 #bhd ,ps4 ii4 #i4 #bhe #a ,cor4 iv4 #ba4 #bhf ,ps4 cx4 #b4 #bhg ,ps4 xxiii4 #d4 #bhh ,ecclus4 xxi4 #g4 #bhi ,ps4 ciii4 #ad4 #bij ,wisd4 xi4 #be4 #bia ,john i4 #a4 #bib ,for 1 there are the readings and 4 #bic ,ecclus4 xxii4 #f-h4 #bid ,john xv4 #a1 #b4 #bie ,ex4 xx4 #bj4 #bif ,ecclus4 xxxiv4 #ad1 #ae4 #big ,isa4 liii4 #f4 #bih ,deut4 xxxii4 #bc-be4 #bii ,ecclus4 i4 #bg1 #bh4 #cjj ,plato1 ,rep4 x4 #fag ,e4 #cja ,rom4 iii4 #e1 #f4 #cjb ,deut4 xxxii4 #da1 #db4 #cjc ,ecclus4 i4 #bb4 #cjd ,amos iv4 #aa4 #cje ,deut4 xxxii4 #bj4 #cjf ,rom4 xi4 #bb4 #cjg ,matt4 v4 #dd4 #cjh ,john xvii4 #ba-bc4 #cji ,ex4 iii4 #ad4 #caj ,john xvii4 #bd-bf4 #caa ,ex4 xx4 #e1 #f4 #cab ,matt4 xx4 #ba1 xxv4 #cc4 #cac ,matt4 xix4 #ag4 #cad ,ecclus4 xvi4 #ac4 #cae ,ecclus4 xvi4 #ab1 #c4 #caf ,luke vi4 #ce1 #cf4 #cag ,matt4 xix4 #ag4 #cah ,matt4 v4 #de4 #cai ,ps4 viii4 #d4 #cbj ,ps4 ii4 #d1 xi4 #e1 ciii4 #ai4 #cba ,matt4 vi4 #i4 #cbb ,rom4 iii4 #ba1 #bb4 #cbc ,rom4 iii4 #bf4 #cbd ,rom4 vii4 #ab4 #cbe ,luke x4 #bb2 ,john xvii4 #be4 #cbf ,ecclus4 vii4 #be1 #bf4 #cbg ,matt4 xxiii4 #cg4 #cbh ,jer4 iii4 #i1 vii4 #i1 xi4 #ac1 xxxii4 #bi4 #cbi ,ezek4 ii4 #f1 #g4 #ccj ,ex4 iii4 #ah1 #ai4 #cca ,isa4 xxix4 #ac4 #ccb ,jer4 v4 #h1 #i4 #ccc ,prov4 i4 #g4 #ccd ,hos4 iv4 #aa2 8understood not0 in the ,septuagint4 #cce ,isa4 i4 #b1 #c4 #ccf ,jer4 i4 #af1 ii4 #ac1 #ai4 #ccg ,or1 rebuke4 #cch ,isa4 xxx4 #a4 #cci ,lowth conjectures or 1 instead of 4 #cdj ,isa4 i4 #d4 #cda ,jer4 ii4 #ab1 #ac4 #cdb ,lam4 i4 #h4 #cdc ,h4 reads 1 for which the text has 4 #cdd ,prov4 iii4 #ab4 #cde ,ecclus4 xxxii4 #ba4 #cdf ,ps4 cxli4 #e4 #cdg ,jer4 vi4 #aj4 #cdh ,jer4 ix4 #bf4 #cdi ,isa4 xxx4 #i4 #cej ,matt4 xxiii4 #cg-ci4 #cea ,isa4 i4 #d4 #ceb ,nothing similar to this is found in the fourth ,gospel2 the reference may be to the words of the ,baptist1 ,matt4 iii4 #g1 ,luke iii4 #g4 #cec ,ps4 xviii4 #dc-de4 #ced ,jer4 iii4 #h4 #cee ,jer4 v4 #aa1 #ab4 #cef ,lam4 i4 #a1 #b4 #ceg ,jer4 iii4 #c1 #d4 #ceh ,nahum iii4 #d4 #cei ,deut4 xxxii4 #e1 #f4 #cfj ,isa4 i4 #bc4 #cfa ,ecclus4 xviii4 #ac1 #ad4 #cfb ,ecclus4 xvi4 #ab4 #cfc ,prov4 xxiii4 #ad4 #cfd ,prov4 xxiii4 #ac4 #cfe ,rom4 xiii4 #c1 #d4 #cff ,gal4 iv4 #af4 #cfg ,john iv4 #ac1 #ad4 #cfh ,matt4 iii4 #ab2 ,luke iii4 #ag4 #cfi ,ezek4 xxxiv4 #ad1 #ae1 #af4 #cgj ,ezek4 xxxiv4 #ad-af4 #cga ,isa4 lviii4 #i4 #cgb ,isa4 xliii4 #b4 #cgc ,matt4 xx4 #bh2 ,mark x4 #de4 #cgd ,john iv4 #f4 #cge ,matt4 xx4 #bh4 #cgf ,here ,clement gives the sense of various passages1 e4g4 ,jer4 vi41 ,lev4 xxvi4 #cgg ,prov4 i4 #bd1 #be4 #cgh ,ps4 lxxviii4 #h1 #aj4 #cgi ,ps4 lxxviii4 #cb-ce4 #chj ,ecclus4 xxx4 #h4 #cha ,ps4 lxxviii4 #ch4 #chb ,ps4 lxxxix4 #ad4 #chc ,luke x4 #bb4 #chd ,prov4 viii4 #d1 #f4 #che ,ps4 i4 #a1 #b4 #chf ,matt4 xi4 #e1 #f2 ,luke vii4 #ai1 #bb1 #bc4 #chg ,ps4 xlviii4 #h4 #chh ,matt4 xxii4 #ac1 xxv4 #cj4 #chi ,ezek4 xviii4 xxiii4 #cij ,matt4 xi4 #bh4 #cia ,prov4 iii4 #ac4 #cib ,in ,prov4 ii4 #d4 #e1 iii4 #ae1 ,jer4 ii4 #bd1 we have the sense of these verses4 #cic ,baruch iv4 #d4 #cid ,baruch iii4 #i4 #cie ,deut4 xxxi4 #bj4 #cif ,isa4 lvi4 #g4 #cig ,ps4 i4 #a-c4 #cih ,ps4 i4 #d4 #cii ,baruch iii4 #ac4 #djj ,jer4 vi4 #i4 #dja ,jer4 vi4 #af4 #djb ,deut4 xxx4 #f4 #djc ,isa4 lvii4 #ba1 xlviii4 #bb4 #djd ,prov4 i4 #aj-ab4 #dje ,ezek4 xviii4 #d-i4 #djf ,matt4 xiii4 #ca2 ,luke xiii4 #ai4 #djg ,ex4 xxxii4 #f2 #a ,cor4 x4 #g4 #djh ,gal4 iii4 #bd4 #dji ,matt4 xvii4 #e4 #daj ,john i4 #c4 #daa ,john x4 #aa4 #dab ,gen4 i4 #bf4 #dac ,matt4 vi4 #cd4 #dad ,ps4 xlix4 #ab1 #bj4 #dae ,ecclus4 xxxiii4 #f4 #daf ,prov4 xxiii4 #c4 #dag #a ,cor4 vi4 #ac4 #dah #a ,cor4 vi4 #ac4 #dai 1 an emendation for 4 #dbj ,love1 or love-feast1 a name applied by the ancients to public entertainments4 #dba ,luke xiv4 #h1 #aj4 #dbb ,luke xiv4 #ab1 #ac4 #dbc ,luke xiv4 #af4 #dbd #a ,cor4 xiii4 #g1 #h4 #dbe ,luke xiv4 #ae4 #dbf #a ,cor4 xiii4 #c4 #dbg ,rom4 xiv4 #af1 #ag4 #dbh ,wisd4 vi4 #ai4 #dbi ,wisd4 xvi4 #ag4 #dcj ,deut4 viii4 #c2 ,matt4 iv4 #d4 #dca ,isa4 xxii4 #ac4 #dcb ,ecclus4 xviii4 #cb4 #dcc #a ,cor4 x4 #bj4 #dcd #a ,cor4 viii4 #g1 #h4 #dce ,matt4 xv4 #aa4 #dcf #a ,cor4 viii4 #h4 #dcg ,luke xv4 #aa4 #dch #a ,cor4 x4 #bg4 #dci #a ,cor4 x4 #be4 #ddj ,rom4 xiv4 #c4 #dda ,rom4 xiv4 #f4 #ddb #a ,cor4 viii4 #ac4 #ddc #a ,cor4 ix4 #ad4 #ddd #a ,cor4 viii4 #f1 #aa1 #ab4 #dde #a ,cor4 v4 #aa4 #ddf ,rom4 xiv4 #ba4 #ddg ,rom4 xiv4 #bj4 #ddh #a ,cor4 xi4 #ba1 #bb4 #ddi #a ,cor4 xi4 #cc1 #cd4 #dej ,literally1 8slave-manners10 the conduct to be expected from slaves4 #dea #a ,cor4 x4 #ca4 #deb ,matt4 xxii4 #ba4 #dec #a ,cor4 x4 #bc4 #ded ,matt4 vi4 #be1 etc4 #dee ,prov4 xiii4 #e4 #def ,a bulbous root1 much prized in ,greece1 which grew wild4 #deg ,luke xxiv4 #da-dd4 #deh ,a play here on the words and 4 #dei 1 hard-shelled fruits4 #dfj ,acts x4 #aj-ae4 #dfa ,matt4 xv4 #aa4 #dfb ,gen4 ix4 #b1 #c4 #dfc ,prov4 xv4 #ag4 #dfd ,in allusion to the agap1 or love-feasts4 #dfe #a ,kings vi4 #ag-ai1 ,septuagint4 #dff 1 perhaps the hake or cod4 #dfg ,phil4 iii4 #ai4 #dfh #a ,tim4 i4 #be4 #dfi ,ex4 xvii42 ,num4 xx4 #dgj ,the exact derivation of acrothorakes is matter of doubt4 ,but we have the authority of ,aristotle and ,erotian for believing that it was applied to those who were slightly drunk4 ,some regard the clause here as an interpolation4 #dga ,ecclus4 xxxi4 #cf4 #dgb ,pentheus in ,euripides1 ,bacch4 #dgc ,attributed to ,sophocles4 #dgd ,ecclus4 xxx4 #ch4 #dge ,ecclus4 xxxi4 #ca4 #dgf ,prov4 xxiii4 #bj4 #dgg ,prov4 xxiii4 #ba4 #dgh ,prov4 xxiii4 #bi1 #cj4 #dgi ,prov4 xx4 #a4 #dhj 4 ,some suppose the word to be derived from the name of a town3 8,the ,anthosmian40 #dha ,amos vi4 #d1 #f4 #dhb ,ecclus4 xxxi4 #cj4 #dhc ,mark xiv4 #be2 ,matt4 xxvi4 #bi4 #dhd ,matt4 xi4 #ai4 #dhe ,ecclus4 xxvi4 #aa4 #dhf #a ,cor4 xi4 #bj4 #dhg 1 an emendation for 4 #dhh ,odyss4 xi4 #fe4 #dhi ,iliad1 i4 #ehi4 #dij ,ecclus4 xxxi4 #bc4 #dia ,shem and ,japheth4 #dib ,see ,ecclus4 xxxi4 #bb1 where1 however1 we have a different reading4 #dic ,limpet-shaped cups4 #did #a ,cor4 vii4 #bi1 #cj4 #die ,matt4 xix4 #ba4 #dif ,baruch iii4 #af-ai4 #dig ,or1 proud4 #dih #dii ,hag4 i4 #f4 #ejj #a ,tim4 vi4 #aj4 #eja ,the reading is here adopted4 ,the passage is obscure4 #ejb ,rom4 xiii4 #ab1 #ac4 #ejc ,ps4 cl4 #c-e4 #ejd ,col4 iii4 #af4 #eje ,ps4 xxxiii4 #a-c4 #ejf ,eph4 v4 #ai2 ,col4 iii4 #af4 #ejg ,wisd4 ,sirach xxxix4 #bj1 #bc4 #ejh ,ps4 cxlix4 #c4 #eji ,ps4 cxlix4 #a1 #b4 #eaj ,ps4 cxlix4 #d4 #eaa ,matt4 vii4 #ah2 ,luke vi4 #dc4 #eab ,ecclus4 xxi4 #bc4 #eac ,odyss4 xiv4 #dfa4 #ead ,matt4 xv4 #ah4 #eae ,eph4 iv4 #bi4 #eaf ,eph4 v4 #c1 #d4 #eag ,matt4 v4 #bb4 #eah ,matt4 xiii4 #cf4 #eai ,rom4 xii4 #i4 #ebj ,gen4 ix4 #bc4 #eba ,ex4 xx4 #ad1 #ag4 #ebb ,prov4 x4 #ai4 #ebc ,ecclus4 xx4 #e4 #ebd ,ecclus4 xx4 #h4 #ebe ,ecclus4 xxxi4 #da4 #ebf ,prov4 xiv4 #c4 #ebg ,eph4 v4 #d4 #ebh ,ecclus4 xiv4 #a4 #ebi ,ecclus4 ix4 #ab4 #ecj ,ecclus4 ix4 #ac4 #eca ,ecclus4 xxxi4 #ai-ba4 #ecb ,ecclus4 xxxii4 #ae4 #ecc ,acts vi4 #b4 #ecd ,acts xv4 #bc1 #bh1 #bi4 #ece ,prov4 x4 #ad4 #ecf ,prov4 xxiv4 #bh2 ,ex4 xxiii4 #a4 #ecg ,ecclus4 xxxii4 #aj1 #aa1 #ac4 #ech ,iliad1 ii4 #bac4 #eci ,ecclus4 ix4 #be4 #edj ,ecclus4 ix4 #be4 #eda ,matt4 xxvi4 #g1 etc4 #edb ,luke vii4 #dg4 #edc ,ps4 xix4 #e2 ,rom4 x4 #ah4 #edd ,ps4 cxxxii4 #ede ,matt4 xxvi4 #bc4 #edf ,isa4 xxix4 #ac4 #edg ,john xiii4 #e4 #edh #b ,cor4 ii4 #ad-af4 #edi ,ps4 xlv4 #i4 #eej ,ecclus4 xxxviii4 #a1 #b1 #g4 #eea ,prov4 xvii4 #f4 #eeb ,matt4 xxvii4 #bi4 #eec ,isa4 i4 #c4 #eed #a ,cor4 xv4 #ee4 #eee ,ecclus4 xxxix4 #ag1 #ah1 #ai4 #eef ,ecclus4 xxxix4 #ca1 #cb4 #eeg ,iliad1 xvi4 #aee4 #eeh ,luke xii4 #ce-cg4 #eei ,john i4 #e4 #efj ,john i4 #c1 #d4 #efa ,prov4 viii4 #cd4 #efb #a ,thess4 v4 #e-h4 #efc ,for obvious reasons1 we have given the greater part of this chapter in the ,latin version4 #efd ,gen4 i4 #bg4 #efe ,deut4 xiv4 #g4 #eff ,rom4 i4 #bf1 #bg4 #efg ,jer4 xii4 #i4 #efh ,ex4 xx4 #ad4 #efi ,jer4 v4 #h4 #egj ,lev4 xviii4 #bb4 #ega ,lev4 xviii4 #bj4 #egb ,prov4 xix4 #bi4 #egc ,ecclus4 xxiii4 #d1 #e1 #f4 #egd ,gen4 ii4 #bc4 #ege ,eph4 v4 #c4 #egf ,ecclus4 xxiii4 #ah1 #ai4 #egg ,isa4 xxix4 #ae4 #egh ,john i4 #e4 #egi ,wisd4 vii4 #aj is probably referred to4 #ehj ,matt4 xxii4 #cj4 #eha ,that is1 the ,jewish4 #ehb #a ,cor4 vi4 #ae4 #ehc ,ecclus4 xviii4 #cj4 #ehd ,ecclus4 xix4 #b1 #c1 #e4 #ehe ,chap4 xi4 is not a separate chapter in the ,greek1 but appears as part of chap4 x4 #ehf ,luke xii4 #bb1 #bc4 #ehg ,luke xii4 #bd4 #ehh ,luke xii4 #bd4 #ehi ,luke xii4 #bg4 #eij ,luke xii4 #bh4 #eia 4 #eib ,matt4 vi4 #cb4 #eic ,clement uses here ,platonic language1 meaning opinion established on no scientific basis1 which may be true or may be false1 and knowledge sure and certain1 because based on the reasons of things4 #eid ,dan4 vii4 #i4 #eie ,rev4 vi4 #i1 #aa4 #eif ,ecclus4 xi4 #d4 #eig ,luke vii4 #be4 #eih ,prodicus1 of the island of ,ceus4 #eii ,or by a conjectural emendation of the text1 8,if in this we must relax somewhat in the case of women40 #fjj ,various kinds of robes4 #fja ,alluding to the practice of covering the fleeces of sheep with skins when the wool was very fine1 to prevent it being soiled by exposure4 #fjb ,mark i4 #f4 #fjc #b ,chron4 i4 #h4 #fjd ,isa4 xx4 #b4 #fje ,jer4 xiii4 #a4 #fjf ,ps4 civ4 #b4 #fjg ,iliad1 v4 #hc4 #fjh ,flax grown in the island of ,amorgos4 #fji 4 8,wearing boots is near neighbour to wearing bonds40 #faj 4 #faa ,mark i4 #g2 ,luke iii4 #af4 #fab ,matt4 vi4 #cc4 #fac #a ,cor4 x4 #bc4 #fad ,iliad1 ii4 #hgb4 #fae by conjecture1 as more suitable to the connection than or 1 ,hellebore of the ,,ms41 though ,hellebore may be intended as a comic ending4 #faf ,luke vii4 #ai1 #bj4 #fag ,zeph4 i4 #ah4 #fah ,logos is identified with reason2 and it is by reason1 or the ingenuity of man1 that gold is discovered and brought to light4 #fai 1 an appearance1 an image4 #fbj ,hos4 ii4 #h4 #fba ,hos4 ii4 #ac4 #fbb ,by mistake for ,paul4 ,clement quotes here1 as often1 from memory 7#a ,tim4 ii4 #i1 #aj74 #fbc ,prov4 xix4 #ag4 #fbd ,prov4 x4 #d4 #fbe ,prov4 iii4 #ac-ae4 #fbf #a ,cor4 ii4 #i4 #fbg ,odyss4 iv4 #deg4 #fbh ,phil4 ii4 #g4 #fbi #a ,cor4 xiii4 #d4 #fcj ,isa4 liii4 #b1 #c4 #fca ,aristophanes1 ,lysistrata4 #fcb ,prov4 ix4 #ah4 #fcc ,wealth4 #fcd #a ,thess4 ii4 #ag4 #fce ,jer4 iv4 #cj4 #fcf #b ,cor4 iv4 #ah4 #fcg #a ,sam4 xvi4 #g4 #fch #b ,cor4 v4 #g4 #fci ,iphigenia in ,aulis1 #ga4 #fdj ,phaethon of ,euripides4 #fda ,gen4 vi4 #a1 #b4 #fdb ,dan4 vii4 #i4 #fdc ,matt4 v4 #cf4 #fdd ,ecclus4 xxv4 #f4 #fde ,eph4 iv4 #bj-bd4 #fdf ,matt4 x4 #cj4 #fdg seems to be here used in a middle1 not a passive sense1 as is sometimes4 #fdh #b ,cor4 xiii4 #e4 #fdi ,deut4 xxiii4 #ag4 #fej ,rom4 viii4 #bh1 #bi4 #fea ,lev4 xix4 #bi4 #feb ,ps4 cxxxiii4 #b4 #fec ,ecclus4 xix4 #bf1 #bg4 #fed ,hesiod1 ,works and ,days1 i4 #bcb4 #fee ,of which they drink4 #fef #a ,sam4 viii4 #ac4 #feg ,ex4 xxiii4 #b4 #feh ,ecclus4 xi4 #ca4 #fei ,ecclus4 xi4 #ca4 #ffj ,ecclus4 ix4 #bb4 #ffa ,eph4 v4 #c4 #ffb 1 in allusion to ,thersites1 to which ,homer applies this epithet4 #ffc ,prov4 xix4 #ag4 #ffd ,matt4 xxv4 #dj4 #ffe ,prov4 x4 #d4 #fff ,hes4 ,works and ,days1 ii4 #cga4 #ffg ,matt4 v4 #bh4 #ffh ,john i4 #c4 #ffi ,prov4 viii4 #aj1 #aa4 #fgj ,prov4 viii4 #ai4 #fga ,prov4 xi4 #bd4 #fgb ,ps4 cxii4 #i4 #fgc ,matt4 vii4 #g1 #h4 #fgd ,prov4 iii4 #e4 #fge #a ,kings xix4 #d1 #f4 #fgf ,luke x4 #d4 #fgg ,prov4 xiii4 #h4 #fgh ,deut4 viii4 #c2 ,matt4 iv4 #d4 #fgi ,the word used by ,clement here for frugality is 1 and he supposes the word to mean originally 8spending well40 ,a proper way of spending money is as good as unfailing riches1 since it always has enough for all that is necessary4 #fhj ,euripid4 ,orestes1 #ehg4 #fha ,hesiod1 ,works and ,days1 i4 #bia4 #fhb ,ibid4 #fhc ,ibid4 #fhd ,jude #e1 #f4 #fhe ,following ,lowth's conjecture of instead of that of the text1 4 #fhf 4 #fhg ,matt4 xxiii4 #bg4 #fhh ,matt4 xxiii4 #be1 #bf4 #fhi ,isa4 iv4 #d4 #fij ,prov4 xxxi4 #ai1 #bj1 ,septuagint4 #fia ,gen4 xviii4 #f4 #fib ,gen4 xxix4 #i4 #fic ,ibid4 #fid or 4 #fie ,the text has 4 ,the true reading1 doubtless1 is 4 ,that ,pittacus exercised himself thus1 is stated by ,isidore of ,pelusium1 ,diogenes1 ,laertius1 ,plutarch4 #fif ,gen4 xxx4 #cg4 ,not poplar1 as in ,a4 ,v4 #fig ,gen4 xviii4 #h4 #fih #a ,pet4 ii4 #ab4 #fii ,plato's words are3 8,the web is not to be more than a woman's work for a month4 ,white colour is peculiarly becoming for the gods in other things1 but especially in cloth4 ,dyes are not to be applied1 except for warlike decorations40--,,plato1 ,de ,legibus1 xii4 #iib4 #gjj 4 ,the reading in the text is 4 #gja ,rom4 xiii4 #ad4 #gjb ,prov4 xi4 #bb4 #gjc 1 for which the text has 4 #gjd ,ecclus4 xxi4 #bd4 #gje ,masculine4 #gjf 1 written on the margin of ,reg4 for 7naked7 of the text4 #gjg ,ps4 cxxxiii4 #b4 #gjh 8,not0 does not occur in the ,,mss4 #gji ,for 1 the conjectural emendation has been adopted4 #gaj 1 ,sylburg and ,bod4 ,reg41 agrees better than with the context4 #gaa #a ,cor4 xi4 #c4 ,nov4 reads 8,christ10 as in ,st4 ,paul1 instead of 8,god40 #gab #a ,tim4 ii4 #i4 #gac #a ,pet4 iii4 #a-d4 #gad ,in reference to ,prov4 xxxi4 #bb4 #gae ,prov4 xxxi4 #bf1 #bg1 #bh1 #cj1 quoted from memory1 and with variety of reading4 #gaf ,prov4 xii4 #d4 #gag ,prov4 v4 #c-e1 ,septuagint4 #gah ,we have read from ,nov4 for 4 #gai ,from some comic poet4 #gbj ,nov4 reads 4 ,in the translation the conjecture is adopted4 #gba ,an adaptation of ,prov4 v4 #e1 #f4 #gbb ,an imitation of ,zeno's saying1 8,it is better to slip with the feet than the tongue40 #gbc ,quoting from memory1 he has substituted for 7,matt4 v4 #bi74 #gbd ,prov4 x4 #aj4 #gbe ,ecclus4 xxvi4 #ab4 #gbf ,col4 iii4 #e1 #f4 #gbg ,prov4 ix4 #ac-ah4 #gbh 7,isa4 iii4 #af1 #ag71 ,sept4 #gbi 1 catella4 ,the literal ,english rendering is coarser and more opprobrious than the original1 which ,helen applies to herself 7,iliad1 vi4 #cdd1 v4 #cef74 #gcj #a ,pet4 ii4 #ah4 #gca #a ,pet4 iii4 #h4 ,clement has substituted for 7courteous74 #gcb ,this passage has been variously amended and translated4 ,the reading of the text has been adhered to1 but has been coupled with what follows4 #gcc ,sylburg suggests 7passing by7 instead of 4 #gcd 1 a die marked on all the six sides4 #gce 4 ,the were dice marked on four sides only4 ,clement seems to use these terms here indifferently4 #gcf ,lowth's conjecture of instead of has been adopted4 #gcg ,lev4 xi4 #ac1 #ad2 ,deut4 xiv4 #ab4 #gch ,ps4 i4 #a1 ,septuagint4 #gci ,acts iii4 #ad4 #gdj adopted instead of the reading 1 which is plainly wrong4 #gda on the authority of the ,pal4 ,,ms4 ,nov4 ,reg4 ,bod4 #gdb ,ex4 xx4 #g4 #gdc ,in allusion to the cleansing of the temple 7,john ii4 #ac-ag2 ,matt4 xxi4 #ab1 #ac2 ,luke xix4 #de1 #df74 #gdd #a ,cor4 xi4 #e4 #gde ,matt4 viii4 #bb4 #gdf #a ,cor4 vi4 #i1 #aj4 #gdg ,rom4 xvi4 #af4 #gdh #a ,john iv4 #g4 #gdi ,matt4 v4 #ac4 #gej ,prov4 xxvii4 #ad4 #gea ,prov4 iv4 #be4 #geb #b ,cor4 viii4 #bj1 #ba4 #gec ,ecclus4 ix4 #h4 #ged ,ecclus4 ix4 #h4 #gee #a ,pet4 i4 #ag-ai4 #gef #a ,pet4 iv4 #c4 #geg ,ps4 xxxiii4 #af1 #ag2 #a ,pet4 iii4 #ac4 #geh ,prov4 x4 #aj1 ,sept4 #gei ,ezek4 xviii4 #bc4 #gfj #a ,cor4 ii4 #i4 #gfa ,ps4 i4 #f4 #gfb ,isa4 xlv4 #c4 #gfc ,rom4 xi4 #cc4 #gfd ,luke vi4 #ca4 #gfe ,matt4 xxii4 #cg1 #ci1 #dj4 #gff ,ex4 xx42 ,deut4 v4 #gfg ,isa4 i4 #af1 #ag1 #ah4 #gfh ,where1 no one knows4 #gfi ,isa4 lviii4 #g1 #h1 #i4 #ggj ,isa4 i4 #g1 #aa1 #ac4 #gga ,isa4 i4 #aa-ac4 #ggb ,ps4 li4 #ai4 #ggc ,not in ,scripture4 #ggd ,luke xvii4 #c1 #d4 #gge ,prov4 xiii4 #aa4 #ggf #a ,pet4 iv4 #h4 #ggg ,matt4 xxii4 #ba2 ,mark xii4 #ag2 ,luke xx4 #bh4 #ggh ,in ,jer4 vii4 #bb1 #bc1 and ,zech4 viii4 we find the substance of what ,clement gives here4 #ggi ,isa4 v4 #bj1 #ba4 #ghj ,luke xiv4 #aa1 xviii4 #ad4 #gha ,prov4 xvi4 ,sept4 #ghb ,matt4 v4 #dj2 ,luke vi4 #bg-bi4 #ghc ,matt4 xxi4 #bb4 #ghd ,prov4 xiii4 #bd4 #ghe ,luke xi4 #dc4 #ghf ,matt4 xxv4 #cd-cf1 #dj1 #df4 #ghg 4 ,the reading here adopted is found in ,bod4 and ,reg4 #ghh 1 not found in ,eph4 v4 #a4 #ghi ,eph4 iv4 #be-bi1 v4 #a1 #b1 #bb1 #be1 vi4 #a1 #d-i4 #gij ,gal4 v4 #be1 #bf1 vi4 #b1 #g1 #i4 #gia #a ,thess4 v4 #ac-ae1 #ai-bb4 #gib ,col4 iv4 #b1 #e1 #f4 #gic #a ,tim4 iv4 #f-h4 #gid #a ,tim4 vi4 #b4 #gie ,that is1 he who undertakes the instruction of those that are full-grown1 as ,clement does in the ,stromata4 #gif #a ,john ii4 #b-f4 #gig ,iliad1 xviii4 #dhc-dhe2 spoken of ,vulcan making the shield of ,achilles4 #gih ,phil4 ii4 #ae4 #gii 1 8celestial spirits and angels40--,,grabe1 in a note on ,bull's ,defence of the ,nicene ,creed4 #hjj ,the translator has done what he could to render this hymn literally4 ,he has been obliged1 however1 to add somewhat to it in the way of expansion1 for otherwise it would have been impossible to secure anything approaching the flow of ,english versification4 ,the original is in many parts a mere string of epithets1 which no ingenuity could render in rhymed verse without some additions4 #hja ,or1 8ships30 1 instead of 1 has been suggested as better sense and better metre4 #hjb ,or1 8rejoicing in eternity40 #hjc ,by altering the punctuation1 we can translate thus3 8,guide1 ,o holy ,king1 ,thy children safely along the footsteps of ,christ40 #hjd ,the word used here is 1 originally signifying1 8,let us celebrate on a stringed instrument40 ,whether it is so used here or not1 may be matter of dispute4 #hje ,prov4 ii4 #a1 #b4 #hjf ,prov4 iii4 #a4 #hjg ,matt4 xiii4 #ac4 #hjh ,matt4 xviii4 #cb2 ,luke xix4 #bb2 ,matt4 xxv4 #cj4 #hji #b ,tim4 ii4 #a1 #b4 #haj ,gal4 vi4 #h1 #i4 #haa #b ,cor4 vi4 #d1 #aj1 #aa4 #hab #a ,tim4 v4 #ba4 #hac #a ,cor4 xi4 #bg1 #bh4 #had #a ,thess4 ii4 #e1 #f1 #g4 #hae ,matt4 ix4 #cg1 #ch2 ,luke x4 #b4 #haf ,john vi4 #bg4 #hag ,matt4 vi4 #i4 #hah #a ,cor4 iii4 #h1 #i4 #hai ,isa4 vii4 #i4 #hbj ,gal4 vi4 #aj4 #hba ,ps4 li4 #i-ad4 #hbb i4e4 perfect men4 #hbc ,isa4 lv4 #a4 #hbd ,prov4 v4 #ae4 #hbe #a ,cor4 xi4 #ca1 #cb4 8,you0 is the reading of ,new ,testament4 #hbf ,the first probably ,tatian1 the second ,theodotus4 #hbg ,most likely ,pantnus1 master of the catechetical school in ,alexandria1 and the teacher of ,clement4 #hbh ,prov4 xxix4 #c4 #hbi ,matt4 v4 #ae2 ,mark iv4 #ba4 #hcj ,john v4 #ag1 #ai4 #hca ,luke viii4 #af1 xi4 #cc4 #hcb ,eph4 iv4 #aa1 #ab4 #hcc #a ,cor4 ix4 #bj1 #ba4 #hcd ,col4 i4 #bh4 #hce ,adopting the emendation instead of 4 #hcf #a ,cor4 i4 #bb4 #hcg ,matt4 viii4 #bj2 ,luke ix4 #eh4 #hch ,job v4 #ac2 #a ,cor4 iii4 #ai1 #bj2 ,ps4 xciv4 #aa4 #hci ,isa4 xxix4 #ad2 #a ,cor4 i4 #ai4 #hdj ,dan4 ii4 #bg1 #bh4 #hda ,ex4 xxxi4 #b-e4 #hdb ,ex4 xxxi4 #f4 #hdc ,ex4 xxviii4 #c4 #hdd ,eph4 iii4 #aj2 ,heb4 i4 #a4 #hde ,ecclus4 i4 #a4 #hdf ,prov4 ii4 #c-e4 #hdg ,prov4 iii4 #bc4 #hdh ,gal4 iii4 #bd4 #hdi ,prov4 iv4 #h1 #i4 #hej ,prov4 iv4 #aj1 #aa1 #ba4 #hea ,prov4 iv4 #ah4 #heb ,matt4 xxiii4 #cg2 ,luke xiii4 #cd4 #hec ,prov4 v4 #b1 #c1 #e1 #h1 #i1 #aa1 #bj4 #hed ,philo ,judus1 ,on seeking ,instruction1 #dce4 ,see ,bohn's translation1 ii4 #agc4 #hee ,quoted from ,philo with some alterations4 ,see ,bohn's translation1 vol4 ii4 p4 #agc4 #hef ,see ,philo1 ,meeting to seek ,instruction1 ,bohn's translation1 vol4 ii4 #afj4 #heg ,bohn's trans4 vol4 ii4 #afa4 #heh ,prov4 v4 #bj4 ,philo1 ,on meeting to seek ,knowledge1 near beginning4 #hei ,philo1 in the book above cited1 interprets 8,israel10 8seeing ,god40 ,from this book all the instances and etymologies occurring here are taken4 #hfj ,gen4 xvi4 #f4 #hfa ,prov4 iii4 #aa1 #ab2 ,heb4 xii4 #e1 #f4 #hfb ,john xiv4 #f4 #hfc ,prov4 vi4 #f1 #h4 #hfd ,matt4 vi4 #f2 ,john iv4 #bc4 #hfe ,heb4 v4 #ad4 #hff ,prov4 x4 #ab1 #ag4 #hfg ,prov4 x4 #ai4 #hfh ,something seems wanting to complete the sense4 #hfi ,rom4 iv4 #hgj ,john vii4 #ag4 #hga ,ps4 cxviii4 #ai4 #hgb ,ps4 cxviii4 #bj4 #hgc 4 #hgd #a ,tim4 vi4 #c-e4 #hge ,phniss1 #dgd1 #dge4 #hgf ,where1 nobody knows4 #hgg ,eph4 iv4 #ad4 #hgh ,tit4 i4 #aj4 #hgi ,matt4 v4 #ac4 #hhj ,gal4 v4 #bf4 #hha ,plato1 ,crito1 #cd4 #hhb ,the empirics were a class of physicians who held practice to be the one thing essential4 #hhc ,prov4 xxii4 #bj1 #ba4 ,the ,septuagint and ,hebrew both differ from the reading here4 #hhd ,john i4 #c4 #hhe ,a victory disastrous to the victor and the vanquished4 #hhf ,ps4 xlix4 #i1 #aj1 ,sept4 #hhg ,ecclus4 xix4 #bb4 #hhh ,prov4 xiv4 #f4 #hhi ,prov4 x4 #ca4 #hij ,plato's ,politicus1 p4 #bfa4 #hia ,plato's ,thetetus1 p4 #ahd c4 #hib ,the story of dipus being a myth4 #hic ,the possessor of true divine knowledge4 #hid #b ,tim4 ii4 #ad1 #af1 #ag4 #hie #a ,cor4 iii4 #ai1 #bj4 #hif ,jer4 ix4 #bc1 #bd4 #hig #b ,cor4 i4 #i1aj2 #a ,cor4 ii4 #e1 #ae4 #hih ,col4 ii4 #d1 #h4 #hii ,col4 ii4 #h4 #ijj ,acts xvii4 #ah4 #ija ,the apostle says 8foolish10 #b ,tim4 ii4 #bc4 #ijb ,matt4 vii4 #g4 #ijc ,col4 ii4 #d4 #ijd ,col4 ii4 #f1 #g4 #ije ,col4 ii4 #h4 #ijf i4e4 of the gospel4 #ijg ,phil4 i4 #i1 #aj4 #ijh ,gal4 iv4 #c1 #a1 #b4 #iji ,gen4 xxi4 #aj2 ,gal4 iv4 #cj4 #iaj ,heb4 v4 #ad4 #iaa ,heb4 v4 #ac4 #iab #a ,thess4 v4 #ba4 #iac ,prov4 xv4 #ad4 #iad ,the substance of these remarks is found in ,prov4 ii4 #iae #a ,cor4 iv4 #ai1 #bj4 #iaf #a ,cor4 viii4 #a1 #b1 #c4 #iag ,matt4 vii4 #f4 #iah #a ,cor4 ii1 #ad4 #iai ,matt4 x4 #bg4 #ibj ,namely ,jesus3 ,john viii4 #ab4 #iba ,we have adopted the translation of ,potter1 who supposes a reference to the fate of ,pentheus4 ,perhaps the translation should be3 8excluding ,christ1 as the apartments destined for women exclude the man0 all males4 #ibb ,eccles4 i4 #af1 #ag1 #ah4 #ibc ,eccles4 vii4 #ac1 according to ,sept4 #ibd ,prov4 viii4 #i1 #aj1 #aa4 #ibe ,tit4 i4 #ab1 #ac4 #ibf #a ,cor4 xv4 #cb1 #cc4 #ibg 8,nequid nimis40 4 #ibh ,odyss4 ix4 #cea4 #ibi 4 #icj ,or ,eubulus4 #ica 4 #icb ,greece is ample1 ,o ,cebes1 in which everywhere there are good men2 and many are the races of the barbarians1 over all of whom you must search1 seeking such a physician1 sparing neither money nor pains4--,phdo1 p4 #gh ,a4 #icc ,this sense is obtained by the omission of from the text1 which may have crept in in consequence of occurring in the previous text1 to make it agree with what ,plato says1 which is1 8,and both among ,greeks and barbarians1 there are many who have shown many and illustrious deeds1 generating virtue of every kind1 to whom many temples on account of such sons are raised40--,symp4 p4 #bji ,e4 #icd ,plato1 ,timus1 p4 #dg ,a4 #ice ,a mistake of ,clement for ,the ,republic4 #icf ,timus1 p4 #bb ,b4 #icg ,about which the learned have tortured themselves greatly4 ,the reference is doubtless here to some pillar inscribed with what was deemed a writing of importance4 ,but as to ,acicarus nothing is known4 #ich ,otherwise ,zaratus1 or ,zabratus1 or ,zaras1 who1 ,huet says1 was ,zoroaster4 #ici ,adopting ,lowth's emendation1 4 #idj ,or1 according to the reading in ,pausanias1 and the statement of ,plutarch1 8who was the daughter of ,poseidon40 #ida ,or ,samani4 #idb ,altered for in accordance with the note of ,montacutius1 who cites ,strabo as an authority for the existence of a sect of ,indian sages called ,hylobii1 --,silvicol4 #idc 4 #idd ,csar1 ,gallic ,war1 book i4 chap4 #ej4 #ide ,sozomen also calls ,philo a ,pythagorean4 #idf and 2 ,lat4 nablium2 doubtless the ,hebrew 7psaltery1 ,a4,v471 described by ,josephus as a lyre or harp of twelve strings 7in ,ps4 xxxiv4 it is said ten71 and played with the fingers4 ,jerome says it was triangular in shape4 #idg 1 ,eusebius4 ,the text has 1 off-hand4 #idh ,literally1 fist-straps1 the cstus of the boxers4 #idi 1 a triangular lyre with four strings4 #iej 8,king of the ,egyptians0 in the ,,mss4 of ,clement4 ,the correction is made from ,eusebius1 who extracts the passage4 #iea #a ,cor4 xiv4 #i1 #aj1 #aa1 #ac4 #ieb ,by one or other of the parties in the case1 it being a practice of advocates in ancient times to compose speeches which the litigants delivered4 #iec ,john x4 #h4 #ied ,prov4 ix4 #c4 #iee ,john viii4 #dd4 #ief ,clement reads for 4 #ieg ,eph4 iii4 #aj1 #aa4 #ieh ,ex4 xxviii4 #c4 #iei #a ,cor4 ii4 #ac4 #ifj ,john i4 #af4 #ifa ,john vii4 #af1 #ah4 #ifb #b ,tim4 iii4 #b4 #ifc ,or1 8inquirers40 #ifd #a ,cor4 i4 #ai1 #bj4 #ife #a ,cor4 i4 #ba-bd2 where the reading is 1 not 4 #iff ,tit4 ii4 #ad4 #ifg ,acts ii4 #da4 #ifh ,isa4 i4 #ai4 #ifi ,eph4 iv4 #bd1 #be1 #bg-bi4 #igj ,acts xvii4 #bb-bh4 #iga ,acts xxvi4 #ag1 #ah4 #igb ,viz41 8,the ,unknown ,god40 #igc ,there is no such utterance in the ,demodocus4 ,but in the ,amatores1 ,basle ,edition1 p4 #bcg1 ,plato says3 8,but it is not so1 my friend2 nor is it philosophizing to occupy oneself in the arts1 nor lead a life of bustling meddling activity1 nor to learn many things3 but it is something else4 ,since ,i1 at least1 would reckon this a reproach2 and that those who devote themselves to the arts ought to be called mechanics40 #igd ,according to the emendation of ,menagius3 8 40 #ige ,adopting the emendations1 instead of ' 1 and for 1 omitting 4 #igf 4 #igg 4 #igh #a ,cor4 xiii4 #ab4 #igi ,prov4 xi4 #ba4 #ihj ,prov4 xi4 #bd4 #iha ,prov4 xxvii4 #be1 #bf4 #ihb ,prov4 xxvii4 #bc4 #ihc ,rom4 ii4 #ad1 #af4 #ihd ,prov4 xxvii4 #aj4 #ihe ,prov4 ix4 #ab4 #ihf ,prov4 ix4 #ag4 #ihg 7#b ,tim4 iii4 #ae71 translated in ,a4 ,v4 8sacred scriptures20 also in contradistinction to the so-called sacred letters of the ,egyptians1 ,chaldeans1 etc4 #ihh #a ,cor4 i4 #bd4 #ihi ,prov4 xxi4 #aa4 #iij ,john vii4 #ah4 #iia ,the deficiencies of the text in this place have been supplied from ,eusebius' ,chronicles4 #iib i4e4 ,solon1 in his conversation with the ,egyptian priests4 #iic 1 8city10 is not in ,plato4 #iid 4 #iie ,chushan-rishathaim2 ,judg4 iii4 #h4 #iif ,othniel4 #iig ,eglon4 #iih ,ehud4 #iii ,jabin4 #ajjj ,abinoam2 ,judg4 iv4 #f4 #ajja ,sic4 may be the right reading instead of 4 ,but ,judg4 x4 #a says ,tola1 the son of ,puah1 the son of ,dodo4 #ajjb ,ibzan1 ,a4,v41 ,judg4 xii4 #h2 1 ,septuagint4 ,according to ,judg4 xii4 #aa1 ,elon the ,zebulonite succeeded ,ibzan4 #ajjc ,not mentioned in ,scripture4 #ajjd ,sic4 #ajje ,see #a ,kings xiii4 #a1 #b4 ,the text has 1 which1 if retained1 must be translated1 8in the reign of ,roboam40 ,but ,jeroboam was probably the original reading4 #ajjf ,asa4 #ajjg ,so ,lowth corrects the text1 which has five4 #ajjh ,supposed to be 8son of ,oded0 or 8,adad10 i4e4 ,azarias4 #ajji i4e4 of ,ochozias4 #ajaj ,athalia4 #ajaa ,she was slain in the seventh year of her reign4 #ajab ,not of her brother1 but of her son ,ahaziah1 all of whom she slew except ,joash4 #ajac ,clement is wrong in asserting that ,amos the prophet was the father of ,isaiah4 ,the names are written differently in ,hebrew1 though the same in ,greek4 #ajad ,by a strange mistake ,hosea king of ,israel is reckoned among the kings of ,judah4 #ajae ,lev4 xxvi4 #cj4 #ajaf #b ,kings xxiii4 #bb4 #ajag #b ,kings xxii4 #h4 #ajah ,huldah4 #ajai ,zephaniah4 #ajbj 1 the reading of the text1 is probably corrupt4 #ajba ,josias4 #ajbb 1 instead of which the text has 4 #ajbc ,the names1 however1 were not the same4 ,the name of the latter was ,jehoiachin4 ,the former in ,hebrew is written 1 the latter 4 ,by copyists they were often confounded1 as here by ,clement4 #ajbd ,lowth supplies 1 which is wanting in the text4 #ajbe ,he was a contemporary of ,jeremiah1 but was killed before the time of ,zedekiah by ,joachin4 ,jer4 xxvi4 #bj4 #ajbf ,habakkuk4 #ajbg ,juba4 #ajbh ,malachi1 my angel or messenger4 #ajbi ,on account of killing the serpent1 as is related in the apocryphal book1 8,bel and the ,dragon1 or ,serpent40 #ajcj ,dan4 ix4 #bd-bg4 #ajca ,the text has ,david4 #ajcb ,hiram or ,huram was his name 7#a ,kings vii4 #ac1 #dj74 ,clement seems to have mistaken the words occurring in the epistle referred to for a proper name4 #ajcc ,such1 according to ,harpocration1 was the title of this work4 ,in the text it is called 4 ,suidas calls it 4 #ajcd ,the passage seems incomplete4 ,the bearing of the date of the building of ,thasos on the determination of the age of ,archilochus1 may be1 that it was built by ,telesiclus his son4 #ajce ,called so because he sojourned at ,athens4 ,his birthplace was ,acarnania4 #ajcf ,another reading is 2 ,sylburgius conjectures 4 #ajcg ,the text has 1 which ,sylburgius conjectures has been changed from 4 #ajch ,plato's ,theages1 p4 #ic4 #ajci i4e4 of ,io1 the daughter of ,inachus4 #ajdj ,for 1 has been substituted4 ,in an old chronologist1 as quoted by ,clement elsewhere1 the latter occurs2 and the date of the expulsion of the kings harmonizes with the number of years here given1 which that of the destruction of ,babylon does not4 #ajda ,gen4 xlvi4 #bg4 #ajdb ,luke iii4 #a1 #b1 #bc4 #ajdc ,isa1 lxi4 #a1 #b4 #ajdd ,dan4 viii4 #ac1 #ad4 #ajde ,dan4 xii4 #ab4 #ajdf ,dan4 xii4 #aa1 #ab4 #ajdg ,matt4 i4 #ag4 #ajdh ,this is the account given by ,philo1 of whose book on the life of ,moses this chapter is an epitome1 for the most part in ,philo's words4 #ajdi 8,he was the seventh in descent from the first1 who1 being a foreigner1 was the founder of the whole ,jewish race40--,,philo4 #ajej ,acts vii4 #bb4 #ajea ,adopting the reading instead of 4 #ajeb ,acts v4 #a4 #ajec ,or ,chenephres4 #ajed ,not in ,scripture4 ,the reference may be to ,matt4 vi4 #cc4 #ajee ,phil4 ii4 #aj1 #aa4 #ajef privative1 and 1 many4 #ajeg 8,i am10 ,a4,v42 ,ex4 iii4 #ac4 #ajeh ,from the ancient derivation of this word from 4 #ajei ,gal4 iii4 #ai1 #bc1 #bd4 #ajfj ,john x4 #aa4 #ajfa #a ,cor4 i4 #bd4 #ajfb #a ,cor4 xi4 #cb4 #ajfc ,ps4 cxviii4 #ah4 #ajfd ,deut4 viii4 #b1 #c1 #e1 #aa4 #ajfe ,prov4 xxii4 #c1 #d4 #ajff ,prov4 xxviii4 #e4 #ajfg #a ,pet4 iv4 #h4 #ajfh ,rom4 ii4 #ag-bj4 #ajfi ,prov4 iii4 #ac1 #af4 #ajgj ,prov4 iii4 #c4 #ajga ,isa4 lix4 #g1 #h2 ,rom4 iii4 #af1 #ag4 #ajgb ,ps4 xiii4 #c2 ,rom4 iii4 #ah4 #ajgc ,rom4 i4 #bb4 #ajgd #a ,tim4 i4 #h4 #ajge #a ,tim4 i4 #g4 #ajgf #a ,tim4 i4 #e4 #ajgg 1 the third and highest grade of initiation into the mysteries4 #ajgh ,a saying not in ,scripture2 but by several of the ancient fathers attributed to ,christ or an apostle4 #ajgi 8,that thou may'st well know whether he be a god or a man40--,,homer4 #ajhj ,matt4 xi4 #bg4 #ajha ,eph4 iii4 #c1 #d4 #ajhb ,the text has 1 which is either a mistake for 1 or belongs to a clause which is wanting4 ,the author asserts the triple sense of ,scripture--the mystic1 the moral1 and the prophetic4 #ajhc ,prov4 vi4 #bc4 #ajhd ,gen4 xvii4 #d4 8,as for me1 behold1 my covenant is with thee40--,a4,v4 #ajhe ,the allusion here is obscure4 ,the suggestion has been made that it is to ver4 #b of the same chapter1 which is thus taken to intimate that the covenant would be verbal1 not written4 #ajhf ,referring to an apocryphal book so called4 #ajhg 4 ,transcriber's ,notes3 #a4 ,obvious printers'1 punctuation and spelling errors have been corrected silently4 #b4 ,where hyphenation is in doubt1 it has been retained as in the original4 #c4 ,some hyphenated and non-hyphenated versions of the same words have been retained as in the original4 #d4 ,italics are shown as xxx4